Family is the first institution where a child is born and learns moral foundations through daily interactions with and around them. The child imitates what their parents do, deriving their values from them. In our contemporary world, characterized by increasing cultural, religious, and social diversity, instilling fundamental values has become essential. It is necessary to raise a generation capable of coexisting in a diverse and harmonious society. However, it is not an easy task.

Instilling good morals, such as honesty and sincerity, is admirable. Yet, children must also be prepared to face a world where they may encounter deceit and betrayal, or differing religious beliefs, or varying customs and traditions. Otherwise, their personality may clash with the multifaceted realities of life, leaving them feeling hindered by their differences, and unable to integrate into society. This could lead them either to abandon some of their principles to feel a sense of belonging or to isolate themselves from the world.

Differences and Diversity

No two people are entirely alike. People differ in appearance, voices, clothing, traditions, cultural backgrounds, religious beliefs, practices, abilities, and even lifestyles and families. Hence, it is crucial to teach children that these differences are not only natural but also a source of diversity that makes the world more beautiful and exciting.

Children often notice the differences around them and ask innocent questions about them, such as "Why is this person sitting in a wheelchair?", "Why is that person's skin color different from mine?", or "Why is that person wearing clothes different from ours?".

At a young age, children accept differences easily and without judgment. They may form friendships with peers who are culturally, physically, or family-wise different from them. However, as they grow older, their opinions begin to form under the influence of those around them, especially their parents. Therefore, the way parents handle differences significantly shapes how children perceive others who are different from them.

Parents Role in Instilling Acceptance 

1. Being a Good Role Model:

Leading by example is one of the most effective ways to teach children the values of tolerance and respect. Children, particularly in their early years, are directly influenced by their parents' actions and behavior more than by words or lectures. If a child observes their parents treating others with respect, regardless of their differences, this behavior becomes a natural model for the child to emulate.

2. Discussion and Interaction:

Open discussions between parents and children are a powerful tool for fostering the values of acceptance and understanding differences. Children are naturally curious and ask innocent questions about the world around them, including differences among people. Turning these questions into learning opportunities can profoundly impact the child’s personality development.

3. Promoting Respect and Appreciation:

Respect involves acknowledging others' value and dignity and treating them kindly while appreciating their feelings, opinions, and rights. Respect fosters tolerance, openness, and acceptance of diversity while encouraging learning from others. Teaching respect to children positively impacts several levels:

• Personally: It builds a strong and balanced personality, making the child aware of their abilities, driven to improve, and confident in taking responsibility.
• Socially: It helps establish positive relationships based on effective communication and empathy, fostering cooperation with others.
• Morally: It instills values of goodness and justice, aiding the child in distinguishing between right and wrong, and halal and haram guided by ethical and religious principles.

4. Understanding Self and Others:

When a child understands the values connecting them to their family and the traits that make their family members unique, they recognize that everyone has their own identity worthy of respect and appreciation. This awareness helps the child become more conscious of their personal boundaries and more willing to respect the differences of others. Such understanding creates a balanced personality capable of interacting positively with their surroundings.

Teaching children to accept others despite their differences equips them with tools for success in a multicultural world. It also helps them build healthy relationships and adapt to future changes. By cooperating with the family, school, and community, core values can be reinforced at every stage of their development. It is essential to understand that challenges are an integral part of this process, but with patience and proper guidance, they can be overcome.

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Sources:

1. Hanan Osrati Website: "Instilling the Value of Respect in Children for Proper Upbringing"
2. "Bringing Up Great Kids" Website
3. Twinkl Educational Website
4. Book: "Twenty Golden Rules for Building a Balanced-Character Child" by Bassma Shahada and Dr. Youssef Warda

When taking on a new job or joining another company during your career journey, you may experience several concerns, such as fear of failure, not meeting your superiors' expectations, your ability to adapt to the job's responsibilities, or integrating with the team.

In the early days, specifically, all eyes are on the newcomer’s performance—how competent they are and whether they will bring added value—while they, in turn, feel this pressure, fearing mistakes or conflicts.

It is important to note, however, that success and earning the trust of colleagues are attainable through several strategies, which can serve as a guide for anyone stepping into a new role.

1. Integrity and Sincerity in Work

An employee must exemplify honesty, trustworthiness, and dedication. Allah commands: “Indeed, Allah commands you to render trusts to whom they are due” (An-Nisa: 58) and describes believers as: “And they who are to their trusts and their promises attentive” (Al-Mu’minun: 8).

