Look ahead or behind, to the right or left, or even reconsider repeatedly, in every direction and path, and search for a thought, methodology, or system that respects the human intellect, establishing its structure on appreciation, respect, activation, and reverence. You will find this only in Islam, for it has approached the intellect in a way that elevates its status and regulates its path so that it remains free from whims and builds a civilization that transcends the sky. This is evident in the following:

Firstly: Rejecting assumption where certainty is required:

Islamic intellect is based on rejecting assumption wherever certainty is sought, especially when it comes to establishing beliefs that form a person's view of existence, of Allah, the universe, humankind, and life. These great matters cannot rely on assumption; rather, they must be based on knowledge, that is, certain knowledge.

Thus, the Qur’an condemns the polytheists for following assumption in such matters, as Allah says: “And most of them follow not except assumption. Indeed, assumption avails not against the truth at all. Indeed, Allah is Knowing of what they do.” (Yunus: 36) And Allah says: “And they have thereof no knowledge. They follow not except assumption, and indeed, assumption avails not against the truth at all.” (An-Najm: 28)

In fact, the Qur’an confirms that the misguidance of most people is due to following assumption, as Allah says: “And if you obey most of those upon the earth, they will mislead you from the way of Allah. They follow not except assumption, and they are not but falsifying.” (Al-An'am: 116) And He said to His Messenger, peace be upon him: “But if they do not respond to you – then know that they only follow their [own] desires. And who is more astray than one who follows his desire without guidance from Allah? Indeed, Allah does not guide the wrongdoing people.” (Al-Qasas: 50)

Secondly: Not following whims and emotions in the field of knowledge:

The Islamic structure of the intellect does not allow a person to surrender to whims, as whims blind and deafen, and following emotions may mislead a person from the truth, especially extreme emotions like intense love, hatred, and anger. Therefore, Islam prohibits judgment during anger. In Sahih al-Bukhari and Muslim, Abu Bakra reported that the Prophet, peace be upon him, said: “No judge must give judgment between two people when he is angry,” because anger blocks the proper perception of the different aspects of the case.

Hence, the Qur’an criticized the polytheists for following both assumption and personal whims regarding their idols, as Allah says: “They are not but [mere] names you have named them – you and your forefathers – for which Allah has sent down no authority. They follow not except assumption and what their souls desire, and there has already come to them from their Lord guidance.” (An-Najm: 23) And Allah said to David, peace be upon him: “O David, indeed We have made you a successor upon the earth, so judge between the people in truth and do not follow [your own] desire, as it will lead you astray from the way of Allah.” (Sad: 26)

Thirdly: Rejecting blind imitation of parents and ancestors:

The Muslim intellect rejects stagnation based on the ways of parents and ancestors or blindly accepting their beliefs and actions. Instead, these should be subject to scrutiny and reflection. It is unreasonable for the dead to think for us while we are alive, or for the ancients to bind us to the conclusions of past times. We are bound by what our minds guide us to and what our reasoning concludes. It is a flaw to think with the minds of others when Allah has given us our own minds.

Thus, the Qur’an launched a fierce attack on stagnation and blind imitation in all its forms, as Allah says: “And when it is said to them, 'Follow what Allah has revealed,' they say, 'Rather, we will follow that which we found our forefathers doing.' Even though their fathers understood nothing, nor were they guided?” (Al-Baqarah: 170) Ibn al-Jawzi said: “Blind imitation nullifies the benefit of the intellect, for the intellect was created for contemplation and reflection. It is disgraceful for one who has been given a lamp to extinguish it and walk in darkness.” ⁽¹⁾

Fourthly: Rejecting subservience to leaders and the powerful:

Islam fought against blind imitation manifested in the subservience of people and masses to leaders, the powerful, tyrants, and the wealthy. The Qur’an condemned such blind subservience, holding the people accountable along with their misguiding leaders, as Allah says: “The Day their faces will be turned about in the Fire, they will say, 'How we wish we had obeyed Allah and obeyed the Messenger.' {66} And they will say, 'Our Lord, indeed we obeyed our masters and our dignitaries, and they led us astray from the [right] way.' {67} Our Lord, give them double the punishment and curse them with a great curse.” (Al-Ahzab)

The Qur’an also held followers accountable for their misguidance, for Allah gave them the capabilities to follow the right path, but they disregarded them and followed the misguiders. Allah says: “[Allah] will say, 'Enter among nations which had passed on before you of jinn and mankind into the Fire.' Every time a nation enters, it will curse its sister until, when they have all overtaken one another therein, the last of them will say about the first of them, 'Our Lord, these had misled us, so give them a double punishment of the Fire.' He will say, 'For each is double, but you do not know.' {38} And the first of them will say to the last of them, 'Then you had not any favor over us, so taste the punishment for what you used to earn.'” (Al-A'raf)

Fifthly: Worship through intellectual contemplation:

The Islamic mindset revolves around contemplation and reflection. In Islam, intellectual contemplation is a duty, and reflection is a form of worship. By contemplation, a person uses their intellect to reflect and consider, starting with themselves, then the closest things to them, and then expanding to reflect on the heavens and the earth. This contemplation leads to belief and certainty. The Qur’an encourages this, as Allah says: “And on the earth are signs for the certain [in faith], {20} and in yourselves. Then will you not see?” (Adh-Dhariyat: 20-21) And He says: “Then let mankind look at his food.” (Abasa: 24) And Allah also says: “Say, 'Observe what is in the heavens and the earth.' But of no avail will be signs or warners to a people who do not believe.” (Yunus: 101) And Allah also says: “We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth. But is it not sufficient concerning your Lord that He is, over all things, a Witness?” (Fussilat: 53)

Sixthly: No claim is accepted without proof:

The Muslim intellect does not accept any claim without scientific proof supporting it, demonstrating its validity and truthfulness. If there is no evidence to back a claim or issue, it is rejected. Allah says: “And they say, 'None will enter Paradise except one who is a Jew or a Christian.' That is [merely] their wishful thinking. Say, 'Produce your proof, if you should be truthful.'” (Al-Baqarah: 111) Allah’s words: “Produce your proof, if you should be truthful” have come in several verses of the Qur’an, refuting false claims and establishing that the Muslim intellect does not accept any claim without proof.

Seventhly: Observing Allah’s laws in the universe and society:

The Muslim intellect is based on respecting the laws and rules that Allah has established in the universe and society. These laws are universal and comprehensive, applying to all people equally, and they are fixed and enduring, not changing or being altered. They apply to others as they did to earlier generations. Allah says: “Similar situations [as yours] have passed on before you, so proceed throughout the earth and observe how was the end of those who denied.” (Ali-Imran: 137) And He says: “Then do they await except the way of the former peoples? But you will never find in the way of Allah any change, and you will never find in the way of Allah any alteration.” (Fatir: 43)

The early Muslims respected these laws, honored the chain of causes and effects, and built an exemplary civilization. This led to the flourishing of scientific knowledge in the natural and mathematical sciences, with its roots extending and branches flourishing, yielding fruits by God’s willing. ⁽²⁾

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(1) Talbees Iblees, p. 74.

