The views of scholars on the concept of renewal in Islam vary, but they revolve around reviving the principles revealed by this noble religion in the various aspects of human life. Among the most important areas that renewal encompasses are the following:

1. Preserving the Original Texts of the Religion Pure and Authentic:

If renewal means reviving the principles of the religion, then the religion is based on the original texts that Allah revealed in His Book or that the Messenger of Allah (peace be upon him) explained in his Sunnah. No religion can survive without preserving its texts. Previous religions were distorted, and their followers deviated from the straight path due to the loss of their foundational texts and the failure of their followers to preserve and verify them.

In Islam, it is evident that Allah has taken it upon Himself to preserve it. Allah says, “Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian.” (Al-Hijr: 9) The preservation of the Qur'an necessitates the preservation of the Sunnah because it explains the Qur'an. Allah says, “And We revealed to you the message that you may make clear to the people what was sent down to them and that they might give thought.” (An-Nahl: 44)

Although the original texts of Islam, the Qur'an and Sunnah, are preserved by Allah, this preservation is realized through the efforts and sacrifices of devout scholars. This has indeed happened, as the Qur'an has received meticulous care from Muslims, both in written form and through memorization. Similarly, the Sunnah has been accurately and faithfully transmitted by successive generations of scholars, who have defended it against the schemes of every era and place.

2. Conveying the Correct Meanings of the Texts and Reviving the Proper Understanding of Them:

The Messenger of Allah (peace be upon him) explained the meanings of the Qur'an to his Ummah completely and satisfactory. The Companions received the meanings of the Qur'an from the Messenger of Allah (peace be upon him) just as they received its words. This applies to the hadith as well, as the words are meant to convey meanings. It is impossible that Allah and His Messenger would have addressed the people with something they do not understand. Therefore, understanding the Qur'an and Sunnah according to the understanding of the Companions and receiving the meanings of the texts from them is essential. The language of the revelation was their daily language, and they witnessed the circumstances of its revelation and eagerly applied it. Their understanding of the texts, therefore, becomes an integral part of the religion, and disregarding their understanding equates to following a path other than that of the believers. ⁽¹⁾

If the texts are left to people's own interpretations and intellects, it is likely that the forms of the religion will vary due to the differences in minds and understandings, influenced by factors such as time, place, environment, culture, desires, and inclinations. Efforts to distort the texts of the Qur'an and Sunnah have failed, but some malicious individuals have succeeded in misinterpreting the meanings of the texts and diverting them from their true indications through various forms of interpretation and alteration. ⁽²⁾ Therefore, reviving the methodology of the Companions and those who followed them in understanding and applying Islam, and diligently documenting what has been transmitted from them in this regard, is one of the most important areas of renewal.

3. Ijtihad in New Issues and Finding Solutions for Them:

If Islam is Allah's eternal religion until the Day of Judgment, encompassing all times, places, and people, and its texts are limited while events and new issues are numerous, then the necessity of opening the door of ijtihad (independent reasoning) becomes apparent. This is to apply the limited texts to the numerous events and find appropriate Islamic solutions to emerging problems. Otherwise, people would face hardship and difficulty due to their distance from the rulings of their Lord, and the enemies of the religion, with their malicious intentions and ill-willed souls, would have grounds to accuse Islam of rigidity, backwardness, and unsuitability for all times and places.

4. Correcting Deviations:

Deviation from the religion manifests in two forms: first, deviation in concepts and values; second, deviation in behavior and actions. The first form of deviation means the emergence of beliefs and concepts about the religion that are contrary to the truth revealed by Allah. The second form means maintaining correct beliefs, but the behavior and actions contradict the beliefs and concepts.

Scholars describe the deviation in beliefs as the disease of doubt, and the deviation in behavior as the disease of desire. Ibn al-Qayyim says, “The heart is afflicted by two diseases that are deadly if they take hold of it: the disease of desires and the disease of doubts; these are the root of all human ailments except those whom Allah protects.” ⁽³⁾

5. Protecting the Religion, Defending It, and Striving in Its Cause:

Restoring the religion to its roots, safeguarding it from tampering and distortion, and protecting those who adhere to it and carry its banner require strength and firmness. The essence of the religion is a book for guidance and a sword for support, as Allah says, “We have already sent Our messengers with clear evidence and sent down with them the Scripture and the balance that the people may maintain [their affairs] in justice. And We sent down iron, wherein is great military might and benefits for the people, and so that Allah may make evident those who support Him and His messengers unseen. Indeed, Allah is Powerful and Exalted in Might.” (Al-Hadid: 25)

6. Searching for Solutions to Revive the Forms of Civilizational Interaction for Muslims:

Achieving a prominent civilizational status among contemporary nations requires establishing forms of peaceful coexistence and activating civilizational communication with other nations, renewing the religious and political discourse directed at others, addressing environmental issues grounded in Islam, and highlighting and reviving the civilizational values of Islam. ⁽⁴⁾ Anyone who makes an effort in any of these fields has a share in renewal, and the greater the fields the renewer engages in, the higher his rank in renewal. The successful one is he whose renewal encompasses all fields.

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1. Ma Ana 'Alayh wa Ashabi by Ahmed Salam, p. 96.
2. Ma'ālim al-Hudá by Marwan al-Qaisi, p. 108.
3. Miftaah Dar as-Sa'aadah (1/ 305).
4. The Impact of Islamic Thought on the Civilizational Advancement of Muslims by Dr. Jaber Eid, p. 156.

Read the Article in Arabic

Muslim youth today face immense challenges in Western societies, with the most significant of these being the challenge of religious identity. With increasing cultural, political, and economic pressures, these young people find themselves in a struggle that threatens their psychological and social stability. They must reconcile the demands of their faith with the demands of the society in which they live, leading to a division where some become negligent in their faith, while others become extreme.

The Islamic identity stems from the doctrine of monotheism, which forms the core beliefs of a Muslim and governs their interactions with others, as well as their appearance, reflecting their affiliation with Islam. Preserving one's religious identity does not imply isolation or disengagement from other cultures and religions. Instead, a Muslim should be an honorable example, correcting the misconceptions that have been unfairly associated with Islam and Muslims.

According to Pew Research Center statistics, the number of Muslims in the European Union countries reached about 26 million by 2016, a number that continues to grow along with numerous obstacles and challenges. After the events of September 11, Islam has often been perceived as a terrorist and extremist religion, leading to increased racism and persecution of Muslims in America, in particular, and Western countries in general, due to rising hostility towards them. For instance, in 2009, Switzerland's largest party proposed a referendum to ban the construction of minarets. In 2019, a pregnant woman in Australia wearing a hijab was severely attacked and had to be hospitalized. A study by researchers at Charles Sturt University found that 96% of women who reported physical assaults and sexual harassment were hijabis. Additionally, a survey by the European Union Agency for Fundamental Rights revealed that about 92% of Muslims have experienced racial discrimination in various forms, with 53% of them due to their names. A study by Rice University showed that Muslims in America are five times more likely to be harassed by police because of their religion compared to other faiths.

Thus, Muslim youth find themselves between two extremes: some are afraid and seek to assimilate into these societies without facing persecution or assaults, leading them to abandon their identity. Others may join extremist groups, isolating themselves from a society that rejects them. According to Dr. Sana Asad, a researcher at San Francisco State University specializing in the identity crisis among youth, one in three children aged 5 to 9 hides their Muslim identity from their peers. One in two children is unsure if they can be both Muslim and American at the same time, and one in six children sometimes pretends not to be Muslim to fit into society.

There are three main reasons exacerbating the identity crisis among Muslim youth in the West:

1- Lack of true understanding of Islam: They do not comprehend the greatness of this religion, do not truly know Allah, and lack the knowledge that would strengthen their faith and certainty in the biography of the Prophet Muhammad (peace be upon him) and his companions. Consequently, they have no connection to this religion that qualifies them to follow it and bear its obligations.

 2- Fear of affiliation with Islam: Many Muslim youth in the West live in constant fear of revealing their Islamic identity due to racism and persecution, preventing them from freely practicing their religious rituals. For instance, Muslim women might remove their hijabs to avoid unemployment, Muslims might change their Islamic names to Western ones, and some prefer to miss prayers rather than being seen praying in public places.