Wherever a Muslim finds themselves, they should serve as a role model, performing their duties with sincerity, honesty, and excellence, avoiding the traits of hypocrisy as described by the Prophet ﷺ: “There are three signs of a hypocrite: when he speaks, he tells lies; when he makes a promise, he breaks it; and when he is entrusted, he betrays his trust” (Agreed upon).

2. Mastery and Excellence in Work

Delivering work with perfection is a vital aspect of job performance evaluation and complements the values of honesty and sincerity. It is illogical for someone to be trustworthy but neglect their work. An employee must strive to perform well, even if their supervisor is lenient, setting a positive example for others. The Prophet ﷺ said: “Allah loves when one performs a task with excellence.” Al-San‘ani explains in At-Tanweer Sharh Al-Jami‘ As-Sagheer that perfection refers to both excelling in and completing a task.

3. Humility and Avoidance of Arrogance

Avoid arrogance or excessive confidence, and don’t act as if you know everything. The Prophet ﷺ said: “Wealth does not diminish by giving Sadaqah (charity). Allah augments the honour of one who forgives; and one who serves another seeking the pleasure of Allah, Allah will exalt him in ranks” (Muslim).

Human development experts advise that overconfidence in your skills will not demonstrate competence but will earn you more adversaries than allies. As career consultant Gorick Ng of Harvard University suggests, it’s wise to appear eager to learn, adaptable, and enthusiastic about understanding the nature of the new work environment without pretension or exaggeration. Nevertheless, sharing additional skills with your boss may be beneficial, as it can be considered in evaluations or salary determinations.

4. Efficient Time Management

Avoid wasting time on excessive talking, phone calls, or browsing social media. One is accountable for their time before Allah on the Day of Judgment, as in the hadith: “Man's feet will not move on the Day of Resurrection before he is asked about his life, how did he consume it...” (Narrated by At-Tirmidhi, graded Hasan Sahih).

Leadership skills expert Mary Abbajay notes that excuses like taking time to find transport for your new workplace won’t justify repeated tardiness. Such behavior leaves a negative impression about your character.

5. Presentable Appearance

Select appropriate attire that suits the workplace and your job, in line with the Prophet’s saying: “Allah is beautiful and loves beauty.” The company you join may have specific dress codes or preferences, so it is best to consult your supervisor about the official dress policy. What is acceptable in casual settings may not align with corporate standards, especially if you are in a foreign country where it is essential to understand its rules and customs, including preferred attire.

In this regard, Umesh Ramakrishnan, Executive Vice President of a major recruitment firm, advises new employees: "Sit down with your new boss and ask about what irritates them, their working style, preferred communication methods, and any other details regarding your role."

In conclusion, the combination of integrity, excellence, humility, time management, and a presentable appearance ensures professional distinction and career advancement, all while seeking the pleasure of Allah before that of others.

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Read this Article in Arabic

Thawban Narrated that The Prophet (ﷺ) said: The people will soon summon one another to attack you as people when eating invite others to share their dish. Someone asked: Will that be because of our small numbers at that time? He replied: No, you will be numerous at that time: but you will be scum and rubbish like that carried down by a torrent, and Allah will take fear of you from the breasts of your enemy and last enervation into your hearts. Someone asked: What is wahn (enervation). Messenger of Allah (ﷺ): He replied: Love of the world and dislike of death. (Sahih Al-albani)

This hadith is perfectly applicable to our time. Muslims today are vast in number, but they are engrossed in worldly pursuits, deeply attached to life, and fearful of death. As a result, they fear their enemies, while their enemies do not fear them.

The hadith does not only describe the condition of Muslims but also serves as a warning about the consequences of neglecting religion and being preoccupied with worldly desires. This requires us to reflect seriously on how this phenomenon manifests in our contemporary reality.

Many manifestations illustrate how this hadith applies to the current state of Muslims, particularly in the context of preoccupation with materialism and luxury at the expense of major issues affecting the Ummah.

1. Entertainment Events and Preoccupation with Leisure During Crises

Amid the ongoing Zionist aggression on Gaza, where homes are bombed and innocent children, elderly, and women are mercilessly killed, an event in Alexandria, Egypt, astonished many. A massive concert by singer Tamer Hosny was held, attracting huge crowds of fans.