(2) Mind and Science in the Noble Qur'an, by Dr. Yusuf al-Qaradawi, p. 250.

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“This Quran elevates some people and lowers others.” Salim was a slave living in Mecca, like all the slaves there—without value or status, unremembered except in terms of ownership. But when Islam came, it elevated his status and placed him among the ranks of the greatest Companions. One of the great Companions, Abu Hudhayfa ibn Utba ibn Rabi'a, adopted him after freeing him. Abu Hudhayfa was one of the noble leaders of Quraysh.

Salim continued to live under the care of his adoptive father, Abu Hudhayfa, until the verse was revealed: “Call them by [the names of] their fathers; it is more just in the sight of Allah. But if you do not know their fathers, then they are [still] your brothers in religion and those entrusted to you. And there is no blame upon you for that in which you have erred but [only for] what your hearts intended. And Allah is ever Forgiving and Merciful” (Surah Al-Ahzab, 5). This verse was revealed concerning Zayd ibn Harithah, whom the Prophet (peace and blessings be upon him) had adopted before it was revealed. After its revelation, Zayd returned to his original father's name. As for Salim, since his father's name was unknown, he was called Salim, the freed slave of Abu Hudhayfa, and he remained a brother, companion, and freedman to his former adopter. Through Allah's grace, Salim rose to a high and distinguished rank among the Muslims, due to his virtuous spirit, character, and piety. He became known as "Salim Mawla Abu Hudhayfa" (Salim, the freed slave of Abu Hudhayfa). He had early faith in Allah, taking his place among the foremost believers. ¹

Abu Hudhayfa had accepted Islam despite his father’s opposition. His father was one of the leaders of disbelief and staunch opponents of Quraysh. He had been preparing his son for leadership, but when Salim and Abu Hudhayfa both embraced Islam, they endured Quraysh's harm together.

Al-Dhahabi said about him in "Siyar A'lam an-Nubala": " Salim Mawla Abu Hudhayfa, was one of the early pioneers who participated in Badr, and among the knowledgeable ones." Salim originally came from Istakhr, a region in Persia. He was initially a slave of Thubayta bint Ya'ar, an Ansari woman from the Aws tribe, the wife of Abu Hudhayfa. She freed Salim, and her husband adopted him. Abu Hudhayfa loved him deeply and even married him to his niece, Fatimah bint Al-Walid ibn Utba ibn Rabi'a. ²

1- His Love for the Quran:

Salim embraced Islam early in Mecca and had a deep love for Allah’s words and the Quran. He was diligent in memorizing it. When the Muslims migrated to Medina, Salim was chosen to lead the prayers for the Muhajirun in Quba because he was the most knowledgeable of them in the Quran. Abdullah ibn Umar reported: "When the first group of the Muhajirun arrived in Quba before the Prophet, Salim led them in prayer," and this group included Umar and Abu Salama ibn Abd al-Asad.

Al-Waqidi narrated that Aflah ibn Sa'id, from Muhammad ibn Ka'b al-Qurazi, said: "Salim led the Muhajirun in Quba, including Umar, before the Prophet (peace and blessings be upon him) arrived."

2- The Prophet's Praise for Him:

The Prophet (peace and blessings be upon him) encouraged the Companions to learn the Quran from four of its reciters, and Salim was one of them.

Abdullah ibn Amr ibn al-As narrated that the Prophet (peace and blessings be upon him) said: "Take (learn) the Qur'an from four: from Ibn Mas'ud, Salim the freed slave of Abu Hudhayfa, Ubayy ibn Ka'b, and Mu'adh ibn Jabal" (Narrated by Bukhari and Muslim).

The chapter title “Virtues of Salim Mawla Abu Hudhayfa” refers to the son of Utba ibn Rabi'a. Salim was adopted by Abu Hudhayfa, who was a prominent Companion and participated in the Battle of Badr with the Prophet (peace and blessings be upon him). His father was killed as a disbeliever that day, which saddened Abu Hudhayfa, who had hoped for his father to accept Islam, seeing the intelligence he possessed. Abu Hudhayfa was martyred at the Battle of Yamama. As for Salim, he was one of the early believers who was knowledgeable in the Quran. He had also led the Muhajirun in prayer at Quba when they first arrived from Mecca, and he participated in the Battle of Badr and the battles that followed. It is said that his father's name was Ma'qal. He was a freed slave of a woman from the Ansar, and Abu Hudhayfa adopted him after marrying her, attributing Salim to himself. Salim was also martyred at Yamama. ³

Salim was known for his beautiful recitation of the Quran. His voice softened hearts and brought joy to souls. His recitation drew people to listen to his recitation. Imam Ahmad narrated that Abd al-Rahman ibn Sabit reported from Aisha (may Allah be pleased with her) that the Prophet (peace and blessings be upon him) once asked her why she was delayed. She replied: "There is in the mosque the best voice I have ever heard reciting the Quran." The Prophet took his garment and went out to listen, and it was Salim Mawla Abu Hudhayfa. The Prophet said: “Praise be to Allah, who made someone like you in my nation" (This narration has a good chain of transmission).

3- His Close Companionship with the Prophet:

When the Prophet migrated to Medina, Salim, like other Muslims, stayed close to him and learned many hadiths from him. Among those who narrated from him were Thabit ibn Qays ibn Shammas, Abdullah ibn Umar, and Abdullah ibn Amr ibn al-As. The Prophet (peace and blessings be upon him) formed a brotherhood between Salim and Mu’adh ibn Ma’s, though some say it was between him and Abd al-Rahman ibn Awf, though this chain is disconnected, as al-Dhahabi noted. ⁴

4- His Status Among the Companions:

Salim was one of the respected Muslims and great Companions. The Prophet (peace and blessings be upon him) praised and honored him.

Umar ibn al-Khattab often praised Salim. He considered him qualified for the Caliphate. Ibn Kathir narrated in "Al-Bidaya wa al-Nihaya" that Umar said during his final illness: “Had Salim been alive, I would not have made it a council.” ⁵

Imam Ahmad narrated in his Musnad that Abu Rafi’ reported that Umar ibn al-Khattab said: "If either of two men had survived me, I would have entrusted the matter to him: Salim Mawla Abu Hudhayfa, or Abu Ubaida ibn al-Jarrah." He also said: “If I had appointed Salim, the freed slave of Abu Hudhayfa, as the Caliph, and my Lord asked me why, I would have said: ‘O Lord, I heard Your Prophet say that Salim truly loves You with all his heart.’” ⁶

5- His Jihad and Martyrdom:

Salim was passionate about jihad, eager for martyrdom, and committed to attending all the battles in which the Prophet (peace and blessings be upon him) participated.