3- The dual-generation crisis: Muslim youth suffer from the intergenerational conflict, feeling caught between the generation of immigrant parents who do not fully understand their problems and force them to follow a religion that seems inconsistent with the life they live and the societies that surround them, and the Western society that does not accept them and sees them as intruders, reinforcing their feelings of alienation and lack of belonging.

 The Solution

Youth need to learn the true Islamic religion, away from the negative models that distort its image. This can only be achieved by learning the correct creed, the noble Prophetic biography, and the stories of the great companions and followers so that they can take pride in their Islamic identity and defend it. Here, the importance of institutions in strengthening the youth's connection to their identity becomes evident. The family, mosque, and Islamic centers should support and be a refuge for this confused youth. If they lose their identity, they lose themselves and fall victim to psychological disorders and extremist sects, potentially taking an irrecoverable path.

And as Dr. Essam Hashim states: “When the individuals of the Ummah lost their identity and began to flounder in the darkness of contemporary civilization in search of an identity, a distorted version of Western civilization appeared among the youth of Islamic countries. There emerged those who imitate them in their dress, food, drink, and hairstyles, and even in their self-indulgence of pursuing their desires. Among the Muslim girls, there were those who abandoned their hijab, appeared on satellite channels as singers, dancers, or presenters. Worse still, there are those among our people who speak our language, who, in the name of culture and progress, seek to further erase the Islamic identity; they strive to uncover the hijabi, corrupt the well-behaved, and bring out the hidden and modest.”

This is the price we have to pay when we let go of our identity, we become a joke among other nations!

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1. The Identity Crisis of Muslims in Non-Muslim Societies, paradigm shift.
2. The Identity Crisis of Muslims In Non-Muslim Society | Sheeren Salama.
3. Youth and Islamic Identity, Islam Web.
4. Youth and Islamic Identity, Al Jazeera Net.
5. Muslim Youth in the West Investing in Social Media: Identity and Integration, Civilization Center for Studies and Research.

About the Author:

Abbas Mahmoud al-Akkad (1889-1964) was a prominent Egyptian writer, poet, intellectual, critic and politician famous for his contributions to Arabic literature and culture. He was a key figure in the 20th-century Arab literary renaissance and wrote numerous books on literature, philosophy, and politics.

In his book “The Impact of the Arabs on European Civilization,” Abbas al-Akkad begins by noting his exploration of new references and recent Western studies on Eastern nations, particularly Arab ones, after World War I. He asserts that these references support his previous views on the profound Arab influence on European civilization, pointing to linguistic, historical, and literary evidence of this influence, such as the inspiration the Italian poet Dante Alighieri drew from Islamic books. He also examines the influence of European civilization on the modern Arab world, emphasizing hope for the future and optimism about achieving a balance between ancient Arab heritage and a promising future.

Who are the Arabs?

The Arabs are an ancient nation belonging to the Semitic race, which includes many peoples such as the Chaldeans, Assyrians, Canaanites, and Hebrews. Arabs share linguistic and physical characteristics with these nations. It is believed that the Arabian Peninsula is the origin of these peoples due to geographical and historical reasons. The Semitic languages are characterized by a triliteral verb structure and similar pronouns and vocabulary, indicating a common origin. The Arabian Peninsula was the cradle of the transition from a nomadic lifestyle to agriculture and urban settlement and a source of migrations to fertile regions such as Iraq and the Levant. Despite theories of the Semitic peoples' origins in fertile areas outside the Arabian Peninsula, al-Akkad suggests that the peninsula contained fertile areas in ancient times, supported by geological and archaeological evidence of cycles of drought and fertility. Al-Akkad asserts that Arabs inhabited significant areas of the world for at least five thousand years and that the heritage Europeans benefited from in these areas is authentically Arab.

Heavenly Doctrines

This chapter discusses the Arabs' influence in transmitting and developing heavenly doctrines to Europeans, beyond the three scriptural religions (Judaism, Christianity, Islam), to include Europeans' ancient knowledge of the heavens and celestial bodies. Arabs, who lived in clear-sky regions, were pioneers in star observation, influencing ancient civilizations like the Chaldeans and Babylonians. The division of days and weeks dates back to Semitic civilizations, and the names of weekdays in European languages bear the mark of ancient heavenly doctrines. The names of planets among the Arabs significantly impacted Europeans' daily lives, reflecting the influence of astrology and heavenly doctrines. The Arabs' influence extended to Europeans' emotional and religious life, as they adopted the names of deities derived from Semitic names. This influence persisted even after the spread of Islam, with Arabic planetary names and astronomical terms continuing to be used in European languages.

Life Ethics and Conduct

This chapter explores the influence of Eastern philosophy, especially Stoic philosophy, on life ethics and conduct in Greek and Roman cultures and its continuity through the Renaissance and religious reformation. Stoicism, originally an Eastern philosophical school, influenced Greek and Roman culture and retained its importance until the Renaissance and Reformation. Stoic principles included monotheism, realism, and ethics, emphasizing self-control and willpower training. The Stoics were influenced by the authority of the tribe, religion, priesthood, state, and order, leading to a philosophy of self-restraint and tradition preservation. The spread of Stoicism in Europe is attributed to the psychological anxiety in the European world after Alexander's conquests and before the Christian mission.

Notation

This chapter highlights the importance of notation and the origin of alphabetic letters, emphasizing that the invention of writing letters and numbers was fundamental to recording all human knowledge. It is generally agreed that Arabic and European alphabetic letters have a common source, with Europeans adopting their letters from the Canaanites or Arameans, which evolved from ancient Egyptian hieroglyphic letters. The archaeological discovery of the tablet by Sir Flinders Petrie in Sinai in 1906 as an intermediate model supports this view. The Egyptian hieroglyphic letters are believed to have been transferred through Sinai to its eastern borders, where the Arameans and Canaanites resided, and the inhabitants of the Arabian Peninsula played a significant role in spreading these letters. The Arabic numerals, borrowed from Indian numerals after Islam, also influenced Europe, known as “Arabic numerals.” The name “zero” remains as derived from Arabic.

Peace and War Industries

This chapter reviews the economic and commercial influences of the Arabs. The Greeks borrowed the system of weights and coins from the Babylonians through the Arameans and Lydians. The Canaanites excelled in navigation and maritime trade, transferring this knowledge to the Greeks, who also benefited from the medical knowledge of ancient civilizations like the Egyptians, along with Canaanite and Babylonian knowledge. The Romans benefited from the military arts of the Carthaginian commander Hannibal, who introduced new war tactics. Thus, Europeans were influenced by the Arabs in matters of doctrine, civilization, and daily living before Europe became a teacher to others. The astronomical knowledge and writing that reached Europeans were tinged with Babylonian influence and transferred through the Arabs.

Origin and Transmission

Al-Akkad discusses the issue of originality and transmission in civilizations, asserting that all civilizations created and transmitted knowledge. He criticizes the European belief that characterizes Arab civilization as merely a transmitter. He emphasizes that Arabs benefited from previous civilizations and innovated in various fields, and that other civilizations, including the Greek, relied on both transmission and creation. Arab scholars and philosophers like Ibn al-Haytham, al-Kindi, and al-Fazari made significant contributions. Islam served as a driving force for a flourishing Arab civilization, and without this Arab genius, the preservation and transmission of ancient civilizations' heritage to the modern age would not have been possible.

Medicine and Sciences

Al-Akkad praises the advancement of ancient Egyptian medicine and the transfer of medical knowledge from the Egyptians to the Greeks. He also highlights the significant role of the medical school in Jundishapur in developing and exchanging medical knowledge among the Persians, Romans, and Syriacs. Arabs abandoned medicine based on magic and priesthood after Islam, adopting natural and experimental medicine, such as the work of al-Harith ibn Kalda, a prominent pre-Islamic and Islamic Arab physician. He discusses the medical renaissance under the Islamic state, with many prominent Christian and Muslim doctors, the proliferation of hospitals, and the importance of translation and authorship in medicine. Europeans translated and benefited from Arabic medical books for centuries, such as the works of Ibn Sina and al-Razi. Arabs also influenced the field of chemistry, notably through the works of Jabir ibn Hayyan, which significantly contributed to the development of this science in Europe.

