In recent decades, the world has witnessed significant leaps in technology. Rapid advancements in artificial intelligence, space technology, genetic engineering, and even neural devices have become focal points for scientists and entrepreneurs. Elon Musk stands as one of the prominent figures embodying this drive toward technological innovation with companies ranging from Tesla for electric vehicles and SpaceX for space exploration to Neuralink, a project to connect the human brain to computers.

However, despite these major successes, many questions have arisen among Muslims regarding the impacts of these increasing ambitions, the extent to which these technologies align with Islam, and the boundaries of Musk’s ideas. Does he believe he has the power to create machines superior to humans? Does he think there are no limits to his abilities as a mere human?

Artificial Womb: Progress or an Intrusion on Motherhood?

One of Musk’s futuristic concepts is the artificial womb, which would allow embryos to grow outside the mother’s body through fertilizing an egg in a tube and then implanting it in an artificial womb. While this technique may help certain medical conditions, it raises social and ethical issues. With the West lacking ethical or religious standards and intellectual corruption spreading, the artificial womb could merely become another tool exploited for personal gain, representing another fatal blow inflicted from the West on the innate human nature.

According to a study by Dr. Silwan Qadri, a professor of comparative jurisprudence at the Faculty of Islamic and Arabic Studies for Girls in Alexandria, "It is not permissible for a woman to avoid natural pregnancy and childbirth due to fear, or for the sake of preserving beauty or physique, or for any reason as long as this does not harm her health or lead to her death. If natural pregnancy harms the mother or her health, then she may resort to legally permissible artificial means."

In the latest developments, it has been reported that the goat embryos experimented on in this manner died days after birth, despite growing in their mothers’ wombs except for the final three weeks before birth. After lengthy research, Muslim scholars reached two conclusions:

1. The idea is implausible: Humans cannot replicate a secure environment like the natural womb for the embryo to develop. Even if science were to achieve this, it is unlikely the embryo would emerge unharmed.

2. The likelihood of prohibition is strong due to the contravention of innate human nature and the considerable risk of harm.

This method has not yet been proven on humans, nor has its safety from harm been confirmed. If it is proven in human application, scholars have set conditions for its permissibility:

1. It must meet the conditions for permissible artificial insemination.

2. The tissues used in forming the artificial womb must be lawful, not forbidden, and derived solely from the husband and wife.

3. The procedure must be free from harm to the embryo.

4. Implanting the fertilized egg in the wife’s womb must be impossible.

"Post-Human" Vision

The "post-human" vision is part of a broad scientific and philosophical movement aimed at using technology to achieve radical improvements in human physical, mental, and even life span capacities. This trend seeks to enhance humanity overall by integrating technology with the body, such as implanting electronic chips in the brain, modifying genes, using artificial organs, and creating humanoid robots that perform human tasks at home, such as mowing the lawn, buying groceries, and possibly caring for the elderly—to the point of becoming companions or friends for their human owners. Musk affirmed this when he said that their goal is to produce a useful humanoid robot as quickly as possible because, ultimately, it may help millions of people. But the first robots will work in factories.

Musk aspires to design robots in the human body’s shape, but the challenge facing him and other companies aiming to create such robots is that they still lack a full understanding of how our human bodies carry out what they do. Even if they understand it, they are under the illusion that they can emulate the Creator and build machines that function like the human body!

The idea of controlling human traits, altering genes, and attempting continuous enhancement can lead to a sense of possessing absolute power or imitating the Creator. Allah says: "Or have they other deities who have ordained for them a religion to which Allah has not consented?" (Ash-Shura: 21), and “Allah is the Creator of all things, and He is, over all things, Disposer of affairs” (Az-Zumar: 62).

Even if the aim of robots is to increase productivity in factories, they could reduce human jobs in industry. Robots would work long hours without breaks, paid vacations, or concerns about low wages, unsafe working environments, company culture, bullying, or other human matters. Thus, robots may serve as tools that boost production rates but will also change the economic climate by eliminating numerous jobs currently performed by humans.

Ultimately, technology should adhere to fixed standards that limit its use to what benefits people without violating ethical and religious boundaries. Today’s technological and innovation issues raise profound questions about ethics and social responsibility, despite their advantages and potential. Islam does not oppose scientific progress; rather, it encourages it, but it sets boundaries intended to protect human dignity and avoid infringing upon divine creation.

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Sources:

1. A Jurisprudential Study on Artificial Wombs by Dr. Silwan Kadri – Al-Azhar University
2. Report on Elon Musk’s Genius, Midan Website
3. Fatwas from "IslamQA"
4. Al Jazeera: Elon Musk Reports
5. TED

The forties are a significant period in a person’s life, one given special importance in the Quran, and marked a turning point in the life of Prophet Muhammad (peace be upon him), as revelation came to him at the age of forty.

Allah Almighty says: “[He grows] until, when he reaches maturity and reaches [the age of] forty years, he says, “My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to work righteousness of which You will approve and make righteous for me my offspring. Indeed, I have repented to You, and indeed, I am of the Muslims.’” (Al-Ahqaf: 15)

Al-Qurtubi commented: "Allah Almighty mentions that once one reaches forty, it is time for him to truly understand the blessings of Allah upon him and upon his parents and to express gratitude. Malik said, ‘I have observed the learned people in our land; they sought the world and mingled with people until they reached forty years of age, at which point they would withdraw from social gatherings.’”

The popular saying, “After forty, say: O Allah, provide me strength,” hints at the transition from youth and the vigor that comes with it, to a stage of greater maturity and awareness, but also a phase of increasing vulnerability to illnesses, with a decrease in immunity.

Religious scholars, along with experts in psychology and nutrition, advise avoiding certain habits and behaviors upon reaching forty, the most notable of which are:

1. Avoiding Sin

Upon reaching forty, as one’s understanding matures, they should steer clear of sinful behavior, hasten to repent from any transgressions, and take a reflective look at past mistakes to prepare for what lies ahead.

