Homes filled with happiness are those striving to accustom their children to fasting and performing night prayers in Ramadan, as well as taking them to mosques. This practice strengthens their determination and uplifts their spirit.

Those who do so are following in the footsteps of the companions of the Messenger of Allah ﷺ. It was narrated in Sahih al-Bukhari and Sahih Muslim from Al-Rubayyi’ bint Mu’awwidh, who said: “We made our children observe fast. We went to the mosque and made toys out of wool for them, and we would go to the mosque. When the children asked us for food, we gave them these toys to play with, and these made them forgetful till they completed their fast.”

Al-Bayhaqi narrated from Aisha, Mother of the Believers, that she said: “We used to bring the children to lead us in prayer during the month of Ramadan.”

Training children to fast and pray at night has multiple benefits, whether religious, educational, or health-related.

First: Religious Benefits

1- Instilling the Love of Worship in Children

There is no doubt that children imitate their parents and strive to follow in their footsteps. If they see their parents eagerly fasting and praying at night, they will naturally be drawn to these acts with love and contentment. Parents play a crucial role in guiding and raising their children. Sahih al-Bukhari and Sahih Muslim report from Abu Huraira that the Prophet ﷺ said: “Every child is born with a true faith of Islam (i.e. to worship none but Allah Alone) and his parents convert him to Judaism or Christianity or Magianism, as an animal delivers a perfect baby animal. Do you find it mutilated?”

Thus, when parents make an effort to introduce fasting and prayer to their children from a young age, the children grow up loving these acts of worship and become keen on performing them. This is one of the fruits of their upbringing, by the grace of Allah.

Additionally, taking children to mosques enhances their religious consciousness, strengthens their connection to mosques, and encourages them to maintain their prayers, fasting, and recitation of the Quran. Over time, this fosters a deep understanding of true worship and makes practicing it a lifelong habit.

2- Teaching Children to Obey the Commands of Allah and His Messenger

When children grow up obeying Allah and His Messenger, it is because they have witnessed their parents’ deep reverence for religious teachings and their unwavering adherence to the Quran and Sunnah as the primary sources of guidance in life.

3- Instilling Taqwa and Accountability

Fasting cultivates the habit of being mindful of Allah, which helps a person stay away from prohibitions. Allah has made taqwa the primary goal of fasting, as He says, “O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous.” (Al-Baqarah: 183)

4- Increasing the Reward for Parents

A child’s good deeds are a result of their parents’ upbringing. The virtue of the parents' role is immense, as they contribute to the righteous development of their children. Moreover, Islam teaches that those who guide others to goodness receive the same reward as those who act upon it. In Sunan At-Tirmidhi, Anas ibn Malik reported that the Prophet ﷺ said: “A man came to the Prophet (ﷺ) to get a mount, but he (ﷺ) did not have anything to mount him on with him. So he was lead to another person to give him a mount. He came to the Prophet (ﷺ) to inform him about that and he said: 'Whoever leads to good, he is like the one who does it.'”

In Sahih Muslim, Abu Huraira narrated that the Messenger of Allah ﷺ said: “If anyone summons others to follow right guidance, his reward will be equivalent to those of the people who follow him without their rewards being diminished in any respect on that account; and if anyone summons others to follow error the sin of which he is guilty will be equivalent to those of the people who follow him without their sins’ being diminished in any respect on that account.”

Second: Educational and Moral Benefits

Accustoming children to fasting and night prayers fosters many good manners and important educational principles, including:

1- Strengthening Willpower and Patience

Fasting teaches children self-control and the ability to regulate their desires. A child learns to endure hunger and thirst from dawn until sunset while engaging in productive activities. Additionally, fasting cultivates patience, as a fasting person is instructed not to retaliate with insults or aggression. In Sahih Muslim, Abu Huraira reported that the Messenger of Allah ﷺ said: “Allah the Exalted and Majestic said: Every act of the son of Adam is for him, except fasting. It is (exclusively) meant for Me and I (alone) will reward it. Fasting is a shield. When any one of you is fasting on a day, he should neither indulge in obscene language, nor raise the voice; or if anyone reviles him or tries to quarrel with him he should say: I am a person fasting.”

2- Instilling Generosity and Compassion

When a child experiences hunger during fasting, he develops empathy for the poor who struggle to find food and drink. Seeing his parents donate money and provide iftar for the needy further instills in him the values of charity and generosity.

3- Strengthening Family Bonds

Participating in fasting, suhoor, iftar, night prayers, and other Ramadan traditions brings family members together. This shared experience strengthens familial ties through collective worship, shared meals, and mutual support.

4- Encouraging Discipline and Responsibility

Fasting and praying teach children the importance of following schedules—whether for suhoor, iftar, or prayer times. Additionally, attending night prayers trains children to respect the sanctity of mosques, adhere to its etiquette, and avoid inappropriate behavior. The more time a child spends in the mosque, the more deeply these values are ingrained.

Impact of Ramadan on Behavior

Third: Psychological and Spiritual Benefits

Training children to fast and pray at night benefits not only their religious and educational development but also their psychological and spiritual well-being.

1- Achieving Happiness and Inner Peace

Fasting and night prayers give children a sense of accomplishment. Completing a day of fasting is a great achievement for a young child. Parents should encourage this by keeping them engaged and praising their efforts, as achieving success and receiving encouragement are key sources of happiness for children.

2- Boosting Self-Confidence

When a child successfully completes a day of fasting, it reinforces his belief that he is capable of achieving what adults can. This fills him with pride and confidence, reinforcing his self-worth.

3- Experiencing Tranquility and Serenity

During Ramadan, faith increases due to increased good deeds. When children participate in fasting, night prayers, recitation of the Quran, and charity, it fosters a deep sense of peace and contentment.

Fourth: Health Benefits

1- Improving Digestive Health

Medical experts confirm that fasting provides the digestive system with a temporary rest, helping to maintain overall health and strength. However, if a child is unable to handle fasting, parents should not burden them beyond their capacity.

2- Strengthening the Immune System

Fasting aids the body in eliminating toxins by restricting food and drink intake during the day. With regular movement and activity, the body efficiently expels harmful substances.

3- Regulating Eating Habits

Fasting teaches children to avoid random and excessive eating, instead developing discipline in their food intake by adhering to set meal times.

The Scientific Insights on the Benefits and Spiritual Value of Fasting

Practical Steps to Help Children Adapt to Fasting and Night Prayers

1. Gradual Introduction: Start by having the child fast from the afternoon until sunset, or from midday to sunset. Begin night prayers with just two rak’ahs and gradually increase over time.
2. Encouragement and Motivation: Praise the child and speak proudly of his efforts. Offer both moral and material rewards.
3. Support and Distraction: Keep the child engaged in enjoyable activities to take his mind off hunger and thirst.
4. Storytelling and Role Models: Share inspiring stories of young children who successfully fasted and prayed, encouraging them to follow in their footsteps.

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Ramadan is the best of months in the sight of Allah, and within it is Laylat al-Qadr (the Night of Decree): “And what can make you know what is the Night of Decree? The Night of Decree is better than a thousand months. The angels and the Spirit descend therein by permission of their Lord for every matter. Peace it is until the emergence of dawn.” (Al-Qadr: 2-5)

Laylat al-Qadr falls within the last ten nights of Ramadan. The Messenger of Allah ﷺ and his companions were keen to take advantage of these last ten nights and strive in worship during them.

What Are the Most Important Acts to Perform During the Last Ten Nights of Ramadan?

1. Rejoicing in These Nights and Preparing Well for Them

These are days of immense goodness, virtue, and obedience to Allah. A believer rejoices in acts of worship. The companions of the Prophet ﷺ used to prepare for these ten nights by bathing, applying perfume, and wearing their best clothes each night.

