The problem of nations will always be their refusal to submit and humble themselves before Allah. Humans resist acknowledging their weaknesses, and their pride shatters before the greatness and power of Allah. Thus, they relentlessly seek ways to control the universe: deciding the gender of a child, changing their gender, controlling rain, floods, and volcanoes, cloning creatures, and more. This is just a drop in the ocean of human experiments, reflecting their refusal to admit their limited capabilities. There is no harm in discovery and invention, but only when humans recognize their limitations and helplessness before their Creator's greatness. One such example of human arrogance is the heresy known as “surrogacy,” having no regard for religion, morals, and values.

What is Surrogacy?

The concept of surrogacy has spread in Western countries over the years. A surrogate mother carries a child for another couple by prior agreement. This can be done by fertilizing her eggs with the father's sperm or implanting a fertilized egg from the couple into her womb, either for a fee or without compensation, though the couple often covers her medical expenses. Several countries legally allow surrogacy, such as Ukraine, Colombia, Mexico, Russia, and the United States, where laws vary from state to state. According to the Centers for Disease Control and Prevention (CDC), approximately 18,400 children were born through surrogacy in the United States between 1999 and 2013.

India, once one of the largest commercial surrogacy providers, banned the practice in 2015 due to ethical concerns. Before the ban, a 2012 study by the University of Geneva estimated 3,000 to 5,000 births via surrogacy annually in India.

The Ethical Debate on Surrogacy

Many countries oppose this practice due to ethical and economic concerns, viewing it as a form of human trafficking, commodifying women and children. India banned surrogacy for ethical reasons, despite it generating around $400 million annually. In Thailand, surrogacy became controversial after an Australian couple refused a child with Down syndrome, leading Thailand to restrict surrogacy to Thai couples only and impose strict penalties for violations.

Even prominent feminists like Gloria Steinem and Julie Bindel reject surrogacy for commodifying women's bodies and exposing them to exploitation. Jennifer Lahl, from the Center for Bioethics and Culture Network, who has made several documentaries on the negative impacts of surrogacy, believes it exploits women's bodies, turning pregnancy into a service and the child into a commodity.

Health and Psychological Risks for the Surrogate Mothers

Although childbirth is a natural physiological process, it carries risks, especially for surrogate mothers. In India, multiple embryos are implanted in the womb to increase pregnancy chances, heightening health risks for both the surrogate and the babies. This can lead to low birth weights, congenital anomalies, and rare conditions like ovarian hyperstimulation syndrome and the transmission of viruses like HIV and hepatitis.

A new Canadian study indicates that women who agree to carry and birth children under surrogacy arrangements face higher health risks than other pregnant women. These women are more prone to health issues like postpartum hemorrhage and pregnancy-related hypertension, at rates two to three times higher. They also face higher risks of premature birth.

Scientists found that surrogate pregnancies had a serious complication rate of 7.8%, more than three times the rate among naturally conceived pregnancies (2.3%) and nearly twice the rate among pregnancies conceived via artificial insemination (4.3%). These complications include postpartum hemorrhage, pregnancy-related hypertension, severe postnatal infections, and increased premature birth risks (before 37 weeks).

Not to mention psychological effects on surrogate mothers, due to separation from the child. Research indicates significant emotional attachment to the child carried for nine months, leading to negative emotional experiences upon separation. A 2014 study published in the “Journal of Women's Health” showed that 41% of surrogate mothers experience anxiety and depression after handing over the child.

Negative Effects on the Child

Studies show that children born through surrogacy may suffer psychological effects due to separation from the surrogate mother. These children may feel confused about their true identity and the identity of their parents, especially without ongoing contact with the surrogate mother post-birth. These effects can manifest as feelings of separation or anxiety and are related to the concept of “genetic identity” and its psychological impacts. This can lead to future relationship issues or diminished self-confidence. 

Surrogacy in Islam

As for Islam, it completely condemned and prohibited surrogacy, protecting us from its dangers and risks. Allah says, “And fear Allah, through whom you ask one another, and the wombs. Indeed, Allah is ever, over you, an Observer.” (An-Nisa: 1)

According to the Council of the International Islamic Fiqh Academy Resolution No. 16 (4/3) on Test-Tube Babies (In Vitro Fertilization):

The first five (5) methods are all and absolutely prohibited for their own sake or due to ensuing consequences manifested in the confusion of parenthoods (ikhtilāṭ al-ansāb), loss of motherhood, as well as other matters prohibited by These methods include:

1. Fertilization taking place in-vitro between the semen taken from the husband and the ovum taken from a woman who is not his wife, and the fertilized ovum being then planted in his wife’s.
2. Fertilization taking place in-vitro between the semen taken from a man who is not the husband and the ovum taken from the wife, and the fertilized ovum being then planted in the wife’s.
3. Fertilization taking place in-vitro between the semen and the ovum taken from the respective spouses. The fertilized ovum is then planted in the womb of a volunteer woman.
4. Fertilization taking place in vitro between the semen and the ovum taken from two strangers. The fertilized ovum is then planted in the wife’s womb.
5. Fertilization taking place in vitro between the semen and the ovum taken from the respective spouses. The fertilized ovum is then planted in the womb of the husband’s other.

When Sheikh Abdullah bin Abdul Rahman Al-Jibrin was asked about taking an egg from a woman’s womb and fertilizing it with her husband's sperm, then implanting it in another woman's womb, either for a fee or without compensation, he responded: “This is an innovative and reprehensible practice not discussed by earlier scholars. No scholar or imam of the Ummah has ever permitted it or even considered it, despite the existence of causes and motivations that could have led to such considerations. This practice emerged only recently, a few years ago, when some people were misled into thinking surrogacy was permissible and beneficial. However, this is undoubtedly prohibited for several reasons: Firstly, Allah commanded the guarding of private parts, as stated in His words: 'And they who guard their private parts except from their wives or those their right hands possess, for indeed, they will not be blamed.' (Al-Mu'minun: 5-6) Thus, Allah forbade the misuse of private parts except with wives and concubines. Secondly, Allah commanded the preservation of lineage and offspring. Undoubtedly, surrogacy leads to lineage confusion and overlaps, creating doubts about the child's parentage between the original wife and the surrogate. Even if the child is attributed to one of them, it remains uncertain. Therefore, we advise avoiding this practice. It also involves exposing private parts and looking at prohibited areas, involving the process of egg extraction and implantation in other wombs, all of which are not permissible. This falls under the command of Allah: 'Tell the believing men to reduce [some] of their vision and guard their private parts.' (An-Nur: 30), meaning to guard them by covering them from the view of others. This is our religion, regardless of those who deviate and permit such surrogacy practices, which undoubtedly have grave consequences.”

Dr. Abdul Azeem Al-Mat’ani also said: “Surrogacy is a heresy originating from Western civilization, which is purely materialistic and does not value ethical principles. The truth is that the religious ruling does not need the issue of hereditary influence or lineage confusion. Whether it leads to hereditary effects or not, whether it results in lineage confusion or not, the religious ruling prohibiting this heresy has another basis. The womb belongs to the woman's body, and the body is only permissible through a fully valid marriage contract with all its conditions and pillars. Therefore, the womb is exclusive to the husband with a valid agreement, and no one else is allowed to use it for pregnancy with an external embryo.”

These are the teachings of our great religion, which provides us with laws and regulations to protect us from harm and misguidance. Humans must fear Allah, submit to His commands, and avoid what He has prohibited. If the world followed the true doctrine of Islam and recognized the limitations of human capabilities before the greatness of their Creator, and believed in His decrees, they would not suffer the consequences of their transgressions and arrogance before their Creator.