This concert coincided with the Deir al-Balah massacre, which claimed the lives of 75 Palestinians. A mere few hundred kilometers separated the concert from the scene of mass killings. The atmosphere at the event reflected a complete detachment from the humanitarian catastrophe occurring nearby.

The event, held in a lively and extravagant atmosphere, drew such massive crowds that overcrowding forced Tamer Hosny to end it early to prevent stampedes and suffocation. This overwhelming enthusiasm for entertainment amidst massacres unfolding just a stone’s throw away vividly embodies the profound meaning of "love of the world and hatred of death" described by the Prophet ﷺ.

Such incidents raise profound questions about the priorities shaping the consciousness of the Ummah today. How can hearts and eyes turn away from the humanitarian suffering in Palestine, where people are annihilated and children are killed, while others are engrossed in lavish celebrations? Has engagement with the Ummah’s issues been confined to rhetoric, devoid of heartfelt action or meaningful impact?

2. Obsession with Football Matches

At a time when the Muslim Ummah faces repeated attacks on its sanctities and central issues, sports—especially football—have become an overwhelming obsession for many Muslims. Stadiums are packed with fans, large screens are set up in cafes and public spaces, and people immerse themselves in following tournaments with enthusiasm rivaling the importance of critical issues.

For example, during a recent assault on Al-Aqsa Mosque, where its courtyards were repeatedly stormed by Zionist settlers under the protection of occupation forces, many Muslims’ attention was fixated on UEFA Champions League matches. While the mosque was being desecrated by soldiers, Muslims in other places eagerly anticipated the semi-final games, as if Jerusalem and Al-Aqsa no longer held a place in the hearts of the Ummah.

This phenomenon is not limited to major tournaments but extends to local matches, which have become social events consuming financial and physical resources. Meanwhile, the plight of Muslims in Palestine, Kashmir, China (Uyghurs), and Syria faces neglect or is reduced to fleeting hashtags on social media.

It’s worth noting that sports, in themselves, are not blameworthy; they serve as a means of entertainment and physical strengthening. However, the problem lies in their transformation into a priority that overshadows critical issues. Sports have become a massive industry exploited to divert public awareness and distract people from their rights and concerns.

3. New Year’s Celebrations and Extravagant Festivities

While Muslims in Yemen face devastating humanitarian crises of famine, disease, and war that have killed and displaced thousands, and as Syrians grapple with the ongoing effects of war and destruction, some Islamic countries spend exorbitant amounts on New Year’s Eve celebrations. These include extravagant fireworks displays, lavish lighting, and festive events broadcast worldwide as if no burden weighs on the Ummah.

Millions are spent on mere minutes of fireworks, money that could instead feed thousands of hungry people in Yemen or contribute to rebuilding destroyed homes in Syria. This stark contradiction reflects a lack of awareness of the Ummah’s collective responsibility, with celebrations becoming superficial displays catering to material desires that increasingly dominate people’s lives.

The problem extends beyond financial extravagance to an obsession with blindly imitating the West. These celebrations have become symbols of progress and modernity, sidelining Islamic identity and values in favor of foreign traditions and cultures that bear no relation to our religion or principles.

Practical Solutions for the Ummah’s Revival

Reviving the Islamic Ummah requires a sincere return to the Qur’an and the Sunnah—not merely through their recitation but by deeply understanding their meanings and implementing their teachings in daily life. These two sources are the primary guides for direction and reform, and through them, the Ummah can reclaim its unity and identity.

Additionally, Islamic solidarity must be strengthened by activating the role of Islamic institutions in supporting major causes such as Palestine, Kashmir, and the plight of Uyghurs, as well as providing aid to refugees and the oppressed in the Islamic world. This solidarity necessitates reordering priorities at individual and communal levels, directing resources and efforts toward the Ummah’s critical issues rather than spending them on excessive entertainment or cosmetic projects that do not serve the Ummah’s core.

Moreover, it is crucial to focus on raising awareness among the youth, who represent the future strength of the Ummah, by designing educational and cultural programs that reinforce their Islamic identity and motivate them to adhere to their religion and work towards the Ummah’s renaissance. Guiding the youth to understand the Ummah’s realities and their responsibilities toward it is essential for building a strong and cohesive society capable of addressing contemporary challenges.

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The Sources:

1. Al-Abbad in his commentary on Sunan Abu Dawood
2. Media reports on the situation in Gaza
3. Posts and tweets on my platforms X and Facebook

Between their religious and moral values and the demands of Western societies, Muslim students in the West face multiple challenges due to cultural and social disparities. These students navigate an environment that encourages them to achieve notable academic and social accomplishments, benefiting from opportunities available in Western societies that promote innovation and excellence. However, these opportunities often come with compromises that may affect their religious and social values.