Hammad ibn Salamah narrated from Thabit that Tamim al-Dari purchased a robe for one thousand dirhams and would wear it on the night he hoped to be Laylat al-Qadr. ⁽¹⁾ Al-Nakha’i used to perform ghusl every night of the last ten nights, and it was reported from Anas ibn Malik that when the night of the 24th arrived, he would perform ghusl, apply perfume, and wear a beautiful garment of izar (lower garment) and ridāʾ (upper garment). ⁽²⁾

These reports show how the companions and the righteous Salaf honored and prepared for these ten blessed nights.

2. Striving in Worship

The Prophet ﷺ would exert himself in worship during the last ten nights of Ramadan. In Sahih Muslim, Aisha رضي الله عنها reported: “God’s messenger used to exert himself in devotion during the last ten nights to a greater extent than at any other time.” In Sahih al-Bukhari and Sahih Muslim, Aisha also said: “With the start of the last ten days of Ramadan, the Messenger of Allah (ﷺ) used to tighten his waist belt (i.e. keep away from his wives) and used to stay up praying all night, and he would also wake his wives (to pray and recite Qur’an etc..).” The phrase “tighten his waist belt” is a metaphor for his serious commitment and increased effort in worship. This means that if a person was already reciting Quran, praying, and giving charity throughout Ramadan, they should increase their devotion even more during these ten nights.

Abu Bakr used to pray during the first twenty nights of Ramadan as he did throughout the year, but when the last ten nights began, he would increase his efforts even more. ⁽³⁾

Self-Purification: A Path to Fruitful Ramadan

3. Seeking Laylat al-Qadr and Praying in it

In Sahih al-Bukhari and Sahih Muslim, Aisha رضي الله عنها reported that the Prophet ﷺ said: “Look for the Night of Qadr in the last ten nights of the month of Ramadan.”

The way to seek it is by engaging in acts of worship and perfecting prayer. Abu Huraira رضي الله عنه reported that the Prophet ﷺ said: “He who passes Lailat al-qadr [Night of Decree] in prayer with faith and seeking his reward from God will have his past sins forgiven.” (Sahih al-Bukhari and Sahih Muslim)

4. Increasing Supplication (Dua)

The Prophet ﷺ encouraged Aisha رضي الله عنها to make dua during these nights. In Jami' at-Tirmidhi and Sunan an-Nasa'i, she asked: “O Messenger of Allah, what do you think I should say in my supplication, if I come upon Laylatul-Qadr?” He said: “Say: 'Allahumma innaka 'afuwwun tuhibbul-'afwa, fa'fu 'anni (O Allah, You are Forgiving and love forgiveness, so forgive me).'” Sufyan al-Thawri said: “Making supplication on that night is more beloved to me than prayer.” He means that excessive supplication is better than prayer in which supplication is not made frequently. However, combining both prayer and supplication is ideal. ⁽⁴⁾

5. Forgiving Others and Reconciling Relationships

Holding grudges can prevent a person from receiving blessings. In Sahih al-Bukhari, ‘Ubada b. as-Samit said that the Prophet came out to inform them about lailat al-qadr, but finding two Muslims disputing together he said, “I came out to inform you about lailat al-qadr, but so and so and so and so had a dispute, and the knowledge of it has been withdrawn. That, however, may perhaps be better for you.”

Thus, whoever wants to make the most of this night and attain its rewards should strive to reconcile with others and avoid disputes. Laylat al-Qadr is a night of forgiveness, and whoever desires Allah’s forgiveness should also forgive others.

Ramadan: A Shield Against Vices

6. Observing I'tikaf (Seclusion in the Mosque)

I'tikaf means staying in the mosque with the intention of worship. The Prophet ﷺ practiced it regularly. In Sahih al-Bukhari and Sahih Muslim, Aisha رضي الله عنها said: “The Messenger of Allah (may peace he upon him) used to observe i'tikif in the last ten days of Ramadan till Allah called him back (to his heavenly home). Then his wives observed i'tikaf after him.”

The Prophet ﷺ also explained that he observed i'tikaf to seek Laylat al-Qadr. In Sahih al-Bukhari and Sahih Muslim, Abu Sa'id al-Khudri reported: “The Messenger of Allah ﷺ observed i'tikaf during the first ten nights of Ramadan, then he observed it in the middle ten nights. Then he said: 'I observed i'tikaf in the first ten nights, seeking this night. Then I observed i'tikaf in the middle ten nights. Then I was told that it is in the last ten nights. So whoever wishes to observe i'tikaf, let him do so.'”

It is recommended to observe full i'tikaf by staying in the mosque continuously, leaving only for necessary reasons. If full i'tikaf is not possible, one can observe partial i'tikaf by spending as much time as possible in the mosque with the intention of worship and devotion.

7. Encouraging Family Members to Strive in Worship

The Prophet ﷺ encouraged his family to make the most of these nights. In Sahih al-Bukhari and Sahih Muslim, Aisha رضي الله عنها reported: “With the start of the last ten days of Ramadan, the Messenger of Allah (ﷺ) used to tighten his waist belt (i.e. keep away from his wives) and used to stay up praying all night, and he would also wake his wives (to pray and recite Qur’an etc..).” In Sahih al-Bukhari, Ali ibn Abi Talib رضي الله عنه narrated: “The Messenger of Allah ﷺ used to knock on Fatima and Ali at night and say, 'Will you not get up and pray?'” In Sahih al-Bukhari and Sahih Muslim, Aisha رضي الله عنها reported: “The Messenger of Allah (ﷺ) used to pray in the night and when he observed Witr, he said to me: O 'A'isha, get up and observe Witr.”

Imam Malik narrated in Al-Muwatta' that Zayd ibn Aslam reported from his father that Umar ibn al-Khattab رضي الله عنه used to pray during the night as much as Allah willed, and in the last part of the night, he would wake up his family, saying: “Prayer! Prayer!” Then he would recite: 'And enjoin prayer upon your family [and people] and be steadfast therein. We ask you not for provision; We provide for you, and the [best] outcome is for [those of] righteousness.' (Surah Taha 20:132)”

These examples show that a believer should not neglect their family but should encourage them to take advantage of these blessed nights through prayer, supplication, and recitation of the Quran.

Nurture Your Marriage This Ramadan

8. Giving Zakat al-Fitr

In Sahih al-Bukhari and Sahih Muslim, Abdullah ibn Umar reported: “The Messenger of Allah ﷺ made Zakat al-Fitr obligatory: one sa' of dates or one sa' of barley upon every free person and slave, male and female, young and old among the Muslims. He commanded that it be given before people go out for prayer.” Zakat al-Fitr purifies the fasting person from idle talk and feeds the needy. The Prophet ordered it should be given to the needy to enrich them, before the Eid prayer and can be paid at any time before the end of Ramadan.

Consequently, the last ten nights of Ramadan are blessed, containing the great night of Laylat al-Qadr. Every Muslim should strive in worship and make the most of these days through good deeds.

3 Deceptive Ways to Avoid Zakat Nullified by Islam

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(1) Siyar A’lam al-Nubala by Al-Dhahabi (2/447).

(2) Lata'if al-Ma'arif by Ibn Rajab al-Hanbali, p. 222.

(3) Ibid., p. 229.

(4) Ibid., p. 230.

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Allah, the Most High, has concealed many things from His servants despite their eagerness to know them. He has hidden His Greatest Name among His Beautiful Names—the Name by which if He is asked, He grants, and if He is invoked, He responds—so that people would call upon Him using all of His Beautiful Names. Similarly, He has concealed the Hour of Du’a Response on Friday so that people would strive in supplication throughout the entire day. Likewise, He has hidden the Night of Decree (Laylat al-Qadr) within the last ten nights of Ramadan for great wisdom and noble purposes, including:

1- Continuity in Worship Seeking Its Blessings

Allah, the Most High, has clarified the immense status of Laylat al-Qadr, saying: “The Night of Decree is better than a thousand months. The angels and the Spirit descend therein by permission of their Lord for every matter.” (Al-Qadr: 3-4) The Prophet ﷺ emphasized that seizing the opportunity of Laylat al-Qadr leads to the forgiveness of sins. In Sahih al-Bukhari, Abu Huraira (may Allah be pleased with him) reported that the Prophet ﷺ said: “Whoever established prayers on the night of Qadr out of sincere faith and hoping for a reward from Allah, then all his previous sins will be forgiven.” There is nothing greater for a believer than attaining Allah’s forgiveness; therefore, he seeks it and remains keen on it by striving in worship on this blessed night. If its exact time were known, a person would only strive on that particular night. However, since its timing is hidden, he strives throughout the last ten nights of Ramadan. The Prophet ﷺ instructed his followers to search for it in these nights. In Sahih al-Bukhari, Ibn Abbas (may Allah be pleased with them) narrated that the Prophet ﷺ said: “Seek Laylat al-Qadr in the last ten nights of Ramadan, on the twenty-first, twenty-third and twenty-fifth.”

