In our present age, the digital world has become an inseparable part of our lives. From smartphones to laptops, social media, and digital platforms, we are surrounded by screens everywhere. With the increase in time spent in front of screens, a new movement has emerged calling for “digital detox”, where many people seek to distance themselves from screens and regain their mental and psychological balance. But is it really possible to disconnect from the digital world?

Why do we need digital detox?

Studies have shown that excessive screen use can affect mental and physical health. Among the most prominent effects are increased anxiety, depression, sleep difficulties, and physical pains such as neck and back pain. Continuous exposure to the flow of information via social media can also impact focus, making us more susceptible to mental fatigue.

Furthermore, studies have indicated that temporarily distancing from screens can positively affect mental and physical health. Individuals who allocate time away from screens observe improvements in sleep quality, enhanced focus, and reduced levels of anxiety and stress. Engaging in real activities allows them to build deeper social connections and enjoy the present moment without distraction. As the Prophet ﷺ said, “your self has a right on you.” (Al-Albani)

From here, the concept of digital detox arose as a means to regain mental and physical peace by dedicating time free from screens.

Ways to implement digital detox

If you wish to disconnect from screens and detox from digital addiction, here are some steps you can follow:

1. Set specific times for phone use

Allocating specific times to use the phone or computer throughout the day helps reduce distractions and avoid falling into digital addiction. One effective approach is to designate specific times to check your devices, such as in the morning and evening, instead of frequent checks throughout the day. It’s also advisable to avoid using the phone at least half an hour before bed since the blue light emitted from the screen affects sleep quality and makes sleep shallower.

2. Turn off unnecessary notifications

Constant notifications are a primary cause of distraction as they stimulate us to check the phone continuously, interrupting focus. This issue can be addressed by turning off notifications for unnecessary apps and keeping only essential notifications, such as those related to family or work. This way, focus remains on important matters, and time wasted in aimless browsing is minimized.

3. Replace digital activities with real-life activities

We often spend our time on phones engaging in leisure activities such as watching videos or browsing the internet. However, replacing these activities with real-life alternatives can be more beneficial and enjoyable. For example:

• Reading: Reading books allows you to expand your knowledge and increase your information in a screen-free manner.
• Exercising: Exercise is not only a form of entertainment but also beneficial for the body and overall health, helping improve mood.
• Spending time with family and friends: Real social relationships provide us with happiness and mental comfort that digital activities cannot compensate for.

4. Dedicate a screen-free day

Try dedicating one day a week where you completely refrain from screens. During this day, you can engage in outdoor recreational activities such as hiking, walking in nature, or spending quiet time in reflection and contemplation. A screen-free day can be an opportunity to recharge, relax, and reduce the mental exhaustion caused by constant screen use.

Mental health experts say balance is the key; we cannot live in complete isolation from technology, but we can learn how to use it healthily. Experts suggest following a structured approach so that our relationship with technology is based on balanced control rather than addiction. Moderation is what Islam encourages, as Allah Almighty says, “And thus we have made you a just community.” (Al-Baqarah: 143)

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Source:

• Article published on Kataeb.org

Chapter One: Between Man and Natural Man

In the first chapter, Dr. Abdel Wahab El-Messiri conducts a critical analysis of Western concepts, particularly "feminism," which he views as part of a new rights system that emerged in the West during the postmodern era. El-Messiri begins by pointing out the lack of critical analysis within Arab and Islamic studies regarding Western concepts, noting that these ideas are often adopted without questioning their roots and foundational principles.

El-Messiri discusses the Western perspective, which revolves around "immanent materialistic monism," in which the universe, including humans and nature, is considered self-sufficient, with its reference point being internal and not transcending nature or matter. He presents the development of this model in stages, where humans attempt to transcend matter through willpower. Ultimately, humans and matter become part of a constant process of transformation and becoming.

Stages of the Monistic Model

1. Humanistic Monism: Humanity begins to perceive itself as the center of the universe, deriving its values solely from itself. Here, humans are centralized as the focal point of existence.

2. Imperialist Monism: This perspective evolves into a self-centered individualism, prioritizing the self over community and others, generating a sense of greatness and supremacy that leads to imperialist and racist tendencies.

3. Dualism of Man and Nature: Humans become separated from nature through absolute subjectivity, but simultaneously recognize nature as self-sufficient, leading to a rigid dichotomy between humanity and nature.

4. Solid Monism: The dichotomy between humans and nature dissolves, and the human element gradually fades in favor of nature, with humans becoming merely a part of nature.

5. Fluid Monism: The boundaries between humanity and nature vanish completely, with a dominance of becoming and a reality where everything is relative and ever-changing.

Chapter Two: Equality and Equivalence

El-Messiri discusses the philosophical differences between old and new liberation movements within the context of monism and its developments. He points out that the former were based on humanistic monism, which viewed humans as beings distinct from nature, superior to it, and central within the cosmos, capable of self-transcendence and self-reformation. From this viewpoint, these movements demanded human equality on the basis of "human centrality in the universe."

In contrast, the new liberation movements abandon these philosophical foundations, adopting imperialist monism and solid monism. This approach leads to conflicts between humans and nature and among individuals, rejecting the concept of shared humanity. Instead, it advocates experimentation without fixed standards. El-Messiri points out that these movements embrace fluidity, where multiple centers emerge, certainty dissipates, and human references are lost.

The author explains that one of the consequences of these intellectual transformations is the view that humanity is merely a natural being, indistinguishable from animals or plants. This outlook is reflected in issues such as homosexuality and animal rights advocacy, where human rights become a narrow concept, focusing solely on fulfilling an individual’s basic and abstract needs, removed from collective human values.

El-Messiri highlights the rise of naturalistic tendencies, like the worship of nature and satanic cults. He attributes this to the dominance of rigid and fluid material monism in the modern age, which advocates dissolving humanity into nature and stripping it of its sacred qualities. The author notes that contemporary minority rights have become a tool to attack the concept of shared humanity, where individuals are treated as isolated units, disconnected from community or culture, ultimately leading to societal fragmentation and the dissolution of the majority concept, fostering moral and epistemological chaos.

Finally, El-Messiri criticizes what he describes as absolute rights, viewing them as an impediment to the social contract, which relies on shared humanity. He provides the example of Palestine, where the Zionist movement brought with it absolute Jewish rights, disregarding shared humanity and leading to the displacement of Palestinians from their land.

Chapter Three: The Epistemological Context of Women's Liberation and Female-Centricity Movements

In this chapter, El-Messiri explains how feminism evolved from a movement defending women's rights to a female-centric movement with fundamental differences from traditional women's liberation concepts. Initially, the women’s liberation movement called for fairness for women within a human and social framework, acknowledging women’s role as mothers and active members of the family and community, aligning with humanistic visions that go beyond natural conflicts and emphasize social cooperation.

However, with the evolution of Western modernity, movements like feminism shifted from this humanistic framework, gravitating toward absolute individualism influenced by capitalist and bourgeois social contract concepts. El-Messiri notes that feminism reflects a deeper societal shift within Western societies, where material rationalization has led to recognition only of paid work, marginalizing household roles like motherhood, which are considered unpaid and relegated to the "private sphere," and thus deemed "worthless" from an economic standpoint.

El-Messiri continues his critique, highlighting how the focus on material values undermined the family as a central human institution. Consequently, women are compelled to enter the workforce to meet economic needs, drawing them away from traditional roles in child-rearing and family care.