Western openness can expose them to cultural and religious shocks, such as dealing with negative stereotypes about Islam and Muslims and the ensuing need to assert themselves in the face of prejudice. Cultural norms around dress and interactions between men and women can also pose challenges that not everyone may handle wisely, often requiring a delicate balance for Muslims to maintain their faith while integrating into Western culture.

Innovation and Academic Excellence:

Muslim communities in the West serve as living examples of academic success and creativity across various fields of science. Many Muslim students emerge as intellectual leaders in areas such as medicine, engineering, information technology, and the humanities. This success is no coincidence but rather the result of several factors, most notably the commitment of Muslim communities to educating their children and fostering a culture of seeking knowledge, as recommended in Islam. For example, the Prophet Muhammad ﷺ said: “The search for knowledge is an obligation laid on every Muslim, but he who commits it to those who are unworthy of it is like one who puts necklaces of jewels, pearls and gold on swine.”

In Western universities, Muslim students find environments that encourage critical thinking and innovation, enabling them to excel and showcase their talents. These environments, characterized by academic freedom and cultural diversity, help Muslim students positively interact with peers from various backgrounds, enriching their educational experience and enhancing their creative potential.

Additionally, Islamic ethics, which promote values of hard work, honesty, and sincerity, form the foundation of their academic success. These students often carry these values into their professional fields, becoming ambassadors of their culture and faith through their achievements. This success also helps counter negative stereotypes about Islam and Muslims in Western societies, fostering cultural understanding and building bridges of trust between different cultures.

Challenges of Losing Values:

Despite the significant achievements of Muslims in the West, Muslim students face profound challenges in preserving their religious identity and moral values amid environments that impose diverse cultural and social pressures. These challenges stem not only from adapting to a new culture but also from the effects of globalization and its promotion of lifestyles that may conflict with Islamic teachings.

1. Cultural Globalization: Globalization has blurred cultural boundaries, exposing Muslim students to Western lifestyles that may contradict their values. Media, including social media, reinforces these lifestyles by promoting individualistic values such as absolute freedom, which may conflict with the Islamic concept of collective responsibility. This clash often pressures some to abandon aspects of their religious values to avoid feelings of isolation or marginalization.

2. Socialization: The second and third generations of Muslim immigrants face compounded influences. Born and raised in a Western environment, they encounter local traditions that starkly differ from their families' cultural and religious roots. This disparity can sometimes lead to identity conflicts between what they learn at home and what they face in society, making the preservation of Islamic values a daily challenge. Peer pressure adds to the complexity, often pushing them to compromise these values to integrate into their surroundings.

3. Integration and Value Conflicts: Many Muslim students aspire to integrate into their new societies, but this can create an internal conflict between the desire to harmonize with peers and societal norms on one hand and adherence to their religious principles and collective values on the other. For example, Western society often emphasizes absolute independence, while Islam underscores familial bonds and responsibility toward others. This gap can lead to cultural alienation or conflicting priorities.

Addressing these challenges requires support from religious and cultural institutions and fostering intercultural dialogue to provide spaces that respect diversity and allow young Muslims to express their identity without compromising their values.

The Role of Muslim Communities and Institutions:

To address the challenges of preserving religious identity and values in the West, Muslim communities play a pivotal role in empowering individuals, especially youth, to stay connected to their cultural and religious roots. This role is evident in several key areas:

1. Educational and Religious Centers: Muslim communities can establish educational and religious centers that aim to introduce young people to the fundamentals of their faith in ways suited to the local context. Using local languages alongside their native language can enhance young people's understanding of Islam in a contemporary framework, enabling them to express their identity confidently.

2. Promoting Balanced Education: Islamic educational institutions can provide safe environments that combine academic excellence with the instillation of religious and moral values, fostering a sense of belonging among students. This approach reduces the risks of value erosion by embedding Islamic ethics in daily life.

Additionally, these institutions' educational programs can improve mutual understanding between Muslims and non-Muslims through dialogue initiatives and cultural exchanges that enhance understanding and break down cultural barriers.

3. Social and Cultural Activities: Muslim communities also can play a prominent role by organizing social and cultural events, such as collective iftars, youth conferences, and volunteer activities that strengthen bonds among Muslims and between them and other communities. These activities offer young Muslims opportunities to engage with Western society in ways that reflect their religious values, thereby promoting understanding and positive integration without eroding their identity.