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1. BBC Arabic, Surrogacy: How is a Women pregnant of a Celebrity Child Feeling?
2. How Surrogacy Harms Women and Children, The Heritage Foundation.
3. The Overlooked Risks of Surrogacy for Women, Institute for Family Studies.
4. Surrogacy is booming. But new research suggests these pregnancies could be higher risk for women and babies, The Conversation.
5. The dark side of the global surrogacy trade, The Telegraph.
6. Surrogacy: Blessing or Curse to Poor Society in India, org.
7. info, Surrogacy is Forbidden.
8. The Council of the International Islamic Fiqh Academy, Resolution No. 16 (4/3), Test-Tube Babies (In Vitro Fertilization).

The truthful and trustworthy are two characteristics that the Prophet (ﷺ) was known for before the blessed mission. These attributes caught the attention of the Quraysh, who described him with these traits, indicating his high status due to his adherence to them (ﷺ).

Truthfulness is a beloved characteristic to the righteous human soul, whether Muslim or non-Muslim. Its status among Islamic morals is great. Ibn al-Qayyim speaks of the virtue of truthfulness, saying, “It is the highest status of the seekers, from which all other status originates. It is the most straightforward path; whoever does not walk upon it is among the cut-off and perished. By it, the hypocrites are distinguished from the believers, and the inhabitants of Paradise from the inhabitants of Hellfire. It is Allah’s sword on earth; it cuts through anything it is placed upon and brings down any falsehood it faces. Whoever wields it will not have his might overturned, and whoever speaks with it will have his word prevail over opponents. It is the spirit of deeds, the measure of states, the force driving through trials, and the door through which the successful enter the presence of the Almighty. It is the foundation of religion and the pillar of certainty, a rank just below prophethood, the highest rank of the worlds.” ⁽¹⁾

Tracing the virtue of truthfulness in Allah's Book, one finds that Allah has honored truthfulness by attributing it to Himself. He says, “Say, 'Allah has told the truth, so follow the religion of Abraham, inclining toward truth; and he was not of the polytheists.'” (Aal-Imran: 95) And He says, “And who is more truthful than Allah in statement?” (An-Nisa: 122) He also says, “Allah - there is no deity except Him. He will surely assemble you for [account on] the Day of Resurrection, about which there is no doubt. And who is more truthful than Allah in statement?” (An-Nisa: 87)

Truthfulness is also a characteristic of the prophets. All prophets convey messages from their Lord and connect the message of heaven to earth. They do not speak from [their own] desire, nor do they fabricate laws to deceive people. It is one of the greatest attributes of the messengers.

Allah has honored them with this noble characteristic and has testified to it. He said about Abraham (peace be upon him), “And mention in the Book [the story of] Abraham. Indeed, he was a man of truth and a prophet.” (Maryam: 41) And about Ismail (peace be upon him), He said, “And mention in the Book, Ishmael. Indeed, he was true to his promise, and he was a messenger and a prophet.” (Maryam: 54) Allah also says, “And mention in the Book, Idrees. Indeed, he was a man of truth and a prophet.” (Maryam: 56) And about Yusuf, “Joseph, O man of truth, explain to us [about] seven fat cows eaten by seven [that were] lean and seven green spikes [of grain] and others [that were] dry, that I may return to the people; perhaps they will know [about you].” (Yusuf: 46)

And about Muhammad (ﷺ), He said, “Rather, the Prophet has come with the truth and confirmed the [previous] messengers.” (As-Saffat: 37) His supplication (ﷺ) was, “And say, 'My Lord, cause me to enter a sound entrance and to exit a sound exit and grant me from Yourself a supporting authority.'” (Al-Isra: 80)

The Prophet (ﷺ) despised lying the most, even in jest. He said, “I joke, but I do not say except what is true.” ⁽²⁾

Truthfulness is also mentioned in Allah's Book as a trait of the believers. Allah says, “Among the believers are men true to what they promised Allah. Among them is he who has fulfilled his vow [to the death], and among them is he who awaits [his chance]. And they did not alter [the terms of their commitment] by any alteration - that Allah may reward the truthful for their truth and punish the hypocrites if He wills or accept their repentance. Indeed, Allah is ever Forgiving and Merciful.” (Al-Ahzab: 23-24) And He says, “The believers are only the ones who have believed in Allah and His Messenger and then doubt not but strive with their properties and their lives in the cause of Allah. It is those who are the truthful.” (Al-Hujurat: 15)

Therefore, Allah has encouraged the virtue of truthfulness. He says, “O you who have believed, fear Allah and be with those who are true.” (At-Tawbah: 119)

The Reward of the Truthful

Allah has promised the truthful the greatest reward in this world and the Hereafter. He says, “And whoever obeys Allah and the Messenger - those will be with the ones upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs, and the righteous. And excellent are those as companions.” (An-Nisa: 69) As-Sa'di says, “The steadfast affirmers of truth are those whose faith in what the messengers brought was perfected, knowing the truth and affirming it with their certainty and by practicing it; verbally, physically, spiritually, and inviting others to Allah.” ⁽³⁾

Allah says about the time when the truthful will benefit from their truthfulness, “Allah will say, 'This is the Day when the truthful will benefit from their truthfulness.' For them are gardens [in Paradise] beneath which rivers flow, wherein they will abide forever, Allah being pleased with them, and they with Him. That is the great attainment.” (Al-Ma'idah: 119) And He says, “Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who do so - for them Allah has prepared forgiveness and a great reward.” (Al-Ahzab: 35)

Abdullah bin Mas'ud narrated that the Prophet (ﷺ) said, “Truth leads to piety and piety leads to Jannah. A man persists in speaking the truth till he is enrolled with Allah as a truthful. Falsehood leads to vice and vice leads to the Fire (Hell), and a person persists on telling lies until he is enrolled as a liar.” (Agreed upon)

Truthfulness in Speech and Deed

Truthfulness in preaching, leadership, and teaching is a significant responsibility. It does not only affect the fate of the truthful person alone but the fate of an entire nation. Thus, a preacher must be truthful with his followers; otherwise, no word, no moral value he teaches, or any virtue he claims to uphold will have any value if he is not the first to act upon it.

The preacher must ensure he does not fall under Allah's statement, “O you who have believed, why do you say what you do not do? Great is hatred in the sight of Allah that you say what you do not do.” (As-Saff: 2-3) Or fall into the category of those whom the Prophet (ﷺ) described, “A man will be brought on the Day of Resurrection and thrown in the (Hell) Fire, so that his intestines will come out, and he will go around like a donkey goes around a millstone. The people of (Hell) Fire will gather around him and say: O so-and-so! What is wrong with you? Didn't you use to order us to do good deeds and forbid us to do bad deeds? He will reply: Yes, I used to order you to do good deeds, but I did not do them myself, and I used to forbid you to do bad deeds, yet I used to do them myself.” (Narrated by Al-Bukhari)

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1. Madarij al-Salikin bayna Manazil Iyyaka Na'budu wa Iyyaka Nasta'in (2/24).
2. Mishkat (4885).
3. Tayseer al-Rahman, p. 150.

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The Quran narrates the story of the people of the Ayla village (a city of Jews located at the head of the Gulf of Aqaba), where Allah forbade them from fishing on the Sabbath (Saturdays). The fish would come to them on their Sabbath openly on the shore, but when the Sabbath was over, they could not catch them. This situation continued for as long as Allah willed. Then, a group among them began catching the fish on their Sabbath, despite being forbidden. Another group warned them, while a third group remained silent. ⁽¹⁾ What was the outcome?