He argues that feminism is not merely a movement defending women’s rights but is reflective of a broader transformation, where humanity is reduced to a natural/material entity equated with other material things, depriving humanity of its unique characteristics. Society thus transforms into a competitive entity where male-female relations are reduced to a rivalry between poles, ultimately dissolving fixed gender distinctions into an indistinct state devoid of stable values.

Chapter Four: Imperialist Monism, Dualism, Solid Monism, and Female-Centricity

This chapter discusses one of the core concepts of "female-centric" or "radical feminism," which emphasizes the differences between men and women and promotes an individualistic view that disregards human commonalities. Radical feminism is based on a binary and existential conflict between the sexes.

The chapter begins by explaining that female-centric thought revolves around a conflict between men and women, where the movement encourages women to focus on themselves and pursue self-realization independently, disregarding family structures and traditional gender relations. Thus, the role of women as mothers becomes unnecessary, and the family is seen as a burden.

The author then discusses the view within the female-centric movement that human history is a struggle, with some proponents claiming that alleged matriarchal societies were once controlled by women and characterized by soft, peaceful symbols. However, with male dominance, so-called "patriarchal societies" emerged, reshaping society within a conflictual framework. The movement links the concept of masculine history to male symbolism, including language, viewing words, terms, and even cultural symbols as male and representative of male oppression.

The chapter also addresses how some proponents of female-centric thought aim to rewrite history from a feminist perspective, referring to it as "herstory" instead of "history." They advocate for rephrasing language and reconstructing cultural symbols to reflect what they perceive as a purely feminine perspective, reinterpreting words with masculine roots.

This radical ideology, according to El-Messiri, leads to distortion and extremism, emphasizing that the materialistic, separatist view of men and women eliminates opportunities for dialogue and encourages "hard female monism," where lesbianism is seen as the ultimate expression of achieving complete separation.

Chapter Five: Fluid Monism and the Dissolution of Femininity

In the fifth chapter, El-Messiri discusses the concept of female-centricity as part of a materialistic trend that reduces women from human beings to natural, material entities focused on self. He argues that this transformation has created a world devoid of centrality and distinct identity, leading to a unisex society that erases gender distinctions.

El-Messiri describes this transformation as producing two new female models:

• Superwoman: An extreme woman who opposes and competes with men.
• Subwoman: A woman who completely assimilates with men, losing her distinct feminine identity.

He notes that both the "superwoman" and the "subwoman" deviate from the traditional model of women as mothers, wives, sisters, and active members of the inclusive human community, resulting in the dissolution of the family role and the weakening of shared human bonds.

Chapter Six: Female-Centricity and the New World Order

Women’s Liberation Movement

El-Messiri notes that proponents of the women's liberation movement recognize biological, psychological, and social differences between men and women and believe that these differences necessitate a natural distribution of roles and division of labor. Therefore, the movement seeks to prevent these differences from becoming social and human injustices.

Female-Centricity Movement

However, leaders of the female-centric movement reject the concept of shared humanity and deny the existence of natural gender differences. This movement adopts a deconstructive view that denies the distinctions between genders and calls for total equality, erasing biological, social, and even psychological differences.

Chapter Seven: Female-Centricity and Zionism

In this chapter, El-Messiri draws a comparison between female-centricity and Zionism, highlighting their similarities in thought and behavior, as well as the role each movement plays in achieving societal disintegration goals, particularly regarding family disintegration and national identity destruction.

Similarities between Female-Centricity and Zionism

El-Messiri notes that both movements deny shared humanity. Zionism divides humans into "Jews" and "Gentiles" (non-Jews), viewing an unbridgeable gap between the two, with each group having unique rights and feelings that the other cannot understand or empathize with.

Similarly, the female-centric movement divides the world into "women" and "men," emphasizing the sharp divide that separates them and viewing men as historical opponents of women, deepening conflict instead of working towards understanding or justice.

Deconstruction as a Colonial Tool

El-Messiri links deconstructionist thinking to colonial objectives, explaining that the Western world, having failed to achieve military dominance over third-world populations, turned to deconstruction as a more cost-effective and efficient strategy. The West recognized the importance of societal cohesion, anchored by the family unit as a foundation that preserves national values and identities, and thus began targeting it, especially the role of women within the family as its fundamental building block.

El-Messiri argues that this deconstructionist project ultimately serves globalization, which seeks to transform the world into a homogenous global market where people and goods move without cultural or value-based restrictions. In this way, the world becomes an open field devoid of national identities, making it easier for the new global system to exert control over these populations and subject them to the rules of the material market.

Chapter Eight: Searching for an Alternative

Abdel Wahab El-Messiri presents a profound critical perspective on the issue of "women's liberation," approaching it from a viewpoint that transcends the prevailing consumerist paradigm. He proposes a re-evaluation of the concepts of family and the role of women, distancing from Western molds that tend to dismantle the family structure and reduce women to a productive unit in the public labor market, which contributes to their alienation from their roles as mothers and wives and accelerates the deterioration of family values and social bonds.

He critiques the Western concept of individual rights, arguing for the primacy of human society as the foundational unit, rather than focusing solely on the individualistic demands that emphasize a woman’s rights as an independent entity. Building on this thought, he proposes a concept of "family rights" as an integrated unit, whereby rights are distributed in a way that respects mutual human connections and relationships. This approach positions motherhood as a dignified and fundamental human role, ensuring the child's development and transformation into a social being.

Conclusion

Dr. Abdel Wahab El-Messiri concludes that adopting the materialistic monistic perspective on men-women relationships ultimately harms the concept of shared humanity. He advocates for a balanced approach that respects the unique nature of both genders while fostering mutual understanding and unity.

In the midst of our discussion about the men of the Qur'an, two figures were mentioned: Uthman ibn Affan (may Allah be pleased with him) and Nafi' ibn Abi Nu'aym as his student. Today, we will discuss a central figure among the men of the Qur'an, one of the seven early authorities in the recitations, the noble companion Ali ibn Abi Talib (may Allah be pleased with him).

First: His Lineage and Conversion to Islam:

He is Ali ibn Abi Talib (Abd Manaf) ibn Abd al-Muttalib, the cousin of the Messenger of Allah (peace and blessings be upon him), sharing the same grandfather, Abd al-Muttalib ibn Hashim. His father, Abu Talib, was the brother of Abdullah, the Prophet's father. His mother named him "Asad" on the day of his birth. His title was "Abu al-Hasan," named after his eldest son, al-Hasan. He was also known as "Abu Turab," a nickname given by the Prophet (peace and blessings be upon him), which delighted him when addressed by it. ⁽¹⁾

During a severe famine that affected the people of Mecca, Abu Talib, the Prophet’s uncle, was struggling. The Prophet (peace and blessings be upon him) suggested to his uncle al-Abbas to take some of Abu Talib’s children to relieve his burden. Al-Abbas took Ja'far, and the Prophet took Ali into his care.

Ali grew up under the care of the Prophet (peace and blessings be upon him), accompanying him in his journeys and learning from his character. This early upbringing left a lasting impact on Ali, seen in his intellectual brilliance and freedom of thought.