4. Guidance and Counseling: Providing religious and social guidance to young Muslims is crucial. Religious leaders and mentors can offer advice on reconciling Islamic values with the daily challenges of living in multicultural Western societies.

By combining these efforts, Muslim communities can help young Muslims navigate their complex realities while maintaining a strong connection to their faith and cultural heritage.

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Sources:

• "Muslims in the West and the Battle of Values" – Al-Wa'i Magazine
• "The Muslim Community in the West and the Challenges of Identity Loss" – Al-Naba Network
• "Western Civilization and the Loss of Values" – Islamway

The relationship between humans and the environment has always been a focal point in Islam, as this divine religion provides clear guidance on preserving the earth and utilizing its resources in ways that benefit humanity and other creatures. The importance of environmental conservation is evident in the Qur'an and the Sunnah, where numerous principles align with the modern goals of sustainable development.

Islam views the environment not merely as a setting where humans exist but as a trust and a blessing from Allah that must be preserved and used wisely. The earth is not private property but a shared resource entrusted to humanity to achieve common good, ensuring a balance between individual rights, societal rights, and the rights of future generations.

Positive Development of the Earth

Allah says: "He has produced you from the earth and settled you in it" (Hud: 61). The term "settled" here is interpreted positively, implying the cultivation of the earth and sustainable utilization of its resources. This concept carries profound implications, including:

1. Planning and Resource Conservation:
Islam encourages moderate use of resources. In a hadith, it is reported that Ibn Umar said: "The Messenger of Allah (ﷺ) saw a man performing ablution and said, ‘Do not be extravagant, do not be extravagant (in using water’" (Ahmad). This highlights the importance of avoiding extravagance, even during times of abundance.

2. Ecological Balance:
Allah created humans and subjugated the earth to them, but without exploitation that would harm its natural balance. Maintaining equilibrium between humans, animals, and plants is essential. The Prophet ﷺ emphasized environmental stewardship, as in the hadith: "If the Final Hour comes while you have a shoot of a plant in your hands and it is possible to plant it before the Hour comes, you should plant it" (Ahmad).

3. Innovation in Resource Management:
Employing technology and creativity to maximize resource efficiency while minimizing environmental harm is vital. This includes developing smart irrigation systems to reduce water waste and protect soil fertility, as well as adopting renewable energy sources like solar and wind to reduce reliance on fossil fuels, which contribute to pollution.

4. Minimizing Pollution:
Cleanliness is an integral part of faith, as the Prophet ﷺ said: "Purity is half of faith" (Muslim). This extends to personal hygiene and environmental cleanliness. Allah warns against corruption, saying: "And cause not corruption upon the earth after its reformation" (Al-A’raf: 56).

Muslims' Role in Achieving Sustainable Development

Islamic teachings urge kindness in dealing with the earth and its resources. By raising environmental awareness, mosque preachers, scholars, and educators can play a significant role by reminding people that environmental preservation is part of faith and worship, offering practical, easy-to-apply examples.

In addition to awareness, participating in environmental initiatives is one of the most effective ways to achieve a tangible positive impact. Muslims can contribute by joining urban reforestation campaigns or cleaning public spaces as forms of ongoing charity (sadaqah jariyah), which continue to bring rewards. Moreover, Adopting a sustainable lifestyle aligned with Islamic principles, such as recycling and using eco-friendly transportation, helps reduce pollution and conserve resources for future generations.

This individual and collective commitment positions Muslims as exemplary stewards of the environment, fulfilling sustainable development goals. Even planting a single tree that benefits others with its fruits or shade earns a reward and contributes to improving the environment. Such acts become acts of worship and ongoing charity, their rewards lasting even after one's death.

Islam is not just a religion of rituals but a comprehensive way of life offering a holistic vision. Reviving Islamic values related to the environment can help address contemporary environmental challenges, including climate change, pollution, and deforestation.

