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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Discrimination against Muslims in employment, whether in the public or private sector, represents a growing problem faced by this group in many countries, including India. Despite constitutions and laws affirming equality and non-discrimination, Muslims often face significant obstacles that prevent them from obtaining equal job opportunities. This discrimination is evident through lower employment rates, ignored applications submitted by Muslims, and social and religious biases that affect their ability to achieve professional success.

This article highlights the discrimination against Muslims in jobs, examines its causes and effects, and suggests practical solutions to address it.

Recent research conducted by LedBy, a non-profit leadership incubator for Muslim women in India, reveals serious obstacles faced by Muslim women in the labor market. For the purpose of the study, two equally qualified resumes were created, one for a fictional Muslim woman named Habiba Ali and the other for a fictional Hindu woman named Priyanka Sharma. Neither profile contained a photo. Over ten months, 1,000 job applications were submitted from each profile to 1,000 online job sites such as LinkedIn and Naukri.

Out of the 1,000 applications submitted, Priyanka received 208 positive responses, while Habiba received only 103. Despite having similar qualifications, Habiba received less favorable results. Both women received 88 positive responses from the same institutions, but Priyanka received 120 unique responses from different institutions, while Habiba received only 15. Habiba rarely received follow-up calls, whereas a large proportion of Priyanka’s responses were in the form of follow-up calls. Recruiters proactively reached out to Priyanka on her online profile, while Habiba received only one positive response from recruiters who found her profile online, compared to Priyanka's 15.

Supporters of "Hindutva" and their allies in the Bharatiya Janata Party (BJP)-led government in India have called for an economic boycott of Muslim vendors, daily laborers, craftsmen, and other service providers. LedBy's research confirms that this anti-Muslim sentiment has extended into the private sector, where recruiters believe that Muslim women are less capable of performing jobs for which they are fully qualified.

Discrimination in Government Employment

Although the Indian Constitution, for example, guarantees equality before the law and prohibits discrimination based on religion or race, the reality is different. Muslims increasingly find themselves marginalized in many government jobs and are indirectly excluded due to arbitrary eligibility criteria, a lack of support networks, and ingrained societal biases.

Statistics indicate alarmingly low representation of Muslims in government jobs, both at higher levels and even in lower grades. Studies reveal that the percentage of Muslim employees in government departments does not correspond to their population proportion. Muslims are often rejected for employment due to their religious background, despite being qualified. This discrimination is not only a result of institutional policies but also of negative attitudes toward Muslims in the wider society.

Impact of Government Policies

Under governments promoting Hindu nationalist policies, such as the BJP in India, Muslims have been further marginalized in government hiring processes. Policies targeting Muslims, like "security vetting," increase discrimination. Additionally, public calls from some sectors for boycotts of Muslim workers in specific industries make it even harder for them to secure jobs.

Discrimination in the Private Sector

Numerous studies show that discrimination against Muslims in hiring is not limited to the public sector but also exists in the private sector. A study by LedBy in India revealed that Muslim women face significant discrimination in the labor market. For example, Muslims receive half the number of positive responses compared to their Hindu counterparts when applying for the same jobs with equal qualifications.

Muslims are often excluded from employment based on their names or physical appearance, such as wearing a hijab or beard. These factors are used as unofficial criteria for rejecting applicants, with the assumption that Muslims are less capable of adapting to corporate culture or that hiring them may negatively impact the company’s public image.

Causes of Discrimination Against Muslims in Employment

• Islamophobia and Social Biases:
  The rise of Islamophobia in many societies contributes significantly to discrimination against Muslims in employment. Negative perceptions of Muslims, such as being less loyal to the state or more associated with violence and extremism, affect their job prospects. These biases influence hiring decisions, both in the public and private sectors.
• Rising Nationalism and Discriminatory Policies:
  In governments seeking to promote the dominant religious identity, policies are directed in ways that increase discrimination against Muslims. For example, calls for boycotting Muslim-owned businesses or questioning their national loyalty lead to their indirect exclusion from the market.
• Lack of Support Networks and Equality:
  Muslims often lack professional support networks that can help them access job opportunities. Many jobs rely on personal relationships and social networks, which may be unavailable or weak in Muslim communities. Additionally, policies aimed at promoting diversity and equality do not always fully include religious minorities.

Discrimination against Muslims in employment is a major challenge that needs to be addressed urgently and decisively. Through strengthening laws, raising awareness, and adopting inclusive hiring policies, a more just and diverse work environment can be achieved, providing equal opportunities for growth and success for everyone.