Ibn Ishaq narrates that Ali witnessed the Prophet (peace and blessings be upon him) and Khadijah praying and inquired: "What is this, O Muhammad?" The Prophet (peace and blessings be upon him) replied: "It is the religion of Allah that He has chosen for Himself. I invite you to Allah alone and to reject al-Lat and al-Uzza." Ali, being a young boy, hesitated, saying: "This is something I have never heard of before. I need to consult with Abu Talib first." The Prophet (peace and blessings be upon him) urged: "O Ali, if you do not accept Islam, keep it a secret."

Ali spent the night pondering, and the next morning he returned to the Prophet (peace and blessings be upon him), asking: "What did you invite me to, O Muhammad?" The Prophet (peace and blessings be upon him) reiterated the invitation, and Ali accepted Islam, visiting him secretly thereafter out of fear of Abu Talib’s reaction. ⁽²⁾

Second: His Role in Hijrah and Sacrificing Himself for the Prophet (peace and blessings be upon him):

The Quraysh conspired to assassinate the Prophet (peace and blessings be upon him). Allah informed him of their plot, and the Prophet (peace and blessings be upon him) decided to leave someone in his bed to mislead the Quraysh into thinking he had not left. The one to take on this dangerous task had to be brave, willing to sacrifice himself. Ali accepted the task.

It is narrated that the Messenger of Allah ﷺ said, “Sleep in my bed and cover yourself with this green cloak of mine, for nothing you dislike will reach you from them.” Ali lay down in the Prophet’s bed, concealing him, and the Quraysh gathered and plotted, debating who would attack the one lying in the bed and bind him. When morning came, they discovered it was Ali, and when questioned, he said, “I have no knowledge.” They realized then that Muhammad had escaped. Ibn Abbas narrated: “Ali had sacrificed himself that night by wearing the Prophet’s garment and sleeping in his place.” About Ali and his fellow striving companions who sought Allah’s pleasure and the Hereafter, Allah’s words were revealed: "And of the people is he who sells himself, seeking the pleasure of Allah. And Allah is kind to [His] servants." (Al-Baqarah: 207) ⁽³⁾

Third: His Knowledge and Relationship with the Qur'an ⁽⁴⁾:

Ali, may Allah be pleased with him, was among the most knowledgeable of the Companions. He once said about compiling the Quran, “I swore by Allah that I would not put on my cloak except for prayer until I had gathered the Quran.” He also said, “My eyes did not sleep, nor did my head rest, during the Prophet’s ﷺ life until I knew what was revealed by Gabriel that day, whether it was lawful or a Sunnah, or a scripture, or a command or prohibition, and upon whom it was revealed.”

He directly received teachings from the Messenger of Allah ﷺ, but when he received a hadith from others, he was extremely cautious in accepting it, fearing that a false statement might be attributed to the Prophet ﷺ. Ibn Abbas said, “If we received confirmation from Ali, we would not favor anyone else.” ⁽⁵⁾ Ali would say: "Allah has taken a covenant from the knowledgeable to teach those who are ignorant." ⁽⁶⁾

Ali lived a life immersed in the Quran: reciting, memorizing, understanding, and acting upon it. He had extensive knowledge of the Quran and its sciences, and his methodology for deriving rulings from the Quran was based on the following principles ⁽⁷⁾:

1. Literal Interpretation: when no contextual evidence required otherwise. For example, he would perform ablution before each prayer based on the verse: "O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles." (Al-Ma'idah: 6)

2. Restricting the General with the Specific: He limited the punishment of hand amputation for habitual theft based on the verse regarding banditry, which refers to cutting off from opposite sides, as in: "...from opposite sides." (Al-Ma'idah: 33) He would say: "I am ashamed to leave a person without a hand to eat with or to clean himself."

3. Interpreting One Text with Another: For instance, regarding the verse: "Maintain with care the [obligatory] prayers and [in particular] the middle prayer." (Al-Baqarah: 238) Ali identified the middle prayer as the Asr prayer, based on the Prophet’s words during the Battle of the Trench: "They distracted us from the middle prayer, the Asr prayer. May Allah fill their homes and graves with fire."

4. Understanding Based on Arabic Language: Ali interpreted the verse: "...or you have touched women..." (Al-Ma'idah: 6) as referring to intercourse, explaining that Allah used a euphemism. Additionally, he interpreted the term "touch" in the verse: "And if you divorce them before you have touched them, and you have already specified for them an obligation" (Al-Baqarah: 237) as referring to privacy (khalwah). Therefore, he ruled that the dowry becomes obligatory by seclusion.

5. Reconciling Conflicting Verses: He ruled that the waiting period for a pregnant widow should be the longer of the two durations mentioned in the verses: "And for those who are pregnant—their term is until they give birth." (At-Talaq: 4), "And those who are taken in death among you and leave wives behind—they, [the wives], shall wait four months and ten [days]." (Al-Baqarah: 234)

Ali would engage with the Qur'an emotionally. When reciting the verse:
"Is it you who creates it, or are We the Creator?" (Al-Waqi'ah: 59) He would reply, "Indeed, You are the Creator," three times.

Fourth: Statements About Him:

On the authority of Sa'd ibn Abi Waqqas, the Prophet (peace and blessings be upon him) said to Ali: “Are you not satisfied that you are to me as Harun (Aaron) was to Musa (Moses)?” (Agreed upon). And Sahl ibn Sa’d reported that the Messenger of Allah (peace and blessings be upon him) said: "Tomorrow I will give the flag to somebody who will be given victory (by Allah) and who loves Allah and His Apostle and is loved by Allah and His Apostle." So, the people wondered all that night as to who would receive the flag and in the morning everyone hoped that he would be that person. Allah's Messenger (ﷺ) asked, "Where is `Ali?" He was told that `Ali was suffering from eye-trouble, so he applied saliva to his eyes and invoked Allah to cure him. He at once got cured as if he had no ailment. The Prophet (ﷺ) gave him the flag. `Ali said, "Should I fight them till they become like us (i.e. Muslim)?" The Prophet (ﷺ) said, "Go to them patiently and calmly till you enter the land. Then, invite them to Islam, and inform them what is enjoined upon them, for, by Allah, if Allah gives guidance to somebody through you, it is better for you than possessing red camels." (Reported by al-Bukhari and Muslim).

Fifth: His Legal Rulings:

Due to his close companionship with the Prophet (peace and blessings be upon him), Ali was often consulted on legal matters. Once, Aisha (may Allah be pleased with her) was asked about wiping over leather socks, and she advised: "Go to Ali, for he knows more than I do." Ali explained: "The Prophet (peace and blessings be upon him) instructed us to wipe over the socks for a day and a night for residents, and three days for travelers." ⁽⁸⁾

This is but a glimpse of the rich life of knowledge and struggle led by the Commander of the Faithful, Ali, may Allah be pleased with him. Those wishing for more can refer to the book Ali ibn Abi Talib by Dr. Ali Muhammad al-Sallabi, which offers deeper insights into the life of this second leader among the Imams of the Qur'an.

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(1) Ali ibn Abi Talib by Dr. Ali Muhammad al-Sallabi, p. 20.

(2) Ibid., p. 35.

(3) Ibid., p. 42.

(4) Ibid., p. 206, with adaptation.

(5) Al-Isti'ab, p. 1103.

(6) Fara'id al-Kalam, p. 361.

(7) Nablus Quran Radio Broadcast.

(8) Authentic Chain according to the Commentary on Sahih Muslim.  