The Quranic guidance applies universally to both men and women. Ibn Kathir’s commentary explains: “This is guidance for those who reach forty to renew repentance and turn sincerely to Allah, committing to it.”

2. Avoiding Overeating

Maintaining a healthy diet is highly recommended during one's forties, as obesity is a significant risk factor for illnesses like diabetes, hypertension, and cancer, among others. The Prophet (peace be upon him) said, “The people who most eat their fill in this world will be the most hungry on the Day of Resurrection.”

This hadith discourages overeating, and Ibn Majah titled it: “On Moderation in Eating and the Dislike of Satiety.” Because of this, Abu Juhaifa, who once burped in front of the Prophet (peace be upon him), was reminded of this hadith. The narrator added that Abu Juhaifa then refrained from filling his stomach for the rest of his life. He would skip lunch if he had dinner and vice versa.

3. Avoiding Late Nights

Often, physical and psychological pains arise due to staying up late, depriving oneself of sufficient sleep. The Prophet (peace be upon him) encouraged early rising, activity, and productivity.

In the hadith of Sakhr ibn Wada’ah al-Ghamidi, the Prophet (peace be upon him) said, “O Allah, bless my nation in their early mornings.” And he would send any expedition at the start of the day.

Ibn Uthaymeen explained in Riyad as-Salihin: “Unfortunately, many of us today sleep at the beginning of the day and only wake up at mid-morning, missing out on the blessings of the early hours.” Scientific studies have shown that adults who consistently sleep less than seven hours a night are at greater risk of heart disease, obesity, diabetes, and depression.

4. Avoiding Sadness

For many, the forties are laden with responsibilities, work, social, and family burdens, often leading to sadness, depression, anxiety, and stress, all of which negatively impact physical, mental, and emotional health.

Ibn Mas’ud reported that the Prophet (peace be upon him) said, “No servant of Allah says when afflicted with distress or sadness: O God, I am Thy servant, the son of Thy servant, the son of Thy handmaid, and at Thy disposal; my forelock is in Thy hand; Thy judgment is effective regarding me; just concerning me is Thy decree; I ask Thee by every name Thou hast by which Thou hast called Thyself, or sent down in Thy Book, or taught any of Thy creatures, or kept to Thyself in the hidden place of the unseen, to make the Qur’an the Spring of my heart and the means of clearing away my care and grief”. He declared that no one had ever said it without God removing his grief and giving him joy instead of it. They said, “O Messenger of Allah, should we learn these words?” He said, “Yes, it is proper for whoever hears them to learn them.”

Therefore, one should strive to avoid sadness, seek moments of joy, maintain inner peace, and nurture the mind and heart through spiritual and devotional acts, fostering optimism and hope, while working to resolve issues, avoid negative relationships, and engage in positive practices. Combined with devotion and closeness to Allah, these steps will help one maintain a youthful appearance and spirit.

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In recent decades, there has been an increase in migration to Western countries for various reasons, primarily economic and political. With time and the growing Muslim population in the West, certain tensions and issues have emerged between Muslim communities and Western governments, escalating in recent years. Many of these issues have become global crises focused on Muslim identity and the interplay of migration policies, security concerns, fear of terrorism, and sometimes, systematic smear campaigns that end up targeting individuals caught in the midst of these conflicts.

Reasons for the Tensions:

1. September 11

 A Turning Point Following the tragic events of September 11, Muslims in the West were immediately cast under suspicion, with the media often portraying them in a negative light. Even though many Muslims were already struggling with integration issues in Western society, public opinion began increasingly targeting Muslims, which led to rising hostility and discrimination against them, intensifying their challenges. Many Muslims felt they were viewed as foreigners or threats, even if they were citizens born and raised in these countries.

2. Migration and Integration Policies

Migration policies in Western countries are a major factor in these tensions. There is an ongoing debate about Western societies' ability to accommodate Muslim immigrants, with some governments viewing cultural and religious differences as barriers to integration. Certain Islamic values—such as religious attire and gender roles—are sometimes perceived as conflicting with Western values, which emphasize individual freedom and equality. This often leads Westerners to view anything unfamiliar as oppressive and restrictive. As a result, the restrictions placed on Muslim communities become increasingly stringent, causing Muslims to feel targeted and restricted, especially when these policies are applied more rigorously to them than to other immigrant groups.

3. Islamophobia and Fear of the 'Other'

Islamophobia is a prominent issue in Western societies. Muslims face negative stereotypes fueled by the media's focus on issues of extremism, often portraying it as rooted solely in Islam and Muslims. For example, a perpetrator from an Arab or Muslim background is labeled a "terrorist," while those from other backgrounds might be termed simply "offenders." This has magnified fears about Muslims in general, resulting in attacks against Muslims, their homes, and mosques—especially against women who wear hijabs or niqabs.

The rising tensions and discrimination against Muslims have impacted various aspects of their lives, including workplaces and educational institutions. Studies show that Muslims face greater challenges in obtaining jobs or advancing in their careers compared to others, as they are often discriminated against based on their names or religious appearance. This marginalization has led many Muslims to feel excluded. For instance, statistics from the United Kingdom show that Muslims face the highest rates of unemployment among ethnic minorities, with levels nearly twice the national average, according to the UK's Social Mobility Commission. Similarly, in schools, Muslim students face bullying and discrimination from both peers and some teachers, which increases psychological and social tensions among them.

Despite efforts to improve the image of Muslims and combat ideological prejudice, Islamophobia remains an escalating issue. Surveys in the United States and Europe indicate that a significant percentage of citizens hold negative views towards Muslims, with some even adopting racist ideas, believing that Muslims deserve harsh treatment or complete exclusion. According to the Pew Research Center and the European Union Agency for Fundamental Rights, hate crimes against Muslims have risen in recent years, reflecting a hostile environment in many Western communities and highlighting the need for societal awareness and change to address these challenges.