Geography, Astronomy, and Mathematics

This chapter emphasizes the significant influence of Arabs on European civilization in the fields of geography, astronomy, and mathematics. It begins with Ptolemy, who benefited from the knowledge of the Egyptians and Canaanites, and how Arabs contributed to the spread of geography in Europe through Arabic translations that modified and added to his works. Al-Akkad mentions prominent Muslim scholars like al-Biruni and al-Idrisi and their inventions, such as the pendulum and magnetic needle in navigation, acknowledged by scientists like Gustave Le Bon. He highlights Muslim geographers in Andalusia, such as al-Sharif al-Idrisi, who served the King of Sicily. Al-Akkad discusses the Arab theories on the earth's roundness and their impact on Columbus's discovery of the New World, as Arabs spread the idea of a spherical earth in their geographical books, paving the way for European exploration voyages. The possibility of Arabs reaching the Americas before Columbus remains, despite the lack of conclusive evidence.

Literature

This chapter addresses the influence of Arabic literature on European literature. Al-Akkad cites quotes from Mackail's lectures, stating that Europe owes its metaphorical and enthusiastic tendencies to the Arabs. He also emphasizes the influence of Arabic literature through linguistic interactions between Muslims and European poets, highlighting the clear impact of Andalusian Arabic literature on European tastes, ideas, and styles. This influence is evident in the works of European literary geniuses like Boccaccio, Dante, Petrarch, Chaucer, and Cervantes, who drew inspiration from “One Thousand and One Nights” and Arab-Islamic culture. Al-Akkad notes the impact of Arabic literature in reviving modern European languages and the decline of Latin and Greek. This influence is reflected in the poetry of the Troubadour inspired by Andalusian zajal, and the themes of enthusiasm and chivalry in European literature stemmed from the practical example set by Arab and Muslim conquerors.

Fine Arts
This chapter discusses Arab influence in the field of fine arts, particularly painting and sculpture. Al-Akkad explains that sculpturing was not widespread among Arabs due to religious prohibition and the nomadic lifestyle that did not provide an environment for its development. In painting, he clarifies that the lack of this art among Arabs was not due to a lack of artistic sensibility but because they expressed their emotions in other ways, such as poetry and songs. The close relationship between Arabs and animals demonstrates their strong artistic sense, although they expressed their emotions in ways consistent with their environment and culture. He discusses the development of Arab architecture, noting that the Arab architectural style was influenced by Byzantine and Persian methods but had its unique character. Arabs were not detached from the art of painting, as decorations and engravings found their way into architecture and other art forms. Arab art influenced Europe, especially after the Crusades.

Music

Al-Akkad highlights the fundamental difference between Arab music and modern European music from the eighteenth century to the present. This difference is attributed to the developments in European music, where Greek and Roman music focused on sensual songs and dance, similar to Arab music. With the evolution of European music and the emergence of “harmony,” or the coordination of different melodies, music became more complex and diverse, diverging from Eastern music. Al-Akkad points out that contemporary European music requires training and education to understand its tones and layers. This complexity results from the expansion of the sciences of sound and the composition of musical instruments, as well as the influence of religious and spiritual music. Despite this divergence, Arabs maintained their influence on the development of European music through Andalusia, where sensual music blended with worship music. Europeans learned a great deal from Arabs in this field, and some European musical instruments still bear Arabic names, such as the “Lute” and “Naker.”

Philosophy and Religion

In this chapter, al-Akkad refutes the common idea that Eastern nations sought knowledge only for practical benefits. He argues that objective conditions, such as the power of priesthood and authority, hindered scientific research. Greek philosophers excelled in philosophical studies due to an environment free from strong priesthood and despotic states. They were also influenced by Eastern civilizations. Muslim philosophers, including those from Andalusia, significantly impacted European thought. Al-Akkad emphasizes that differences in philosophical inquiry among nations stem from environmental and historical circumstances. He also discusses the critiques and contributions Muslim philosophers made to Greek philosophies, highlighting that European philosophers were greatly influenced by Muslim thought, leading to significant transformations in European intellectual history, including new trends in religious and social reforms.

Civilization Conditions

This chapter outlines the influence of Arab civilization on European life through words borrowed from Arabic into European languages. These words reflect the changes in European society due to Arab practices and knowledge. Al-Akkad points out the transfer of daily living terms such as “cotton,” “silk,” and “musk,” showing the profound influence of Arab living on various aspects of European life. He discusses the role of Andalusia as a cultural bridge between the Arab world and Europe, noting that the Arab presence in Andalusia had the greatest impact on European lifestyle during Andalusia's golden age. Spanish historians, like Blasco Ibáñez, acknowledge that the European Renaissance owes much to Andalusian Arab civilization, which preceded the Italian Renaissance and provided a new model for practical life, industry, and commerce, deeply affecting European thought and social and political relationships.

State and System

In this chapter, al-Akkad discusses the role of Islamic civilization in influencing the movement to separate state and church in Europe. He notes that while Islam unifies religious and political authority, Europeans were inspired by Muslims to establish the independence of royal rule from religious control. From the 11th century, Europe witnessed rebellions against church authority, especially after interactions with Islamic states during the Crusades and periods of stability in Andalusia. This led European kings to imitate their Muslim counterparts in seeking independence from the church. Europeans also benefited from the Islamic system in international relations and peace treaties, with the integrity of Muslim leaders like Saladin leaving a strong impression on Europeans. This model of mutual respect and fair treatment contributed to the development of modern state concepts and international relations in Europe.

The Impact of Modern Europe on the Arab Renaissance

Paying Debts

This chapter explores the cultural exchanges between East and West through the ages. Initially, Europe resisted adopting Arab civilization, but over time, the situation reversed, with the East becoming eager to imitate everything European and foreign, ignoring what was Eastern and authentic. Al-Akkad calls this phenomenon “paying debts,” where civilizations influence each other over time. This eagerness for everything new was not always based on discernment but resulted from poor judgment and choice. Initially, the measure of freedom in the East was to revolt against everything old simply because it was old and adopt everything new because it was new. Over time, a group of Easterners emerged capable of distinguishing between what was good from both the old and the new, reflecting maturity and independence in thought and choice. This evolution signifies a shift towards choosing the best regardless of its source, heralding a new era of balanced progress between giving and taking among civilizations.

Society and Politics

Al-Akkad discusses the impact of European civilization on Eastern societies in various aspects, especially family, social customs, and class relations. For example, modern education and women's liberation played significant roles in reducing the desire for polygamy due to changes in marital aspirations and the complexities of living. Western customs, such as family celebrations previously unknown in Eastern societies, like marriage anniversaries and birthdays, also spread, leading to notable changes in social behavior. Al-Akkad also examines the impact of European civilization on social classes in the East, explaining that Europe prevented the emergence of large industries in these regions, hindering the renewal of social classes. Despite political changes, economic relations between classes remained almost unchanged. However, the spread of education strengthened the middle class, which became influential in national politics, while the poor gradually relied on it to demand their rights. Therefore, the Arab awakening was a natural result of interaction between East and West, with Arab movements since the 19th century seeking independence and Arab unity, such as the movement of Sheikh Muhammad ibn Abd al-Wahhab in Najd and Ibrahim Pasha in Egypt. Despite European resistance to these movements, they eventually had to deal with the new reality imposed by this Arab awakening.

Parliamentary Government

Al-Akkad reviews the role of Islam in establishing parliamentary government and shura (consultation) as the basis of governance. The Quran forbids absolute rule and mandates consultation, as Allah says, “And consult them in the matter.” (3:159) This consultation was ahead of its time, as human societies were not ready to accept it until a thousand years after the Islamic call. The parliamentary system in Europe developed over time, starting from the senates in Rome and Athens, but these systems did not express basic human rights; they were special measures for managing certain affairs. In contrast, Islamic civilization presented shura as a creed and ethics before it became a realistic system in the West. Shura and parliamentary governance were not strange to Eastern societies due to the Islamic values they adopted, despite the negative effects of colonialism and foreign interests that hindered the development of these systems in the East. However, they were more prepared to accept the parliamentary system more smoothly than was the case in the West.