He was present at Badr, fought bravely, and stood at the front lines. He also witnessed the battles of Uhud, al-Nadir, Banu Qurayza, and al-Ahzab, and the Treaty of Hudaybiyyah. He pledged his allegiance to the Prophet under the tree to fight until death to enter Mecca, about whom Allah said: “Certainly was Allah pleased with the believers when they pledged allegiance to you, [O Muhammad], under the tree, and He knew what was in their hearts, so He sent down tranquility upon them and rewarded them with an imminent conquest” (Surah Al-Fath, 18). He also participated in the conquest of Mecca, the battles of Hunayn, Ta'if, Mu'tah, and others. He was part of the army led by Usama ibn Zayd, which the Prophet ordered to be prepared to march against the Romans shortly before his death.

After the Prophet's death, Salim participated in the wars against the apostates with Abu Bakr al-Siddiq, where he performed valiantly. During these wars, he attained martyrdom, satisfied and content, fighting for the sake of Allah.

His martyrdom occurred at the Battle of Yamama during the fight against Musaylima the liar and Banu Hanifa. He was one of the battle's heroes and the bearer of the Muslims' banner.

Ibn Kathir said: "When he took the banner at the Battle of Yamama after the death of Zayd ibn al-Khattab, the Muhajirun said to him: 'Do you fear we might be defeated from your direction?' He replied: 'How bad a Quran-bearer I would be then!'"

It was a fierce battle and a severe war. Al-Waqidi mentioned that when the Muslims were overwhelmed during the Battle of Yamama, Salim Mawla Abu Hudhayfa, said: 'This is not how we used to act with the Messenger of Allah, peace be upon him.' So he dug a hole for himself, stood in it, and held the banner of the Muhajirun that day, then he fought until his right hand was cut off. He took the banner with his left hand, but it too was cut off. He then embraced the banner and recited: “Muhammad is not but a messenger. [Other] messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels [to unbelief]? And he who turns back on his heels will never harm Allah at all; but Allah will reward the grateful.” (Surah Ali Imran: 144). He continued holding the banner until he fell. When he felt death approaching, he said to his companions: 'What happened to Abu Hudhayfa?' They replied: 'He was killed.' He asked: 'What about so-and-so?' They replied: 'He was killed.' He then said: 'Lay me down between them (i.e., bury me between them).'

In Al-Istiab by Ibn Abd al-Barr, it is mentioned that Salim and his master Abu Hudhayfa were both killed, and one’s head was found at the feet of the other. May Allah reward them both greatly on behalf of Islam and the Muslims.

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(1) Men Around the Messenger, Khalid Muhammad Khalid, p. 460.

(2) Siyar A'lam al-Nubala', Shams al-Din al-Dhahabi.

(3) Fath al-Bari, Commentary on Sahih al-Bukhari, Vol. 7, p. 127.

(4) Men Around the Messenger.

(5) Al-Bidaya wa'l-Nihaya, Ibn Kathir, Vol. 6, p. 336.

(6) Hilyat al-Awliya', (1/177).                                                  

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A person can overcome feelings of frustration, depression, and sadness, and give themselves a dose of positivity, energy, and improvement in their mood and mental state. This can serve as a lifeline to help them break free from the negative thought patterns that some people tend to follow.

Here, you assume the role of a psychiatrist and therapist for your condition, starting from recognizing that you are experiencing a bad mood and that your mental state is affected, to diagnosing the causes. Whether it's due to the influence of negative people around you, excessive focus on the negative aspects of your life, or a result of going through a crisis.

You'll also prescribe your own treatment and recover quickly from that state. For some, one step may be enough to gain positive energy, for others, two or three steps might be necessary. Some may need to continuously engage in actions that grant them what they seek in terms of doses of energy and hope. In essence, each of us is our own doctor, and prevention is better than cure.

To get a quick dose of positivity, here are four simple things to consider:

First: Stay away from negative people and avoid being influenced by them. Do not spend much time with them, even if there are ties like work or kinship between you, because being around such personalities has a significantly negative impact. They may spread the contagion of sadness, so don't hesitate to distance yourself from them and take the time you need to free yourself from such atmospheres, according to the Spanish magazine La Vida Lucida.

It is wise to recognize the nature of such personalities, who view everything pessimistically, tend to exaggerate problems, and spread frustration, misery, and despair. Remember that Allah's mercy is vast, and that He manages the affairs of the heavens and the earth, and relief is near. Your Lord is near. Allah says: "And when My servants ask you, [O Muhammad], concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided." (Al-Baqarah: 186).

Second: Don’t take things personally. Don’t waste your time interpreting what others say or do to you, whether it’s someone speaking ill of you, insulting you, ignoring you, rejecting your invitation, or canceling a meeting with you, or any other form of mistreatment. Don’t let these things affect your feelings. Put them in their proper perspective, and don’t blow them out of proportion, so they don’t negatively affect you. Also, don’t keep dwelling on past sorrows and recalling sad memories.

Third: Invest your time better. It’s an ideal way to help you relieve tension and process negative emotions. Engage in a hobby, exercise, go out for a walk, write in your journal, enjoy a meal, meet with a favorite friend, take a trip, watch a meaningful comedy, take a bath, and other activities that can provide you with a dose of positivity, hope, and optimism.

Fourth: Focus on yourself, develop your thoughts and goals, and give yourself a good amount of appreciation and attention. For example, restore your beautiful emotions, focus on the things you love, and don’t waste your energy trying to please others. Work on becoming a better person, talk about something positive that makes you happy, or do good deeds, increase acts of kindness, and you’ll find yourself filled with high levels of energy, positivity, and happiness. Allah Almighty says: "Those who spend their wealth [in Allah's way] by night and by day, secretly and publicly – they will have their reward with their Lord. And no fear will there be concerning them, nor will they grieve" (Al-Baqarah: 274), meaning they will not grieve over what they have spent for Allah’s sake or over what they missed out on from worldly things. Nor will they grieve for what they leave behind after their death, because these things are insignificant in their eyes, and they trust that what is with Allah is better and more lasting. As Allah says: "Indeed, those who have said, 'Our Lord is Allah' and then remained on a right course – there will be no fear concerning them, nor will they grieve" (Al-Ahqaf: 13).

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Life may require a certain degree of flexibility and negotiation skills, whether in your job or during a crisis you want to emerge from with minimal losses and maximum gains. This is known as the "art of negotiation," which is now taught in economic, political, and military academies.

It's certain that we will all face this experience one day, whether negotiating for a salary raise, transitioning to a new job, seeking funding for a business, or aiming for better returns in trade. Life is full of developments and negotiations in pursuit of better opportunities. Therefore, it is essential to overcome shyness, be clear about your demands, and lay out the details on the table.