Possible Solutions to Ease the Tensions:

Addressing the tensions between Muslim communities and Western governments requires comprehensive strategies that respect human rights and cultural diversity. By fostering mutual understanding and working towards fair and inclusive policies, peaceful coexistence can be achieved, turning challenges into opportunities for cooperation and building a cohesive society that respects all cultural and religious identities.

Western governments should enhance fair integration policies and adopt approaches that respect the cultural and religious diversity of Muslims, ensuring their right to freely practice their faith. This includes providing educational and employment opportunities that contribute to social stability for Muslim communities without imposing a particular cultural pattern upon them.

Fighting Islamophobia and raising public awareness also require community-based efforts, beginning with education and media, to present a balanced and realistic image of Muslims and their role in society. Social initiatives can also encourage dialogue and understanding between Muslims and non-Muslims to foster better awareness of their culture and beliefs.

Furthermore, it is essential for governments to implement security policies that do not specifically target Muslims, ensuring justice and non-discrimination. Additionally, involving Muslim community leaders in developing strategies to combat extremism can help build mutual trust.

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Sources:

1. A study published on the Social Mobility Commission
2. A study published on the Pew Research
3. A study published on the European Union Agency for Fundamental Rights
4. Reports and studies published on the Center for Civilization Studies and Research
5. A report published on the Ru'ya Center for Strategic Studies website

In today’s fast-paced world, patience and calm have become skills that are nearly extinct. We live in a time when desires can be instantly gratified, reinforcing the concept of immediate satisfaction. Given the rapid pace at which the world moves, developing patience and the ability to wait is no longer just a matter of virtue; it has become essential for professional success and mental well-being. Hence, raising the next generations with a foundation in patience and calm is a vital and fundamental task that we must focus on to help build balanced societies and strong, resilient minds capable of enduring hardships.

The Meaning and Importance of Patience in Islam

Patience holds a central place in Islam, signifying acceptance and submission to the will of Allah. It is mentioned in numerous Quranic verses and Prophetic hadiths. Allah Almighty says: "And seek help through patience and prayer." (Al-Baqarah: 45). He also says: "O you who have believed, persevere and endure and remain stationed" (Aal Imran: 200), and "Indeed, Allah is with the patient." (Al-Baqarah: 153). These verses indicate that patience is not merely a personal virtue but an obligation upon every Muslim, necessary for their success in this life and the Hereafter.

A truly patient person restrains their desires from controlling his actions, reaching a state of acceptance and submission to Allah’s will. They may even reach a higher level, viewing trials as blessings, not afflictions, and giving thanks to Allah for them. This leads them to be thankful, patient, and content, considering trials as a path to reward, one of the highest levels of faith.

Reasons for the Lack of Patience and Calm in the Modern Era

1. Technology and Speed: With the widespread availability of smart devices and social media, people have grown accustomed to obtaining everything at lightning speed, diminishing their ability to wait or remain calm.
2. Social Pressures: Modern life, with its social obligations and economic pressures, has made individuals more stressed and less patient in dealing with those around them.
3. Weak Family Bonds: Modern families often lack calm dialogue and patience in raising children, making children less resilient and more prone to impatience.

A recent study published in Mental Health Science found that stress plays a major role in young adults feeling older than their actual age on days that are particularly stressful or when they feel a lack of control in their lives. Another study has shown that patience helps enhance resilience and raises levels of psychological flexibility, which are essential skills for successfully facing life’s challenges. A study published by the American Psychological Association confirmed that patient individuals enjoy better mental health and are more capable of achieving their personal and professional goals in a positive way.

Practical Steps for Nurturing Patience in Oneself and Children

1. Instilling Religious Values: It is essential that children learn the importance of patience as part of their faith from an early age. The life of the Prophet and his companions offers many examples of patience and wisdom, such as the saying of the Prophet ﷺ: "Patience is illumination." (Sahih Muslim). Thus, children grow up with these noble values.
2. Training in Waiting: One effective way to cultivate patience and calmness in children is by teaching them to wait and exercise moderation in their desires. For example, parents can delay certain rewards to teach children how to wait for results positively.
3. Encouraging Positive Dialogue: Dialogue between parents and children is an effective way to convey the concept of calmness. Parents can help children develop problem-solving skills and manage emotions without rushing.
4. Reducing Excessive Pressures: Minimizing excessive pressures and reducing daily activities can foster a calm environment for children.
5. Encouraging Meditation and Reflection: Recent research suggests that practicing meditation can help individuals calm their minds, increase focus, and enhance patience. It is recommended to introduce activities that require focus and patience, like reading or drawing, to strengthen these abilities in children.

As the saying goes, “Learning in youth is like engraving on stone.” But how can a person discipline themselves and develop patience as an adult? In this regard, Dr. Khalid Al-Mutawa, a family and educational expert, suggests several methods for nurturing patience, including for both adults and children:

1. Expressing Emotions: Teaching children and adults to express their distress through talking and sharing feelings, as well as through artistic activities like drawing and writing, or physical activities like walking and swimming.
2. Relying on Supplication and Prayer: Such as the supplication of the people of Talut, "Our Lord, pour upon us patience" and benefiting from prayer, as Allah says: "And seek help through patience and prayer" (Al-Baqarah: 45).
3. Seeking Support from Others: Sharing feelings with friends or family members to relieve distress.
4. Trusting in Allah’s Decree: Believing that Allah’s decree is good, which strengthens the soul and increases resilience.
5. Focusing on the Bigger Picture: Focusing on life’s blessings, like health and family, instead of the negative details.
6. Remembering the Reward of Patience: Knowing that Allah is with the patient, and their reward is limitless.
7. Reflecting on Allah’s Name "Al-Saboor": To embody patience and balance in life.