Nationalism

Al-Akkad discusses the concept of nationalism and its evolution from an instinctive love of the homeland to a set of rights and spiritual and cultural connections recognized by humanity in the modern era after the 18th century. Modern nationalism was not possible before significant social developments, such as the end of the feudal era and the development of religious universities, which constrained the broader sense of nationalism. People's allegiance to multiple feuds and their dependence on different leaders hindered the emergence of modern nationalism, as loyalty to feudal lords outweighed loyalty to the nation. With the development of absolute royal authority and the erosion of feudal power, the idea of nationalism began to take shape, with the nation becoming the source of sovereignty and kings turning into servants of the nation. However, the Arab nation was qualified to develop this concept due to Islamic teachings that proclaim the earth belongs to Allah. Historical circumstances delayed the development of nationalism in its modern sense until Eastern nations were influenced by the French Revolution. Therefore, the modern concept of nationalism is a product of contemporary civilization, not solely of European thought, as it developed through specific historical stages, with Europe being the arena where these developments were manifested, and Eastern nations adopting this concept with discernment and choice.

Religious Movements

Al-Akkad explores how Easterners learned from Europeans to resist them using their own methods. Easterners were aware of their backwardness but did not understand the real reasons for it, often resorting to superstition and magic instead of proper medicine. With repeated defeats by Europeans, they realized the necessity of learning from their sciences and industries, leading to a renaissance in scientific and political thought in the East. Various religious movements emerged in the East as a result of interaction with European civilization, such as the movement of Ghulam Ahmad al-Qadiyani in India, which attempted to reconcile Islam and Christianity, and the reform movement in Egypt led by Sheikh Muhammad Abduh, which sought to modernize religious understanding in line with contemporary times. All these movements reflect the influence of local environments and contact with European civilization on religious thought in the East.

Morals and Customs

Al-Akkad tackles the influence of European civilization on Eastern morals and customs after the contact between the two cultures. The hereditary and social factors that shape morals do not transfer quickly between nations, but Easterners imitated Europeans in various aspects of daily life, adopting their clothing and leisure customs. These changes led to the adoption of new customs, some positive, like an increased interest in sports, and others negative, like mixed-gender dancing. Al-Akkad notes that corruption was not foreign to the East, but it took on a new character due to European civilization, which encouraged skepticism of Eastern social traditions. Nevertheless, al-Akkad believes these changes, despite their difficulties, could be a prelude to a new renaissance in morals and values in the East, and possibly in the West as well.

Literature and Art

In this chapter, al-Akkad previews the evolution of literature and art in the Arab world under the influence of European civilization. Translation in ancient times was weak and filled with errors, but the modern renaissance improved its quality, renewing literary styles, refining expressions, and enhancing Arab literary taste, which expanded the fields of writing and authorship. This led to the emergence of new groups of writers specializing in various fields. Modern poetry also saw significant transformations, with traditional quotations decreasing and original innovations and meanings increasing. This transformation extended to other arts, such as theater, music, and painting, making these arts comparable in quality to their European counterparts.

Journalism

Al-Akkad addresses the development of journalism as a model of political advocacy in Arab civilization. The Arabs in the Umayyad and Abbasid states, followed by the Fatimids, excelled in the art of organized advocacy, which relied on philosophy and mysticism to attract diverse minds. This type of advocacy was akin to organized campaigns of persuasion and conviction to gain religious and political legitimacy. With the advancement of printing and communication techniques and the spread of education, journalism transferred from Europe to the Arab world, bringing some benefits like spreading knowledge and national calls, as well as negatives like preoccupation with trivial issues and the pursuit of sensationalism.

Summary

In the final chapter of the book, al-Akkad talks about the impact of European civilization on the Eastern world, focusing on the differences between material and intellectual influences. He emphasizes that the sciences and industries transferred from Europe did not cause a radical change in the Eastern spirit, as they remain within the realm of intellectual and mechanical knowledge. The deeper influence, however, came through the European way of life and philosophical doctrines such as the theory of evolution and the materialistic interpretation of history. These affected some individuals, but did not touch the spiritual foundations of the East. Al-Akkad concludes that human civilization is a shared heritage among nations, and every nation with a history has both contributed to and received from that heritage. Allah says, “And if it were not for Allah checking [some] people by means of others, the earth would have been corrupted, but Allah is full of bounty to the worlds.” (2:251)  

The Islamic Ummah is currently undergoing a severe trial, an unprecedented calamity that demands an awakened and vigilant Ummah capable of combating the tribulation with immense faith and spiritual strength. This requires continuous reliance on Allah, adhering to His commands, and avoiding His prohibitions as acts of devotion to Allah, so that He may lift this great affliction and unprecedented setback in its ancient and modern history.

In addition to the diligent work required to lift this tribulation, there is another essential act of worship that cannot be dispensed with: du'a (supplication). This is crucial not only for the acceptance and facilitation of efforts but also for seeking divine help to overcome the tribulation amidst the onslaught of the world upon the Ummah and its submission to it.

An-Nu'man bin Bashir reported that the Prophet said: “The supplication, is worship.” Then he recited: And Your Lord said: “Call upon me, I will respond to you. Verily, those who scorn My worship, they will surely enter Hell humiliated.” (Ghafir: 60) (Narrated by Ahmad)

Du’a Importance in Lifting Calamities and Tribulations

Allah has ordained du’a as a divine gift to lift the decreed calamity upon the Ummah, so that people may turn to Him in a worship that brings them closer to Him, embodying the essence of servitude and submission to the Creator of the universe. Allah says, “And your Lord says, 'Call upon Me; I will respond to you. Indeed, those who disdain My worship will enter Hell [rendered] contemptible.'” (Ghafir: 60) He also says, “And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me and believe in Me that they may be [rightly] guided.” (Al-Baqarah: 186) And He says, “Is He [not best] who responds to the desperate one when he calls upon Him and removes evil?” (An-Naml: 62)

At-Tirmidhi narrated from Salman Al-Farisi that the Prophet (peace be upon him) said, “Nothing but supplication averts the decree,” and Ibn al-Qayyim al-Jawziyyah explains the relationship between du’a and calamity: “Du’a is one of the most beneficial remedies. It is the enemy of calamity; it repels and treats it, prevents its occurrence, lifts it, or reduces it if it descends. Du’a is the enemy of calamity.”

Dr. Ali Al-Sallabi emphasizes the importance of du’a in repelling calamities: “To repel evil when it’s caused, the Prophet (peace be upon him) commanded, Allah’s will and ability, to counter them with salah, du’a, dhikr (remembrance), seeking forgiveness, repentance, and acts of charity and ihsan (perfection). These righteous deeds oppose the evil that has fallen, as mentioned in the hadith: 'Indeed, supplication and calamity meet between the heavens and the earth, and they wrestle.' Just as an enemy is repelled by du’a, doing good deeds, and jihad against him, and just as cold is repelled by seeking warmth, so too are righteous deeds and du’a.”

The Ummah's Need for It

The current ordeal faced by the Ummah is not the first of its kind, despite its severity, depth, and long duration. The history of the Ummah is filled with periods of weakness followed by numerous conspiracies and attempts of crusader invasions at times and Tatar invasions at others. Despite these challenges, the Ummah has always managed to rise from every downfall, no matter how severe. An example of this is when the Tatars invaded the lands of the Muslims and annihilated Baghdad, the capital of the Abbasid Caliphate at the time, in a crusader conspiracy.

The ordeal we are experiencing today is neither the first nor will it be the last. But Allah provided the Ummah then with victory, enabling it to emerge from its bloody tribulation. An army was led by a great leader under the guidance of a great scholar, combining spiritual strength with military might. Sheikh Ibn Abd al-Salam stood on the pulpits, praying, as the army set out from Egypt to reach Ayn Jalut, not returning until the Tatars were expelled from the Muslim lands.