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Sources:

1. United Nations Sustainable Development Reports

2. Book: "Environmental Care in Islamic Law" by Yusuf Al-Qaradawi

Introduction

The introduction of the book Human Rights in Islam by Abdullah bin Abdul Mohsen Al-Turki addresses the role of Islamic dawah (invitation to Islam) in fulfilling Islam’s universal mission, despite the challenges and difficulties faced by contemporary preachers. The author emphasizes the importance of understanding the Quran and Sunnah and being aware of societal realities to address pressing issues such as human rights, equality, and tolerance. He stresses the necessity of evaluating modern principles against the standards of Islam, as Muslims derive their understanding of human dignity, solidarity, and consultation from their faith. The research aims to highlight the true essence of human rights as they are presented in the contemporary world and to encourage Muslims to comprehend these principles within an Islamic framework, achieving reform and promoting good.

Chapter 1: Human Rights in Western Thought

The first chapter explores the development of human rights in the West, referencing key historical documents such as the Magna Carta (1215), the U.S. Declaration of Independence (1776), and the French Declaration of the Rights of Man and of the Citizen (1789). These documents sought to protect individuals from political and religious tyranny while overlooking the suffering of colonized nations. The author explains that the Universal Declaration of Human Rights (1948) emerged from Europe’s historical struggles but later became a political tool used by powerful nations to interfere in developing countries under the pretext of protecting rights. The chapter also discusses the role of non-governmental organizations in promoting global human rights while criticizing some for disregarding the cultural and religious particularities of different peoples.

Chapter 2: Critique of the European Perspective on Human Rights

This chapter compares the concepts of human rights in Western secular theories and Islamic thought. The author highlights that the Western understanding evolved from resistance to tyranny, emphasizing individual freedoms based on collective conscience, making them relative and changeable. Conversely, Islam considers human rights—especially dignity—to be derived from divine legislation, making them immutable and binding on both rulers and citizens without political acknowledgment. The chapter critiques Western double standards in applying human rights for political interests and asserts that Islam provides a universal, unchanging standard that transcends cultural and political shifts.

Chapter 3: Characteristics of the Islamic View on Human Rights

This chapter examines religion’s stance on human rights, emphasizing the contrast between the Islamic and Western perspectives. While the West views religion as a personal matter resulting from historical experiences of separating church and state after the French Revolution, Islam ties rights to divine legislation. Islam honors humanity from creation and ensures rights through comprehensive, fixed scriptural injunctions, such as the rights to life, liberty, and equality. The chapter also highlights the 1972 Saudi-European dialogue on human rights, where Europeans were impressed by Islam’s comprehensive and inclusive principles. Islam safeguards human rights from birth to after death and protects the rights of non-Muslims within a superior legislative framework compared to modern human rights charters.

Chapter 4: Differences in the Concept of Rights Between Islamic and Western Thought

This chapter contrasts the Islamic and Western concepts of human rights. Islam derives rights from divine law, ensuring they are fixed and definitive, whereas Western thought bases rights on human reasoning, leading to relativity and variability according to societal consensus or authority. Islam achieves a balance between individual and societal rights by restricting freedoms according to Allah's commands. In contrast, the separation of religion and state in the West has allowed laws to conflict with human nature. Islam presents fundamental rights such as life, freedom, equality, and social solidarity as universal and legislatively protected for all humanity, providing a more comprehensive and balanced vision compared to the fluctuating Western system.

Chapter 5: The Right to Life, Safety of the Body, Mind, and Well-being

This chapter discusses the concept of human dignity in Islam and its impact on human rights. Islam honors humans as the noblest of creations, granting them intellect and reflection, and provides dignity by protecting life, the mind, the body, and emotions. Strict prohibitions against murder, harm, and disrespect for life, even after death, are highlighted. Islam also protects the mind by forbidding intoxicants and safeguards emotions against harm or torture. The human role as a vicegerent on Earth obligates adherence to truth and goodness. Islam offers a comprehensive vision that ensures human rights and preserves dignity within the framework of divine law.

Chapter 6: Human Freedom

This chapter explores the concept of freedom in Islam compared to its Western counterpart. In Islam, freedom aims to uphold human dignity by liberating individuals from servitude to anything other than Allah and their desires, while adhering to religious guidelines that protect individuals and society. The chapter emphasizes freedom of expression within the context of consultation and religious guidelines, and the freedom of women, granting them full legal capacity and independent rights. In contrast, Western freedom, born out of resistance to tyranny, lacks clear boundaries and can lead to moral chaos. Islam balances individual freedom and societal welfare, making freedom a constructive rather than destructive tool.