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Sources:

1. Official website of Dr. Jassim Al-Mutawa
2. "Methods of Education in the Quran - Patience" Article published on the website of the World Islamic Council for Call and Relief
3. "The Art of Developing Patience in a Fast-Paced World" Article published on Goldvarg (Coaching)
4. Study published on Al- Asharq Al-Awsat newspaper website
5. Imam Ibn Baz website
6. Planet of Kidz website

Mental strength is a key factor that contributes to achieving success in life and building a strong character, capable of controlling emotions, thoughts, and behaviors.

"13 Things Mentally Strong People Don’t Do" is the title of a book by British psychotherapist Amy Morin, where she shares her perspective on developing mental strength through 13 traits that, according to her, mentally strong individuals typically avoid.

These traits serve as a guide to overcoming challenges, tackling obstacles, and achieving accomplishments without getting stuck on problems or falling captive to crises. Being consumed by these issues can lead to destructive outcomes, such as insomnia, isolation, and sleep disturbances.

Here is a summary of the 13 things the author advises against:

1- Don’t Waste Time Feeling Sorry for Yourself: The book warns against wasting time on self-pity, as it is a destructive habit that drains time and generates negative emotions. Instead, cultivate gratitude and appreciate what you have.

2- Don’t Give Away Your Power: Morin suggests that when you allow others to dictate your responsibilities, you limit your success. Preserve your energy, set your goals, and work toward them. In other words, don’t relinquish your power when facing challenges or difficult people.

3- Don’t Try to Please Everyone: Attempting to please everyone is a futile goal, wasting both time and effort. Abandoning the urge to make others happy will make you stronger and more self-confident.

Moran says that Mentally strong people don’t need to please everyone all the time and are not afraid to say 'no.' They are kind and socially accepted, yet able to handle annoying people.

4- Don’t Shy Away from Change: Many fear change, but it can hinder progress. To improve, you must be willing to change and try new things, so others don’t surpass you.

5- Don’t Fear Calculated Risks: Mentally strong people don’t shy away from calculated risks. They consider potential risks, weigh possible benefits, and explore alternatives before deciding—without being reckless.

6- Don’t Make the Same Mistakes Repeatedly: It’s crucial to learn from the past and avoid repeating mistakes. Make wise decisions for the future by planning carefully to prevent similar errors.

7- Don’t Focus on Things You Can’t Control: It feels good to have everything under control, but assuming responsibility for everything can be problematic. Focus instead on what you can’t control, such as preparing for a storm rather than trying to prevent it. This mindset reduces stress, increases happiness, and opens up new opportunities.

8- Don’t Dwell on the Past: Dwelling on the past and regretting it is counterproductive. Instead, draw lessons from past experiences, view facts objectively, and plan positively for the future.

9- Don’t Resent the Success of Others: Mentally strong people appreciate others’ successes without envy, using them as motivation for their achievements.

10- Don’t Give Up After the First Failure: Failure can lead to discouragement, but a mentally strong person overcomes it and tries again. Failure can strengthen you and provide wisdom for the next attempt.

11- Don’t Fear Being Alone: Solitude can be used for planning and prioritizing. Mentally strong people value time alone to reflect on their ideas and goals.

12- Don’t Feel Entitled: Mentally strong people don’t feel the world owes them anything. Instead, they seek success independently and seize opportunities without relying on others.

13- Don’t Expect Immediate Results: Desire for growth and success doesn’t happen overnight. Patience is essential, and mentally strong people view their goals as a marathon rather than a sprint.

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While blood tests may not be a cause for concern for some people, they can be a source of anxiety for others, especially when requested repeatedly in hospitals and medical clinics. According to The Washington Post, there are three blood tests everyone should undergo, in addition to three others that some may wish to consider.

1. Complete Blood Count (CBC):

This test measures red and white blood cells, as well as platelets. It can help detect infections, anemia, and even leukemia. Doctors recommend undergoing this test every two to three years for healthy individuals, but it should be done annually for those with certain medical conditions.

2. Metabolic Panel:

This test assesses blood glucose levels and can detect diabetes and prediabetes, in addition to evaluating liver, lung, and kidney functions. It is recommended every three years for adults who are overweight and have normal glucose levels.

3. Lipid Panel:

This test measures cholesterol and triglyceride levels. High results can indicate an increased risk of heart disease. It is advised to be done once a year for those over 65.

4. Hemoglobin A1C Test:

This test measures the average blood sugar levels over the past three months, which aids in diagnosing diabetes.

5. Thyroid Function Test:

This test indicates thyroid dysfunction, whether hyperthyroidism or hypothyroidism, and is recommended every few years for those with a family history of thyroid disorders.

6. Vitamin D Test:

This test detects vitamin D deficiency and is recommended for individuals with osteoporosis.

These six tests form a diverse set of blood tests that can reveal a variety of health conditions and help maintain overall health.

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Source: The Washington Post

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Parenting styles vary from one family to another, and parents may adopt conflicting approaches during the parenting process, which can lead to behavioral disorders in their child and negatively affect them, potentially creating a weak personality that is psychologically and mentally unstable, ultimately harming their future.

Many parents make the grave mistake of neglecting to familiarize themselves with positive parenting theories and failing to follow programs aimed at developing their child’s abilities and skills. They also succumb to unhealthy methods, without keeping pace with the immense technological development and the growing need for intelligent and mature parenting that matches the pressures and challenges children face during childhood and adolescence.

1. Experts’ Recommendations on Avoiding Punishment and Negative Behavior:

Educational experts advise avoiding frequent punishment, yelling, hitting, or inflicting physical and psychological harm on the child, as well as bullying and mocking them or comparing them to their peers. Instead, it is recommended to use praise and compliments to build their self-confidence through positive feedback that instills belief in their abilities and drives them toward success and achievement.