Today, the tribulation may appear through the eyes of the oppressed as the end of the Ummah, with the intensity of ongoing battles east and west and the large number of martyrs in the sacred Muslim lands. But Allah has another word, having opened doors of hope through the worship of du’a, the worship of calling to Allah, and awakening Muslims to understand their significance and the value of their religion, which can make them leaders of the world. As Caliph Umar ibn al-Khattab said: “We are a people whom Allah has honored with Islam, so if we seek honor through anything else, Allah will humiliate us.”

Du’a: The Legacy of Prophets and the Righteous

Du’a was the practice of the prophets, culminating in Muhammad (peace be upon him), who combined all possible efforts with lawful means. On the day of Badr, the Prophet (peace be upon him) stood amidst the battle, supplicating to Allah while the believers were a small number. Allah says, “And already had Allah given you victory at [the battle of] Badr while you were few in number. Then fear Allah; perhaps you will be grateful.” (Aal-Imran: 123)

Umar ibn al-Khattab reported: When it was the day on which the Battle of Badr was fought, the Messenger of Allah (ﷺ) cast a glance at the infidels, and they were one thousand while his own Companions were three hundred and nineteen. The Prophet (ﷺ) turned (his face) towards the Qibla. Then he stretched his hands and began his supplication to his Lord: "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. So Allah, the Glorious and Exalted, revealed (the Qur'anic verse): “When ye appealed to your Lord for help, He responded to your call (saying): I will help you with one thousand angels coming in succession.” So Allah helped him with angels. (Narrated by Muslim)

Thus, du’a has always been the weapon of the oppressed when all means are exhausted, when the Ummah is incapable of restoring its dignity, and when it falls prey to an enemy who knows no mercy, as Allah describes, “How [can there be a treaty] while, if they gain dominance over you, they do not observe concerning you any pact of kinship or covenant of protection? They satisfy you with their mouths, but their hearts refuse [compliance], and most of them are defiantly disobedient.” (At-Tawbah: 8)

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The Quran has established the principles for the ideal state that Islam envisions through a historical and realistic model represented by the state of Prophet Sulaiman, peace be upon him. The Quran elaborates on its foundations in Surat An-Naml, where Allah the Almighty says, “And We had certainly given to David and Solomon knowledge, and they said, 'Praise [is due] to Allah, who has favored us over many of His believing servants.'” (An-Naml: 15)

The following outlines the principles of building an ideal state in light of the story of Prophet Sulaiman, peace be upon him, summarized from the book “Tadhkirat al-du'ah” by Sheikh al-Bahi al-Khuli, may Allah have mercy on him.

1- Power and Knowledge:

A great kingdom is built upon two major and fundamental pillars: power and knowledge. Power encompasses physical strength, a large number of trained soldiers, and an abundance of weapons and machinery. Knowledge is the enlightenment of minds and hearts, and it is the means to understanding the laws of existence and the natural world to harness them for the state's benefit. This is beneficial knowledge.

The power in the story of Prophet Sulaiman, peace be upon him, is illustrated in the ayah: “And gathered for Solomon were his soldiers of the jinn and men and birds, and they were [marching] in rows.” (An-Naml: 17) Despite their numbers and crowding, they maintained their order and coordinated ranks, with no one advancing ahead of another or lagging behind. These soldiers, unparalleled in their diversity, instilled fear across all lands, even causing ants to fear them, as stated: “Until, when they came upon the valley of the ants, an ant said, 'O ants, enter your dwellings that you not be crushed by Solomon and his soldiers while they perceive not.'” (An-Naml: 18) Another sign of this power is shown when Sulaiman said: “Return to them, for we will surely come to them with soldiers that they will be powerless to encounter, and we will surely expel them therefrom in humiliation, and they will be debased.” (An-Naml: 37)

The knowledge in this rising state is highlighted in the ayah: “And We had certainly given to David and Solomon knowledge, and they said, "Praise [is due] to Allah, who has favored us over many of His believing servants.' And Solomon inherited David. He said, 'O people, we have been taught the language of birds, and we have been given from all things. Indeed, this is evident bounty.'” (An-Naml: 15-16) This knowledge encompasses all types of knowledge, as indicated by: “And we have been given from all things.”

The practical application of this knowledge in the state is the mastery of natural laws and forces to harness them for the state's benefits. This is evident when Sulaiman wanted to bring the throne of the Queen of Sheba, using knowledge to achieve it. Allah says, “[Solomon] said, 'O assembly [of jinn], which of you will bring me her throne before they come to me in submission?' A powerful one from among the jinn said, 'I will bring it to you before you rise from your place, and indeed, I am for this [task] strong and trustworthy.' Said one who had knowledge from the Scripture, 'I will bring it to you before your glance returns to you.' And when [Solomon] saw it placed before him, he said, 'This is from the favor of my Lord to test me whether I will be grateful or ungrateful. And whoever is grateful - his gratitude is only for [the benefit of] himself. And whoever is ungrateful - then indeed, my Lord is Free of need and Generous.'” (An-Naml: 38-40) 

2- Mission:

A state must have a noble mission to strive for and direct its power and knowledge toward. What is this mission in the esteemed Quranic state? The virtuous goal that the ideal state should live for and diligently work to achieve, without looking to anything else, is the oneness of Allah, gathering people to believe in Him alone, and purifying the earth from all defilement and polytheism so that the word of Allah is supreme and the religion is entirely for Allah.

This principle is practically demonstrated in the state of Prophet Sulaiman, peace be upon him, by the commitment to making people worship Allah. Allah says through the words of the hoopoe: “Indeed, I found [there] a woman ruling them, and she has been given of all things, and she has a great throne. I found her and her people prostrating to the sun instead of Allah, and Satan has made their deeds pleasing to them and averted them from [His] way, so they are not guided - [And] so they do not prostrate to Allah, who brings forth what is hidden within the heavens and the earth and knows what you conceal and what you declare - Allah - there is no deity except Him, Lord of the Great Throne.” (An-Naml: 23-26)

Prophet Sulaiman's role, peace be upon him, is to serve this same purpose, as he sent them a letter saying: “Indeed, it is from Solomon, and indeed, it reads: 'In the name of Allah, the Entirely Merciful, the Especially Merciful, Be not haughty with me but come to me in submission [as Muslims].'” (An-Naml: 30-31) He continued until their queen finally said: "My Lord, indeed I have wronged myself, and I submit with Solomon to Allah, Lord of the worlds." (An-Naml: 44)

3- The Supreme Leader's Faith and Care for Everything:

The state's system is complete when its supreme leader is knowledgeable of its purpose, believing in it, and working diligently towards it. Additionally, the leader must be alert, attentive, and oversee the affairs of his subjects, both small and large, and be firm in holding officials accountable. Without this, the coherence of the state's forces would dissolve, and its structure would unravel. This is practically applied in the ayah: “And he took attendance of the birds and said, 'Why do I not see the hoopoe - or is he among the absent? I will surely punish him with a severe punishment or slaughter him unless he brings me clear authorization.'” (An-Naml: 20-21) This indicates thorough oversight and attention to the state's affairs. This example teaches us that attention to minor matters makes attention to major ones even more critical. A leader who is stringent and firm in accountability over seemingly trivial matters will not neglect to hold to account for significant mistakes.

4- The People's Faith in the State's Mission:

The people must believe in the state's purpose and dedicate themselves to it. Everything we have established becomes meaningless if the people deviate and direct their focus elsewhere.

In the story, we see the hoopoe taking pride in its duty and confidently addressing Sulaiman, saying: “I have encompassed [in knowledge] that which you have not encompassed, and I have come to you from Sheba with certain news.” (An-Naml: 22) This is not the speech of a negligent, guilty, and troubled individual but of a soldier who is pleased with himself and confident in fulfilling his duty. He is unafraid to speak to the greatest creature with the language of strong truth.

In contrast, we find that when people don’t believe in the state’s mission it only leads to passiveness and submission. Thus, when Queen Sheba gathered her people to consult them on the matter, they only responded with: “We are men of strength and of great military might, but the command is yours, so see what you will command.” (An-Naml: 33) They did not provide her with any reassuring opinion, which shows that such men cannot sustain a state.