2- Increased Supplication

Laylat al-Qadr is filled with mercy, forgiveness, and blessings. The Prophet ﷺ would frequently supplicate during it and encouraged believers to do so. In Musnad Ahmad, Abdullah ibn Buraidah (may Allah be pleased with him) narrated that Aisha (may Allah be pleased with her) said: “O Messenger of Allah, what do you think I should say in my supplication, if I come upon Laylatul-Qadr?” He said: “Say: 'Allahumma innaka 'afuwwun tuhibbul-'afwa, fa'fu 'anni (O Allah, You are Forgiving and love forgiveness, so forgive me).'”

This guidance encourages people to strive in seeking Allah’s pardon, which is the best thing a person can ask for. Whoever is pardoned by Allah is granted entry into His Paradise. Due to the great importance of seeking forgiveness, Allah, the Almighty, has concealed Laylat al-Qadr so that supplication may be abundant and continuous throughout all the nights.

3- Avoiding Disputes

Al-Bukhari reported in his Sahih that Ubadah ibn al-Samit (may Allah be pleased with him) that the Prophet came out to inform them about Laylat al-Qadr, but finding two Muslims disputing together he said, “I came out to inform you about Laylat al-Qadr, but so and so and so and so had a dispute, and the knowledge of it has been withdrawn. That, however, may perhaps be better for you, so seek it on the ninth, the seventh and the fifth.”

The term “disputing” here refers to arguing and raising voices, leading to discord and estrangement among people. This hadith indicates that disputing caused the knowledge of the exact date of Laylat al-Qadr to be forgotten. Since disputes prevent goodness from reaching people, concealing Laylat al-Qadr encourages believers to avoid conflicts, ensuring they do not miss out on its immense rewards. 

4- Abstaining from Sin

There is great mercy behind hiding this night. Since Laylat al-Qadr carries immense rewards, if a person were to sin knowingly on such a sacred night, his sin would be greatly multiplied. Imam al-Razi mentioned in his Tafsir: “It is as if Allah is saying: If I had specified Laylat al-Qadr while knowing of your inclination to sin, then perhaps your desires would have led you to commit a sin on that night. If that happened, then your sin, while knowing the virtue of the night, would be graver than if you had sinned unknowingly. For this reason, I have concealed it from you. It is as if Allah is saying: If you knew when exactly is Laylat al-Qadr, then if you obeyed, you would earn the reward of a thousand months, but if you sinned, you would bear the punishment of a thousand months. Preventing punishment is more important than bringing reward.”

5- Increasing Goodness and Competition in Worship

Since Laylat al-Qadr is filled with divine blessings, people compete to attain these blessings by performing various good deeds. Some pray two extra rak’ahs, others pray third of the night, some pray for half the night, and others pray the whole night. Some seek its rewards by forgiving others and reconciling disputes, while others strive for its blessings by giving charity, feeding the needy, and serving others, and the good deeds are abundant.

If the exact date of Laylat al-Qadr were known, the period of such acts of devotion would be limited. However, its concealment expands the duration of worship, encouraging diversity and competition in good deeds. This increases Muslims’ eagerness to engage in worship and compete in acts of righteousness, deepening the spiritual impact of Ramadan in their lives.

Laylat-al-Qadr… The Night of a lifetime! | Sheikh Yusuf al-Qaradawi

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The Muslim soul seeks to draw from the Book of Allah and the Sunnah of His Prophet Muhammad (peace and blessings be upon him) during Ramadan, in order to receive a Quranic and Prophetic boost that helps in navigating life and overcoming its hardships and challenges.

To achieve this, every Muslim household needs a true glimpse into the Prophet’s home—to learn from the character of the Prophet (peace and blessings be upon him) and his wives, the Mothers of the Believers (may Allah be pleased with them), and to grasp the keys to marital happiness that are rooted in Quranic teachings and the purified Sunnah.

When the Mother of the Believers, Aisha (may Allah be pleased with her), was asked, “What the Prophet used to do in his house when he was with you?” She replied: “The Messenger of Allah (peace and blessings be upon him), when at his house, was the kindest and most generous of people. He was a man just like any of you, except that he was always smiling and cheerful. He was a human being; he used to engage in the mihna, i.e. the service, of his family,— patch his sandals, sew his garment, milk his sheep, and do his own chores, and conduct himself at home as anyone of you does in his house, and when the time for prayer came he went out to prayer. I have never seen him strike a woman or a servant with his hand.” (Reported by Al-Bukhari).

These lines offer ten tips for spouses to follow during Ramadan if they seek to hold onto the keys of happiness in both this life and the Hereafter.

1. Dedicate Time for Joint Worship

Set aside time for shared acts of worship—praying two rak‘ahs in the depth of the night at least once a week, daily Quran recitation and reflection, and consistent remembrance of Allah and seeking forgiveness. Let your motto be “competing together in acts of worship” during this blessed month.

2. Allocate Money for Charity and Zakah

Set aside a portion of your wealth for charity and zakah and encourage your spouse to contribute as well, even if with a small amount from her personal savings or allowance. The Prophet (peace and blessings be upon him) said: “Sadaqa appeases the Lord’s anger and averts an evil death.” (Reported by At-Tirmidhi)

3. Plan for Umrah If Possible

If financially and physically able, plan to perform Umrah together, as this brings joy to your spouse’s heart. It is recorded in the two Sahih collections that during the Farewell Hajj, Aisha (may Allah be pleased with her) asked the Prophet (peace and blessings be upon him) for permission to perform a separate Umrah apart from the one she had combined with Hajj. He granted her permission, and she went to Tan‘im, where she entered into Ihram for Umrah.

4. Encourage Your Wife to Make the Most of Ramadan

Encourage your wife not to waste Ramadan on excessive cooking and household chores. Support her in completing the recitation of the Quran, performing Taraweeh prayers, and engaging in night prayers and other acts of worship, so she does not end up among those who waste this precious month.

5. Participate in Household Chores

Help with household tasks, even in a small way, to lighten your wife’s burden during fasting. Avoid complaining or reprimanding her if food is delayed; rather, support her, praise her cooking, and pray for her. Also, teach your children to assist their mother with household responsibilities.

6. Host Her Parents and Siblings

Make an effort to invite her parents and siblings over, as this fosters love and strengthens family bonds. It also enhances ties of kinship, which are a source of blessings and Allah’s pleasure. Likewise, the wife should reciprocate by welcoming her husband’s family and showing kindness to them.

7. Keep Romance and Affection Alive

Do not neglect affectionate gestures, loving words, and intimacy with your spouse during Ramadan, under the pretext of fasting and worship. Allah has permitted intimacy between spouses from Iftar (sunset) until Fajr (dawn).

8. Avoid Conflicts and Arguments

Strive to avoid disagreements and arguments, remembering that Ramadan is an opportunity to draw closer to Allah. Let patience prevail, and when anger arises, remind yourself: “O Allah, I am fasting,” to suppress anger and control your temper.

4 Steps to Prevent Marital Conflicts from Escalating

9. Buy Your Wife Eid Clothes as a Gift

Surprise your wife with new Eid clothes as a gift to express her value in your life. Women, like children, find joy in new clothes and gifts. Thoughtful gestures like these strengthen love and harmony between spouses.