Read this Article in Arabic

Over the past years, the "cloak of democracy" worn by the West has begun to fall, revealing the falsehood of freedom of speech and expression that they boast about, which ends when it threatens their interests. People are now forced to think before sharing their opinions or objecting to anything, and they are compelled to accept what neither reason nor religion can tolerate. With significant transformations in Western societies regarding values and social norms—especially concerning issues of identity, social justice, and discrimination—the fear of expressing opinions has increased due to the abundance of negative reactions, attacks, and accusations aimed at those who oppose these ideas and norms.

To avoid repeating their racist history, Western societies have adopted extreme policies of diversity and inclusion to the point where criticizing pro-minority positions now risks being labeled as racism or discrimination.

Cancel Culture and Social Media

With the rise in negative reactions, the “cancel culture" has emerged, targeting public figures and even ordinary individuals for their opinions. This can sometimes lead to people being deprived of job opportunities or having their personal lives threatened. A well-known example is the case of author J.K. Rowling, who faced severe backlash after expressing opinions about gender identity that some viewed as opposing "transgender rights." This led to campaigns to "cancel" her, with some people boycotting her books and thousands attacking her on social media.

Cultural Shifts in Acceptance and Norms

Issues like gender identity and sexual orientation have become more prominent in the West, with societal expectations increasingly leaning towards supportive stances. Many now advocate for the necessity of using the chosen pronouns of transgender individuals—such as "he," "she," or even "they." Failure to comply with these norms is often regarded as unwelcome behavior or even "transphobic."

Some schools in the West have also introduced curricula that educate children about gender identity from a young age, sparking mixed reactions. While some view this as essential education, others—particularly from religious backgrounds—argue that these policies conflict with their values and impose discussions on sexual matters at an early age.

The Politicization of Free Speech

The West's stance on free speech is marked by contradictions. For example, questioning the Holocaust is a criminal offense in many Western countries. Those who deny the Holocaust or challenge the reported death toll are not only censored but sometimes imprisoned, preventing historians and thinkers from researching the matter thoroughly with evidence. Some writers and intellectuals remain imprisoned in these countries due to their stance on the Holocaust or their belief that the number of Jewish victims has been exaggerated.

If you reject mainstream opinions or are not part of the community in question, your views are often dismissed as "hostile" or "intolerant." On the other hand, when someone from within the LGBTQ+ community speaks about practices within their community, their voice is taken more seriously. This double standard makes it challenging for outsiders to express their opinions freely.

The West's lack of consistent ethical, social, and political standards has led to this hypocrisy. Those who adhere to traditional religious or social norms are often labeled as intolerant or uncivilized. As a result, society has started to abandon these standards to align with dominant trends, avoiding rejection or criticism from others.

Double Standards in Religious Freedom

Although religious freedom is considered a fundamental right, the West approaches it inconsistently, particularly when religious practices conflict with the prevailing culture. A prominent example is the issue of the hijab in France, where Muslims face pressure from authorities to comply with the country’s secular laws. Despite the principle of freedom of expression, Muslims are restricted in practicing their faith, with bans on the hijab in schools, universities, and even participation in the Olympic Games.

Islam and Freedom of Speech

Understanding the purpose of human existence reveals that actions, speech, and opinions must align with Allah’s will and pleasure. We were created to worship Allah alone, without associating partners with Him, and to submit to His commands. Allah says: "And I did not create the jinn and mankind except to worship Me. I do not want from them any provision, nor do I want them to feed Me. Indeed, it is Allah who is the [continual] Provider, the firm possessor of strength." (Adh-Dhariyat: 56-58), and He also says: "Then did you think that We created you uselessly and that to Us you would not be returned? So exalted is Allah, the Sovereign, the Truth; there is no deity except Him, Lord of the Noble Throne." (Al-Mu’minun: 115-116)

Those who believe they are servants of Allah must adhere to what He commands and refrain from what He prohibits. This contradicts the notion of unrestricted freedom of speech, which promotes saying, doing and worshipping whatever one desires without accountability. Freedom of expression in Islam is not absolute but is governed by the standards set by Allah.

Islam does not prevent people from expressing their opinions on political, economic, or social matters, nor does it prohibit the criticism of mistakes or advising those who err. However, such expressions must adhere to the conditions and etiquette prescribed by Islamic teachings.

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Sources:

1. "The West: Between the Illusion of Democracy and the Falsehood of Freedom of Expression" – Islamic University Darul Uloom Deoband, India
2. J.K. Rowling Controversy – BBC
3. Introducing Children to Gender Identity Concepts – The Guardian          

The Prophet ﷺ instructed his followers to repeat this supplication for relief from worry and sadness every morning and evening, three times. Medical experts agree that emotions like worry, sadness, pessimism, and depression can lead to illnesses affecting the body and heart, and in some cases, result in fatal outcomes. Some conditions impair mental clarity, others weaken the body, and some weigh down the soul, distracting one from worship and making it more challenging to fulfill religious duties.

Pessimism, specifically, hinders diligent action, as a person remains in constant anticipation of negativity, expecting no good and only fearing misfortune. The Prophet ﷺ prohibited pessimism, as narrated by Abu Sa’id Al-Khudri: One day the Messenger of Allah (ﷺ) entered the mosque. He saw there a man from the Ansar called AbuUmamah. He said: “What is the matter that I am seeing you sitting in the mosque when there is no time of prayer?” He said: “I am entangled in cares and debts, Messenger of Allah.” He replied: “Shall I not teach you words by which, when you say them, Allah will remove your care, and settle your debt?” He said: “Why not, Messenger of Allah?” He said: Say in the morning and evening: "O Allah, I seek refuge in Thee from care and grief, I seek refuge in Thee from incapacity and slackness, I seek refuge in Thee from cowardice and niggardliness, and I seek in Thee from being overcome by debt and being put in subjection by men." He said: “When I did that Allah removed my care and settled my debt” (Narrated by Abu Dawood).

Here are some diseases directly linked to sadness:

1. Diabetes: Type 2 diabetes is one of the most serious diseases caused by intense sorrow or excessive worry. According to Dr. Heba El-Gabaly, a professor of medical analysis, emotional stress such as sadness, depression, anxiety, work stress, or anger can increase the risk of developing type 2 diabetes. If sadness is left unaddressed, it can severely impact mental and physical health, including the body’s ability to regulate blood sugar.

2. High Blood Pressure: Studies confirm that chronic psychological stress contributes to the development of high blood pressure. The emotions resulting from stress trigger the release of stress hormones, increasing heart rate, narrowing blood vessels, and ultimately raising blood pressure. ⁽¹⁾

3. Stomach Ulcers: Studies on a Danish group showed that psychological stress led to increased stomach ulcers. A significant percentage of these individuals had experienced psychological trauma, intense sadness, or anger before their diagnosis. ⁽²⁾

4. Thyroid Dysfunction: A strong link exists between stress and thyroid disorders. Sadness triggers the adrenal glands to release cortisol, which interferes with the thyroid-stimulating hormone (TSH), exacerbating hypothyroidism or thyroid dysfunction, often requiring medical treatment or hormone therapy. ⁽³⁾

5. Lupus: Lupus is an autoimmune disease influenced by the body’s immune response. Stress, sorrow, anxiety, and depression can trigger or worsen the condition due to weakened immunity. ⁽⁴⁾

6. Rheumatism: Research by the National Library of Medicine indicates a connection between childhood stress and autoimmune diseases. Other studies found that 70% of individuals diagnosed with rheumatoid arthritis had experienced psychological trauma, anxiety, anger, or sorrow prior to diagnosis.