Those who warned against wrongdoing were saved, while the wrongdoers and the silent ones were subjected to general punishment, as Allah said, “And ask them about the town that was by the sea—when they transgressed in [the matter of] the Sabbath—when their fish came to them openly on their Sabbath day, and the day they had no sabbath they did not come to them. Thus did We give them trial because they were defiantly disobedient. And when a community among them said, 'Why do you advise [or warn] a people whom Allah is [about] to destroy or to punish with a severe punishment?' they [the advisors] said, 'To be absolved before your Lord and perhaps they may fear Him.' And when they forgot that by which they had been reminded, We saved those who had forbidden evil and seized those who wronged with a wretched punishment because they were defiantly disobedient.” (Al-A'raf: 163-165)

This incident emphasizes the importance of enjoining good and forbidding evil and highlights the dangers of neglecting it. Some of the dangers of neglecting enjoining good and forbidding evil are as follows:

1. Losing the description of being the best of nations: Allah described the Muslim Ummah as the best nation brought forth for mankind as long as they enjoin good, forbid evil, and believe in Allah. 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.” (Aal-Imran: 110) The nation does not deserve praise unless it fulfills its duty of enjoining good and forbidding evil.
2. Decreasing faith: Muslim reported in his Sahih from Abu Sa`eed that the Prophet (ﷺ) said, “Whosoever of you sees an evil, let him change it with his hand; and if he is not able to do so, then [let him change it] with his tongue; and if he is not able to do so, then with his heart — and that is the weakest of faith.” Abdullah bin Mas'ud reported that the Prophet (ﷺ) said: “There was no prophet whom God raised up among his people before me who did not have from among his people apostles and companions who held to his sunna and followed what he commanded; then they were succeeded by people who said what they did not practise and did things they were not commanded to do. So he who strives against them with his hand is a believer, he who strives against them with his tongue is a believer, and he who strives against them with his heart is a believer. Beyond that there is not so much faith as a grain of mustard seed.”
3. Becoming accustomed to sins and having a corrupted heart: Frequent exposure to sins can have the same effect as committing them in terms of removing the light of discernment and condemnation from the heart. Sins, when repeatedly seen and witnessed, gradually lose their gravity in the hearts until the person no longer considers them as sins or recognizes them as disobediences. Imam Abu al-Hasan al-Zayyat used to say: “By Allah, I do not mind the abundance of sins and innovations; what I fear is the heart becoming accustomed to them, because when things become frequent, the soul becomes familiar with them, and once the soul becomes familiar with something, it rarely reacts to it.” ⁽²⁾
4. Unanswered Du’a: At-Tirmidhi narrated from Hudhaifah bin Al-Yaman, who said that the Prophet (ﷺ) said: “By the One in Whose Hand is my soul! Either you command good and forbid evil, or Allah will soon send upon you a punishment from Him, then you will call upon Him, but He will not respond to you.” Meaning, by Allah, one of the two matters will occur: either you will enjoin what is right and forbid what is wrong, or Allah will send upon you a punishment from Him. Then, your supplications will not be answered to avert it from you. If there is enjoining of what is right and forbidding of what is wrong, there will be no punishment. If these are not present, there will be a great punishment. ⁽³⁾

Abu Abd al-Rahman al-Omari said: “Whoever refrains from enjoining good and forbidding evil out of fear of people, Allah will strip him of His awe. Even if he orders one of his children or servants, they will mock him. How then can his supplication be answered by his Creator?!” ⁽⁴⁾

5. Destruction of society: Enjoining good and forbidding evil helps protect society from destruction. If believers abandon it, Allah will send His calamity upon the people. Allah said, “And your Lord would not have destroyed the cities unjustly while their people were reformers.” (Hud: 117) In Sahih Muslim, Zainab bint Jahsh, the wife of the Prophet (ﷺ), reported that one day Allah's Messenger (ﷺ) came out in a state of excitement with his face quite red. And he was saying: “There is no god but Allah; there is a destruction in store for Arabia because of the turmoil which is near at hand as the barrier of Gog and Magog has been opened like it,” and he (in order to explain it) made a ring with the help of his thumb and forefinger. I said: “Allah's Messenger, would we be destroyed despite the fact that there would be pious people amongst us?” He said: “Yes, when evil would be predominant.”
6. The occurrence of general punishments: Neglecting enjoining good and forbidding evil leads to Allah's anger upon His servants and punishing them all. This punishment includes everyone, as Allah said, “And fear a trial which will not strike those who have wronged among you exclusively, and know that Allah is severe in penalty.” (Al-Anfal: 25)

Imam Ahmad narrated in his Musnad from Umm Salama, the wife of the Prophet ﷺ, she said: I heard the Messenger of Allah ﷺ saying, “When sins appear among my Ummah, Allah will afflict them with punishment from Himself.” So I said, “O Messenger of Allah, on that Day, will there not be any righteous people among them?” He said, “Indeed, there will be.” She asked, “So what will they do?” He replied, “They will be affected by what afflicts the people, then they will turn to the forgiveness and pleasure of Allah.”

In Sunan Ibn Majah, it was narrated from ‘Ubaidullah bin Jarir that his father said: “The Messenger of Allah (ﷺ) said: ‘There is no people among whom sins are committed when they are stronger and of a higher status (i.e. they have the power and ability to stop the sinners) and they do not change them, but Allah will send His punishment upon them all.’”

In Sunan al-Tirmidhi, Abu Bakr narrated that the Prophet (ﷺ) said: “When the people see the wrongdoer and they do not take him by the hand, then soon Allah shall envelope you in a punishment from him.”

7. Deserving divine curse: Allah the Almighty cursed the Jews when they neglected enjoining good and forbidding evil, as He said, “Cursed were those who disbelieved among the Children of Israel by the tongue of David and of Jesus, the son of Mary. That was because they disobeyed and habitually transgressed. They used not to prevent one another from wrongdoing that they did. How wretched was that which they were doing.” (Al-Ma'idah: 78-79)

In Sahih al-Jami' al-Saghir, Abdullah ibn Mas'ud narrated that the Prophet (ﷺ) said: “The first defect that permeated Banu Isra'il was that a man (of them) met another man and said: O so-and-so, fear Allah, and abandon what you are doing, for it is not lawful for you. He then met him the next day and that did not prevent him from eating with him, drinking with him and sitting with him. When they did so. Allah mingled their hearts with each other. By no means, I swear by Allah, you must enjoin what is good and prohibit what is evil, prevent the wrongdoer, bend him into conformity with what is right, or, Allah will involve the hearts of some of you with the hearts of others then will curse you as He had cursed them.”

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1. Tafsir al-Tabari (13/186).
2. Tanbih al-Ghafilin: Ibn al-Nahhas al-Dimashqi, p. 106.
3. Tuhfat Al Ahwadhi (6/326).
4. SifatuSafwa (1/398).

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There is nothing more bitter than the feeling of the oppressed who, due to weakness or inability, cannot fend off themselves. This person harbors resentment towards the society that allowed their injustice, towards the oppressor, and sometimes even towards themselves.

The danger of injustice does not only lie in its impact on the oppressed, but its consequences extend to the society, sowing hatred among its members, instilling fear, weakness, and helplessness, which are unbefitting of a Muslim community.

Therefore, among the gravest crimes that Allah and His Messenger warned against is injustice, which includes violating the rights of others, whether money, honor, or self.