10. Make Du‘a (Supplication) Abundantly

Both of you should frequently turn to Allah in supplication—asking Him to bless your lives, grant you righteous offspring, and make your home one of faith, remembrance, Quran, righteousness, and true happiness, following the model of the Prophetic household.

5 Beauty tips for Every Wife

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Abu Bakr, whose companion, the Prophet (peace and blessings be upon him), called As-Siddiq (the Truthful), for he was always truthful in every situation, supportive in every word, a companion in every path, a believer in every word, and fully surrendered to Allah at all times. He was the second of the two in the cave, the companion in battles, and the Caliph after the Prophet’s passing.

Who is As-Siddiq, Abu Bakr?

He is Abdullah ibn Uthman ibn Amir ibn Amr ibn Ka‘b ibn Sa‘d ibn Taym ibn Murrah ibn Ka‘b ibn Lu’ayy ibn Ghalib. ⁽¹⁾ His lineage meets that of the Prophet (peace and blessings be upon him) at Murrah. In the pre-Islamic era, he was known as ‘Abd al-Ka‘bah (Servant of the Ka‘bah), but the Prophet (peace and blessings be upon him) named him Abdullah and gave him the title “Atiq” due to his handsome face and because he was saved from the Hellfire. ⁽²⁾ He was also called “As-Siddiq” because he was the first to wholeheartedly believe in the Prophet, particularly on the morning of the Isra and Mi‘raj. ⁽³⁾ His father was Uthman, known as Abu Quhafah, and his mother was Salma bint Sakhr ibn Amr ibn Aamir ibn Ka‘b ibn Murrah, whose title was Umm al-Khayr. ⁽⁴⁾

Faith of Abu Bakr ⁽⁵⁾

There is no definitive narration that precisely recounts the story of Abu Bakr’s conversion to Islam. All that is mentioned is that the Prophet (peace and blessings be upon him) invited his close companion to Islam, and Abu Bakr immediately began calling others to it. Did the Prophet (peace and blessings be upon him) assign him this mission? Or was it a natural sense of responsibility that arose in Abu Bakr’s heart for the religion he believed in and carried? No one knows for sure. However, what is certain is that he left the Prophet to call for Islam, becoming the first man to accept Islam after the Prophet of the Ummah. His home became the second home of Islam, after the house of prophethood, as his wife also embraced the faith.

Through Abu Bakr’s efforts, many others embraced Islam, including Uthman ibn Affan, Abdul Rahman ibn Awf, Zubair ibn al-Awwam, Sa‘d ibn Abi Waqqas, and Talha ibn Ubaydullah—men who later formed an entire nation that left their lasting mark.

Other great companions also entered Islam through Abu Bakr, such as Uthman ibn Maz‘un, Abu Ubaydah ibn al-Jarrah, Abu Salamah ibn Abd al-Asad, and Al-Arqam ibn Abi al-Arqam, the young man who transformed his home into a secret meeting place where early Muslims learned their religion and formed their beliefs. Abu Bakr was a solid rock that absorbed the shocks inflicted upon the new faith during its early days. Allah said regarding him: “If you do not aid the Prophet - Allah has already aided him when those who disbelieved had driven him out [of Makkah] as one of two, when they were in the cave and he said to his companion, 'Do not grieve; indeed Allah is with us.'” (At-Tawbah: 40)

Abu Bakr As-Siddiq Journey of Jihad

Sources state that Abu Bakr never missed a single battle or expedition with the Prophet (peace and blessings be upon him); he was always by his side.

Ibn Kathir says: “The scholars of Seerah did not disagree that Abu Bakr As-Siddiq never missed any of the Prophet’s battles or expeditions.”

Az-Zamakhshari stated: “He was permanently attached to the Messenger of Allah (peace and blessings be upon him). He accompanied him from his youth, spent his wealth for him in old age, carried him to Madinah with his own mount and provisions, and continued spending his wealth on him throughout his life. He married his daughter to him and remained his close companion in both travel and residence. When the Prophet passed away, Abu Bakr was buried in the room of Aisha, the most beloved of women to him.”

Salamah ibn al-Akwa‘ reported: “I joined seven military expeditions led by the Messenger of Allah himself (ﷺ), and nine expeditions which he sent out once under Abu Bakr and once under Usama b. Zaid.” ⁽⁶⁾

Abu Bakr participated in the Battle of Badr during Ramadan in the second year of Hijrah. His contributions in this battle included offering counsel to the Prophet (peace and blessings be upon him). One of his significant moments in Badr was standing guard over the Prophet, as was always his habit.

Ali ibn Abi Talib recounted an event at Badr, saying: “O people, who is the bravest of men?” They replied, “You, O Commander of the Faithful.” He responded, “I have never faced anyone in combat except that I prevailed over them. But the bravest man is Abu Bakr. When we built a shelter for the Messenger of Allah (peace and blessings be upon him), we asked, 'Who will stand guard so that no enemy approaches him?' By Allah, no one stepped forward except Abu Bakr, who stood with his sword drawn, protecting the Messenger of Allah. If any polytheist dared to approach, he immediately confronted them. That is true bravery.”

Abu Bakr was compassionate toward the Prophet (peace and blessings be upon him), deeply concerned for his well-being. During the battle, the Prophet (peace and blessings be upon him) prayed fervently, “O Allah, accomplish for me what Thou hast promised to me. O Allah, bring about what Thou hast promised to me. O Allah, if this small band of Muslims is destroyed. Thou will not be worshipped on this earth.” He continued his supplication to his Lord, stretching his hands, facing the Qibla, until his mantle slipped down from his shoulders. So Abu Bakr came to him, picked up his mantle and put it on his shoulders. Then he embraced him from behind and said: Prophet of Allah, this prayer of yours to your Lord will suffice you, and He will fulfill for you what He has promised you.

The Prophet (peace and blessings be upon him) then dozed off momentarily in the shelter, and when he awoke, he said: “Rejoice, O Abu Bakr! The help of Allah has come. Here is Jibril taking the rein of his horse, covered in dust.” The Prophet then went out and encouraged his companions.

Abu Bakr’s faith and commitment were stronger than personal relationships. His own son, Abdul Rahman, fought on the side of the disbelievers in this battle. He was one of the bravest men in Quraysh and an expert marksman. After his conversion, he told his father: “During Badr, I had a clear shot at you, but I turned away and did not strike.” Abu Bakr replied: “Had I seen you as a target, I would not have turned away.”

The virtues and contributions of Abu Bakr in serving Islam and his unwavering faith are countless. Even a thousand books, would not do justice to the status of the Prophet’s Caliph. Abu Sa‘id al-Khudri reported that the Prophet (peace and blessings be upon him) once said in a sermon: “Allah has given option to a slave to choose this world or what is with Him. The slave has chosen what is with Allah.” Upon hearing this, Abu Bakr wept and said: “May my father and mother be sacrificed for you, O Messenger of Allah!” By my father and mother, Abu Bakr—may Allah be pleased with him and grant him His pleasure—was the most knowledgeable of the companions without exception and the most proficient in recitation among them. This is what led the Messenger of Allah ﷺ, in his final moments, when he looked to see Umar al-Farooq leading the people in prayer, he became extremely upset, and his face changed in anger, and he said: “Allah and the Faithful do not substantiate the claim of anyone but that of Abu Bakr.” Abu Bakr must lead, for he is the most deserving.

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(1) Muhammad ibn Jarir al-Tabari: History of the Prophets and Kings (3/424-425).
(2) Abu Muhammad Abdul Malik ibn Hisham: Al-Sirah al-Nabawiyyah on the margins of Al-Rawd al-Unuf by Abu al-Qasim Abdul Rahman al-Suhayli (1/287).
(3) Al-Tabari (3/425), and Ibn Hajar al-Asqalani: Fath al-Bari (8/8).
(4) Abu al-Qasim Abdul Rahman al-Suhayli (1/287).
(5) Ibn Hisham: Al-Sirah Al-Nabawiyyah.
(6) Dr. Ali Muhammad al-Sallabi.