7. Broken Heart Syndrome: This serious heart condition involves chest pain, disrupted blood flow, and shortness of breath. If an individual does not overcome sorrow quickly, the condition can cause actual changes in heart muscles, leading to heart disease. Dr. April Stempien-Otero, a cardiologist at the University of Washington Medical Center, explained that most cases of broken heart syndrome are linked to emotional trauma, personal crises, or natural disasters, reflecting the emotional impact on the heart.

8. Weak Immunity: Dr. Hany El-Nazer, a member of the Egyptian Scientific Society and former head of the National Research Center, emphasized the close connection between sorrow, stress, and the immune system. Continuous sadness and severe anxiety weaken the immune system, increasing vulnerability to diseases, especially skin and viral infections. He added that individuals with strong willpower and good mental health have better immune resistance against infectious and autoimmune diseases. ⁽⁵⁾

9. Irritable Bowel Syndrome (IBS): IBS is a chronic gastrointestinal disorder that affects the large intestine, causing symptoms like bloating, gas, constipation, or diarrhea. Many IBS patients also experience psychological symptoms such as anxiety, stress, and mood disturbances. It is often unclear whether psychological symptoms trigger physical symptoms or vice versa, making both aspects intertwined. ⁽⁶⁾

10. Obesity: Experts agree that obesity and depression are closely linked, with one potentially leading to the other. Weight gain and lack of exercise worsen depression, and depression itself can result in overeating and inactivity, contributing to obesity. Medications for depression may also cause weight gain. The CDC found that 55% of adults on antidepressants who still experienced moderate to severe depressive symptoms were also obese. ⁽⁷⁾ In this case, depression is not merely sadness but a combination of sadness, despair, anxiety, and chronic stress, leading to overeating and lack of motivation to follow a healthy lifestyle.

There are still many unknown diseases linked to sorrow and anxiety. We can only acknowledge the truth in the teachings of the Prophet Muhammad ﷺ and submit to his guidance, which ensures human well-being in both this world and the Hereafter. Thus, we continuously seek refuge in Allah from worry and sorrow.

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(1) A study conducted by the National Library of Medicine on the relationship between psychological stress and blood pressure.

(2) A study conducted by the National Library of Medicine on stress and stomach ulcers.

(3) A study conducted by the National Library of Medicine on stress and autoimmune thyroid disease.

(4) American Lupus Foundation.

(5) From the website "Youm7," dated December 12, 2020.

(6) From the accredited website "Altibbi," dated October 15, 2023.

(7) Dr. Haikal Mahmoud, Director of the Center for Obesity and Diabetes Surgery.      

Read this Article in Arabic

You might find yourself struggling with free time or unsure of how to benefit from it. Often, time can be wasted on harmful or unhelpful activities, and this sense of emptiness may even turn into a curse, especially if you become accustomed to staying in a comfort zone of inactivity.

However, the insightful Muslim is the one who invests their free time and turns the majority of it into a source of wealth and achievement in their life and work. This person understands the potential benefits of free time. The Prophet ﷺ reminded us of this, saying: “Two blessings which many people squander: Good health and free time.” (Narrated by Bukhari).

Ibn al-Qayyim, in his book Tahdhib Madarij al-Salikin, explains that productive use of time includes engaging in any activity that brings one closer to Allah or supports such an effort, whether it's eating, drinking, getting married, sleeping, or resting. When these actions are done with the intention of strengthening oneself for what pleases Allah and avoiding His displeasure, they are considered part of constructive time usage—even if one finds great pleasure in them. Thus, productive time does not mean abandoning enjoyable things altogether.

Free time can also be a challenge, particularly for youth and teenagers, as they have yet to take on life’s burdens such as work, marriage responsibilities, or raising children—tasks that tend to occupy older individuals. Therefore, this discussion is particularly aimed at them to help them break free from the grip of boredom and turn their free time into positive energy.

First, have you thought about learning a new skill, like doing repairs around your house, such as carpentry, welding, plumbing, and so on? You could start by consulting experts or using available online courses to acquire skills that your family might need or to perform basic tasks on your car, like changing the oil or cleaning filters.

If some youth find this uninteresting, why not try gardening at home, decorating your house, adding a touch of beauty, or decluttering? Rearranging your space can help reduce boredom and chaos, giving you a sense of order and hope as you prioritize your life just as you organized your room and home.

Some people shy away from physical effort to escape boredom and look for an easy, simple task. If this describes you, grab your phone and call relatives, sincerely reconnecting and asking about their wellbeing. You’ll be rewarded with their kind prayers, which will renew your energy and faith. The Prophet ﷺ said: “He who desires ample provisions and his life be prolonged, should maintain good ties with his blood relations” (Narrated by Bukhari).

If boredom continues to chase you and you are drawn to your computer, why not learn a skill such as Photoshop, graphic design, or data entry at a fast pace? You could even take a course in these fields, learn website design, or develop skills in organizing advertising and marketing campaigns, which could earn you considerable income and turn your free time into a real treasure.

Exercise is another quick way to fill free time. You might swim, play soccer, go running, ride a bike, or even go horseback riding. The important thing is to actively engage in sports rather than just watching them, to renew your energy and regain vitality. Participating in school, local, or international competitions can also give you a goal to strive toward, with the intention of embodying the Prophet’s ﷺ words: “A believer who is strong (and healthy) is better and dearer to Allah than the weak believer, but there is goodness in both of them. Be keen on what benefits you and seek help from Allah, and do not give up. If anything afflicts you do not say, ‘If I had done such and such things, such and such would have happened.’ But say, ‘Allah decrees and what He wills He does,’ for (the utterance) ‘If I had’ provides an opening for the deeds of the devil” (Narrated by Muslim).

Reading is a wise option to combat boredom, offering attractive solutions to use your time well. Whether it’s skimming a book, reading poetry, viewing old memories, watching a documentary, or an artistic work with a purposeful message, engaging with any type of reading stimulates the mind, keeps the brain healthy, and enhances focus, analysis, and correct inference, according to modern studies.

One of the most meaningful activities that can turn your free time into a treasure is doing good deeds. Plant a tree, offer food to the needy, participate in a volunteer activity, engage in a charity project, or donate to a hospital or an orphanage. Doing good will reflect positively on you, making you feel that your life has value

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Read this Article in Arabic

His Lineage and Title

He is ‘Umar ibn al-Khattab al-Qurashi al-‘Adawi, also known as Abu Hafs and Amir al-Mu'minin (Commander of the Faithful), the second of the rightly guided caliphs. He was titled "Al-Faruq" for his ability to distinguish between truth and falsehood. Allah strengthened Islam through him and enabled the expansion of Muslim lands. He was one of the ten companions promised Paradise. Born 13 years after the Year of the Elephant, he was prominent among the nobles of Quraysh during the pre-Islamic era and served as their ambassador.