Experts also suggest that praise should be directed at good actions, not just the child. Otherwise, the child may become overly confident and lose motivation to continue good behavior. For example, instead of saying, “You are a genius,” one might say, “You’ve become really good at solving this problem.” Praise should become a daily habit and a consistent parenting practice.

2. The Importance of Listening and Understanding:

In an interview with Al Jazeera, psychologist Olga Subra emphasizes the importance of listening to children, understanding their emotions and needs, and sharing their dreams and aspirations, even if they seem simple or imaginary. This approach gives the child a sense of self-worth, which is an invaluable emotional recognition that assures them of their importance to their parents and their ability to achieve their dreams and solve problems in the future.

3. Using Consequences Instead of Punishment:

Scientific studies confirm that the “consequence” method, rather than punishment, is one of the most effective ways to discipline children. This means assigning a logical consequence for every misbehavior. For example, if a child leaves toys scattered on the floor, the toys can be taken away for the day. Or, if they neglect their homework, they lose their playtime. The idea is to provide logical outcomes for their actions without exaggeration or verbal or physical punishment.

4. Encouraging Independence:

Building a child’s confidence involves fostering self-reliance, such as eating independently, dressing themselves, taking a bath, and tidying their room. These practices have a long-term impact on the child’s personality, turning them into an independent individual capable of collaborating with others, taking responsibility for their actions, and fulfilling their obligations, rather than being dependent on others.

5. Establishing Clear Family Rules:

In her book Positive Discipline, author Jane Nelsen advises setting clear rules and principles within the family, without discrimination among children. She notes that such structure brings comfort and security to the child when rules are respected by all family members. She also emphasizes the importance of regular family meetings, fostering mutual respect, and cultivating a culture of apology when mistakes are made.

6. Maintaining a Regular Routine:

Maintaining a consistent routine at home, starting with early wake-up times, group prayers, making beds, brushing teeth, and having breakfast, instills a sense of discipline and order in the child. It helps them develop planning skills and prioritize tasks, ultimately teaching them life skills and appropriate social behaviors.

7. Setting Boundaries to Support Positive Behavior:

Establishing boundaries enhances the effectiveness of parenting and ensures things remain under control. It is essential to understand the root cause of misbehavior and address it without excessive punishment, using positive parenting techniques such as advice, guidance, and explanation.

8. Role Models as a Learning Tool:

Providing a positive role model gives the child a clear path to follow and offers one of the most effective ways of learning through observation. Children learn by watching and imitating their parents' actions and behavior. Therefore, parents should strive to be exemplary figures. For instance, rather than instructing the child to perform certain acts, such as giving charity or maintaining family ties, parents can model these behaviors themselves. This method is considered one of the most effective forms of positive parenting.

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Since 1967, the West Bank and Jerusalem have experienced a series of settlement waves that have brought about profound changes to the region's geographic and political landscape. Despite the heavy defeat suffered by Arab states during that period, it did not lead to the mass displacement of Palestinians as occurred during the 1948 Nakba.

After occupying these territories, the Zionist occupation implemented expansionist strategies aimed at reducing the Palestinian population density and consolidating control by constructing new settlements and expanding existing ones.

These waves involve efforts to expand settlement areas by building new settlements and reinforcing control over the land through policies aimed at altering the demographic and geographical reality.

The settlement process has gone through several stages, each reflecting different government policies and strategic objectives, the most notable being:

1. The First Wave (1967-1976):

This began immediately after the occupation, with the occupation government aiming to assert control over Palestinian lands while avoiding the administration of Palestinian residents. This phase was marked by caution in building settlements and a focus on basic infrastructure.

About 34 settlements were established during this period. The occupation also demolished the Palestinian Mughrabi Quarter, which was adjacent to the Buraq Wall (Western Wall), converting it into a Jewish settlement area within the Old City. These steps aimed to consolidate the occupation’s control over the eastern part of the holy city.

2. The Second Wave (1977-1987):

With the rise of the right-wing to power in the Zionist entity in 1977, extremist forces aggressively pursued settlement construction, driven by ideological, security, political, and economic motives. This period saw the establishment of dozens of new settlements, accompanied by calls for the expulsion of Palestinians.

Ninety-eight new settlements were built in the West Bank during this period, most of them initiated by the ruling right-wing Likud party and the extremist religious Zionist movement "Gush Emunim," which was active in settlement activities.

3. The Third Wave (1996-2022):

This wave occurred during the political settlement process initiated in the 1990s, with the Zionist right seeking to obstruct any final agreements for fear of surrendering Palestinian lands and establishing an independent Palestinian state. During this phase, settlement construction accelerated to counter progress in negotiations.

The focus was on the comprehensive Judaization of Area C, which is under the occupation's security and administrative control according to the Oslo Accords and constitutes 60% of the West Bank's area. The aim was to create geographical continuity between remote settlements or between settlement blocs and to expand control over strategic hilltops in the West Bank. This wave resulted in significant geographical and demographic changes that supported the settlement project in the West Bank.

The settlements in this period were referred to by the Zionists as "unauthorized outposts," a misleading term intended to downplay the importance and magnitude of this settlement surge, which could be the largest among the settlement waves in the West Bank.

4. The Fourth Wave (2002):

This wave emerged after the failure of the peace process and the outbreak of the Second Palestinian Intifada in 2000. The Zionist leadership believed it was the right time to impose control over as much of the West Bank as possible. Thus, settlement expansion intensified, and Palestinian lands were fragmented into isolated cantons.

This wave took place under the control of right-wing factions in the occupation government. It began with Ariel Sharon, who led from 2001 to 2006, followed by Ehud Olmert (2006-2009), and then Benjamin Netanyahu (2009-2021). All of these leaders were prominent figures in the hardline Zionist right that actively sought to Judaize the West Bank.