The Prohibition of Injustice

The Quran strongly condemns injustice and links it to disbelief and inevitable destruction. Allah says, “And thus is the seizure of your Lord when He seizes the cities while they are committing wrong. Indeed, His seizure is painful and severe.” (Hud: 102) He also says, “And how many a city did We destroy while it was committing wrong, so it is [now] fallen into ruin, and [how many] an abandoned well and [how many] a lofty palace.” (Al-Hajj: 45) Allah also states, “And the Day the wrongdoer will bite on his hands [in regret] he will say, ‘Oh, I wish I had taken with the Messenger a way.’” (Al-Furqan: 27), and: “And do not incline toward those who do wrong, lest you be touched by the Fire, and you would not have other than Allah any protectors; then you would not be helped.” (Hud: 113) Additionally, Allah says, “And never think that Allah is unaware of what the wrongdoers do. He only delays them for a Day when eyes will stare [in horror], racing ahead, their heads raised up, their glance does not come back to them, and their hearts are void.” (Ibrahim: 42-43)

The Prophet Muhammad (peace be upon him) said, “A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection.” (Sahih Bukhari)

He also said, “Whoever has wronged his brother, should ask for his pardon (before his death), as (in the Hereafter) there will be neither a Dinar nor a Dirham. (He should secure pardon in this life) before some of his good deeds are taken and paid to his brother, or, if he has done no good deeds, some of the bad deeds of his brother are taken to be loaded on him (in the Hereafter).” (Sahih Bukhari)

Abu Dharr al-Ghifari reported that the Prophet (peace be upon him) said, narrating from his Lord, Allah the Almighty: “O MY slaves, I have made oppression unlawful for myself and I have made it unlawful among you, so do not oppress one another.” (Sahih Muslim)

Types of Injustice

• Injustice Against Allah the Almighty

The greatest injustice against Allah is shirk (associating partners with Him). Allah, the One and Only, says, “Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly gone far astray” (An-Nisa :116) The Prophet (peace be upon him) said: “Whoever dies while he is setting up rivals along with Allah (i.e. worshipping others along with Allah) shall be admitted into the (Hell) Fire.” (Sahih Al-Bukhari)

• Injustice Against Oneself

There is no greater injustice against oneself than sinning and committing acts that anger Allah, thus preventing oneself from His mercy. Allah, in His mercy, has opened the door for repentance and expiation of sins through good deeds, and has made illness and trials as expiation for sins.

• Injustice Against Others

This type of injustice involves violating the rights of others in any form, whether emotionally or materially. The Prophet (peace be upon him) said, “On the Resurrection Day, the rights will be paid to those to whom they are due so much so that a hornless sheep will be retaliated for by punishing the horned sheep which broke its horns.” (Sahih Muslim)

Consequences of Injustice

1. Allah Does Not Guide the Wrongdoers:

Many Muslims sin due to weakness or overwhelming desires but still cling to Allah for repentance and forgiveness. However, Allah forgives sins except associating partners with Him. Regarding injustice, Allah says, “Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin.” (An-Nisa: 48) and He also says, “O you who have believed, do not take the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever is an ally to them among you - then indeed, he is [one] of them. Indeed, Allah guides not the wrongdoing people.” (Al-Maida: 51)

2. The Wrongdoer is Cursed by Allah:

The curse is the expulsion from Allah’s mercy. Without His mercy, no one can enter Paradise, no matter how many good deeds they have. Allah says, “The Day their excuse will not benefit the wrongdoers, and they will have the curse, and they will have the worst home.” (Ghafir: 52)

3. The Oppressor Will Face the Du’a of the Oppressed:

Even if the oppressor can inflict harm on the oppressed who cannot defend themselves, the oppressed has the power of du’a, which can shake the heavens. The Prophet (peace be upon him) said: “Be afraid, from the curse of the oppressed as there is no screen between his invocation and Allah.” (Sahih Al-Bukhari)

4. Causes the Destruction of Communities ⁽¹⁾:

 The spread of injustice does not only harm the oppressor and the oppressed but acts as a plague that destroys the fabric of society, igniting hatred and destruction instead of love and affection. Allah says, “And how many a city did We destroy while it was committing wrong, so it is [now] fallen into ruin, and [how many] an abandoned well and [how many] a lofty palace.” (Al-Hajj: 45) He also states, “And thus is the seizure of your Lord when He seizes the cities while they are committing wrong. Indeed, His seizure is painful and severe.” (Hud: 102)

5. Spreads Chaos in Societies:

When injustice prevails, chaos spread, and security is lifted among the simple people. Allah says, “They who believe and do not mix their belief with injustice - those will have security, and they are [rightly] guided” (Al-Anam: 82)

6. Brings Calamity upon All:

One might wonder why the oppressed also suffer if injustice reverts to its perpetrator. The answer is that injustice is a test for both the oppressor and the oppressed. The oppressed must not surrender and must resist injustice, defending their rights. Those who witness injustice should also oppose it to avoid collective punishment, even if they cannot repel it. Allah says, “And they planned a plan, and We planned a plan, while they perceived not. Then look how was the outcome of their plan - that We destroyed them and their people, all [together]. So those are their houses, desolate because of the wrong they had done. Indeed in that is a sign for people who know.” (An-Naml: 50-52)

7. Leads to Hellfire:

 Abu Musa al-Ash'ari reported that the Prophet (peace be upon him) said: Allah gives respite to the oppressor, but when He takes him over, He never releases him. Then he recited:-- “Such is the seizure of your Lord when He seizes (population of) towns in the midst of their wrong: Painful indeed, and severe is His seizure.” (11.102) (Sahih Al-Bukhari and Muslim)

8. The Wrongdoer is Deprived of Intercession:

Allah says, “For the wrongdoers there will be no devoted friend and no intercessor [who is] obeyed.” (Ghafir: 18)

9. The Wrongdoer Never Succeeds:

 Allah states, “Indeed, the wrongdoers will not succeed.” (Al-Anam: 21) He also says, “And when they had thrown, Moses said, ‘What you have brought is [only] magic. Indeed, Allah will expose its worthlessness. Indeed, Allah does not amend the work of corrupters’” (Yunus: 81)

10. Blessings are Removed from the Life of the Oppressor and Those Around Him:

 Blessings come from the prayers of the weak and the closeness of a person to Allah. The wrongdoer is far from these qualities, leading to a life of hardship, even if it appears otherwise to people. The ill effects of their actions are evident in the behavior of their children, spouse, and health. The most frightening thing is that Allah extends time to the wrongdoer, but when He seizes him, He does not let him go.

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(1) Al-Muqaddimah by Ibn Khaldoun.

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The Quran has left no disease without providing a cure for it. Just as it describes harm—which encompasses all forms of affliction and poor condition, whether it be due to poverty, hardship, or bodily affliction ⁽¹⁾—it also outlines various methods to mitigate its effects on us, aiding us in overcoming crises and trials with patience, steadfastness, and faith.