1.The Strengthening of Islam through Him

‘Umar ibn al-Khattab embraced Islam in Dhul-Hijjah of the sixth year of prophethood, three days after Hamzah ibn Abdul-Muttalib (may Allah be pleased with him) accepted Islam. The Prophet ﷺ had prayed: "O Allah! Honor Islam through the most dear of these two men to you: Through Abu Jahl or through 'Umar bin Al-Khattab." He said: "And the most dear of them to Him was 'Umar."

‘Umar was initially a fierce opponent of Muslims but was moved by their steadfastness and unity. One day, he heard the Prophet ﷺ reciting Surah Al-Haqqah at the Ka‘bah and, believing the Qur’an to be poetry or sorcery, he was struck by the verse: "And it is not the word of a poet; little do you believe... Nor the word of a soothsayer; little do you remember. [It is] a revelation from the Lord of the worlds." This stirred something in his heart, though he still harbored remnants of his pre-Islamic tendencies, leading him to set out with the intent to kill the Prophet ﷺ.

On his way, he learned that his sister Fatimah and her husband Sa‘id ibn Zayd had embraced Islam. Enraged, he attacked Sa‘id, and when his sister tried to intervene, he struck her, causing her to bleed. Seeing her unwavering faith, he regretted his actions and asked to read the scripture they were reciting. When he read from Surah Ta-Ha and reached the verse: "Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance," the words deeply impressed him. He decided to meet the Prophet ﷺ to declare his Islam.

‘Umar went to Dar al-Arqam, where the Prophet ﷺ and his companions were gathered. Upon entering, the Prophet ﷺ held his garment and asked, "Has the time not come for you, O ‘Umar, to embrace Islam?" ‘Umar responded, "I bear witness that there is no deity but Allah, and I bear witness that Muhammad is the Messenger of Allah." The Muslims rejoiced, and their loud takbir echoed throughout Makkah.

‘Umar’s conversion marked a significant shift. Abdullah ibn Mas‘ud (may Allah be pleased with him) said, "We could not pray at the Ka‘bah until ‘Umar embraced Islam." On that day, he was named Al-Faruq, as his acceptance of Islam distinguished truth from falsehood. Accompanied by Hamzah ibn Abdul-Muttalib, he led the Muslims in two orderly rows to the Ka‘bah, causing the Quraysh to feel humiliated. With his conversion, the Muslims became emboldened in practicing their faith, and the power of the disbelievers began to wane. Suhaib al-Rumi remarked, "When ‘Umar embraced Islam, the truth became evident and Islam was declared openly." Ibn Mas‘ud added, "We have remained honored since the day ‘Umar accepted Islam."

2.The Justice of ‘Umar ibn al-Khattab

‘Umar was renowned for his justice and firmness in upholding the truth. The Prophet ﷺ said about him: "whenever Satan sees you taking a way, he follows a way other than yours!" He also said, "here had been among the people before you inspired persons and if there were any such among my Umma Umar b. Khattab would be one of them." Several times, ‘Umar's opinions coincided with subsequent divine revelations.

‘Umar was known for advising people in even the smallest matters. Once, he passed by a shepherd grazing his flock on barren land and advised him to move to more fertile land. He quoted the Prophet’s saying: "All of you are guardians and are responsible for your wards." (Narrated by Al-Bukhari and Muslim) This reflects ‘Umar’s concern for public welfare, even in minor issues.

Throughout his caliphate, ‘Umar sought to follow in Abu Bakr's footsteps. When Abu Bakr was on his deathbed, he requested to be buried in an old garment and asked that his current clothes be returned to the public treasury. Upon hearing this, ‘Umar wept and said, "You have set a difficult example for those who follow you, O Abu Bakr!"

His justice was unparalleled. Once, the envoy of the Byzantine Emperor arrived in Madinah seeking the palace of the caliph. He was directed to ‘Umar, whom he found sleeping under a tree with his sandals as a pillow. Astonished, the envoy remarked, "O ‘Umar, you ruled with justice, so you felt secure, and thus you slept in peace." His justice instilled a sense of safety among the people.

3.‘Umar’s Humility and Piety

‘Umar’s humility and asceticism were central to his successful leadership. He viewed himself as a servant of the people and avoided indulging in comfort or luxury. He possessed only one garment, which he would wash to wear for Friday prayer. The companions once noticed three patches on the garment between his shoulders. Despite his high status, he avoided refined foods like fine flour and contented himself with vinegar and oil. When hungry, he would address his stomach, saying, "Growl as you wish, for you have no food other than this."

He personally checked on the welfare of the people at night and fed the hungry with his own hands. Once, when a charity camel went astray, he exclaimed, "Will my workers answer on my behalf before Allah?" Such was his fear of accountability that two lines of sorrow formed on his face from his frequent weeping.

He often held himself to account, bringing his hand near a fire and saying, "O son of al-Khattab, do you have the endurance for this?" He would also say, "Hold yourselves accountable before you are held accountable."

4. Criticism of Excessive Displays of Wealth

When ‘Umar saw a grand house, he sat in its shade until its owner arrived. He asked him why he had built such an elaborate structure, to which the man replied that he had imitated another city’s architecture. ‘Umar ordered him to rebuild the house modestly to discourage others from competing in extravagance. When Abu ‘Ubaydah suggested that ‘Umar improve his appearance upon entering Syria, he responded: "We are a people whom Allah has honored through Islam. If we seek honor through anything else, Allah will humiliate us."

His sincere faith, fear of accountability, humility, and dedication to his responsibilities were the pillars of his leadership, which led to the prosperity of the Muslim nation during his rule. His countless acts of service leave an indelible mark on Islamic history.

The Death of Al-Faruq

As his death approached, ‘Umar rested his head in the lap of his son Abdullah and asked to have his cheek placed on the ground, expressing his fear of Allah's judgment. He repeatedly said, "Woe to ‘Umar," fearing Allah’s displeasure despite being among the ten promised Paradise.

Before passing, he instructed his son to seek permission from Aisha (may Allah be pleased with her) to be buried beside the Prophet ﷺ and Abu Bakr. After receiving her consent, he asked that his body be washed and shrouded. As he was carried to the burial site, he requested that they ask Aisha for permission again.

‘Umar’s profound faith, fear of accountability, humility, and sincere dedication were the foundations of his leadership. The Prophet ﷺ once described him as one of the elders of Paradise. Abdullah ibn Mas‘ud said: "His acceptance of Islam was a victory, his migration was a triumph, and his caliphate was a mercy."

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The Sources:

1. “Ar-Raheeq Al-Makhtum” Book by Safiur Rahman Mubarakpuri

2. “The Virtues of ‘Umar ibn al-Khattab” by Sheikh Dr. Abdullah bin Muhammad al-Tayyar

3. “The Virtues of the Companions” by Sheikh Muhammad Hassan Abdel Ghaffar

Usury (riba) in language is defined as excess and increase. In Islam, usury is the unjust, exploitative gains made in trade or business. It is prohibited and considered a major sin, as it exploits people's needs by gaining financial profit or additional interest without offering real work or compensation.

The Prophet ﷺ said: "Gold should be exchanged with gold based on weight, and silver should be exchanged with silver based on weight. Salt should be exchanged with salt in equal measure, barley should be exchanged with barley in equal measure, wheat should be exchanged with wheat in equal measure, and dates should be exchanged with dates in equal measure. Anyone who adds more or asks for more has engaged in a form of usury." (Reported by Muslim)

Types of Usury: Usury is divided into two main types:

1. Riba al-Fadl
Riba al-fadl is the excess accruing in a sale or barter transaction. This type of usury occurs when a commodity is exchanged for another commodity of the same kind but in unequal quantities. For example, if one kilogram of dates is exchanged for one and a half kilograms of another type of dates, this is considered riba al-fadl, which is prohibited because it leads to unfair disparity between the exchanging parties.