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Corruption is a plague that eats away at the core of nations, a primary cause of the collapse of civilizations and the downfall of empires. When it spreads within a society, it corrupts its morals, destroys its people, and undermines its foundations. Western countries serve as a prime example; corruption has become widespread in all its aspects, leading to the disintegration of values and the spread of chaos. As a result, it has become a deteriorating structure on the verge of collapse at any moment. On the other hand, Islam offers a comprehensive framework to combat corruption, ensuring justice, morality, and righteousness prevail in society.

One of the most evident manifestations of moral and ethical corruption in Western countries today is the spread of pornography. In some European countries, the revenue from the sex trade is estimated to be in the billions annually, as is the case in the United Kingdom. Moreover, prostitutes and pimps are now seen as workers earning their livelihood, and their rights are even advocated! However, Islam strongly condemns such practices, as they contradict righteousness and moral purity.

Western countries also experience high rates of family breakdown. According to Eurostat, the marriage rate in the European Union has declined from 8.0 per 1,000 people in 1964 to 3.2 in 2020, while the divorce rate has risen from 0.8 per 1,000 in 1964 to 1.6 in 2020. In France, divorce cases among individuals over 50 have increased over the past 30 years, representing 33.5% of all divorces in 2016. Islam emphasizes the importance of family cohesion and encourages righteousness to maintain stable and healthy family structures.

Another manifestation of moral decay is the rampant spread of drugs, which leads to higher crime rates and deaths from overdoses. In the United States, drug-related deaths reached approximately 70,630 in 2019, according to a World Health Organization report. Meanwhile, Europe has witnessed a noticeable increase in the availability of synthetic drugs and rising addiction rates, posing a severe threat to social security. Islam combats corruption by prohibiting intoxicants and substances that destroy human intellect and dignity, ensuring righteousness prevails in society.

As to administrative and financial corruption, there has been a significant decline in standards of integrity and transparency in many Western countries. In the United States, for example, its ranking on the Corruption Perceptions Index fell to 65 out of 100 in 2024 due to major corporate financial scandals and the influence of money in politics. In Germany, cases of corruption related to political party financing have emerged, such as the Christian Democratic Union (CDU) scandal. In France, prominent political figures have been implicated in corruption cases involving public contracts, such as the “Bygmalion” scandal, which exposed financial irregularities during the 2012 presidential election. On the contrary, Islam provides a just economic system, ensuring fairness, transparency, and ethical business dealings.

These crises highlight the urgent need for a strong ethical framework and just principles to combat corruption—values that Islam has established to protect societies and ensure their stability. Thus, the Quran warns against corruption and has legislated measures to safeguard society and deter corrupt individuals.

1- Prohibiting Corruption:

The superiority of the Muslim Ummah lies in its duty to enjoin good and forbid evil, leading to righteousness. If it neglects this duty, corruption will spread unchecked, leading to devastation of lands. Allah says, “You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah. If only the People of the Scripture had believed, it would have been better for them. Among them are believers, but most of them are defiantly disobedient.” (Aal-Imran: 110)

Sayyid Qutb commented: “A nation where corruption occurs through enslaving people to entities other than Allah in any form, yet finds those who rise to combat it, is a nation that is saved from destruction. But a nation where oppressors prevail and corruption spreads unchecked, where no one stands up to fight injustice and evil, or where dissent exists but is ineffective, then the divine law is fulfilled upon them—either through annihilation or gradual decline and decay.” ⁽¹⁾

Since the consequences of corruption are severe, the Quran presents numerous examples to warn against its dangers. One such example is the story of Qarun, who spread corruption, oppressed his people, and arrogantly attributed his wealth and status to his own knowledge and power. However, Allah ultimately caused the earth to swallow him and his wealth, demonstrating the fate of corrupt individuals. Allah says, “That home of the Hereafter We assign to those who do not desire exaltedness upon the earth or corruption. And the [best] outcome is for the righteous.” (Al-Qasas: 83)

Similarly, the story of the people of Prophet Shu'ayb highlights the consequences of corruption. They were among the most corrupt nations, so he warned them: “And do not deprive people of their due and do not commit abuse on earth, spreading corruption.” (Ash-Shu'ara: 183)

Yet, they mocked Allah’s signs and refused to listen to the warning. As a result, they were struck with divine punishment: “But they denied him, so the punishment of the day of the black cloud seized them. Indeed, it was the punishment of a terrible day.” (Ash-Shu'ara: 189) And the examples remain abundant in the Quran.

7 Penalties for Failing to Promote Virtue and Preventing Vice

2-Law of Struggling Against Corruption:

The struggle between truth and falsehood is a divine law and the methodology of prophets in combating corruption. Allah says, “And if it were not for Allah checking [some] people by means of others, the earth would have been corrupted.” (Al-Baqarah: 251)

Imam At-Tabari explained: “If Allah did not push back some people—those who obey Him and believe in Him—against others—those who disobey Him and associate partners with Him—the earth would be ruined. Meaning, its people would perish due to Allah's punishment, causing the land to be laid to waste. But Allah, in His mercy, spares them by countering the wicked with the righteous and the obedient with the disobedient.” ⁽²⁾

This struggle unleashes hidden potentials, shakes off the lethargy that paralyzes societies, and sharpens minds and hearts so that Allah’s forces prevail and corruption is eradicated, bringing about the highest forms of goodness and reform.

3- Exposing the Corrupted:

Islam actively works to combat corruption by exposing those who spread it. Allah exposed the Jews and their actions, saying: “Every time they kindled the fire of war [against you], Allah extinguished it. And they strive throughout the land [causing] corruption, and Allah does not like corrupters.” (Al-Ma’idah: 64)

They continuously “Kindle the flames of war, discord, and fighting by attempting to prevent the unity of the Arabs, hindering their transition from illiteracy to knowledge, and from idolatry to monotheism, as well as by plotting against the believers and casting doubts about their religion—out of envy toward them and a desire to maintain their own superiority over them. But Allah does not love the corrupters on earth; thus, He does not grant success to their deeds, nor does He make their efforts fruitful, for they stand in opposition to His divine wisdom, which seeks the righteousness of people and the flourishing of lands.” ⁽³⁾

This is evident in their widespread global corruption today, especially in Palestine, where they unleash all forms of evil against Islam and Muslims. Some may mistakenly believe that they are victorious due to their global influence and support. However, their victory is temporary, for Allah has promised to vanquish corruption and grant triumph to the sincere believers. The steadfast resistance in Palestine continues to humiliate them and inflict defeat upon them time and again.

Allah also warns us about the hypocrisy of corrupt individuals: “And when it is said to them, 'Do not cause corruption on the earth,' they say, 'We are but reformers.' Unquestionably, it is they who are the corrupters, but they not perceive it not.” (Al-Baqarah: 11-12) This serves as a call for reformers to expose them and warn people of their corruption.

Allah’s laws in the universe favor no one; just as righteousness and integrity lead to prosperity in this life and the next, corruption and immorality result only in destruction and disgrace. Allah has made clear the humiliating fate of corrupters in this world and the intensified punishment awaiting them in the Hereafter. Salvation lies only in holding firmly to the Quran and the Sunnah of the Prophet ﷺ, following the path of the righteous reformers.

Reform Impact on the Nation's Goodness

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• Tafsir Modoee Encyclopedia.
• Mahasin al-Islam Encyclopedia
• Aljazeera.net

1. Fi Dhilal Al-Quran, Sayyid Qutb, 4/1933.
2. Al-Jami' li-Ahkam Al-Qur'an, Al-Qurtubi, 1/117.
3. Tafsir Al-Manar, Muhammad Rashid Rida, 6/380.

Islam has mandated Zakat upon all individuals, whether young or old, male or female, sane or insane, resident or traveler. However, some people driven by greed strive to withhold it from the poor and avoid its payment through deceptive schemes, falsely believing that such tactics exempt them from this obligation. Islam has invalidated all such schemes through its wise legislation and sound implementation.