Firstly: Seeking Refuge in Allah the Almighty

Allah is the sole owner, disposer, and controller of the affairs of His servants, and none deserves to be worshipped but Him. When we firmly believe in this, we turn to Allah for benefit and relief from harm. Allah says, “And to Him belongs whatever is in the heavens and the earth, and to Him is [due] worship constantly. Then is it other than Allah that you fear? And whatever you have of favor - it is from Allah. Then when adversity touches you, to Him you cry for help.” (An-Nahl: 52-53)

All provisions, blessings, health, and victory people have are from Allah’s grace and kindness. They know that all the blessings they enjoy are from Him. Then Allah describes the nature of humans; when harm touches them, be it illness or disaster, they earnestly pray and supplicate to Allah in all their states: standing, sitting, and lying down. The benefit of mentioning these states is to show that a person in distress continues to supplicate until the harm is lifted. He calls upon us in all conditions. ⁽²⁾

There are several ayahs in the Quran that point to humans seeking refuge in Allah during times of trials and afflictions, knowing that He is the Creator, the Controller, and the Only One who can remove harm. Even those who associate partners with Allah turn to Him in supplication and plea when harm befalls them, like Pharaoh who, when he realized he was about to perish, his pure nature awakened, and he called upon Allah to save him. Allah says, “And We took the Children of Israel across the sea, and Pharaoh and his soldiers pursued them in tyranny and enmity until, when drowning overtook him, he said, 'I believe that there is no deity except that in whom the Children of Israel believe, and I am of the Muslims.'” (Yunus: 90)

The Quran also describes the condition of those who turn to and supplicate to Allah during times of distress but then forget all about it once He has granted them relief: “And when adversity touches the people, they call upon their Lord, turning in repentance to Him. Then when He lets them taste mercy from Him, at once a party of them associate others with their Lord.” (Ar-Rum: 33)

Al-Qurtubi stated: This condition mentioned by Allah is not exclusive to disbelievers; it occurs with many Muslims as well. Their tongues soften in supplication, and their hearts humble and submit when faced with what they dislike. They supplicate for the removal of what has befallen them of harm and for the lifting of what’s disliked, which indicates that the ayah applies to both Muslims and non-Muslims. ⁽³⁾

The true believer returns to Allah in all times, not waiting for trials and hardships to bring him closer to the Almighty.

Secondly: Taking Preventive Measures Before Harm Occurs

Prevention is better than healing. A believing servant knows Allah at all times, which makes it more likely that their supplication is answered and harm is lifted from them. The Prophet Muhammad (peace be upon him) said, “Whoever wishes that Allah would respond to him during hardship and grief, then let him supplicate plentifully when at ease.” ⁽⁴⁾

Thirdly: Piety, Patience, and Reliance on Allah

Allah says, “And those who are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.” (Al-Baqarah: 177) If the believer is patient during trials, relies on Allah properly, and fears Him as He should be feared, they attain the causes of victory and deserve Allah’s help, so no harm or evil can affect them.

Fourthly: Contentment with Allah’s Decree  

Prophet Ayyub (peace be upon him) provides an excellent example of patience during affliction and contentment with Allah’s decree. He did not despair or lose faith, becoming a good example and a great role model for every afflicted person. Allah says, “And [mention] Job, when he called to his Lord, 'Indeed, adversity has touched me, and you are the Most Merciful of the merciful.'” (Al-Anbiya: 83)

Some believe that complaining compromises patience. In response, Sufyan ibn Uyaynah said, “Whoever complains to Allah does not count as impatience if they are content with Allah's decree in their complaint. It is not a condition of patience to enjoy the trial. Have you not heard the words of Ya'qub (peace be upon him), 'He said: I only complain of my suffering and my grief to Allah, and I know from Allah that which you do not know.' (Yusuf: 86)” ⁽⁵⁾

A believer must be content with what Allah has decreed and know that it is for their own good in this world and the Hereafter, for Allah is Wise and All-Knowing, and He decrees nothing but good for His servants.

Fifthly: Self-Improvement

Improving oneself can only be achieved by striving to adhere to Allah’s commands. Allah says, “O you who have believed, upon you is [responsibility for] yourselves. Those who have gone astray will not harm you when you have been guided. To Allah is your return all together; then He will inform you of what you used to do.” (Al-Ma'idah: 105)

As-Samarqandi mentioned: Among the reasons for repelling harm is what was narrated from Abu Bakr as-Siddiq (may Allah be pleased with him). He was asked about this ayah, and he said, “When you see desires obeyed, temptations followed, and the worldly matters preferred, and everyone is impressed with their own opinion, then focus on (rectifying) yourselves.”

A believing servant occupies themselves with obedience to train themselves and keep away from disobedience to Allah before it corrupts them by indulging in sins and transgressions. They should not be preoccupied with others so as not to be ruined.

Sixthly: Reconciliation and Understanding

This involves dealing with worldly people for worldly matters and loving the people of the Hereafter for the Hereafter. Hide your sin between you and your Lord, for if you do so, no harm will come to you from those who have gone astray as long as you are guided. This means loving whoever Allah loves, whether they are red or white, and avoiding backbiting. ⁽⁶⁾

It is said that people should be busy with themselves and not with the faults of others, focusing on self-improvement rather than seeking out others flaws. Allah says, “Every soul, for what it has earned, will be retained.” (Al-Muddaththir: 38)

An example of reconciliation is the treaties and agreements the Prophet Muhammad (peace be upon him) made with the Jews, ensuring that Muslims were safe from their harm.

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 -Tafsir modoee.

1- Tahzib al-Lughah by Al-Azhari (3/2108), Al-Sihah by Al-Jawhari (2/619), al-Mukhaṣṣaṣ by Ibn Sidah (3/70), Lisan al-Arab by Ibn Manzur (8/44).

2- Al-Kashshaaf by Al-Zamakhshari (2/317), Madaarik at-Tanzeel by An-Nasafi (2/120).

3- Al-Jami' li Ahkam al-Qur'an by Al-Qurtubi (8/397), Fath al-Qadeer by Ash-Shawkani (2/429).

4- Reported by At-Tirmidhi in his Sunan, Book of Supplications, Chapter on What Has Been Related That The Supplication Of A Muslim Is Answered 5/462, No. 3382.

5- Mafatih al-Ghayb by Ar-Razi (17/41-43).

6- Ad-Durr al-Manthur by As-Suyuti (3/218).

No household is free from problems or crises, and no marital life is without its irritations or conflicts. However, each party has their own magical solutions to end the dispute, only if they have the will to do so. They can even turn the conflict into a space for affection, understanding, and dialogue.

Couples need a new space for innovation and unconventional tools to overcome estrangement and conflict. This is possible if their relationship is strong and their understanding is deep, which is determined by several factors such as educational level, spiritual state, and psychological and mental fitness, among others.

These lines offer both spouses effective and quick ways to resolve conflicts, in addition to traditional attempts at reconciliation, such as reproach, offering gifts, or seeking intervention from a trusted family member to end the problem between the spouses.

John Gottman, a psychologist at the University of Washington and researcher in marital issues, highlights the first method to resolve conflicts: smiling. He considers it a means of calming down and absorbing the anger of the other party. Through a genuine smile, a spouse can embrace their partner, transforming negative emotions into positive ones.

The genuine smile is the secret weapon of emotionally intelligent spouses who can contain their partners through verbal or physical gestures that may succeed in defusing tension and absorbing the other's anger, according to Gottman in his book “The Seven Principles for Making Marriage Work.”

The second method starts with a word, for example, “Can I hug you?” or “I want to fix what I did,” or “Sorry, I didn't mean that,” or “Let me fix what I did.” These words carry extremely important meanings and can end the conflict in an instant because the guilty party did not resist and quickly showed respect for the other, expressing readiness to fix what was spoiled. These words indicate good intentions from the husband or wife, hastening the resolution of the conflict.