A British study from Stanford University provides the following recommendations:

1. Establishing Communication Bridges: Opening lines of communication with the other party paves the way for successful negotiation, as it helps break the ice between both sides and builds trust, leading to better outcomes. The study, which targeted students negotiating via email, showed that students who shared personal details beyond the scope of negotiation achieved much better results than those who conducted the negotiations in a formal, typical manner without engaging in small talk.

2. Politeness in Negotiation: The study advises maintaining politeness during negotiation instead of shouting, arrogance, or using offensive language, as such approaches will not yield the desired results and may even prevent the negotiation from happening. Using a polite tone, especially with women, tends to make the negotiation more calm and leads to better outcomes, as long as it’s not overdone, to avoid the other party feeling flattered or deceived

3. Specify Financial Details: It’s important to specify financial details, such as requesting a certain salary, and avoid using round numbers. Instead, ask for a specific amount, like 320 dinars or 460 dollars. This suggests that you’ve done a precise study to arrive at that specific figure, according to a research study from Columbia Business School. The study confirms that this method in negotiation makes the other party feel your honesty and professionalism, as you're negotiating based on specific, fixed criteria rather than just estimates or a desire for a large salary without considering your experience and capabilities.

4. Maintaining Eye Contact: Another study indicates that one of the most successful ways to gain others' trust is to maintain steady eye contact during discussions. Therefore, it’s important to use direct and steady eye contact and look the other party in the eyes during negotiation. Practicing this skill is essential because direct eye contact gives the other party the sense that you have enough confidence in yourself to engage in serious negotiation, and that you have a strong, positive personality capable of persuasion. On the other hand, avoiding eye contact may give the impression that you’re untrustworthy, hiding something, or have a weak personality, making the other party doubt your ability to handle the position or task effectively.

5. Face-to-Face Negotiation: Negotiators recommend not engaging in face-to-face negotiations unless you’re the stronger party, as the stronger party usually wins the negotiation due to having leverage. If you are in the weaker position, it’s better to negotiate over the phone or via email. Negotiating through indirect means gives you time to think, provided you organize your thoughts and prioritize, such as negotiating the salary first, then the workplace, then vacation days, and so on.

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“My uterus, My choice,” "Woman's body, woman's choice," and "Keep your laws off my body" Banners are raised in protests, printed on t-shirts and pillows and even iced on cakes. The Abortion-rights movement claims you are not free when you can’t make decisions about what to do with your own body, and that abortion is a Human Right. They fight for women to have the legal right to an elective abortion.

On the other side, the Anti-abortion or Pro-Life movement advocates for the protection of fetal life. The pro-life activists compare abortion to slavery saying that the human rights abuses throughout history have been seen when it was said that you don’t have to be only a human being to have equal rights, but you also have to be white. In the case of abortion, not only do they have to be human beings to have equal rights, but they have to be born now. Both slaves and babies don’t have choices whether they get to live or die. They both needed people beside themselves to fight for them. Aborters and slave owners think that their rights are above the people they are responsible for.

Students for Life of America (SFLA), an anti-abortion organization that has formed over 2000 groups of high schoolers and college students across the US, was very active spreading awareness by educating students about the issues of abortion, euthanasia, and infanticide.

Kristan Hawkins, President of SFLA, and her team nearly 100 staff members have trained more than 205,000 young pro-life activists ⁽¹⁾. Hawkins refuses abortion overall, even in pregnancies due to rape saying that now it is “two people in need of help and love”.

But despite the active fight against abortion, a CDC abortion surveillance conducted in 2021 reported that from 2020 to 2021, the total number of abortions increased 5% (from 592,939 total abortions), and a total of 625,978 abortions for 2021 were reported to CDC from 48 reporting areas. Moreover, in 2021, abortion ratios were highest among adolescents (aged ≤19 years) and women in their 20s accounted for more than half of abortions (57.0%).

But why is abortion considered murder? Do Fetuses feel pain in the first trimester? What do experts say?

Most people don’t want to believe that abortion hurts babies, they have been misled that a fetus is merely a meaningless clump of tissues or cells. But many studies prove that fetal pain is real, in fact, research produced by two scientist and published on Journal of Medical Ethics proves that fetal pain is immediately mediated by the developing function of the nervous system from as early as 12 weeks. ⁽²⁾  Another research published on PUBMED website states that Current neuroscientific evidence indicates the possibility of fetal pain perception during the first trimester (<14 weeks gestation). ⁽³⁾

Former Abortionists speak out about the reality of abortion and assert that it is in fact murder of human beings. Dr. Anthony Levatino, an ex-Abortion Doctor has spoken out about his experience with performing abortions and what struck him to stop. Dr. Levatino’s adopted daughter was struck and killed by a car. After this event, Levatino had difficulty performing abortions. He says “For the first time in my career after all those years and all those abortions, I looked… I really looked at that pile of body parts on the side of the table... And I didn't see her wonderful right to choose and I didn't see what a great doctor I was helping her with her problem, and I didn't even see the $800 cash I just made in 15 minutes. All I could see was somebody's son or daughter.” ⁽⁴⁾

What do Religions say about Abortions?

In Christianity

Christianity's views on abortion vary among denominations, but traditionally, many Christian teachings oppose it, viewing life as sacred from conception. The Bible does not directly mention abortion, but verses like “You shall not murder” (Exodus 20:13) are often cited in opposition. The Catholic Church holds a strict anti-abortion stance, while some Protestant denominations allow for abortion in certain cases, such as to save the mother's life or in cases of rape.

In Judaism

In Judaism, abortion is generally permitted if the mother's life is at risk, as preserving her life takes precedence. In Talmud (Mishnah Ohalot 7:6) it is stated that the fetus is not considered a full person until birth, which allows for more leniency in certain cases. However, abortion is discouraged for non-medical reasons where Jewish law (Halacha) emphasizes the importance of each case being assessed individually by religious authorities.

In Islam

Islamic teachings regard abortion as wrong and haram, but All schools of Muslim law accept that abortion is permitted if continuing the pregnancy would put the mother's life in real danger, which is the only reason accepted for abortion after 120 days of the pregnancy.

In the Quran, abortion is not specifically mentioned but guidance is always offered related to matters. Scholars accept that this guidance can properly be applied to abortion. Allah says: “whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain mankind entirely.” (Surah Al-Ma’idah: 32).

The issue continuously opposes societal values and religious beliefs and it should never be considered a legal right. Abortion is a crime, and it should be banned globally.

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(1) https://studentsforlife.org/ 

(2) https://jme.bmj.com/content/46/1/3

(3) https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8935428/

(3) https://www.foxnews.com/video/6008330259001#sp=show-clips

The environmental damage caused by wars and weapons continues, with remnants of explosives and landmines still killing and injuring civilians, causing destruction, displacement, and psychological and social impacts that are difficult to overcome and may last for many years, even after the wars end. Additionally, cities become uninhabitable, and reconstruction efforts face the danger of unexploded mines, slowing down urgent assistance. Not to mention the pollution from chemical, biological, and radioactive or nuclear materials that can lead to genetic disorders and ecosystem disruptions, such as water source contamination, affecting health and agriculture.