Below is some of these deceptive tactics and the means to counter them:

1- Transferring Wealth to a Minor Before the Zakat Due Date or Assigning It to an Insane Person Under One’s Care

It is well known that when wealth reaches the Nisab (minimum amount that a Muslim must have before being obliged to zakat) and a full lunar year passes over it, Zakat becomes obligatory upon it. Some deceptive individuals attempt to evade Zakat by transferring ownership of their wealth, which has reached the Nisab, to their minor child, claiming that this absolves them of the obligation since the child is not accountable. Similarly, some transfer the ownership of wealth to an insane person under their care to ensure that Zakat is not due, relying on the argument that the insane are not obligated to pay Zakat.

Islam has invalidated this scheme. The majority of Islamic jurists have ruled that Zakat is obligatory on the wealth of minors and the insane. This ruling is based on the generality of the hadith recorded by both Al-Bukhari and Muslim in their Sahih collections, where the Prophet ﷺ instructed Mu’adh ibn Jabal when sending him to Yemen: “Tell them that Allah has prescribed sadaqah(zakat) on their property and returned it to their poor.” The hadith does not exclude minors or the insane but rather sets a general rule for all wealthy individuals, making Zakat obligatory upon their wealth.

Furthermore, Zakat is an obligation tied to wealth itself, not the status of the individual. Additionally, the purpose of Zakat is to fulfill the needs of the poor and purify wealth. Since their wealth can serve this purpose, the obligation remains valid. While acts of worship like prayer are not required of minors and the insane, as they are direct duties owed to Allah by individuals, Zakat is both a financial right of the poor and an obligation owed to Allah from the wealth of the rich. Hence, it remains obligatory on the wealth of minors and the insane, and their guardian is responsible for paying it on their behalf. ⁽¹⁾

2- Splitting or Combining Wealth to Evade or Reduce the Zakat Amount

Some people attempt to manipulate Zakat obligations by either dividing or consolidating their wealth to avoid paying it or to reduce the required amount. A key principle in Zakat calculations is that the Nisab for sheep, for example, starts at 40 sheep. If a Muslim owns between 40 and 120 sheep, they are required to give one sheep as Zakat. If they own between 121 and 200 sheep, the Zakat due is two sheep.

The scheme involves three individuals, each owning 40 sheep, making them individually liable to pay Zakat. They then combine their livestock, bringing the total to 120 sheep. This means that instead of each of them paying one sheep each (a total of three sheep), they now only owe one sheep in total due to their combined ownership.

Another scheme occurs when two partners collectively own 202 sheep, making them liable for three sheep in Zakat. To reduce their payment, they divide the livestock so that each partner owns fewer sheep individually, thus reducing the Zakat amount to one sheep each.

Islam has invalidated these tactics. The Prophet ﷺ forbade such manipulation, as recorded in Sahih Al-Bukhari, where he said: “One should neither collect various portions (of the property) nor divide the property into various portions in order to avoid paying Zakat.” Ibn Hajar commented that this hadith serves as evidence for invalidating any deceptive scheme aimed at avoiding Zakat. ⁽²⁾

This ruling reinforces the principle that no believer in Allah and the Day of Judgement should withhold Zakat, nor should they transfer their wealth to a collective ownership scheme as a means of evading the obligation; such that each individual ends up owning an amount of camels, cattle, or sheep that falls below the threshold for Zakat. No form of deception or scheme should be used to evade the obligation of Zakat in any way or by any means. ⁽³⁾

3- Excessive Purchase of Women’s Jewelry to Evade Zakat

It is established in Islamic jurisprudence that no Zakat is due on permissible jewelry used for women’s adornment, provided it is not excessive. The exemption is based on the fact that such jewelry is non-productive wealth meant for personal use rather than trade.

However, if a woman accumulates jewelry beyond customary norms—exceeding what is typical for someone in her social and economic status—then Zakat becomes obligatory on it. The excessive accumulation of jewelry, in this case, suggests that it is being used as an alternative to cash wealth, intended to evade Zakat rather than for mere adornment. In such cases, the obligation of Zakat remains. ⁽⁴⁾

This ruling emphasizes that purchasing jewelry with the intention of evading Zakat does not absolve one from the obligation, nor does it free them from sin. Zakat is a duty upon every free Muslim, and the sincerity of a believer and their awareness of Allah should serve as an internal deterrent against resorting to deceptive tactics. True faith blocks all attempts to evade Zakat or to reduce its amount through deceptive means.

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(1) Zakat, Dr. Na’mat Abdul Latif Mashhour, pp. 29-30. See also: Kitab al-Amwal, Abu Ubayd Al-Qasim ibn Salam, p. 554.

(2) Fath Al-Bari, Ibn Hajar Al-Asqalani (3/314-315).

(3) Al-Mughni, Ibn Qudamah (3/42); Zakat, Dr. Na’mat Abdul Latif Mashhour, p. 47.

(4) Kitab al-Kharaj, Abu Yusuf Ya’qub ibn Ibrahim, p. 93.

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Many parents complain that their child does not take responsibility, is disorganized, and dislikes order and planning. This affects their social behavior, reduces their self-efficiency, and may make them an undesirable person in the future.

This issue often arises from early childhood and persists into adolescence, at which point correction becomes more difficult. If left unaddressed, it can develop into a pattern of disorder and chaos, affecting the entire family.

Addressing this issue should begin at an early age, with caution against excessive spoiling, especially in cases where the child is the youngest in the family, born after a long wait, or raised in a highly privileged environment.

Drawing from life experiences, educational theories, and family experts' advice, here is a practical guide to instilling responsibility in children, fostering independence, and preparing them to be valuable members of society.

1. Assigning Daily Tasks

A simple but crucial daily task is for the child to organize their own space—making their bed, arranging their clothes and toys—according to their capability. Mothers should initially assist and guide them until these habits become natural. This teaches self-reliance and the importance of taking care of oneself rather than depending on others.

A study involving nearly 10,000 elementary school children, published in the Journal of Developmental & Behavioral Pediatrics, found that those assigned household tasks in kindergarten displayed clear advantages and self-development by third grade.

This aligns with research from La Trobe University in Australia, which highlights that involving young children in household chores enhances problem-solving skills, academic performance, family cooperation and decreases tension within the house.

 Similarly, a Harvard University study concluded that children who perform chores grow into more successful adults, having developed work ethics and essential life skills such as planning, organization and prioritizing.

2. Teaching Personal Hygiene

Children should learn to bathe independently under family supervision, ensuring they understand basic hygiene principles. Some families postpone this step for years, mistakenly believing that the child is too young to manage bathe alone. However, delaying this responsibility may lead to over-dependence, even into adolescence.

In contrast, allowing children to handle their own hygiene boosts their independence and self-responsibility. Julie Lythcott-Haims, former Dean of Freshmen at Stanford University, emphasizes that early engagement in household tasks fosters professional success in adulthood. Similarly, educational researcher Marty Rossmann notes that children who start taking responsibility at ages three or four are more successful in their twenties, according to Al-Jazeera.

3. Encouraging Participation in Household Activities

Avoid repeatedly telling your child that they are too young to help. Instead, involve them in small tasks—cleaning the car, assisting with minor home repairs under supervision, or taking care of a pet. Let them feel like an essential helper at home.

Expressing trust in their abilities reinforces their confidence and willingness to contribute. Simple tasks such as making tea for a parent, folding laundry, or helping prepare a meal may seem minor to adults but are significant to a child. These activities cultivate a sense of responsibility and a desire to assist others.

4. Instilling Religious Discipline

Encouraging children to perform wudu’ and pray at a young age without harsh reprimands fosters discipline. Rather than forcing them, it is more effective to create a love for prayer, so they naturally respond to the call to prayer, stand in orderly rows behind the imam, maintain cleanliness in the mosque, and listen attentively to the Quran and religious lessons.

This exposure helps instill numerous values and familiarizes them with being in the company of adults. Abdullah ibn Umar, at the age of 11, attended gatherings of senior companions. As he grew, he became one of the leading scholars of Islam.

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“How to Make Your Child Happy?” is the title of the book before us, where we browse through its pages to present families, particularly mothers, with a number of tips and guidelines on raising and caring for their child based on sound and correct principles.