2. Riba al-Nasi'ah
Riba al-nasi'ah is the most common and dangerous form of usury. It refers to the delay or increase in debt due to delayed payment. This type occurs when a person owes another a sum of money or a specific commodity, and in case of delayed payment, an increase (interest) is imposed on the original amount. This is the type of usury that was prevalent in pre-Islamic times, where it was said: "Either you pay or you increase," meaning either you settle the debt on the due date or an increase (interest) is added.

Fair trade versus exploitative prohibition:

Allah says: "That is because they say: “Trade is like usury,” but Allah hath permitted trade and forbidden usury" (Al-Baqarah: 275). But why has Allah permitted trade and prohibited usury?

Trade is allowed because it brings many benefits to all participants in the economic process. When a person sells or manufactures something, all parties involved, from workers to manufacturers and buyers, benefit. Trade contributes to societal growth and brings benefit to everyone.

Meanwhile, usury is forbidden because it embodies exploitation of people's needs, especially the poor and needy. It is a form of economic enslavement, where capital owners monopolize society's resources and exploit others' needs, leading to control and domination over people's lives.

The consequences of usury on societies include:

1. Economic disparity and poverty
Usury leads to the concentration of wealth in the hands of a few who can lend money at high interest rates, while the poor suffer from increasing debt burdens. The gap between the rich and poor widens, making it difficult for the lower and middle classes to improve their living conditions due to accumulated debts and interest that drains their income.

2. Economic exploitation between nations
On an international level, usury is evident in the external debts imposed by global financial institutions on developing nations. Poor countries resort to borrowing to finance developmental projects or cover budget deficits. However, high interest rates on these loans make repayment impossible, leading to increased poverty and dependency on wealthy nations. In addition, creditor countries impose conditions, controlling the affairs of the indebted country, creating a form of "economic slavery" where indebted countries are at the mercy of creditors, affecting their economic and political sovereignty and resources. This is modern-day enslavement.

3. Impact on social stability
Interest-based loans exacerbate economic crises such as inflation and rising prices. When dependency on usurious loans increases to finance projects or meet daily needs, economic pressure on families and individuals intensifies, leading to increased social tensions, rising poverty, unemployment due to debt, and subsequently higher crime rates, family breakdowns, and even suicide in some cases.

Usury is not only an economic injustice, but it also brings loss of blessing, its social and moral consequences are devastating, and its consequences in the Hereafter are severe. This is why Allah has forbidden usury, honoring and dignifying mankind by preventing them from becoming slaves to banks and international institutions.

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The sources:

1. Ibn Baz website, Usury and its Danger

2. Majmu' Fatawa of Ibn Taymiyyah

3. Sheikh Uthman Al-Khamis explanation of “Dalil Al-Talib” book.

"The Burhan" by Mohammed Hijab explores philosophical and theological arguments for the existence of God, particularly focusing on Ibn Sina’s Burhan argument. Hijab reintroduces classical proofs from Islamic philosophy, emphasizing the necessity of a "wajib al-wujud" (necessary existence) to explain the existence of the universe. He contrasts these arguments with modern atheistic perspectives, such as those of Richard Dawkins, and presents two hypothetical characters, Richard and Betty, that are amalgams of atheists and agnostics he has met and had discussions with, as application scenes. The book aims to make the Burhān argument accessible for modern apologetic use, offering a rational defense of theism in contemporary debates.

IBN SINA’S ARGUMENTS

Hijab starts by briefly outlining Ibn Sina’s arguments mainly from his books Metaphysics of the Cure, The Deliverance and The Pointers and Reminders.  He refers to these arguments’ relevance and function in relation to contemporary debates between atheists and theists. Ibn Sini starts by establishing ‘existence’ as the most foundational, transcendental, and universal category of analysis. Then argues that:

1. Contingent beings: Everything in the universe is contingent, meaning it is dependent on something else for its existence and could either exist or not exist.

2. Inability of contingent beings to explain their own existence: A chain or collection of contingent beings cannot explain their own existence because they require an external cause. An infinite regress of causes is impossible since it does not provide an ultimate explanation for existence.

3. Necessary Existence: To avoid infinite regress, there must be a necessary being (wajib al-wujud) that exists by its own nature and is uncaused. This necessary being is the source of all contingent beings.

4. Unity and Indivisibility: The necessary being must be unique and indivisible because if there were multiple necessary beings, they would differ in some way, which would imply contingency.

MEDIEVAL RECEPTION

Hijab presents the responses of some Muslims and Christians theologists to Ibn Sina’s argument. Despite the reformulations, and criticisms responses of the argument, he believes that all of them converge on the conclusion of the reality of a “necessary existence.”  

AlGhazali’s Rejection of an Infinite Regress of Things and his Insistence on a Godly Will

Hijab skillfully contrasts al-Ghazali’s criticisms of Ibn Sina, focusing on the issue of infinite regress and the eternality of the universe. Al- Ghazali, unlike Ibn Sina, rejected the notion of an eternal universe, instead emphasizing the role of God's will in creation. Hijab also introduces al- Ghazali’s 'argument from particularization,' which argues that God's volitional power is responsible for actualizing certain possibilities over others. This aspect of al- Ghazali’s thought, according to Hijab, offers theists a stronger foundation for defending the idea of a personal, volitional Creator, which is not as emphasized in Ibn Sina 's emanationism.

Ibn Rushd (Averroes), the Modal Categories, and the True Nature of Possibility

Hijab also highlights Ibn Rushd’s critique of Ibn Sina’s modal categories, particularly the concept of mumkin al-wujud (possible or contingent existence). Ibn Rushd criticizes Ibn Sina for not properly defining contingent existence and argues that it should be based on what is “generated or destroyed,” which is empirically verifiable. He further accuses Ibn Sina of equivocating between causes and contingencies, a point that Hijab addresses by emphasizing the importance of clear distinctions between dependent, contingent, and caused things in any argument for God's existence.

Thomas Aquinas and the Third Way

Moreover, Hijab explores the similarities and differences between Ibn Sina’s cosmological argument and the Third Way presented by Thomas Aquinas. Aquinas’s argument from contingency, which emphasizes the need for a self-sufficient being, mirrors aspects of Ibn Sina’s reasoning. However, while Aquinas argues from the perspective of generation and destruction, Ibn Sina 's argument centers on the tarkib argument, which asserts that anything composed of parts is contingent and therefore dependent.

One key point raised by Hijab is how Aquinas’s argument may fall prey to the fallacy of composition, which assumes that because parts of a whole have a certain property, the whole must also have it. Ibn Sina, on the other hand, avoids such objections through his composition argument, which directly addresses the nature of the necessary existence. The discussion of Aquinas’s argument, particularly in comparison with Ibn Sina’s, helps illuminate the strengths of the Islamic philosophical tradition in addressing Western objections.