These successive waves illustrate how the occupation sought to alter the geographical and political realities in the West Bank and Jerusalem, significantly impacting Palestinian lives and complicating the Arab-Israeli conflict.

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“Indeed, it is We who sent down the Qur’an, and indeed, We will be its guardian.” (Al-Hijr: 9). Allah has pledged to preserve the Quran after entrusting humanity with the preservation of previous messages, which were subsequently forgotten or altered. Allah has raised men to safeguard His Book in their hearts and transmit it from generation to generation without modification or distortion, ensuring its arrival intact on the Day of Judgment, just as it was revealed to Muhammad (peace be upon him). Among these great reciters was Uthman ibn Affan (may Allah be pleased with him). Imam Al-Dhahabi mentioned him as one of the first who recited the entire Quran to the Messenger of Allah (peace be upon him) ⁽¹⁾ and one of those who compiled the Quran during the Prophet’s lifetime. He was also one of the ten promised Paradise and the third of the Rightly Guided Caliphs.

He was Uthman ibn Affan ibn Abi al-As ibn Umayyah ibn Abd Shams ibn Abd Manaf ibn Qusay, sharing lineage with the Prophet (peace be upon him) through Abd Manaf. ⁽²⁾ He was given the title Dhul-Nurayn (the Possessor of Two Lights) for marrying the Prophet’s two daughters, one after the other. Al-Hasan Al-Basri said: "He was called Dhul-Nurayn because we know of no one who closed his door upon two daughters of a prophet other than him." ⁽³⁾

The life of Uthman ibn Affan was filled with great events, especially after his acceptance of Islam, and the Prophet (peace be upon him) eventually promised him martyrdom and breaking the fast with him in Paradise. The first generation of Companions grew up under the guidance of the Quran, which shaped their souls and formed their characters as they adhered to its path.

1. His Acceptance of Islam:

Uthman was a widely traveled merchant, skilled in discerning people and wise in his dealings. When he heard of the Prophet’s (peace be upon him) message, he was intrigued and contemplative until he met Abu Bakr, who spoke to him about the Prophet. Abu Bakr said, "Woe to you, O Uthman! You are a wise man who can distinguish truth from falsehood. What are these idols that our people worship? Are they not mere stones that neither hear nor see?" Uthman replied, "Indeed." Then Abu Bakr offered to take him to the Prophet (peace be upon him) to hear directly from him, and Uthman agreed.

The Prophet (peace be upon him) happened to pass by with Ali ibn Abi Talib, and they invited Uthman to Islam and to Paradise. Upon hearing this, Uthman embraced Islam, ⁽⁴⁾ thus becoming one of the early pioneers for Allah’s religion. He later married Ruqayyah, the Prophet’s daughter, his first "light." After her death, he married her sister, Umm Kulthum, thereby becoming Dhul-Nurayn.

2. The First to Migrate:

When the persecution of Muslims intensified, the Prophet (peace be upon him) instructed his Companions to migrate to Abyssinia, where there was a just ruler who did not oppress anyone. History records that Uthman ibn Affan and his wife Ruqayyah were the first to obey this instruction.

A total of 12 men and 4 women migrated. Al-Bayhaqi narrates from Qatadah: "The first to migrate to Allah with his family was Uthman ibn Affan (may Allah be pleased with him)." Qatadah added that he heard Al-Nadr ibn Anas say he heard Abu Hamza, meaning Anas ibn Malik, say: "Uthman ibn Affan set out with Ruqayyah, the daughter of the Messenger of Allah (peace be upon him), to Abyssinia. The Prophet (peace be upon him) did not receive news of them for a while. When a woman from Quraysh arrived, she said, 'O Muhammad, I saw your son-in-law with his wife.' The Prophet (peace be upon him) asked, 'How did you find them?' She replied, 'I saw him carrying his wife on a donkey, urging her on.' The Prophet (peace be upon him) said, 'May Allah accompany them. Uthman was the first to migrate with his family after Lot.'" ⁽⁵⁾

3. His Companionship with the Prophet (peace be upon him):

Uthman devoted his life to pleasing Allah and emulating His Messenger (peace be upon him). Al-Bukhari narrates that Uthman said: "Verily Allah, may He be glorified and exalted, sent Muhammad with the truth and I was one of those who responded to (the call of) Allah and His Messenger, and I believed in that with which Muhammad (ﷺ) was sent. Then I migrated twice, and I also attained the honour of becoming the son-in law of the Messenger of Allah (ﷺ), I swore allegiance to the Messenger of Allah (ﷺ), and by Allah, I never disobeyed him or betrayed him until Allah, may He be glorified and exalted, took his soul in death."

He entrusted others with managing his vast business so he could dedicate himself to accompanying the Prophet (peace be upon him), learning the Quran, and dedicating his wealth to serving Muslims in peace and war. He memorized the Quran in full from the Prophet (peace be upon him) through direct instruction, then accompanied him on his travels and battles. Al-Hakim mentions in Al-Mustadrak that Abu Hurairah said: "I entered upon Ruqayyah, the daughter of the Messenger of Allah, the wife of Uthman ibn Affan, and in her hand was a comb. She said, 'The Messenger of Allah had just left, and I combed his hair.' The Prophet said, 'How do you find Abu Abdullah?' I replied, 'The best of men.' He said, 'Honor him, for he is the most similar to me in character among my Companions.'"

4. His Jihad with the Prophet (peace be upon him):

Despite Uthman’s bravery and strength in battle, he wasn’t as renowned in warfare as Khalid ibn al-Walid. This was due to his extreme modesty and reserved nature. He did not miss any of the Prophet’s (peace be upon him) battles unless the Prophet (peace be upon him) specifically appointed him to stay behind. For instance, he was asked to remain behind during the Battle of Badr to care for his wife, Ruqayyah, who was gravely ill and eventually passed away when news of the great victory at Badr reached Medina. ⁽⁶⁾ Yet the Prophet (peace be upon him) assigned Uthman a share of the spoils from Badr as if he had been present.