War-related pollution begins even before the outbreak of conflicts, starting with the building of military forces and supporting them with military vehicles, aircraft, ships, buildings, and infrastructure, which require enormous amounts of fuel. The Conflict and Environment Observatory (CEOBS) stated that the carbon dioxide emissions produced by the largest armies exceed the emissions of many countries combined. It is estimated that militaries are responsible for 5.5% of the total global warming gases, yet the reports provided by armies to the United Nations Framework Convention on Climate Change are poor. ⁽¹⁾

History proves that the strategies used to win wars have caused severe destruction and damage by depleting and destroying natural resources, such as during World War I, which was among the most environmentally destructive wars. The trench warfare caused radical changes in forests, grasslands, and the destruction of plants and animals. Similarly, World War II is still remembered for the destruction it left from the use of chemicals and aerial warfare, resulting in the reduction of plant and animal populations and the extinction of some species. ⁽²⁾

Whether during war or after it ends, war remnants remain a continuous danger. Hence, the International Committee of the Red Cross assesses the effects of pollution from weapons and the risks of chemical, biological, radioactive, and nuclear hazards on civilian populations. It adopts a methodology of risk awareness and safe behavior, an evidence-based approach that provides critical insights into understanding the nature of pollution and its impact on civilians, and then designs and implements measures to help people build resilience to weapon pollution, such as awareness and educational campaigns and establishing alternative projects in safe areas to generate income. ⁽³⁾

Wars in Islam

Wars and their destruction never end, as self-centered humans are driven by their desires, stepping on their victims and crushing whateverever stands in their way to reach their goal. However, in Islam, wars are not fought to impose opinions or religion, for Allah says: "There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong." (Al-Baqarah: 256). Islamic wars are not colonial or economic wars aimed at seizing wealth and resources. Instead, Islam considers wars as a corruption that should only be undertaken to prevent a greater evil. Furthermore, fighting is not mentioned in the Quran as a rule but rather in the form of permission, suggesting that while war may be a natural part of human society, it is neither inherently good nor just. Allah says: "Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory – [They are] those who have been evicted from their homes without right – only because they say, 'Our Lord is Allah.' And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned." (Al-Hajj: 39-40). ⁽⁴⁾

In the case of war, Islam has established laws and regulations governing all aspects of conflict, such as the obligation to protect civilians and their property, as wars are limited to the fighting armies and do not include non-combatants, such as monks, children, women, the elderly, and even those forced into battle. Islam also prohibits cutting down trees or killing animals keeping its principles present even during times of war. Sulayman bin Buraidah narrated on the authority of his father: "Fight in the Name of Allah and in the cause of Allah. Fight those how disbelieve in Allah. Fight but do not be treacherous, do not steal from the spoils of war, do not mutilate and do not kill children” (Narrated by Muslim), moreover, Abu Bakir may Allah be pleased with him said to the soldiers before going into war, “Do not climb high places to throw [people], do not burn palm trees, do not flood them with water, do not cut down fruit-bearing trees, and do not burn crops...”.

Our noble Prophet ﷺ also taught us to show mercy even to our enemies. He recommended kindness to prisoners, as he said: "Treat the prisoners well" (Narrated by Al-Tabarani). Lord Headley, reflecting on the Prophet's treatment of the prisoners from the Battle of Badr, commented: "Does this not indicate that Muhammad was not characterized by cruelty or bloodthirstiness, as his opponents claim, but rather was always striving to avoid bloodshed as much as possible!" ⁽⁵⁾

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The Sources:

1. https://ceobs.org/how-does-war-damage-the-environment/

2. https://www.fawco.org/global-issues/environment/environment-articles/4767-impact-of-war-on-our-natural-environment

3. https://www.icrc.org/ar/what-we-do/weapon-contamination#:~:text=%D9%8A%D9%8F%D8%B3%D8%A8%D8%A8%20%D8%A7%D9%84%D8%AA%D9%84%D9%88%D8%AB%20%D8%A8%D8%A7%D9%84%D8%A3%D8%B3%D9%84%D8%AD%D8%A9%20%D8%AA%D8%A3%D8%AB%D9%8A%D8%B1%D9%8B%D8%A7%20%D9%85%D8%AF%D9%85%D8%B1%D9%8B%D8%A7,%D8%AD%D8%AA%D9%89%20%D8%B9%D9%82%D9%88%D8%AF%20%D8%A8%D8%B9%D8%AF%20%D8%A7%D9%86%D8%AA%D9%87%D8%A7%D8%A1%20%D8%A7%D9%84%D9%86%D8%B2%D8%A7%D8%B9.&text=%D8%B9%D9%86%D8%AF%D9%85%D8%A7%20%D9%8A%D8%AD%D8%AF%D8%AB%20%D8%A7%D9%84%D9%86%D8%B2%D8%A7%D8%B9%20%D9%81%D9%8A%20%D8%A7%D9%84%D9%85%D9%86%D8%A7%D8%B7%D9%82,%D8%B9%D9%84%D9%89%20%D8%A7%D9%84%D8%B1%D8%BA%D9%85%20%D9%85%D9%86%20%D8%B5%D8%B9%D9%88%D8%A8%D8%A9%20%D9%82%D9%8A%D8%A7%D8%B3%D9%87%D8%A7

4. “Athar” Book by Mohamed Bachir El Ibrahimi.

5. Islam Web, Biography of Prophet Muhammad.

The Islamic civilization distinguished itself by emphasizing the discipline and education of children. Many parents even hired tutors and educators for their children. Ibn Qutaybah mentioned in ‘Uyoon al-Akhbar that Utbah ibn Abi Sufyan said to his son's tutor: "O Abd al-Samad, let your correction of my son be like your correction of yourself, for their faults are tied to yours. What they consider good is what you deem good, and what they consider bad is what you deem bad. Teach them the ways of the wise and the manners of the cultured. Warn them through me and discipline them without me, and be to them like a doctor who does not hasten with medicine until he knows the illness. Do not rely on an excuse from me, for I have entrusted their upbringing to your competence." ⁽¹⁾

The following outlines what a teacher must do towards their students:

First: The pursuit of teaching for the sake of Allah

The dedication to teaching sincerely for Allah's sake is more likely to bring reward and compensation. Ibn al-Sam'ani mentioned that Shaykh Abu Mansur al-Khattab was seen in a dream after his death and was asked, "What did Allah do with you?" He replied, "He forgave me because of teaching children the Opening of the Book (Al-Fatiha)." ⁽²⁾