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Just as Islamic Sharia encourages good conduct and adherence to it, it also warns against bad conduct and calls for distancing from it and those who embody it.

The care of the noble Sharia on this matter is significant; therefore, we find that the reward for a Muslim with good character in the Hereafter and the divine promise awaiting them is not insignificant, as Allah has prepared much for His servants who have good morals. On the contrary, there is a severe divine warning against those whose morals have deteriorated and become corrupt. This embodies the fundamental pillar upon which the mission of the Prophet Muhammad (peace be upon him) was based when he said: “I was sent to perfect good character.”

By examining and contemplating the secret of the rise of any nation or civilization, we will undoubtedly find that morality is at the top of reasons leading to this civilizational renaissance. The opposite is also true; when signs of moral corruption begin to appear in any nation or civilization, it signals the beginning of the stages of the downfall of this nation or civilization, as a nation whose morals collapse is on the verge of its own collapse. This is evidenced by Allah's saying: “And when We intend to destroy a city, We command its affluent but they defiantly disobey therein; so the word comes into effect upon it, and We destroy it with [complete] destruction.” (Al-Israa: 16)

Poets in every time and place have realized this important meaning and this consistent relationship between morality and the survival of nations. They have inscribed these basics through their poetry, such as the saying of the Prince of Poets, Ahmed Shawqi embodying the meaning, indeed, nations are but morals, as long as they remain If their morals are gone, they too shall vanish.

Here are the most significant consequences a Muslim may face if their morals deteriorate:

1. Loss of Good Deeds:

Abu Huraira reported that the Messenger of Allah (ﷺ) said, “Do you know who is the bankrupt?” They said: “The bankrupt among us is one who has neither money with him nor any property.” He said, “The real bankrupt of my Ummah would be he who would come on the Day of Resurrection with Salat, Saum and Sadaqah (charity), (but he will find himself bankrupt on that day as he will have exhausted the good deeds) because he reviled others, brought calumny against others, unlawfully devoured the wealth of others, shed the blood of others and beat others; so his good deeds would be credited to the account of those (who suffered at his hand). If his good deeds fall short to clear the account, their sins would be entered in his account and he would be thrown in the (Hell) Fire.” (Narrated by Muslim)

2. Deserving of Hellfire:

Abu Huraira said: A man said, “O Messenger of Allah, there is someone who is mentioned regarding her performing a lot of Ṣalāh, keeping a lot of fasts, and giving a lot of charity, except that she harms her neighbors with her tongue.” He, the Messenger of Allah ﷺ, said, “She is in the Hellfire.” The man said, “O Messenger of Allah, and there is someone who is mentioned regarding her not performing much Ṣalāh, and not keeping many of fasts, and not giving much of charity, however, she gives the milk curds of her oxens as charity, and she does not harm her neighbors with her tongue.” He, the Messenger of Allah ﷺ, said, “She is in Jannah.” (Sahih At-Targhib wa At-Tarhib)

3. Fertile Ground for Shaitan:

Sa'id ibn al-Musayyab narrated: While the Messenger of Allah (ﷺ) was sitting with some of his companions, a man reviled AbuBakr and insulted him. But AbuBakr remained silent. He insulted him twice, but AbuBakr controlled himself. He insulted him thrice and AbuBakr took revenge on him. Then the Messenger of Allah (ﷺ) got up when AbuBakr took revenge. AbuBakr said: Were you angry with me, Messenger of Allah?

The Messenger of Allah (ﷺ) replied: An angel came down from Heaven and he was rejecting what he had said to you. When you took revenge, a devil came down. I was not going to sit when the devil came down. (Narrated by Abu Dawood)

4. Corruption of Deeds:

The Messenger of Allah (peace be upon him) said: “Verily, bad character spoils deeds just as vinegar spoils honey.” (Narrated by At-Tabarani)

5. Distance from the Prophet on the Day of Resurrection:

Jabir (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, “The dearest and nearest among you to me on the Day of Resurrection will be one who is the best of you in manners; and the most abhorrent among you to me and the farthest of you from me will be the pompous, the garrulous, and Al-Mutafaihiqun.” The Companions asked him: “O Messenger of Allah! We know about the pompous and the garrulous, but we do not know who Al-Mutafaihiqun are.” He replied: “The arrogant people.” (Narrated by At-Tirmidhi)

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Many overlook the pivotal role art plays in shaping the consciousness of nations, perceiving it merely as a form of entertainment and not paying attention to the inputs and influences it carries. This superficial view entirely ignores the fact that art, and cinema in particular, has become one of the most dangerous soft power weapons used by our enemies with cunning and skill to impose their cultural and political agendas and distort our image in front of ourselves and the entire world.

For decades, our enemies have understood that the camera can be stronger than the cannon and that a seemingly fleeting cinematic scene can plant ideas in minds that last for generations. Therefore, they did not hesitate to direct the tools of art to serve their colonial and Zionist interests. The result was that our societies were portrayed to the world in the ugliest forms, while our children lived as captives to false narratives instilled in them through cinema screens.

What we see today of confusion in identity and loss of self-confidence among many of our youth is nothing but the fruit of this cultural and artistic targeting that was used cleverly to make them renounce their identities and chase after an identity planted in them by those Western colonial systems.

Hollywood and Zionist Agendas

Hollywood is considered the largest film industry in the world, not only in terms of profits that reach hundreds of millions of dollars but also in terms of influence that has reached every corner of the entire world. However, this influence did not come out of nowhere. Hollywood was founded by European Jewish immigrants who exploited cinema as a means to serve their Zionist project by promoting Israeli propaganda since the early 20th century, claiming that their efforts were only to help them integrate into the societies they migrated to.

In one of the boldest stages of cinematic history, Jewish capital used its influence to make American cinema a propaganda machine. One of Hollywood's biggest producers, Barney Balaban, did not only provide artistic and financial support to Israel but used cinema as a political pressure platform to influence White House decisions, turning every movie star into an implicit or explicit supporter of the Zionist project.

A film like “Exodus” released in 1960 represented a dangerous turning point in the Zionist narrative, showing Israel as an ideal state that emerged from the womb of suffering while entirely omitting the Palestinian Nakba. It was as if the forced displacement and village destruction were not real practices constantly perpetuated by Israel against Palestinians. Paul Newman's portrayal of “Ari Ben Canaan” as a symbol of romantic heroic Zionism became an effective tool in shifting American and Western public opinion in favor of Israel.

At the same time, there were dozens of films that portrayed Palestinians and Arabs as terrorists or savages characterized by brutality and irrationality. For instance, the film “World War Z” depicted Palestinians as a global threat to civilization, where a virus threatens the world's life, and of course, Israel, the cradle of civilization and development, rushes to save the world from the virus and zombies! They build their separation wall, and the zombies try to climb and destroy Jerusalem, reflecting Israel's real-world apartheid wall isolating Palestinians from their lands!

Utilizing Stars and Artistic Influence

The Zionist influence did not stop at movies but also exploited major cinema stars to serve these agendas. Ingrid Bergman portrayed Golda Meir in the film “A Woman Called Golda,” depicting her as a symbol of wisdom and leadership, whereas historical reality attests to her atrocious crimes against Palestinians.

Jewish conductor Toby led orchestras accompanying numerous stars who worked to enhance Israel's image in international forums. The support extended to granting artists private planes and luxurious villas to hold promotional parties, as happened in the 1960s when Zionist organizations were provided with promotional supplies depicting Jews as saviors of ignorant Arabs.

The leaked documents from Sony in 2013, after attempts to hack it, revealed the close ties between Hollywood and Zionist institutions. These documents showed how executives worked to present Israel as a peaceful victim facing terrorism, while completely obscuring its crimes against Palestinians. These efforts aimed to improve Israel's global image, especially amid widespread criticism during its aggression on Gaza in 2014.

Silencing Opposing Voices

Hollywood is not a place that tolerates opposition to Israel, which it sponsors and provides with strong financial support. Any voice criticizing the occupation or supporting the Palestinian cause is quickly silenced and suppressed. Marlon Brando, for example, faced severe attacks and threats due to his bold statements against Zionist influence in Hollywood, later being forced to make a public apology. Similarly, actress Penelope Cruz and her husband Javier Bardem, who criticized Israeli aggression on Gaza, were naturally accused of anti-Semitism.