At Hudaybiyyah and during the Pledge of Ridwan, Uthman’s stand is well-remembered. In the sixth year of the Hijra, the Prophet (peace be upon him) instructed the Muslims to prepare for ‘Umrah, with about 1,400 to 1,500 Companions accompanying him (according to Al-Bukhari and Muslim). The Quraysh, however, were angered and determined to prevent the Muslims from performing ‘Umrah. Uthman offered to go to Quraysh to convey the Prophet’s intentions and assure them that they had come solely for ‘Umrah, not to confront the Quraysh.

Upon reaching the Quraysh, they urged Uthman to perform Tawaf, but he refused to do so before his beloved Prophet (peace be upon him). Quraysh then detained him, and a rumor of his death spread. When the Prophet (peace be upon him) heard this, he said, “We shall not leave until we fight the people,” and he called his Companions to pledge allegiance to him, placing his other hand in place of Uthman’s as if Uthman himself had pledged. The verses of the Quran were revealed regarding this pledge, with Allah saying: “Indeed, those who pledge allegiance to you, [O Muhammad] - they are actually pledging allegiance to Allah. The hand of Allah is over their hands. So he who breaks his word only breaks it to the detriment of himself, and he who fulfills that which he has promised Allah - He will give him a great reward.” (Al-Fath: 10) ⁽⁷⁾

5. His Spending in the Cause of Allah:

Among Uthman’s many virtues, his immense generosity for the fledgling Muslim state stood out. He dedicated his profitable business to support various causes whenever needed. Examples of Uthman’s (may Allah be pleased with him) generosity include purchasing the “Well of Rumah” and making it accessible to all Muslims and expanding the Prophet’s Mosque when it became overcrowded. He purchased nearby lands and donated them to the mosque, all of which are mentioned in authentic Hadiths.

The Companions all contributed to equipping the Army of Distress, each according to his means. Uthman, however, stood out in his generosity. Abd al-Rahman ibn Khabbab said: "I witnessed the Prophet (peace be upon him) encouraging the equipping of the Army of Distress, so Uthman stood and said, 'O Messenger of Allah! I will take the responsibility of one-hundred camels, including their saddles and water-skins, in the path of Allah.' Then he [(ﷺ) again] urged support for the army. So 'Uthman [bin 'Affan] stood and said: 'O Messenger of Allah! I will take the responsibility of two-hundred camels, including their saddles and water-skins, in the path of Allah.' Then he [(ﷺ) again] urged support for the army. So 'Uthman bin 'Affan stood and said: '[O Messenger of Allah] I will take the responsibility of three-hundred camels, including their saddles and water-skins, in the path of Allah.' So I saw the Messenger of Allah (ﷺ) descend from the Minbar while he was saying: 'It does not matter what 'Uthman does after this, it does not matter what 'Uthman does after this.'" (Narrated by Al-Tirmidhi).

6. Compilation of the Quran:

One of Uthman’s most significant accomplishments was unifying the Muslims on a single, approved version of the Quran, with the agreement of the Companions. The Quran had been compiled during the caliphate of Abu Bakr al-Siddiq. Anas ibn Malik narrated the reason for Uthman’s decision, saying: "Hudhayfah ibn al-Yaman came to Uthman after fighting alongside the people of Syria in the conquests of Armenia and Azerbaijan with the people of Iraq. Hudhayfah was alarmed by their differing recitations, so he told Uthman, 'O Commander of the Faithful, save this nation before they differ in the Book as the Jews and Christians did.' So Uthman sent for Hafsah and requested the manuscripts, saying, 'Send us the sheets so we may copy them into codices, then we shall return them to you.' Hafsah sent them, and Uthman instructed Zayd ibn Thabit, Abdullah ibn al-Zubayr, Sa’id ibn al-‘As, and Abdur-Rahman ibn Harith ibn Hisham to copy them into codices."

He advised the three Qurayshi scribes: "If you differ with Zayd ibn Thabit on any part of the Quran, write it in the Qurayshi dialect, for it was revealed in their language." After they completed copying the manuscripts, Uthman returned the originals to Hafsah, distributed the official copies to each region, and ordered that all other versions and individual manuscripts of the Quran be burned. ⁽⁸⁾

7. Prophetic Hadiths on the Virtues of Uthman:

Numerous Hadiths express Uthman’s virtues and his esteemed status with the Prophet (peace be upon him), though we will only mention a few here. Aisha, the Mother of the Believers, reported that the Prophet (peace be upon him) said of Uthman: "Shall I not feel shy before a man whom even the angels are shy before?" (Narrated by Muslim, Ahmad, and Ibn Hibban).

Abu Hurairah narrated that the Prophet (peace be upon him) stood at the grave of his daughter who was married to Uthman—referring to Umm Kulthum—and said: "if I had ten, I would marry them off to Uthman. I only marry them off by revelation from the heavens." (Narrated by Al-Tabarani and Ibn Asakir, with Al-Haythami classifying it as hasan due to its various chains).

Aisha narrated that the Prophet (peace be upon him) raised his hands and said: "O Allah, I am pleased with Uthman, so be pleased with him." He repeated this three times. (Narrated by Ibn Asakir).

This is a brief account of the life of Uthman, Commander of the Faithful (may Allah be pleased with him). For those who wish to delve further, the references provide a deeper understanding of one of the foremost Quranic figures among the Companions.

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1. Ma'rifat al-Qurra al-Kibar ala al-Tabaqat wal-A'sar, p. 23.