Family and social experts say that a clear apology is capable of resolving the conflict, or at least preventing it from escalating or getting out of control. Therefore, those who possess the culture of apology are the most successful in managing their disputes. Why not, when they hold a magical key to avoiding conflicts, which is a noble character recommended by the Holy Quran. It says in the words of Queen Sheba, who grew up in a pagan environment: “My Lord, indeed I have wronged myself, and I submit with Solomon to Allah, Lord of the worlds.” (An-Naml: 44) When Musa accidentally killed a man, he admitted his wrongdoing, saying: “This is from the work of Satan. Indeed, he is a manifest, misleading enemy. He said, 'My Lord, indeed I have wronged myself, so forgive me,' and He forgave him. Indeed, He is the Forgiving, the Merciful.” (Al-Qasas: 15-16)

The third method involves a kind gesture towards the other party, such as feeding them in their mouth, as our Prophet, peace and blessings be upon him, instructed. The best charity for a man is a morsel he places in his wife's mouth or money he spends on his children. Sa'd ibn Abi Waqqas narrated that the Messenger of Allah, peace and blessings be upon him, said: “You will get a reward for whatever you spend for Allah's sake, even for what you put in your wife's mouth.” (Agreed upon) The Prophet also said: “Verily, when a man quenches the thirst of his wife with water, he will be rewarded.” (Narrated by Ibn Majah)

Undoubtedly, such a gesture will dispel feelings of anger in the wife and restore her sense of tenderness and affection from her husband. It can eliminate the conflict entirely and open a wide door for reconciliation, love, and mutual appreciation, especially if they reciprocate the same gesture. This fosters love between them, and the Prophet, peace and blessings be upon him, was the best in dealing with and treating his family. He said, “The best of you is he who is best to his family, and I am the best among you to my family.” (Narrated by Ibn Majah)

The fourth method is also derived from the noble Sunnah. The Prophet, peace and blessings be upon him, used to race with his wife, Aisha, may Allah be pleased with her, to bring joy to her heart. He would call her ‘Aeish to show affection, entertain her with conversation, tell her stories, and listen to her when she spoke. He was keen to drink from the spot where she drank.

These gestures indicate good companionship, defuse tension, and quickly resolve conflict. They are short paths to love, mercy, and harmony, making it easy to respond to them. With the couple's experience, each can find the special gesture or affectionate word that suits the other, signaling the end of estrangement and conflict.

So, we have before us a smile, a word, affection, and endearment. These are simple yet very effective actions. The reason, as Gottman explains, is that emotional interactions between spouses are like a balance in their emotional bank account. Any investment in this account increases their savings, which will support them during difficult times.

In other words, these simple methods are based on the emotional bank account that the husband or wife established at the beginning of their life together. Each party increases the balance of love and affection in the other's account. If the husband deposits positive emotional investments, his attempts will succeed. Similarly, if the wife increases her emotional balance with her husband, he will surely forgive her mistakes and overlook them.

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Whenever a Muslim hears or reads an ayah from the Quran that speaks of guidance, happiness, or eternal bliss without hastening to adhere to it and seeking ways to apply it in their life. Among the greatest ranks that a Muslim strives to attain is that of the humble (mukhbiteen). Humility (ikhbat) is defined as submissiveness and modesty. ⁽¹⁾ Imam Al-Tabari explained the meaning of Allah's words: “And, [O Muhammad], give good tidings to the humble [before their Lord].” (Al-Hajj: 34), as those who are submissive to Allah in obedience, yielding to Him in servitude, and returning to Him in repentance. ⁽²⁾

The Reward of the Humble

Allah has promised guidance to the humble towards the straight path. He said, “And so those who were given knowledge may know that it is the truth from your Lord and [therefore] believe in it, and their hearts humbly submit to it. And indeed is Allah the Guide of those who have believed to a straight path.” (Al-Hajj: 54) Furthermore, Allah promised them entry into Paradise and eternal residence therein: “Indeed, they who have believed and done righteous deeds and humbled themselves to their Lord - those are the companions of Paradise; they will abide eternally therein.” (Hud: 23) When a Muslim comprehends the rank of humility, they hasten towards good deeds. Imam Ibn Al-Qayyim said, “When the servant's foot settles in the station of humility, his aspiration rises, and his soul elevates; he does not rejoice in people's praise, nor grieves for their criticism, and the sweetness of faith directly touches his heart.” ⁽³⁾

The Prophet Muhammad (peace be upon him) understood the importance of humility, and he would supplicate to Allah to make him among the humble, and taught his Ummah to do the same. It is narrated by Ibn Abbas that the Messenger of Allah (peace be upon him) would say in his du’a (supplication): “My Lord, make me grateful to Thee, mindful of Thee, full of fear towards Thee, devoted to Thy obedience, humble before Thee...”

How to Be Among the Humble?

Since humility is an Islamic goal and a means to attain great reward and eternal bliss, it is essential to learn the way to achieve it. The Quran guides us to this path in the ayah: “And, [O Muhammad], give good tidings to the humble [before their Lord], Who, when Allah is mentioned, their hearts are fearful, and [to] the patient over what has afflicted them, and the establishers of prayer and those who spend from what We have provided them.” (Al-Hajj: 34-35) This ayah outlines the acts of worship that lead to humility: having a fearful heart when Allah is mentioned, patience in the face of calamities, performing Salah, and spending from what Allah has provided. Below is an explanation of how these acts lead to humility.

1. Having a Fearful Heart When Allah is Mentioned

The ayah begins by mentioning the fearful heart when Allah is remembered. This is the foundation of other acts of worship. Fear of Allah leads a servant to humility and submissiveness before Allah. Prioritizing the act of the heart (fear) over physical acts of worship emphasizes the truth asserted by the Prophet Muhammad (peace be upon him), that the rectification of a servant's state begins with the rectification of the heart. If the heart is sound, the body will be sound. An-Nu'man b. Bashir reported God's Messenger as saying, “In the body there is a piece of flesh, and the whole body is sound if it is sound, but the whole body is corrupt if it is corrupt. It is the heart.” (Sahih Al-Bukhari and Muslim)

2. Patience in the Face of Calamities

The ayah continues by discussing patience over calamities. Patience is a pathway to acquiring humility and tranquility of the heart. By being patient, one submits to Allah’s decree, which leads the heart towards submissiveness and humility before Allah. Allah commands seeking help through patience and prayer, saying: “O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.” (Al-Baqarah: 153) Additionally, Allah emphasizes that patience combined with prayer helps in maintaining righteousness except for the humbly submissive, as He says: “And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive [to Allah].” (Al-Baqarah: 45) The humbly submissive are characterized by their ability to be patient and persistent in prayer.

3. Performing Salah

The aforementioned ayah also highlights that establishing prayer is a means to assist in maintaining righteousness, which is easy for the humbly submissive. Prayer, with its bowing, prostration, and supplication, naturally leads a servant towards humility and tranquility before Allah, provided the prayer is performed correctly.

4. Spending from What Allah has Provided

Wealth can often lead to arrogance and pride. Therefore, one path to humility is for the wealthy to spend from what Allah has provided. The Quranic expression “and spend out of what We have provided for them.” (Al-Baqarah: 3) contains various nuances. Wealth is a provision from Allah, with the individual being merely a trustee. The ayah also implies general spending beyond obligatory charity (zakat), encouraging those seeking humility to increase their acts of generosity and charity, thereby seeking Allah's pleasure and Paradise.

These acts of worship (fear of Allah, patience, prayer, spending) foster a state of humility and softness in the heart, embedding modesty within. They also manifest the effects of humility in a person's life, encouraging peace and submission to Allah.