On the other hand, Israel exploited films to reinforce its narratives, producing numerous films that depicted the Holocaust and Jewish suffering from a deeply human perspective, evoking tears, such as “Schindler’s List,” which cemented the image of Jews as eternal victims in need of a “safe homeland.” Meanwhile, the Palestinian tragedy was entirely obliterated, leaving the Western viewer with a single biased narrative that Israel is the only hero and victim in the region.

Time for a Stand!

It is unfortunate that the Arab world still suffers from significant shortcomings in its media apparatus, which only spreads superficial and trivial content, attempting to emulate Hollywood and its ilk, with its shining light. We have become surrounded by works that undermine our identities, threaten our existence, and promote beliefs and ideas that have nothing to do with our identity and religion, both internally and externally. Despite some scattered attempts to confront these massive media machines, they were not enough to bring about real change. Therefore, the Arab and Islamic world must unite its efforts and stand together in utilizing media to serve its Ummah just as our enemies do.

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1. The Emergence of Zionist Cinema and Its Functions, Palestinian Information Center.
2. Hollywood and Zionist Circles, Al Jazeera Observatory.
3. Hollywood’s Jewish roots: From celluloid dreams to studio streams, efe.
4. How does Hollywood help whitewash Israel’s ‘image problem’?, TRT.
5. Hollywood and Israel, a love story: How the Jewish state met the silver screen, The Times of Israel.
6. Has Hollywood Fallen Out of Love With Israel?, Foreign Policy.
7. Hollywood and the Shift in Favor of Palestine, RT Arabic.

Anas said that Abu Talha was the one among the Ansar who possessed most palm trees, the property he prized most being Bairaha’ which was opposite the mosque and was often entered by God’s messenger who drank some of the sweet water it contained. When this verse came down, “You will never attain righteousness till you give freely of what you love,” Abu Talha got up and going to God's messenger said, “Messenger of God, God says, ‘You will never attain righteousness till you give freely of what you love,’ and my property which I prize most is Bairaha’, so I give it as sadaqa to God most high from whom I hope for reward for the act of righteousness and the treasure relating to it; so apply it, messenger of God, to whatever purpose God shows you.” He replied, “Bravo! That is profitable property. I have heard what you said, and I think you should apply it to your nearest relatives.” Abu Talha told God’s messenger he would do so, and divided it among his nearest relatives and his cousins on his father’s side.

Giving charity to relatives have many merits including:

Firstly: Obedience to Allah’s Command

Allah the Almighty has commanded Muslims to give charity to their relatives if they are in need. The order of spending starts with parents and close relatives, as stated in His saying, “They ask you [O Muhammad],what they should spend. Say, Whatever you spend of good is [to be] for parents and relatives and orphans and the needy and the traveler. And whatever you do of good—indeed, Allah is Knowing of it.” (Al-Baqarah: 215) The ayah starts with spending money on parents, then relatives, then orphans, the needy, and the traveler.

Secondly: Following the Prophet’s Command

The Prophet (peace be upon him) commanded giving charity to poor relatives, especially those under one’s care. Al-Tabarani narrated from Hakim ibn Hizam that he asked the Prophet (peace be upon him): “What kind of sadaqa is most excellent?” He said, “Begin with those for whom you are responsible.”

In Sahih al-Bukhari, ‘Zainab the wife of Ibn Mas’ud came along and said to the Prophet “O Messenger of Allah (ﷺ)! You have commanded us today to give Sadaqah (charity). I have some jewelry of mine and I wanted to give it as Sadaqah, but Ibn Mas'ud claims that he and his children are the most entitled to my Sadaqah. (deserve it more than anyone else.)’ The Messenger of Allah (ﷺ) said: “Ibn Mas'ud is right. Your husband and your children are more deserving.’’ 

Thirdly: Earning the Best Reward

Some might think that spending on one’s wife, children, and relatives is not considered charity that a Muslim is rewarded for, assuming that they are responsible for their maintenance anyway. However, Islam emphasizes that responsibility for these individuals does not mean that the spender does not get a reward. Rather, if he spends with the intention of seeking reward, he will be rewarded. Abu Mas'ud al-Ansari narrated that the Prophet (peace be upon him) said: “When someone spends on his family seeking his reward for it from God, it counts to him as sadaqa.”

In Sahih al-Bukhari, Sa’d ibn Abi Waqqas narrated that the Messenger of Allah (peace be upon him) said: “And whatever you spend (for Allah's sake) you will be rewarded for it, even for a morsel of food which you may put in the mouth of your wife.”

The Prophet (peace be upon him) clarified that the best reward is achieved by spending on relatives. In Sahih Muslim, Thauban reported Allah's Messenger (ﷺ) as saying: “The most excellent dinar is one that a person spends on his family, and the dinar which he spends on his animal in Allah's path, and the dinar he spends on his companions in Allah's path.” Abu Qilaba (one of the narrators) said: He (the narrator) started with family, and then Abu Qilaba said: Who is the person with greater reward than a person who spends on young members of his family (and thus) preserves (saves them from want) (and by virtue of which) Allah brings profit for them and makes them rich.

The fact that charity given to relatives is considered the best of charities is further supported by what Ibn Majah narrated from Suraqah bin Malik, who reported that the Prophet (peace be upon him) said: “Shall I not tell you of the best charity? A daughter who comes back to you and has no other breadwinner apart from you.” This means charity to a daughter who has no other provider.

In Sahih Ibn Khuzaymah, Umm Kulthum bint Uqbah reported that the Messenger of Allah (peace be upon him) said: “The best of all charity is that which is given to the relative that harbors enmity against you.” This means that the best charity is given to a relative who is hostile towards the giver.

The reason it is considered the best charity is because, generally, a person gives his wealth to those he loves. But giving to a hostile relative goes against one's desires and compels the self to be righteous and maintain ties of kinship, hence it is considered the best charity.

Fourthly: Fulfilling Kinship Ties

Imam Ahmad narrated in his Musnad from Salman ibn Amir that the Prophet (peace be upon him) said: “Charity towards a poor person is charity, and towards a relation is both charity and maintaining the ties (of kinship).” Thus, charity to relatives counts both as monetary charity and as support for kinship ties.

Fifthly: Avoiding Sin

If a Muslim neglects spending on those under his care, he is considered sinful. The Messenger of Allah (peace be upon him) warned against this. In Sunan al-Nasa’i, Abdullah ibn ‘Amr reported that the Messenger of Allah (peace be upon him) said: “It is sufficient sin for a man that he neglects him whom he maintains.” Meaning that a man falls into sin if he neglected spending on those who rely on him in his household or family.

Jurists have emphasized that giving charity to needy relatives is obligatory, and neglecting it is sinful.

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The importance of early marriage is growing in the current era with increasing intermingling between the two genders, spreading temptations, multiple avenues of immorality, and the numerous attractions facing young people of both genders. Meanwhile, some societies make it difficult by imposing excessive conditions that limit pursuing it. Allah said about marriage: “And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.” (Ar-Rum: 21)

Marriage is a prophetic tradition commanded by the Prophet Muhammad (peace be upon him): “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.” (Agreed upon) The Prophet also said: “Yet I pray and sleep; I fast and break my fast; and I marry women. He who is displeased with my Sunnah (practices) is not my followed.” (Agreed upon)

Encouragement for marriage does not need reminders of religious evidence from the Quran and Sunnah, as it is a well-known necessity of religion. However, some overlook or ignore the benefits of early marriage due to being occupied with travel, education, or earning money. Sometimes parents delay the matter for their children due to overemphasis on wedding preparations, such as housing and others, causing young people to marry at the age of thirty or forty in some Arab countries.

Ibn al-Jawzi said in his book “Ahkam al-Nisa”: “It was said: haste is from Shaitan except in five things: feeding the guest when they arrive, preparing the dead when they die, marrying off a girl when she matures, repaying a debt when it becomes due, and repenting from sin when it is committed.”