2. Uthman ibn Affan by Abdul-Sattar al-Sheikh, p. 21.

3. Ibid.

4.  Ibid, adapted.

5. Ibid, p. 49, adapted.

6. Ibid, adapted.

7. Uthman ibn Affan by al-Sallabi.

8. Ibid, adapted.

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He Ascended Facing Forward, Not Retreating, Brandishing His Weapon and Confronting the Occupation Army in the Front Ranks

"Hamas": The Movement Continues in the Legacy of Founding Leaders and Martyrs Until Full Liberation

Facing forward, not retreating, carrying his rifle, with the dust and gunpowder of battles on his body, Yahya Sinwar, the leader of the "Al-Aqsa Flood" battle, ascended as a martyr on October 16, 2024, as he confronted the occupation forces in Tel al-Sultan neighborhood in Rafah.

Sinwar attained his long-standing wish, once stated three years earlier at a public gathering: “The greatest gift that the enemy and the occupation could give me would be to assassinate me, and for me to die as a martyr by their hand. I’m now 59 years old; honestly, I’d prefer to be martyred by an F-16 than to die of COVID, a stroke, an accident, or any other way people die.”

In a statement, the Islamic Resistance Movement (Hamas) expressed its sorrow, saying, “With full pride, dignity, and honor, we mourn for our Palestinian people, our nation, and the free people of the world, a man of the noblest character, and the most courageous of men, who devoted his life for Palestine and offered his soul for the sake of Allah on the path of its liberation. He was true to Allah, and Allah chose him as a martyr among those who preceded him."

The statement added that Sinwar ascended as a brave martyr, facing forward, not retreating, bearing arms, engaging in combat, and confronting the occupation army in the front lines. He moved across all combat sites, standing firm, steadfast in Gaza’s land of pride, defending the land of Palestine and its holy sites, inspiring resilience, patience, steadfastness, and resistance.

The statement continued, “The martyr leader Yahya Sinwar lived his life as a mujahid, carving his path within the ranks of ‘Hamas’ since his youth, engaged in its jihadist activities. During his 23 years of imprisonment, he overpowered the Zionist jailers, and after his release in the ‘Wafaa al-Ahrar’ exchange deal, he continued his dedication, planning, and jihad until he saw the great Flood on October 7, 2023, which shook the heart of the entity, exposing its alleged security fragility, followed by legendary resilience and bravery by our people and triumphant resistance until he reached the most honored rank and highest badge of martyrdom, content with the struggle and sacrifices he made."

The movement emphasized that Sinwar followed in the footsteps of great martyr leaders like the founding martyr Sheikh Ahmed Yassin, Dr. Abdul Aziz al-Rantisi, al-Maqadmah, Abu Shanab, Jamal Mansour, Jamal Saleem, Ismail Haniyeh, and his deputy Sheikh Saleh al-Arouri, alongside the convoy of martyrs from all leaders and sons of our people and nation.

They stressed that this blood would continue to light our way, serving as motivation for greater resilience and steadfastness, affirming that Hamas remains committed to the legacy of founding leaders and martyrs until fulfilling the aspirations of our people for comprehensive liberation, return, and establishing the Palestinian state on all national land, with Jerusalem as its capital, by Allah’s permission. They added that these sacrifices would become a curse upon the foreign occupiers on this land.

The statement noted that the martyrdom of Sinwar and all the leaders and figures of the movement who preceded him on the path of honor, martyrdom, and the liberation and return project, would only increase Hamas and our resistance in strength, resilience, and determination to follow their path and remain faithful to their blood and sacrifices. They declared that a movement that sacrifices its leaders and people for defending its people's rights is a proud, original movement deeply rooted in its people.

They also addressed those grieving over the occupation's prisoners in the resistance’s custody, stating that these prisoners would only be returned upon stopping aggression on Gaza, withdrawing, and the release of our heroic prisoners from occupation prisons.

Birth and Background

Yahya Ibrahim Sinwar was born on October 19, 1962, in Khan Younis refugee camp to a family displaced from Majdal Asqalan by Zionists in 1948.

He studied in Khan Younis schools until he completed his secondary education at Khan Younis High School for Boys, then joined the Islamic University in Gaza, earning a degree in Arabic language.

Sinwar stood out in public student debates among factions, leading the Islamic Bloc and being one of its most prominent thinkers.

Sinwar is considered among the early Palestinian leaders who led various forms of resistance against the occupation since the early 1980s.

Commissioned by Sheikh Ahmed Yassin, he established a security unit called "Majd" in 1986 to identify and track down occupation collaborators. He spent 23 years in occupation prisons, four of which were in solitary confinement.

He served several terms as the head of the Supreme Leadership Council for Hamas prisoners, leading a series of hunger strikes, most notably in 1992, 1996, 2000, and 2004.

Sinwar was released in 2011 in the "Wafaa al-Ahrar" deal, where the Zionist soldier Gilad Shalit was exchanged for the release of 1,027 Palestinian prisoners.

He was elected to the political bureau of Hamas in Gaza, took on the security portfolio in 2012, then was elected to the general political bureau, assuming the military portfolio in 2013.

In February 2017, he was elected head of the movement in Gaza, and on August 6, 2024, he was chosen as the head of the political bureau following the martyrdom of Ismail Haniyeh.

The United States listed him in September 2015 on its blacklist of "international terrorists," and he took on the responsibility for the Zionist prisoners' file for "al-Qassam Brigades."

His home was bombed and destroyed in 1989 and again during the 2014 aggression on Gaza.

In addition to his leadership role, Sinwar excelled during two decades in occupation prisons in studying the language of the Zionists, understanding their mentality, and learning about their leaders. He authored numerous political and security-related works, including the translation of "Shabak among the Remains", the translation of "Israeli Parties in 1992", "Hamas: Experiment and Error", and "Majd", which documents the work of the "Shabak" unit. He also authored a literary novel titled "Thorns and Carnations", portraying the Palestinian struggle from the "1967 Naksa" to the early days of the "Al-Aqsa Intifada."

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