Second: Kindness and mercy towards students

Allah says: "So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you." (Al-Imran: 159). In Sahih Muslim, Mu'awiyah ibn al-Hakam al-Sulami narrated: While I was in Salat with Messenger of Allah (ﷺ), a man in the congregation sneezed and I responded with: 'Yarhamuk-Allah (Allah have mercy on you).' The people stared at me with disapproving looks. So I said: "May my mother lose me. Why are you staring at me?" Thereupon, they began to strike their thighs with their hands. When I saw them urging to me to remain silent, I became angry but restrained myself. When Messenger of Allah (ﷺ) concluded his Salat. I have never before seen an instructor who gave better instruction than he, may my father and mother be sacrificed for him. He neither remonstrated me, nor beat me, nor abused me. He simply said,"It is not permissible to talk during Salat because it consists of glorifying Allah, declaring His Greatness as well as recitation of the Qur'an,"

Third: Setting an example

The student imitates the teacher’s actions before their words, and often copies them without realizing it. Utbah ibn Abi Sufyan used to say to his son’s tutor: "Let your correction of my son be like your correction of yourself, for their faults are tied to yours. What they consider good is what you deem good, and what they consider bad is what you deem bad." ⁽³⁾

Fourth: Creating curiosity and stimulating interest

A teacher must excite their students’ interest without overwhelming them to the point of boredom. In Sahih al-Bukhari and Muslim, Abdullah ibn Mas'ud narrated: "The Prophet (ﷺ) used to take care of us in preaching by selecting a suitable time, so that we might not get bored."

Part of stimulating interest is introducing the student to areas of knowledge that they need and will benefit from in this world and the Hereafter. The Sunnah provides many examples of this. In Sahih Muslim, Abu Hurairah narrated that the Messenger of Allah (peace and blessings be upon him) said: "Shall I not tell you something by which Allah effaces the sins and elevates ranks (in Jannah)?" The Companions said; "Certainly, O Messenger of Allah." He (ﷺ) said, "Performing the Wudu' thoroughly in spite of difficult circumstances, walking with more paces to the mosque, and waiting for the next As- Salat (the prayer) after observing Salat; and that is Ar-Ribat, and that is Ar-Ribat."

Similarly, in Sunan al-Tirmidhi, Abu Darda' narrated that the Messenger of Allah (peace and blessings be upon him) said: “Would you like me to tell you the best and purest of your deeds in the estimation of your King, those which raise your degrees highest, those which are better for you than spending gold and silver, and are better for you than that you should meet your enemy and cut off one another's head?” On receiving a reply in the affirmative he said, “It is remembering God.” There are many other such methods to arouse curiosity and interest.

Fifth: Variety in teaching methods

A teacher should not always stick to one way of presenting topics. They should vary their methods. Sometimes teaching through lectures, other times through debates, discussions, questions and answers, or stories and examples, so students do not get bored and instead enjoy the different teaching styles.

Sixth: Expanding answers to students' questions when beneficial

If a student asks a question, the teacher should answer it and expand the answer if they see the student would benefit from the additional information.

Abu Hurairah narrated that a man told God’s messenger that he sailed on the sea taking a small quantity of water with him. As he would suffer from thirst if he used this for ablution, he asked whether he might use sea water for that purpose, and received the reply, “Its water is pure, and what dies a natural death in it is lawful food.” The man had asked about ablution with seawater, but the Prophet added to the answer by mentioning something that would benefit the man as a frequent sea traveler.

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(1) ‘Uyūn al-Akhbār by Ibn Qutaybah (2/182)

(2) Shadharāt al-Dhahab fī Akhbār man Dhahab by Ibn al-‘Imād al-Ḥanbalī (5/418)

(3) ‘Uyūn al-Akhbār (2/182)

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One is not born with a weak personality; rather, the environment they grow up in plays a role in shaping their personality, whether positively or negatively. To avoid the negative impact on oneself, one must adopt a comprehensive outlook on life, which includes paying attention to intellectual and spiritual aspects, in addition to practical ones. Balancing these aspects helps overcome challenges and build a strong personality.

In this article, we will cover five steps to build a strong personality:

1. Self-Acceptance
Self-acceptance means that a person accepts the physical and psychological traits that Allah has granted them, both good and bad. Allah says: “We have certainly created man in the best of stature” (Surah At-Tin: 4). This lies in acknowledging flaws without diminishing one’s value, such as accepting being overweight without making it the center of our identity. This enables us to change what can be changed and live with what cannot be changed.

2. Setting Personal and Ethical Goals
Once we reach self-acceptance, we should set goals that align with our principles and ethics and drive them toward personal and spiritual growth. Such as developing patience, generosity, and self-control. We Muslims have great role models in the life of the Prophet ﷺ, his companions, and the followers after them. Allah says: “There has certainly been for you in the Messenger of Allah an excellent pattern” (Surah Al-Ahzab: 21). Following these examples guides us to the path of success in this life and the Hereafter.

3. Developing Positives
A person’s traits are dynamic, not static, meaning they can be developed and utilized, this is what Islam's teachings clarify. For instance, kindness does not mean responding kindly in every circumstance; that would be rigidity. Good sense and skills developing improve your character and personality without being exploited by others. For Stagnant kindness leads to pleasing others at the expense of oneself, whereas Islam commands moderation. Allah says: “And thus We have made you a just community” (Surah Al-Baqarah: 143).

4. Developing Emotional Resilience
Life is not just about black and white; it's a spectrum of colors, each representing our emotions and experiences. Emotional resilience allows us to embrace these diverse shades, finding meaning in every phase of life. In moments of hardship, we face sorrow with patience and perseverance, and in times of happiness and success, we respond with praise and gratitude. Above all, we fully surrender to Allah’s decree, trusting in His wisdom, whether in good or bad times. This trust empowers us to face challenges, adapt to changing circumstances, and ultimately emerge stronger, with new successes on the horizon.

5. Continuous Self-Reflection
Self-reflection should be a daily practice to learn from mistakes and avoid repeating them. It's equally important to repent to Allah for our missteps, as the Prophet ﷺ said: “All the sons of Adam are sinners, but the best of sinners are those who repent” (Narrated by At-Tirmidhi). Making mistakes is part of being human, but the true shame lies in pride and refusing to acknowledge our faults. Regular self-reflection and correction are key to monitoring personal growth. So, take time to examine your actions, decisions, and mindset. Ask yourself: Are you living in alignment with your values? Are you making progress toward your goals? This habit ensures continuous personal development and keeps you on track.

Building a strong Muslim personality is an ongoing journey that requires patience and effort. By balancing knowledge, action, reflection, and drawing closer to Allah and adhering to the teachings of His Prophet ﷺ, we can be a good example to ourselves and others, and contribute to building a strong and cohesive community.