The book's author, journalist Wafaa Saadawi, emphasizes that childhood is a crucial stage in a person's life, during which their personality, psyche, and intellect are formed. She warns against the misconception that Islamic upbringing is limited to teaching a child beliefs, acts of worship, and morals only.

In her book, published in 2003, the author asserts that society needs an aware mother who is well-versed in Islamic culture and the principles of upbringing, an enlightened mind that instills in her child the understanding that we need a generation capable of leading the Ummah toward victory—a generation strong in its faith, morals, knowledge, and all aspects of life.

The author elaborates on the concept of upbringing and its components, including preserving and nurturing the child's innate nature (Fitrah), developing their talents, guiding these talents towards righteousness, and regulating their behavior according to the principles of Islam in a way that fulfills true servitude to Allah.

Under the title “Islam’s Care for Childhood” the author stresses that a child's care in Islam begins with a legitimate marriage based on firm principles that influence upbringing and the preparation of future generations. These principles include proper selection of a spouse, mutual kindness and good companionship, sharing responsibilities between husband and wife, fulfilling parenting duties to the fullest, ensuring the child’s rights, and shielding them from Shaitan’s influence, as this child will become tomorrow's man or the future mother.

The author reminds parents that their child's future is in their hands, pointing out that early childhood has not received the adequate care it deserves in our societies—whether at home or in school. Many mothers focus solely on fulfilling material needs for their children while neglecting their psychological and spiritual well-being.

Saadawi highlights that many mothers overlook the importance of a child’s early years, assuming that their needs are limited to clothing, food, drinks, and toys. They believe that education, knowledge, and culture are responsibilities left to kindergartens and schools. Some mothers even burden their children beyond their capacity, unintentionally making them dislike anything related to religion, by constantly enforcing memorization, rote learning, and punishment.

The author asserts that love grants the child self-confidence, motivating them toward success and hard work. The more loved a child feels within their family, the stronger they become, driving them to achieve the best results in all areas of life. However, she warns against repetitive commands and excessive punishment, as these may lead to a resentful child who harbors negativity towards everything.

She adds that appreciation and respect shape the child into a balanced and mature personality without resorting to criticism, humiliation, insults, or constant comparison with others. Praising the child without exaggeration helps them develop their personality, independence, and self-confidence. Parents should also point out their child’s mistakes and give them the opportunity to correct them, guiding them toward the right path for self-improvement.

The book discusses various challenges mothers face in raising their children, including temper tantrums and aggressive behavior. The author explains that a child may develop a short temper due to imitating parents, being overindulged, or experiencing strict discipline. The solution lies in providing a good role model first, identifying the root cause of the child’s anger, evaluating the situation carefully while avoiding criticism in front of others, offering reassurance and security, teaching the child to dislike anger and reminding them of the Prophet’s ﷺ guidance on controlling anger.

Saadawi also highlights the importance of playing in developing a child’s intellectual and practical skills. She warns against the mistaken belief that a well-behaved child is one who sits quietly at home, while an active child—who explores, plays, and leads his friends—is considered mischievous or troublesome. She stresses that play is crucial for personality building. It strengthens the body, stimulates the mind, and contributes to various cognitive and practical skills.

The author warns every parent against instilling fear in the child, through scary stories or intimidation. Instead, courage should be instilled in their heart, their confidence should be strengthened, their opinion should be considered, their viewpoint should be respected, and their ideas should not be suppressed or excessively controlled. She points out that accustoming the child to accept advice, consider different opinions, take responsibility, consult on certain matters, and even be given the opportunity to manage part of the household budget—among other things—develops their sense of confidence and shapes them into a balanced and responsible individual.

Under the “Your Child’s Questions” section, the author states that a child’s curiosity is endless, spanning religious, sexual, and other topics. She warns against ignoring their questions, as this could lead them to seek answers from unreliable sources. Instead, parents should provide clear and simple answers suited to the child's age and understanding, without lying to them.

She encourages parents to guide their children toward knowledge, using prophetic stories, beneficial educational TV programs, reading materials, and consulting specialists when necessary.

The book concludes with an urgent warning to parents not to leave children unsupervised with phones, the internet, television, electronic games, and cartoons—which have become a modern affliction. Instead, parents should engage their children in beneficial activities, carefully select programs suitable for them, develop their skills and talents, and provide meaningful alternatives that strengthen their Islamic and Arab identity, while enriching them intellectually, culturally, and religiously.

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About the Author:
Sheikh Muhammad Lutfi Al-Sabbagh (1930-2017) was a scholar of Hadith and rhetoric. He earned a doctorate in the rhetoric of the Prophetic Hadith and worked as a professor at King Saud University for 35 years, participating in scientific award committees. He authored numerous works on Quranic and Hadith sciences and Islamic preaching and delivered lessons and lectures in several countries.

Dr. Muhammad Lutfi Al-Sabbagh begins his book The Muslim Family and Challenges, which is based on a lecture he delivered in Doha at the invitation of the Ministry of Islamic Affairs, by highlighting the painful reality that Muslims face. He describes how the forces of disbelief and misguidance conspire to drive Muslims out of their faith and homelands. Dr. Al-Sabbagh reviews various forms of aggression against Muslims, starting with the crimes of the Jews in Palestine—including displacement, killing, and attacks on sacred sites—to the persecution, killing, and systematic displacement of Muslims in Kosovo. He argues that these actions aim to empty Muslim lands and force Muslims into non-Muslim countries, exposing future generations to Christianization. All this happens because Muslims have distanced themselves from their religion.

Dr. Al-Sabbagh focuses on the issue of the Muslim family as the cornerstone of the Muslim Ummah. He asserts that the family is the vessel that preserves noble values and high morals, and nothing threatens a nation more than the destruction of its family unit. Islam, therefore, placed great emphasis on the family, dedicating precise rulings in the Quran and Sunnah that cover all its aspects, including marriage, breastfeeding, upbringing, inheritance, and divorce.

He stresses that throughout history, the Muslim family has been a stronghold of Islamic values, instilling the creed of monotheism, worship, and Islamic ethics in its children. This, in turn, reinforced the identity of the Muslim Ummah. He points out that the struggle between truth and falsehood has been ongoing since ancient times, with Islam’s enemies attempting to destroy the religion through various means—from the Crusades and Mongol invasions to colonialism and modern conspiracies aimed at dismantling the Muslim family. However, despite their efforts, they continue to fail. Allah says, “But they plan, and Allah plans. And Allah is the best of planners.” (Al-Anfal: 30)

Dr. Al-Sabbagh explains that these adversaries realized that destroying the family is the key to dismantling the Muslim Ummah. They have employed modern technology, entertainment, and media to spread Western values and misleading concepts, aiming to weaken the Islamic identity. One of their most dangerous actions was abolishing the Islamic Caliphate, which shook the Islamic identity of both individuals and societies. They also imposed laws that contradict Islamic family principles and promoted alternative ideologies such as nationalism, socialism, and capitalism. Additionally, they used media and art to undermine Islamic values, leading to the dominance of materialism and desires over many people.

He then highlights the major external challenges facing the Muslim family, foremost among them being the elimination of Islamic governance and its replacement with foreign laws. This resulted in the loss of Islamic identity in governance systems and widespread corruption in Muslim societies. European colonialism also played a role in spreading moral decay and immodesty. Christian women in the Levant used to wear hijab, but they abandoned it under the influence of colonialists, and some Muslims followed suit.

Another significant challenge is the Crusader-Zionist alliance against Islam. Despite their historical enmity, they have united against Islam, working to corrupt the morals of Muslim men and women and to weaken the Muslim family from within. Colonialists in the Levant, Algeria, Egypt, Palestine, and other lands facilitated the spread of prostitution, using Jews and Christians as tools to introduce immorality into Muslim societies.

Modern colonialism has taken a more cunning approach by supporting Christian minorities within Muslim societies and providing them with platforms to propagate destructive ideas. These include attacks on polygamy and divorce, as well as the promotion of mixed foreign education, which produced generations of Muslims who renounced Islam, attacked it, and became mentally enslaved to Western ideologies.