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1. “Maqayyis Al-Lughah,” by Ibn Faris (2/238), see also “Al-Mu'jam Al-Waseet,” Arabic Language Academy (1/214).
2. “Jami’ Al-Bayan fi Tafsir Al-Quran,” by Imam Al-Tabari (18/628).
3. “Madaarij As-Saalikeen,” by Imam Ibn Qayyim Al-Jawziyyah (2/213).

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The idea of evolution has dominated Western civilization, to the extent that people cannot fathom anything in life without viewing it through the lens of evolution. This concept has extended to encompass every aspect of their lives.

The Reason Behind the Dominance of the Idea of Evolution in Western Civilization

The reason Westerners have embraced the idea of evolution is due to the stagnation and rigidity that dominated life during the Middle Ages in Europe. They suffered greatly from stagnation in all aspects of life, whether political, economic, or social. Everything during that period of rigidity was merely a continuation of what came before, without acceptance of development or renewal. This concept was derived from the church and remained in place until the clash with the church, which represented rigidity in all aspects of life. The culmination was the sidelining of religion from life and from various systems. Religion was only allowed to exist in individuals' consciences or places of worship, while public life was subjected to the law of evolution, with no room for religion whatsoever.

Western Statements Rejecting the Idea of Stability

Western civilization bases its foundation on the idea of constant evolution and change through the statements of Western philosophers and thinkers who were keen on denying anything stable, to the extent of glorifying everything that is variable and evolving. One of the earliest to announce the idea of evolution in Western culture was the English researcher Charles Darwin, who published his book “On the Origin of Species” (1859), causing a significant stir. The church rejected it outright, as the book revolves around the hypothesis of life's evolution in organic beings, advancing from lower to higher forms. Darwin posited that species that can adapt to the natural environment, withstand sudden disasters, and ascend the ladder of advancement deserve to survive and thrive, while species that fail to do so, the weaker ones, perish.

Darwin explained his doctrine: “I am fully convinced that species are not immutable; but that those belonging to what are called the same genera are lineal descendants of some other.” ⁽¹⁾ He established a materialistic and atheistic theory ⁽²⁾ with perpetual evolution as its core theme.

Then Bertrand Russell came forward, advocating for abandoning all that is stable and embracing evolution and change in everything. He stated: “There is no end to human affairs, no fixed perfection, no ultimate wisdom. Whatever wisdom we achieve is minimal compared to what can be attained. Any belief we hold, no matter how important we consider it, is not eternal. If we imagine it contains eternal truth, the future will mock us.” ⁽³⁾ Thus, Western statements race to reject any stability in life, whether in religion, principle, or law.

The Impact of the Dominance of the Idea of Evolution on Western Civilization

At the dawn of the modern era, Western individuals could not tolerate the idea of stability in anything, as the concept of evolution governed everything. People freed themselves from all constraints. Muhammad Qutb depicted this situation, saying: “Nothing is stable at all—not religion, morals, traditions, values, ideas, truths, information, lifestyle, societal structure, individual entity, individual-community relations, individual-state relations, men's feelings, women's feelings, life goals. Stability should be fought by every means of warfare. Everything must be forcibly evolved if it does not evolve on its own. Nothing should remain stable at all.” ⁽⁴⁾

They deny stability in anything, viewing it as a theoretical concept to be abandoned. The call to abandon fundamental commitments spread, urging individuals to move with societal changes, knowing no constants. Practicality must prevail. They considered the laws of motion, growth, and evolution to be human behavioral habits, denying any real destiny or necessity, only apparent regularity. ⁽⁵⁾

According to them, the world is not subject to any form of determinism—there are no laws governing the movement of the world, life phenomena, or society. The goal is to deny any necessity with laws that serve as a foundation for people's actions and guide them in changing their reality. They only recognize the material world within the scope of subjective experience. There is no knowledge except what humans perceive, no stability except for the present mental state. Here, individuals choose based on what they see as reality.

Observing this state of overwhelming materialism resulting from evolution in everything reveals that it does not align with the true nature of humanity, which needs stability as much as it needs evolution. Clinging solely to stability leads to stagnation, while holding onto evolution alone leads to deviation. Both are rejected. The correct approach is to combine both without allowing one to dominate the other. Stability should be evident in the existence of humans, who remain humans from birth to death, without evolving from animals. This human must have stable values and beliefs that do not change. Evolution and change should be in the means and tools that help improve life and elevate it for the benefit of humanity.

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(1) “On the Origin of Species” by Charles Darwin, translated by Ismail Mazhar, p. 122.

(2) “History of Modern Philosophy” by Youssef Karam, p. 354.

(3) “Portraits from Memory - Mind and Matter” by Bertrand Russell, p. 256.

(4) “Evolution and Stability in Human Life” by Muhammad Qutb, p. 29.

(5) “History of Philosophy in America” by Peter Kaze, p. 82.

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Ibn Ghanam al-Maqdisi narrates from Ibn Sirin that one of the caliphs saw in a dream that all his teeth had fallen out. He recounted his dream to an interpreter, who said: “All your family will die, leaving you alone.”

 The caliph was deeply angered by this interpretation. He then summoned another interpreter and recounted his dream again. This interpreter replied: “You will live the longest among your family.” The caliph was pleased with this response because it conveyed the same meaning in a positive manner by focusing on life rather than death. ⁽¹⁾

It is beautiful to remain silent from uttering harmful words, even more beautiful to speak good words, and the most beautiful is to soften one's speech to turn bitter advice into words that others wish to hear a thousand times.

When Allah loves a servant, He guides them to good speech, as He described the successful believers: “And they had been guided [in worldly life] to good speech, and they were guided to the path of the Praiseworthy.” (Al-Hajj: 24)

Thus, good words are a guidance from Allah to the believers and a gift to all people. They strengthen the weak, heal the broken, encourage the young, and bring joy to the old. Below are some social benefits of kind words:

1. A Sign of the Speaker's Good Origin:

Allah says, “Evil words are for evil men, and evil men are [subjected] to evil words. And good words are for good men, and good men are [an object] of good words. Those [good people] are declared innocent of what the slanderers say. For them is forgiveness and noble provision.” (An-Nur: 26)

Some people interpret this ayah to mean that corrupt women are for corrupt men, and good women are for good men. However, although the general wording of the ayah does not prevent this interpretation, it has a specific context. The ayah was revealed regarding those who slandered Umm al-Mu'minin Aisha, the wife of the Prophet (peace be upon him), in the incident of al-Ifk (the false accusation). The ayah signifies that corrupt words are for corrupt people, while good people select the best words because they are most deserving of them. ⁽²⁾ This indicates that kind words reflect the good nature and integrity of the speaker.

2. Has Good Fruit:

Allah gives a wonderful example in the Quran of the difference between a good word and an evil word, emphasizing that the good word bears good fruit. Allah says, “Have you not considered how Allah presents an example, [making] a good word like a good tree, whose root is firmly fixed and its branches [high] in the sky? It produces its fruit all the time, by permission of its Lord. And Allah presents examples for the people that perhaps they will be reminded. And the example of a bad word is like a bad tree, uprooted from the surface of the earth, not having any stability.” (Ibrahim: 24-26)

3. Spreads Goodness:

Not only is the origin of the speaker of kind words good, but the gathering where kind words prevail is also good. This is demonstrated in a narration by Imam Ahmad in his Musnad from Abu Hurairah: A man insulted Abu Bakr while the Prophet, peace and blessings be upon him, was sitting down. The Prophet was initially impressed by Abu Bakr and he smiled, but then Abu Bakr insulted the man with some of the same words as him. The Prophet became angry and he stood to leave. Abu Bakr went to the Prophet, and he said, “O Messenger of Allah, the man insulted me, and you were sitting, but when I responded in kind, you became angry and stood up.” The Prophet said, “Verily, there was an angel with you responding on your behalf, but Satan appeared when you responded with some of the same words as him. I will not sit in the presence of Satan.”