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The Sources:

(1) Dr. Yasser Al-Huzaimi, Finjan Podcast
(2) "Your Mental Health" series by Ahmed Al-Aawar

The State of Kuwait has a distinguished history that dates back more than 4,000 years, as evidenced by the artifacts discovered by researchers. It is also uniquely located among the Gulf states, making it a bridge between the ancient world, as it holds a strategic position controlling access to ancient civilizations and markets. Kazma (one of the region’s old names) was a station for caravans coming from Persia and Mesopotamia to the eastern and interior parts of the Arabian Peninsula. For a long time, it served as a commercial link between the Indian Ocean and the Levant and Europe, being the meeting point of one of the longest and most important trade routes in the ancient world. Failaka Island, with its wells and fresh water, was also a stop for commercial ships connecting ports at the head of the Gulf with the southern parts on their way to Oman, India, and East Africa ⁽¹⁾.

The State of Kuwait is located in the northeastern corner of the Arabian Peninsula, bordered to the east by the Arabian Gulf, to the north by Iraq, and to the west and south by Saudi Arabia. Kuwait covers an area of approximately 17,818 square kilometers. Its surface consists of flat sandy plains with few scattered hills, and its most notable natural feature is the Wadi Al-Batin, located in the northwest of the country, forming the middle of the Kuwaiti-Iraqi border ⁽²⁾.

Kuwait has preserved its authenticity and deep-rooted traditions, with its Arab Muslim people maintaining their identity, culture, and civilization despite the significant modernization in daily life. The tribal system has helped preserve Kuwait’s genuine heritage, especially its moral legacy, which is reflected in popular celebrations throughout the year and their connection to historical events related to the Islamic nation. Here, we will discuss the forms of these historical and contemporary celebrations and the influence of Kuwaiti citizens on them:

First: National Occasions:

– Independence and Liberation Days:

Kuwait celebrates its annual "Hala February" festival, which takes place every February to commemorate Independence and Liberation Days. The celebrations last throughout February, which is one of the best and most pleasant months in the country due to its mild temperatures. The festivities include various joyful events such as entertainment, musical concerts, shopping festivals, and cultural activities, including poetry and literary evenings organized by both state and private cultural institutions.

– Divers’ Return Celebration:

This is one of the national celebrations where a large festival is held to welcome the divers returning from the sea after being away for several months. A grand celebration takes place on the shore, involving the entire town—men, women, and children.

Second: Popular Occasions:

The Kuwaiti community remains socially and family-oriented, with families and tribes gathering for popular and social events, with the form of celebration varying based on the material, economic, and social standing of each family. Some of these occasions include:

– The "Noon" Event:

This is an old traditional celebration, part of Kuwait’s heritage, though it is slowly fading away. It involves simple celebrations for recurring family events, such as celebrating a baby’s first tooth or their first steps ⁽³⁾. The event typically takes place in the afternoon, and family members and neighbors' children are invited, with the mother distributing sweets to celebrate the occasion.

– Religious Occasions:

Kuwait has a strong Islamic popular character, and religious celebrations are held at both the official and popular levels. The Kuwaiti people treat these events with a sense of sanctity, respect, and reverence. During these celebrations, stores, schools, and official institutions close, and people exchange greetings and visit each other on family and tribal levels.

These include celebrations of the Islamic New Year, the Prophet’s birthday, as well as the official Muslim holidays of Eid al-Fitr and Eid al-Adha. The country also celebrates the Isra and Mi'raj event, and one of the religious celebrations is "Girgian," which takes place on the 13th, 14th, and 15th nights of Ramadan. As in the past, children go around the neighborhood in groups singing prayers for the safety of the household’s children, and the lady of the house offers them plates of nuts and sweets ⁽⁴⁾.

– Wedding Preparation Celebrations:

Wedding preparation celebrations are also part of Kuwait’s heritage and authentic Arab traditions. They hold great significance for the social bonds between family, neighbors, friends, and close relatives. The bride’s family may borrow jewelry from women in the family to adorn the bride during these celebrations. Some families may lend rugs, beds, or seating sets, or even help prepare the food.

Although wedding customs in Kuwait are as old as the country itself, these customs have changed significantly, becoming more extravagant. Families now compete in spending, sometimes even exhausting their savings to present an overly lavish image. The engagement is traditionally arranged through a matchmaker on behalf of the groom’s family to facilitate the process. If both parties agree, the next step is the "Dazah," a gift from the groom’s father to the bride, who is not allowed to leave the house at all during the engagement period. The gift is delivered to the bride’s home on a Thursday or Monday, according to Kuwaiti customs. If the girl is highly favored in her father’s house, the "Jalwa" takes place, during which the bride wears a green dress and a green silk head covering, and songs are sung with musical instruments played in her honor.

In modern times, greater choice is given to the groom to select his bride himself, often bypassing the matchmaker system or the traditional choice of the young man’s mother ⁽⁵⁾.

– Funeral and Mourning Traditions:

Kuwait’s funeral and mourning traditions are derived from Islamic law, which it shares with most Arab and Muslim countries. The Kuwaiti and Gulf communities generally retain a strong sense of religious commitment, rooted in their beliefs about doctrine and Islamic law. Consequently, death traditions are characterized by simplicity and lack of extravagance. The deceased is buried in a grave following Islamic law, with the grave being only slightly elevated to mark its location.

Mourning lasts for three days in the deceased’s family home. For the deceased’s wife, if he had one, she observes the Islamic mourning period of 4 months and 10 days, during which she is forbidden to adorn herself, leave the house, or be seen by anyone outside her immediate family. After the mourning period, she washes herself in the sea, after which she is free to remarry if she wishes. It is noteworthy that Islamic law remains the governing rule for all matters related to funerals and mourning, with only minor changes seen in contemporary practices, such as allowing women who work to leave the house before the end of their mourning period.

– The Diwaniya ⁽⁶⁾:

The Diwaniya is a separate space within some large Kuwaiti homes, used for receiving guests and hosting private events. It is an old custom, often attached to homes based on the owner’s financial capacity and the size of the house. Modern houses still retain this idea despite the significant developments in Kuwaiti architecture. The doors of the Diwaniya remain open throughout the day, ready to receive guests at any time, and benches are placed outside for passersby to rest if they wish.

The Diwaniya holds great importance for Kuwaitis, beyond being a preserved tradition. It is a place where important meetings of civil society institutions are held, decisions are made, and it is also a venue for spending leisure time with family and friends. With modernization, it has become more like a social club where people meet to spend their time and hold political, cultural, and literary meetings. Kuwaitis have also equipped their Diwaniyas with modern entertainment, such as air conditioners, televisions, and internet access.

Recently, women's Diwaniyas have emerged, resembling intellectual and cultural salons found in some Arab countries. These are exclusively women’s gatherings, each held with a specific purpose.

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(1) Kuwait Center for Research and Studies.

(2) Ibid.