Chapter 7: Equality

This chapter discusses the principle of equality in Islam, showcasing its superiority over ancient societies that discriminated based on gender, race, or class. Islam affirms the unity of human creation and piety as the standard of distinction, abolishing pre-Islamic discrimination and ensuring equality between men and women with complementary rights and duties. The chapter also emphasizes fairness in implementing punishments and protecting the rights of non-Muslims, advocating for kindness and justice in dealings with them. Equality in Islam is not mere slogans but a comprehensive system ensuring everyone’s rights with clear and fixed standards.

Chapter 8: Social Solidarity

This chapter delves into the concept of social solidarity in Islam, which is rooted in faith and ethics and surpasses modern social security systems. Solidarity in Islam expresses mutual responsibility among believers and aims to achieve justice and compassion. It encompasses practices like zakat, fitr alms, family support, and compensation in accidental killing. Islam emphasizes cooperation in righteousness, advising and educating others. Social solidarity is a religious and ethical obligation that strengthens collective responsibility, providing material and moral support to achieve compassion and justice.

Chapter 9: Saudi Arabia and Human Rights

This chapter highlights the distinctiveness of the Islamic world in human rights, contrasting its ideological and cultural foundations with Western civilization, which separates religion and state. Islam, through divine revelation, shaped thought and legislation from the Prophetic era. The author cites Saudi Arabia as a model of adherence to Sharia and faith, noting its role as the birthplace of Islam and guardian of its holy sites. The Kingdom’s commitment to Sharia in all systems since its establishment reflects Islam’s uniqueness and enhances its international and Islamic stature.

Chapter 10: Human Rights in Saudi Arabia’s Basic Law of Governance and Other Systems

The final chapter reviews Saudi Arabia's Basic Law of Governance, issued by royal decree in 1412 AH, as a framework organizing the state, governance, and citizens' rights and duties. Derived from the Quran and Sunnah, the law emphasizes Islamic principles such as justice, consultation, and equality. It guarantees human rights through explicit provisions, including education, health, property, social security, and privacy protection. The system also ensures judicial independence and fairness while committing to environmental and developmental protection. Media is tasked with promoting positive values. The system surpasses international human rights charters by being rooted in Sharia, achieving a balance between Islamic rulings and citizen welfare.

Conclusion

The author emphasizes the unique nature of human rights in Islam, which ensures dignity and justice. He critiques the influence of Western thought on some Islamic countries, weakening their stance against criticism, leading to societal disintegration and increased crime. The solution lies in returning to divine guidance from the Quran and Sunnah and applying Islamic law, enabling the Muslim Ummah to present a global civilizational model for human rights.

Some people use thinking as a doorway to despise others or act condescendingly, making erroneous judgments. Others use it as a means to criticize religion or accuse it of falling short of meeting modern needs.

Those who engage in such criticisms often do so due to incorrect information, flawed or biased thinking, or neglecting the true objectives and consequences of things.

To achieve sound thinking, certain essential steps must be observed for accuracy and completeness of information, balanced judgment, and consideration of consequences, as illustrated below:

1. Accuracy and Validity of Information:

Sound thinking cannot be based on incorrect information or ignorance of essential facts. Errors or lack of reliable information hinder thoughtful judgment. Allah emphasizes this in His words: "And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart - about all those [one] will be questioned." (Al-Isra, 36)

Relying on flawed information can lead to placing things incorrectly, leading to judgments about someone’s moderation, deviation, acceptance, or rejection without any basis in reality, resulting in misguided actions.

Therefore, the Qur’an instructs verifying information before making decisions. Allah says: "O you who have believed, if there comes to you a disobedient one with information, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful" (Al-Hujurat, 6). This verse was revealed regarding Al-Walid bin 'Uqbah bin Abi Mu'ayt, whom the Messenger of Allah ﷺ sent to the tribe of Banu al-Mustaliq to collect their alms. There had been enmity between him and them in the pre-Islamic period, and when the people heard of his approach, they went out to meet him in respect to Allah and His Messenger ﷺ. But Satan suggested to him that they intended to kill him, so he became fearful and returned to the Prophet ﷺ, saying: "Banu al-Mustaliq have refused to give their alms and planned to kill me." The Messenger of Allah ﷺ became angry and considered waging war against them. When the tribe learned of Al-Walid's retreat, they came to the Prophet ﷺ and said: "We heard of your envoy, and we went out to welcome him and honor him and to give what we owe to Allah. But he turned back, and we feared he may have received a letter from you expressing your anger toward us. We seek refuge in Allah from His wrath and the wrath of His Messenger." ⁽¹⁾

The Sunnah also emphasizes the need to avoid basing decisions on unverified information. We should not act upon hearsay or claim "some have said such and such," then make decisions based on that assumption. In support of this, a hadith from Abu Dawud, narrated by Ibn Mas'ud, states that the Messenger of Allah ﷺ said, "It is a bad riding-beast for a man (to say) za’ama (they asserted)."