4. Form of Virtue:

Al-Bayhaqi and Ibn Abi Dunya narrated from Ibn Umar that he said: “Virtue is something accessible: a cheerful face and gentle speech.”

5. Brings Love:

In Al-Targhib wal-Tarhib, Ali (may Allah be pleased with him) said: “He whose speech is gentle, his love is obligatory.”

6. Reflects High Manners:

One who looks into the Noble Quran, the noble Prophetic Sunnah, and the lives of the righteous finds multiple examples that confirm that the refined taste possessed by virtuous people drives them to choose the best and most eloquent words, to protect themselves from foul speech and safeguards others from having their feelings hurt.

One such example is found in the story of Prophet Ibrahim's invitation to his father in Surah Maryam, where he repeatedly addressed him with “O my father...”—an expression that signifies kindness and gentleness in speech. Despite this, his father's harsh and coarse response, as recounted in the Quranic ayah, was: “[His father] said, 'Have you no desire for my gods, O Abraham? If you do not desist, I will surely stone you, so avoid me a prolonged time.'” (Maryam: 46) However, Prophet Ibrahim (peace be upon him) maintained his gentle speech and behavior, responding: “[Abraham] said, 'Peace will be upon you. I will ask forgiveness for you of my Lord. Indeed, He is ever gracious to me.'” (Maryam: 47)

Similarly, Prophet Yusuf (peace be upon him), after being harmed by his brothers, was blessed by Allah with goodness and kingship, becoming the 'Aziz (chief minister) of Egypt. When his brothers came to him in a state of humiliation, he spoke kindly to his father in their presence, saying: “O my father, O my father, this is the explanation of my vision of before. My Lord has made it reality. And He was certainly good to me when He took me out of prison and brought you [here] from bedouin life after Satan had induced [estrangement] between me and my brothers. Indeed, my Lord is Subtle in what He wills. Indeed, it is He who is the Knowing, the Wise.” (Yusuf: 100) He chose the most gracious words, saying “when He took me out of prison” instead of “when He took me out of the well,” to avoid hurting his brothers' feelings. Moreover, he did not attribute their plotting to them but to Satan.

Prophet Isa (peace be upon him), while passing by some people with his companions, was greeted with harsh words but responded kindly. They repeated their rude remarks, and he continued to respond with kindness. On the third instance, his companions asked him about this, and he replied: “Everyone spends from what he has.” It is also narrated that when he passed by a dog, he said, “Pass in peace.” When his companions asked why he did not insult the dog like common people, he responded, “So as not to accustom my tongue to foul language.”

The Messenger of Allah (peace be upon him) was known for his kind speech. In Sahih al-Bukhari, Anas ibn Malik reported: “The Prophet (ﷺ) was not one who would abuse (others) or say obscene words, or curse (others).”

An example of refined speech is also found in the conduct of the Prophet's uncle, al-Abbas, who was asked: “Who is older, you or the Prophet?” He replied, “The Prophet is greater, but I was born before him.”

Furthermore, when Umar ibn al-Khattab was inspecting the conditions of his people one day, he came across some people who had kindled a fire. To call out to them, he chose not to say “O people of the fire,” fearing they might think he was cursing them to be people of the Hellfire. Instead, he called them “O people of the light.”

Additionally, a certain judge had a blind companion. Whenever he wanted to get up, he would say, “O boy, go with Abu Muhammad,” instead of saying, “Take his hand,” ensuring he did not hurt his companion's feelings. The blind man swore by Allah that he had never been wronged in this manner even once. ⁽³⁾

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1. Ibn Ghannam al-Maqdisi, Nuzhat al-Anam fi Ta'bir al-Ahlam, p. 161.
2. Al-Tabari, Tafsir al-Tabari, (19/ 142).
3. Ibn Qayyim al-Jawziyya, Al-Turuq al-Hukmiyah, p. 41.

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Parents often resort to letting their child browse the internet freely, thinking it will keep the child occupied or believing it to be an inevitable requirement of the modern age. However, educational and psychological experts warn against the dangers children may face online, such as cyberbullying, digital harassment, racism, and hate, all within a virtual world often devoid of ethics and values. This makes it essential for parents to seek “safe internet” options.

The maxim, “Prevention is better than cure,” offers a practical solution to mitigate the negative impacts of internet use on young children. This goal can be achieved through various approaches, including parental monitoring—sometimes remotely—to build trust between you and your child without making them feel as though their privacy is being invaded.

Safe internet usage means evaluating and improving your online behavior, protecting yourself, securing your personal information, and avoiding suspicious sites, links, inappropriate content, and posts offensive to religions or people, as well as other violations that may lead to legal repercussions.

1. Educate Children on Protecting Personal Information

Experts recommend that children be educated on how to safeguard their personal information, avoiding sharing details such as their home address or phone number. They should also learn to protect family photos and data, decline friend requests from strangers, avoid downloading suspicious files, and steer clear of links from unknown sources.

2. Instill Religious Awareness in Children

Educational studies show that enhancing a child's religious consciousness serves as an essential shield against internet addiction, a growing concern among adolescents and youth. Parents should, therefore, emphasize Allah's awareness of our actions, reminding children that Allah is aware of everything they do and that He hears and sees all. As Allah says, “And We have already created man and know what his soul whispers to him, and We are closer to him than [his] jugular vein” (Qaf: 16)

3. Enable Family Supervision with Digital Tools

It’s important to activate family monitoring through available digital tools and applications that allow parents to monitor their children’s online interactions and the content they receive or view. These tools enable parents to review contact lists, private messages, and even restrict who can send friend requests to their children. Parents can intervene if necessary by blocking, advising, or using rewards and consequences.

4. Set Up Your Child's Social Media Accounts

When setting up a child’s social media account, especially if they are under 13, it’s preferable for parents to create the account themselves, manage privacy settings, and use safe apps like “Messenger Kids,” which allows children to chat only with family and friends. Parents can also report suspicious or inappropriate content and block users from interacting with the child. Additionally, parents can set a time limit for the app's usage.

5. Use Safe Apps Like “Safes” for Monitoring

Parents can receive reports on their child’s online activity using secure applications such as “Safes,” which provides options to monitor internet usage, block inappropriate content, and even temporarily pause the child’s device. However, since teenagers might try to bypass these tools, parents need to stay updated on the latest technology to monitor effectively.

6. Set Limits on Internet Time

It’s essential to control the amount of time children spend online, helping them prioritize activities like memorizing Quran, performing daily prayers, studying, and completing school assignments. Parents should allocate specific times for entertainment and browsing, making sure it’s not right before bed, and keeping health and safety guidelines in mind.

7. Guide Children on Online Etiquette

Direct your child to adhere to online etiquette, avoid using offensive language, sharing prohibited images or videos, spreading rumors, sharing false news, or a content that harms a person, a race or a religion. Islam teaches us to avoid harming others, as the Prophet Muhammad (peace be upon him) said, “There should neither be harming (of others without cause), nor reciprocating harm (between two parties).” (Reported by Ahmad and Ibn Majah)

8. Warn Against Wasting Time

Warn children against excessive time spent in the virtual world, neglecting prayer, remembrance of Allah, and beneficial learning and actions, including family ties and other responsibilities. It’s important for the whole family to uphold these principles, with parents setting a good example, and reminding the children regularly.

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