Ibn Taymiyyah’s Part/Attribute Quandary and Apologetic Recommendations

Ibn Taymiyyah, in contrast to Ibn Sina, makes a clear distinction between ‘parts’ and ‘attributes’ when discussing the nature of composition. According to Ibn Taymiyyah, a part is materially added or removed, like planks of wood in a ship, while attributes are intrinsic and necessary, and cannot be imagined in another form. This distinction plays a crucial role in his rejection of overly complex arguments for God’s existence, particularly when addressing laypeople. Ibn Taymiyyah’s approach resonates with his broader epistemological view that arguments for God’s existence should be kept simple and direct when addressing a general audience, as seen in his reflection on Qur’an: “Or were they created from nothing or are they their own creators?” (Al-Tur:35).

The exploration of these views helps to highlight the effectiveness of simple reasoning in apologetic discourse. Ibn Taymiyyah’s method aligns with the traditionalist stance that complex philosophical arguments may not resonate with everyone, a point echoed by thinkers like Al-Ghazali, who advocate for using foundational questions like 'Is the universe dependent or independent?' to engage the average person in meaningful reflection. Hijab underscores how this approach remains crucial today, especially in countering modern atheistic arguments.

Duns Scotus’s Contribution to the Argument

Duns Scotus’ cosmological and ontological arguments share notable parallels with the reasoning of figures such as al-Ghazali and Ibn Taymiyyah. Scotus advances a version of the contingency argument that asserts the necessity of an uncaused cause by presenting two types of causation—accidentally ordered and essentially ordered. While an accidentally ordered cause can cease without halting subsequent effects (e.g., a grandfather dying while his son and grandson continue to live), an essentially ordered cause cannot, which aligns with the views of Aristotle and Ibn Sins against infinite regress.

Scotus’ ontological argument focuses on the impossibility of two incompatible independent entities coexisting, ultimately leading to the necessity of a singular uncaused, independent being. This argument is elegantly summarized as ‘there cannot be an infinite regress of dependent things.’ In this way, Scotus mirrors the line of thought from Ibn Ṭufayl and other Islamic thinkers, suggesting that causation and dependency form the basis for proving Allah’s existence.

MODERN USAGES OF COSMOLOGICAL AND ONTOLOGICAL ARGUMENTS

Cosmological Arguments

Hijab discusses the Kalam cosmological argument, particularly as presented by William Lane Craig, and its controversies. The argument posits that everything that begins to exist has a cause, and since the universe began to exist, it must have a cause. Craig supports the second premise by arguing for a static theory of time, the impossibility of an actual infinite, and challenging quantum notions of loose causality.

However, Hijab argues that these arguments may be unnecessary and even detrimental to the theistic cause. Relying on mathematical concepts like infinite sets or scientific theories like the Big Bang can make the argument vulnerable to challenges from those who are more knowledgeable in these fields. The corrigible nature of science means that current evidence can be contradicted by future discoveries, undermining the timeless relevance of such arguments.

He suggests that it might be more effective to focus on the argument from composition, which does not require delving into complex mathematical or scientific concepts.

Leibniz's Contingency Argument and the Principle of Sufficient Reason

Hijab then relates to Leibniz's contingency argument as an alternative to the Kalam cosmological argument. The argument posits that every contingent fact (a fact that could have been otherwise) has an explanation, and since the universe is contingent, it must have an explanation. This explanation is the Principle of Sufficient Reason (PSR).

He notes that the PSR is a simple argument that can be used in apologetic and pastoral settings. However, the use of the term "explanation" might be problematic, especially in cosmological contexts. Additionally, the reliance on modal logic and possible worlds can open the argument up to criticisms like modal nihilism.

Ontological Arguments and Plantinga's Victorious Argument

Hijab analyzes ontological arguments for the existence of God, focusing on Alvin Plantinga's "victorious" modal ontological argument. Plantinga reformulates Anselm's original argument, emphasizing the concept of a maximally perfect being.

He highlights the key premise of the argument: existence in reality is greater than existence in the understanding alone. Leibniz argued that this premise is problematic, as all perfections can coexist in a single entity. Plantinga, however, maintains the premise and uses modal logic to argue for the necessary existence of God.

The author then discusses potential criticisms of Plantinga's argument, including the use of “possible worlds” and the potential for parody arguments. Rasmussen and Pruss argue that to sustain the argument, one must invoke an idea that positive states of affairs are more conceivable than negative ones.

Gödel’s Ontological Argument

Hijab moves on to Gödel's ontological argument, which depends on two axioms: positivity and entailment. The concept of "positive" has been debated, with some interpreting it in a moral or aesthetic sense. However, if "existing necessarily" and "possibly causing something" are considered positive, the argument is valid.

While Gödel's argument is valid in modal logic, it requires specialized knowledge and may be difficult to understand for lay people. Additionally, the assumptions underlying the argument can be challenged.

Hijab compares Gödel's argument with other ontological and cosmological arguments, concluding that while Gödel's argument is more complex and less accessible, it offers a more rigorous and defensible proof of God's existence. The other arguments, such as the Burhan and Tarkib arguments, are simpler and more accessible but may be less rigorous.

Hijab’s Arguments for God's Existence

Hijab presents a series of arguments for the existence of God, drawing inspiration from the Burhan argument. These arguments focus on concepts like dependence, contingency, necessity, and causation.

Key arguments:

Proof 1: There cannot be a world with only dependent things; a necessary existence is required to explain existence.

Proof 2: Necessary facts presuppose existence, and the necessary existence must be independent and eternal.

Proof 3: A contingent universe was arranged by something else, ultimately leading to a necessary existence.

Proof 4: The fine-tuning of the universe requires a necessary existence, regardless of whether it's necessary or contingent.

Proof 5: The universe is caused, and a necessary existence is required as the ultimate cause.

Additional Arguments:

Following the proof of a necessary existence, Hijab offer arguments that establish the oneness of this existence:

1. The Uniqueness Argument: If a necessary existence exists, it cannot be any other way. Hence, having two necessary existences would imply a differentiating factor, making one contingent rather than necessary. This would disqualify the second from being necessary at all.

2. The Ultimate Capacity Argument: A necessary existence is responsible for all things, implying ultimate capacity over everything. Thus, nothing else could have this capacity, further proving that only one necessary being exists.

3. The Argument from Nature’s Regularity: For the stability, uniformity, and regularity of nature, only one agent can be arranging the world. The existence of multiple independent minds would still depend on the one necessary being, responsible for everything that exists.

OBJECTIONS

Hijab addresses common objections to the cosmological and ontological arguments. These objections include:

• The fallacy of composition: he argues that the fallacy of composition does not apply to the arguments, as the dependence of a whole on its parts is a definitional claim.
• An infinite universe: he responds that an infinite universe is still dependent and contingent and does not affect the validity of the arguments.
• "The universe just is": he affirms that this objection is uninformative and does not provide a genuine explanation.
• Causal skepticism and retro-causality: he asserts that these objections are not relevant to the arguments presented, as they do not rely on a specific conception of causation or time.
• Something from nothing: he states that the concept of "nothing" is often misunderstood and that the existence of something from nothing is not necessarily contradictory.

Conclusion

The book provides a thorough exploration of the Burhan argument for God's existence, tracing its historical development and addressing objections. It emphasizes the argument's effectiveness, especially in apologetic and pastoral settings, while also acknowledging the growing importance of addressing agnosticism in contemporary demographics. Hijab believes that in addition to rational proofs, emotional intelligence and personal connections are essential in effectively convincing others of God's existence.