2. Comprehensive Perspective:

Thinking about a matter is only sound if all necessary information from every angle is gathered. Incomplete information or a limited perspective on events can lead to neglecting various aspects that serve the topic and contribute to a disciplined approach.

When comprehensive information is available, one must employ sufficient tools to ensure sound thinking; decisions should not be hastily made without contemplation, reflection, and deduction.

The Quran criticizes those who, upon first hearing about an issue, rush to make judgments and spread them without letting the matter pass through an internal process of reasoning and reflection, which engages mental faculties to analyze and synthesize information.

The Quran describes this hasty approach as a superficial reception of information with the tongue, without patience to let it pass through the ear and reach the realm of awareness. It warns of divine punishment for those who act in this way due to the errors in judgment and harm to the innocent that arise from such behavior. Allah says: "When you received it with your tongues and said with your mouths that of which you had no knowledge and thought it was insignificant while it was, in the sight of Allah, tremendous. And why, when you heard it, did you not say, 'It is not for us to speak of this. Exalted are You, [O Allah]; this is a great slander?'" (Surah An-Nur, 15-16). ⁽²⁾

3. Balanced Analysis:

A thinker should not embark on researching a matter or passing judgment on something while influenced by love or hatred for it, or by inclination or aversion toward it, as such bias affects the thinking process.

This skewed approach to thinking has been relied upon by deviant groups, past and present. They begin with a pre-determined conclusion or a fixed outcome in mind and then seek supporting evidence for it. This bias leads to twisting the meanings of texts to serve a predetermined goal or taking certain texts out of context to reach a desired conclusion.

The correct approach is for the researcher to start from a neutral position, without favoring one side over another, and then gather evidence, carefully examine it, and consider its benefits and harms, to reach a sound and just conclusion.

4. Awareness of Consequences:

Ibn al-Jawzi said: "Considering consequences, and what might occur, is the domain of the wise, while focusing only on the present situation is the trait of the ignorant. For instance, a person might feel healthy and forget about illness, or feel wealthy and overlook poverty, or enjoy immediate pleasure without considering its eventual consequences. The intellect has no duty other than contemplating outcomes." ⁽³⁾

This emphasizes that a one-sided view is insufficient for forming a sound opinion. Focusing only on the immediate without considering the long-term, or on benefit without detriment, or on actions without their resulting impact, reflects a lack of proper thinking.

The correct approach is not to restrict one’s thoughts to present perceptions but to think of purposes and objectives. A real-life example of this is a Muslim who worships Allah, seeking His pleasure and the reward of Paradise. Such worship may deprive a person of certain immediate pleasures, but they forsake those pleasures because they consider their consequences and remain mindful of outcomes, believing that whoever leaves something for Allah’s sake, Allah will grant them something better.

They are also aware that entering Paradise requires patience in the face of certain hardships, and that indulging in desires leads to Hellfire. In Sahih Ibn Hibban, Anas ibn Malik reported that the Messenger of Allah (ﷺ) said, "Paradise is surrounded by hardships, and Hellfire is surrounded by desires."

Thus, despite feeling the allure of sin, the Muslim refrains from it because thinking about the consequences compels them to. Similarly, they endure hardships because reflection on consequences motivates them to do so.

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(1) Asbab al-Nuzul by Al-Wahidi, p. 390.

(2) The Characteristics of A Muslim Personality by Dr. Majid Arsan Al-Kilani, pp. 55-56.

(3) Sayd al-Khatir by Ibn al-Jawzi, p. 438.

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

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

Artificial Womb: Progress or an Intrusion on Motherhood?

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

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

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

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

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

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

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

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

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

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

"Post-Human" Vision

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

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

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

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

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

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Sources:

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

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

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

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

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

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

1. Avoiding Sin

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

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

2. Avoiding Overeating

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

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

3. Avoiding Late Nights

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

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

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

4. Avoiding Sadness

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

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

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

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

Reasons for the Tensions:

1. September 11

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

2. Migration and Integration Policies

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

3. Islamophobia and Fear of the 'Other'

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

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

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

Possible Solutions to Ease the Tensions:

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

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

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

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

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Sources:

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