(3) Kuwait Government Online, under the title "Customs and Traditions In Kuwait," adapted.

(4) Ibid.

(5) "Marriage Customs and Traditions in Kuwait: From the 'Dazah' to the 'Jalwa'," Dalia Dawood.

(6) "Diwaniyas in Kuwait (Origin – Development – Influence), A Historical Study," Prof. Dr. Abdullah Mohammed Al-Hajri, Professor of Kuwait History - Faculty of Arts - Kuwait University.

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Islam has given scholars a special status, considering them the most knowledgeable and understanding of people. Allah says: "Only those fear Allah, from among His servants, who have knowledge" (Fatir: 28). Islamic culture has placed men and women on equal footing regarding the command to seek knowledge in all its fields. Jabir ibn Abdullah reported: The Prophet (ﷺ) stood on the day of the breaking of the fast ('Id) and offered prayer. He began the prayer before the sermon. He then addressed the people. When the Prophet (ﷺ) finished the sermon, he descended (from the pulpit) and went to women. He gave them an exhortation while he was leaning on the hand of Bilal. Bilal was spreading his garment in which women were putting alms. (Reported by Al-Bukhari).

It was narrated from Abu Sa'id Al-Khudri that a woman came to the Messenger of Allah (ﷺ) and said, “Messenger of God, the men have a monopoly of what you say, so appoint us a day on which we may come to you to teach us some of what God has taught you.” He told them to gather on such and such a day in such and such a place, and when they did so he came to them and taught them some of what God had taught him. Then he said, “No woman among you will be predeceased by three of her children without that being a curtain from hell for her." One of the women asked whether that applied if there were two, repeating the question twice, and he replied, “Two also, two also, two also." (Reported by Al-Bukhari and Muslim).

One instance of valuing a woman's education is when the Prophet (ﷺ) made teaching part of a marriage dowry. As he said to Sahl ibn Sa’d, “Go, for I have married her to you with what you have of the Qur’an.” (Reported by Al-Bukhari).

Methodology of Women's Education in Islamic Culture

With a little effort, you can easily compare the methodology of women's education rooted in Islamic principles. Islamic culture has always valued women, granting them a status that approaches moral sanctity and full rights derived from Islamic legislation. This care for women is not found in modern feminist and globalized values, which promote women working and mingling with men in educational institutions, falsely claiming equality.

During the golden ages of the Muslim state, this culture protected women, though periods of decline deprived both men and women of their rights, as is typical during times of weakness.

Muslims preceded the West in women's education by centuries. The Prophet (ﷺ) dedicated a specific day and place to teach women. In contrast, Europe didn't institutionalize women's education until about two centuries ago.

Islam has always maintained a clear methodology and rules for women's education, which successive generations followed until the nation weakened due to cultural invasions that temporarily eroded the Islamic cultural features.

Guidelines for Women's Education in Islamic History

Women’s education in Islam is based on several foundations:

1. Equal Responsibilities: The religious obligations of men and women are identical, except in a few cases related to their natural differences. All legal rulings mentioned in the Qur'an include both genders. Allah says: "It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair" (Al-Ahzab: 36), and "Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who do so - for them Allah has prepared forgiveness and a great reward" (Al-Ahzab: 35), and "The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong and establish prayer and give zakah and obey Allah and His Messenger. Those - Allah will have mercy upon them. Indeed, Allah is Exalted in Might and Wise" (At-Tawbah: 71).

2. Equal Accountability: Allah says: "And whoever does righteous deeds, whether male or female, while being a believer - those will enter Paradise and will not be wronged [even as much as] the speck on a date seed" (An-Nisa: 124), and "And their Lord responded to them, 'Never will I allow to be lost the work of [any] worker among you, whether male or female; you are of one another. So those who emigrated or were evicted from their homes or were harmed in My cause or fought or were killed - I will surely remove from them their misdeeds and admit them to gardens beneath which rivers flow as reward from Allah, and Allah has with Him the best reward'" (Al-Imran: 195).

3. Education as a Duty: Women are required to seek knowledge just as men are. Allah says: "And it is not for the believers to go forth [to battle] all at once. For there should separate from every division of them a group [remaining] to obtain understanding in the religion and warn their people when they return to them that they might be cautious" (At-Tawbah: 122). Allah also emphasizes studying history and geography: "Have they not traveled through the land and seen how was the end of those before them?" (Muhammad: 10).

4. Selective Education: Women must prioritize learning what benefits them in their responsibilities. There are personal obligations (fard ‘ayn) and communal obligations (fard kifayah). Fields like medicine are communal obligations, ensuring women don’t have to expose themselves to male doctors. However, not all women need to become doctors. Humanitarian and religious studies are personal obligations for every Muslim woman to ensure she worships correctly, raises her children well, and maintains her marital duties. Educational curricula for women should be different from those for men, though this doesn't exclude learning all kinds of sciences.

5. Gender-Specific Teaching: Historically, women's education occurred in exclusive settings. Women did not attend lessons or gatherings with men, even in mosques, but had private lessons in palaces, homes, and separate mosque sessions away from any form of mingling.

Dangers of Coeducation on Society

Many global studies have highlighted the risks of coeducation in schools. Dr. Muhammad bin Abdullah Al-Habdan, in his research "Coeducation in Education: Ethical Corruption and Educational Harms," ⁽¹⁾ discusses such dangers. A study from Harvard University comparing single-sex to coeducational schools found that single-sex schools achieved:

• Higher educational objectives.
• Better self-esteem and quality of life.
• Improved performance in science and reading.
• Reduced stereotypical views of gender relations.
• Lower rates of absenteeism and behavioral issues.
• Better study habits and less time wasted watching TV.

Researcher Bonnie Fairbairn from the University of Western Ontario in Canada states that coeducation deceives women with slogans of equality, while the truth is that real equality lies in separation. This is because both genders have distinct characteristics and advantages that mixed schools and universities do not focus on, prioritizing the abilities of male students over female students.

After reviewing numerous studies that confirm similar findings, it is stated that women's universities and schools achieve better results across various fields, particularly in science, mathematics, and technology.

The same conclusion is reached by many researchers, including Lisa Ryerson, President of Wells College, who adds to the previous results by saying that women's universities increase self-confidence and ambition among their students, unlike coeducational universities.

Furthermore, Professor Nancy Beadie, in her comparative study on sources of success in 19th-century academies, published in the American Journal of Education in 1999, asserts that the key to success lies in the presence of non-coeducational schools. Based on this, she suggests further research into the possibility of establishing schools following this model in the current era, in line with market demands.

This is not the only Western study in this field that has concluded the dangers of coeducation on moral, social, and academic levels. In fact, there are hundreds of scientific studies that have reliably determined the catastrophic consequences of mixing genders in education.

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(1) Published on the 'Noor Al-Islam' website, October 15, 2009.

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