These lines remind all parties of the importance and benefits of early marriage and the preference to pursue it without procrastination, as the negative and disastrous results may open doors of vice and immorality in society.

First: Marriage safeguards both parties, preserves chastity, and satisfies natural desires. The Prophet (peace be upon him) addressed his companions, saying: “And in the bud`i [sexual act] of each one of you there is a charity.” They said, “O Messenger of Allah, when one of us fulfils his carnal desire will he have some reward for that?” He (peace and blessings of Allah be upon him) said, “Do you not see that if he were to act upon it [his desire] in an unlawful manner then he would be deserving of punishment?” (Narrated by Muslim)

Second: Marriage prevents adultery and depravity and shields society from immorality. Early marriage, when youth are at their peak of sexual drive, is undoubtedly more effective in achieving this goal.

Third: Early marriage allows for the formation of a family at a younger age compared to those who delay marriage. A young married man could become a father in his twenties, providing a stable and secure environment for raising children and enjoying life more, seeing his children grow while he is still in his youth.

Fourth: Marriage fosters responsibility in both parties, enhancing their ability to face life's challenges. The young man will be responsible for a wife and a child or more, and the wife will become a mother and caretaker in her husband's home. Ibn Umar (may Allah be pleased with him) reported: The Messenger of Allah (peace be upon him) said: “All of you are guardians and are responsible for your wards. The ruler is a guardian and responsible for his subjects; the man is a guardian and responsible for his family; the woman is a guardian and is responsible for her husbands house and his offspring; and so all of you are guardians and are responsible for your wards.” (Agreed upon)

Fifth: Marriage improves overall health, promotes a healthier lifestyle with better dietary habits, reducing the intake of fast food and dining out, which positively impacts health.

Sixth: Marriage provides both parties with a good psychological and emotional state, reducing stress and depression levels, and increasing happiness through a loving marital relationship. Those who marry early experience lower levels of stress compared to those who delay marriage, according to recent studies.

Seventh: Early marriage helps build a wide social network through in-laws, meaning gaining a new family and forming strong relationships with new individuals outside one's immediate family.

Eighth: This step encourages financial stability for men, pushing them to improve their job situation and work seriously to ensure a decent life for their family and a bright future for their children. Those who marry early feel the responsibility to achieve their professional goals.

Ninth: Early marriage brings many psychological benefits, including emotional, moral, and literary support from the partner, providing security, partnership, and continuous motivation towards success and stability. These benefits cannot be achieved by delaying marriage, which brings about frustration, depression, loneliness, and isolation.

Tenth: Both parties acquire new skills in prioritizing, crisis management, and effective communication through their interaction as a couple, helping them face challenges and accelerating their personal growth. This, in turn, grants society strong personalities, whether male or female.

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No person can encompass everything with knowledge or excel in understanding all aspects of life. Hence, seeking assistance from others in managing life's affairs is necessary. This manifests through seeking or offering opinions, which is referred to as practicing shura (consultation).

The Quran has emphasized the importance of shura in the life of a Muslim through various manifestations of its significance. This can be seen as follows:

Firstly: The name of a Surah in the Quran:

When examining the Holy Quran, one finds that Surah number 42 is named “Al-Shura.” This Surah is placed between Surah “Fussilat” and Surah “Al-Zukhruf.” The fact that there is a Surah named after shura indicates its importance, as nothing could be more significant than for the Quran to name a whole Surah after it.

Secondly: A foundational pillar for the Muslim community:

Surah “Al-Shura” was revealed in Makkah. It is known that the Quran revealed in Makkah focused on establishing religious beliefs and foundational principles for the Muslim character. Thus, the discussion of shura at the beginning of the Islamic call signifies its centrality in the various affairs of the Muslim community.

Thirdly: Commanding it in the Quran:

The command to engage in consultation is explicitly stated in the Quran. Allah says, “So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him].” (Aal Imran: 159)

Fourthly: A characteristic of the believers:

The previous ayah confirms that Allah explicitly commanded shura, and another ayah affirms that shura is one of the characteristics of the believers. Allah says, “So whatever thing you have been given - it is but [for] enjoyment of the worldly life. But what is with Allah is better and more lasting for those who have believed and upon their Lord rely. And those who avoid the major sins and immoralities, and when they are angry, they forgive. And those who have responded to their lord and established prayer and whose affair is [determined by] consultation among themselves, and from what We have provided them, they spend. And those who, when tyranny strikes them, they defend themselves. And the retribution for an evil act is an evil one like it, but whoever pardons and makes reconciliation - his reward is [due] from Allah. Indeed, He does not like wrongdoers.” (Al-Shura: 36-40)

Fifthly: Practical applications in the Quran:

The Quran records several instances of shura being applied in various aspects of practical life, such as consultation between spouses, between a father and his son, among siblings, and between rulers and their subjects. Here are some examples:

1. Shura between spouses:

The Quran highlights a scenario of disagreement between spouses regarding the weaning of an infant and guides them to the importance of shura to reach an agreement. Allah says, “Mothers may breastfeed their children two complete years for whoever wishes to complete the nursing [period]. Upon the father is the mothers' provision and their clothing according to what is acceptable. No person is charged with more than his capacity. No mother should be harmed through her child, and no father through his child. And upon the [father's] heir is [a duty] like that [of the father]. And if they both desire weaning through mutual consent from both of them and consultation, there is no blame upon either of them. And if you wish to have your children nursed by a substitute, there is no blame upon you as long as you give payment according to what is acceptable. And fear Allah and know that Allah is Seeing of what you do.” (Al-Baqarah: 233)

2. Shura between a father and his son:

The Quran narrates an instance of shura between a father and his son. Allah says, “And when he reached with him [the age of] exertion, he said, 'O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.' He said, 'O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.'” (As-Saffat: 102) Allah revealed to Ibrahim in a dream that he should sacrifice his son Ismail. When Ibrahim decided to execute the command, he sought his son's opinion, illustrating the significance of consultation in a Muslim's life.

3. Shura among siblings:

The Quran explains how the brothers of Yusuf consulted each other when they saw their father's love for Yusuf and plotted to get rid of him to gain their father's affection for themselves. Allah says, “Certainly were there in Joseph and his brothers signs for those who ask, when they said, 'Joseph and his brother are more beloved to our father than we, while we are a clan. Indeed, our father is in clear error. Kill Joseph or cast him out to [another] land; the countenance of your father will [then] be only for you, and you will be after that a righteous people.' Said a speaker among them, 'Do not kill Joseph but throw him into the bottom of the well; some travelers will pick him up if you would do [something].'” (Yusuf: 7-10)

4. Shura between ruler and subjects:

The Quran depicts two instances of shura between ruler and subjects in the story of Prophet Sulaiman and the Queen of Sheba.

The first instance is when the Queen of Sheba consulted her nobles regarding the letter she received from Sulaiman. Allah says, “She said, 'O eminent ones, indeed, to me has been delivered a noble letter. Indeed, it is from Solomon, and indeed, it reads: “In the name of Allah, the Entirely Merciful, the Especially Merciful, Be not haughty with me but come to me in submission [as Muslims].” She said, 'O eminent ones, advise me in my affair. I would not decide a matter until you witness [for] me.' They said, 'We are men of strength and of great military might, but the command is yours, so see what you will command.'” (An-Naml: 29-33)

The second instance is when Sulaiman consulted his troops after receiving the Queen of Sheba's gift. Allah says, “Solomon said, 'O assembly [of jinn], which of you will bring me her throne before they come to me in submission?' A powerful one from among the jinn said, 'I will bring it to you before you rise from your place, and indeed, I am for this [task] strong and trustworthy.' Said one who had knowledge from the Scripture, 'I will bring it to you before your glance returns to you.' And when [Solomon] saw it placed before him, he said, 'This is from the favor of my Lord to test me whether I will be grateful or ungrateful. And whoever is grateful - his gratitude is only for the benefit of himself. And whoever is ungrateful - then indeed, my Lord is Free of need and Generous.'” (An-Naml: 38-40) Despite being a king who commands and forbids, Sulaiman consulted his people and benefited from their consultation.

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