These intellectual assaults led to the emergence of movements that promote immorality disguised under art and liberation. They challenge Islamic family laws, falsely claiming that Islam oppresses women. However, Islam has never wronged women; rather, it has honored them as mothers, wives, and daughters, and the Prophet ﷺ instructed kindness towards them.

Dr. Al-Sabbagh also sheds light on the economic challenges facing Muslim families in the Islamic world. Harsh economic conditions have become a primary factor in family breakdown, delayed marriages, and the rise of celibacy. Dictatorial and socialist regimes have led to the decline of the middle class, pushing many into poverty. The cost of establishing a family has skyrocketed, making it difficult for young men to afford marriage, resulting in widespread spinsterhood and moral corruption.

Among the most dangerous challenges exploited by colonial powers is the idea of birth control. They promoted it in Muslim lands under the pretext of poverty alleviation, while Islam opposes this notion, emphasizing that Allah is the Provider. Western intellectuals recognized Islam as a threat to their civilization, so they devised plans to weaken Muslims by reducing their numbers, controlling their wealth, and strategically positioning their agents within Muslim societies. Numerous conferences and initiatives were organized, exploiting the economic difficulties faced by Muslim nations, while Western countries encouraged their own populations to increase their birth rates to strengthen their dominance.

One of the most devastating challenges facing Muslim societies is the spread of desires and temptations. Human nature is inclined toward them, and one of the most dangerous temptations used to corrupt the Muslim family is the trial of women. The Prophet ﷺ warned of its severity, saying: “I have not left behind me a trial more injurious to men than women.” He also encouraged marriage as a means of maintaining chastity and protection from corruption: “Young man, those of you who can support a wife should marry, for it keeps you from looking at strange women and preserves you from immorality; but those who cannot should devote themselves to fasting, for it is a means of suppressing sexual desire.”

However, Islam’s enemies have sought to obstruct marriage through numerous obstacles. The media has exacerbated the problem by promoting immodesty, mixed-gender interactions, and lowly entertainment. Scholars and intellectuals have warned of this moral decline for a long time. Al-Rafi’i, for instance, opposed imitating Europe’s corrupt moral system and criticized the mixing of young men and women in universities, viewing it as a scheme to corrupt the morals of the Ummah’s youth. Such moral deviations can eventually lead to ideological and doctrinal deviations, where individuals start perceiving religion as a barrier to their desires.

Additionally, the love of children is an innate human instinct. In the past, people viewed having many children as a source of strength and support. However, Islam’s enemies have distorted this natural inclination by instilling fear of poverty and hardship. This has led some to abandon their children, much like in the pre-Islamic era. Islam prohibits such practices, as Allah says, “And do not kill your children for fear of poverty. We provide for them and for you. Indeed, their killing is a great sin.” (Al-Isra: 31)

Another destructive desire is the love of status and power, which can corrupt one’s religion. Some people make religious compromises to attain worldly positions. A leader may be pressured into allowing his wife to abandon hijab or engage in mixed gatherings to secure a high-ranking job.

Dr. Al-Sabbagh also discusses intellectual invasions that have destabilized the Muslim family structure. The leadership role of men has been undermined, and women have been misled into believing that obedience to their husbands is a form of humiliation. This has led to family disintegration and the misguidance of children. Media and television dramas have played a role in promoting prohibited behaviors, to the extent that some women now reject hijab and deny what is known in religion by necessity.

The author then shifts to internal challenges within the Muslim family, arguing that Muslims often focus on external threats while ignoring their own shortcomings. When Muslims suffered defeat at the Battle of Uhud, Allah revealed, “Say, it is from yourselves.” (Aal Imran: 165) This ayah emphasizes that many of the crises facing Muslims stem from their own shortcomings, not just the conspiracies of their enemies.

Among the most significant internal challenges facing the Muslim family is ignorance of religion. Colonialism and non-Islamic rulers contributed to spreading this ignorance, along with the prevalence of Sufi ideas that distanced Muslims from reality. This led to a misunderstanding of certain beliefs, such as the doctrine of divine decree and predestination, causing some Muslims to accept oppression and backwardness without striving for change. Additionally, scholars and parents failed in their duty to educate future generations, leaving young people vulnerable to corrupt media and educational curricula that do not properly teach religion. As a result of this ignorance, another challenge emerged: distancing from religion, which led some to adopt strange ideas, such as the desire to control birth rates out of fear of poverty. It also weakened self-discipline and a sense of responsibility due to a lack of faith in the Hereafter.

Another issue is the replacement of Islamic ethics with pre-Islamic customs and social traditions in matters like marriage and inheritance, affecting family stability. Harmful customs with no basis in Sharia, such as forbidding a prospective groom from seeing his fiancée before marriage, have led to failed marriages that either end in divorce or result in a life of misery.

Dr. Al-Sabbagh also discusses the erosion of the Islamic personality in both men and women. There is no longer a clear distinction between a Muslim and a non-Muslim in terms of morality and behavior, making it difficult to differentiate between them except by name, sect, or nationality.

Muslims have also been influenced by non-Muslims, imitating them in dress, lifestyle, historical narratives, customs, and principles. The Prophet ﷺ warned against this, saying: “You will follow the wrong ways, of your predecessors so completely and literally that if they should go into the hole of a mastigure, you too will go there.” We said, “O Allah's Messenger (ﷺ)! Do you mean the Jews and the Christians?” He replied, “Whom else?” (Meaning, of course, the Jews and the Christians.) Islam’s enemies have succeeded in persuading some Muslims to abandon their faith, promoting the idea of adopting Europe's secular experience, which has had dangerous consequences on the Muslim family.

Furthermore, the sense of responsibility has weakened, and a spirit of carelessness has taken hold among some Muslims. Parents are responsible for protecting their children from negative influences, especially given the failure of schools and media to provide proper guidance. A deep sense of responsibility can bring about fundamental changes in the reality of the Muslim family.

Another widespread issue is the continuous engagement of the father in work, making him unable to spend time with or guide his family. This problematic situation also affects working women who leave their homes all day, entrusting their children to maids who may lack Islamic morals and values, leading to family disintegration and the loss of proper upbringing.

Dr. Al-Sabbagh also addresses the failure of parents to consider the future, as some underestimate the importance of raising their children, thinking they are too young to be given attention. However, children are fully aware of their surroundings and may play significant roles in the future. Proper upbringing begins from an early age, and some studies suggest that even a fetus in the womb perceives certain external stimuli.

He also criticizes some men for abandoning their leadership role in the family, which Allah has ordained. This leads to disorder in family management. He clarifies that male guardianship is not about diminishing the status of women but is rather an organizational principle ensuring the home functions properly, with the man responsible for making major decisions in consultation with his family. He warns against men completely relinquishing their authority at home, becoming submissive to their wives’ demands, which disrupts family roles and weakens the household structure.

Islamic scholars and movements have also failed in preparing righteous women. Since the past century, doors to corruption have been opened to women, while doors to goodness and righteousness have been closed. This has distanced them from authentic Islamic culture, which was once transmitted through the family and society. As educational curricula changed and were influenced by external forces, women became vulnerable to intellectual deviation and estrangement from their faith. Modern influences, such as television, cinema, and the press, have played a significant role in this shift.

Although reform efforts have been made to protect young men from this moral decline, women have not received the same attention, making them an easy target for misleading and corrupting influences. Hence, there is an urgent need to focus on the Muslim woman—whether as a mother, wife, sister, or daughter—by intensifying Islamic outreach among women and holding special lessons and lectures in mosques to strengthen their intellectual and moral foundation according to Islamic teachings.

The final challenge Dr. Al-Sabbagh discusses is the dominance of materialism over many people, where financial considerations take precedence over the welfare of faith and family life. This has led to numerous marital conflicts and the rising costs of marriage due to excessive dowries and unnecessary extravagances. Consequently, marriages have been delayed, birth rates have declined, and the stability of the Muslim family has become increasingly threatened.