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Satanic tricks and diabolical schemes are promoted by the hypocrites and fall into the traps of the heedless, but the believers recognize them. They neither respond to them nor get caught in their snares. These are the methods of adorning falsehood, which lead to the distortion of facts, the multiplication of obstacles, and the worsening of calamities. So, what are these methods?

1. Claiming to intend goodness and reform:

Satan invented this method when he whispered to Adam and his wife, saying:
"O Adam, shall I direct you to the tree of eternity and possession that will not deteriorate?" (Surah Taha, 120), al-Tabari explained: Satan whispered to Adam, saying: Shall I guide you to a tree, that if you eat from it, you will live forever and possess a kingdom that will never end. And he said to him: If you eat from it, you will become a king like Allah or you will be among the immortals, and you will never die.⁽¹⁾ He claimed to want good for Adam and his wife and whispered to them to do what he desired, so they could reach the so-called "good."

This is the way of the devils and those who follow them among tyrants and hypocrites. Pharaoh, for example, when he wanted to entice his people to follow him, claimed he only sought their good and reform. Allah said: "Pharaoh said: I do not show you except what I see, and I do not guide you except to the way of right conduct." (Surah Ghafir, 29).
Similarly, the hypocrites corrupt the earth and try to make their ways seem appealing to people, claiming they are reformers, not corrupters. Allah says:
"And when it is said to them, 'Do not cause corruption on the earth,' they say, 'We are only reformers.' Unquestionably, it is they who are the corrupters, but they perceive [it] not." (Surah Al-Baqarah, 11-12).

2. Donning the cloak of advice:

Another method by which devils adorn falsehood is by pretending to offer advice, as if they want nothing for themselves but to guide others for their own benefit. Allah warned us about this, showing us that it is the way of Satan. Allah says: "But Satan whispered to them to make apparent to them that which was concealed from them of their private parts. He said, 'Your Lord did not forbid you this tree except that you become angels or become of the immortal.' And he swore [by Allah]  to them, 'Indeed, I am to you from among the sincere advisors.' So he made them fall, through deception. And when they tasted of the tree, their private parts became apparent to them, and they began to fasten together over themselves from the leaves of Paradise. And their Lord called to them, 'Did I not forbid you from that tree and tell you that Satan is to you a clear enemy?'" (Surah Al-A'raf, 20-22).

3. Deceiving people with false oaths:

In the previous verses, Allah explained that Satan swore to Adam and his wife, meaning he falsely took oaths to make his advice seem sincere. This is a method used by the devils and their hypocritical followers—taking false oaths. Hypocrites are keen to swear by Allah that they only seek reform, but they are liars in this.

The Quran has exposed this behavior in several places. Allah says:
"So how [will it be] when disaster strikes them because of what their hands have put forth and then they come to you swearing by Allah, 'We intended nothing but good conduct and accommodation.'" (Surah An-Nisa, 62), and He also said: "And [there are] those [hypocrites] who took a mosque as harm, disbelief, and division among the believers and as a station for whoever had warred against Allah and His Messenger before. And they will surely swear, 'We intended only the best.' And Allah testifies that indeed they are liars." (Surah At-Tawbah, 107).

4. Pretending to be with the believers:

Devils and their hypocritical followers always try to appear as though they are siding with the people, standing by them in times of calamity, just to make it easier for them to lead them astray. This devilish behavior is seen in what the Quran narrates about Satan: "And [remember] when Satan made their deeds pleasing to them and said, 'No one can overcome you today from among the people, and indeed, I am your protector.' But when the two armies sighted each other, he turned on his heels and said, 'Indeed, I am dissociated from you. Indeed, I see what you do not see; indeed, I fear Allah. And Allah is severe in penalty.'" (Surah Al-Anfal, 48). Satan pretended to stand by those who followed him, but in reality, he deceived them.

Similarly, hypocrites also pretend to be with the believers, but they hide their true intentions. Allah says: "And of the people are some who say, 'We believe in Allah and the Last Day,' but they are not believers. They [think to] deceive Allah and those who believe, but they deceive not except themselves and perceive [it] not." (Surah Al-Baqarah, 8-9), and He also said: "And when they meet those who believe, they say, “We believe”; but when they are alone with their evil ones, they say, “Indeed, we are with you; we were only mockers.'" (Surah Al-Baqarah, 14), and: "Those who await [and watch] you. Then if you gain a victory from Allah, they say, 'Were we not with you?' But if the disbelievers have a success, they say [to them], 'Did we not gain the advantage over you, but we protected you from the believers?' Allah will judge between [all of] you on the Day of Resurrection. And never will Allah give the disbelievers over the believers a way [to overcome them]." (Surah An-Nisa, 141).

5. Claiming to fight corruption and showing concern for people:

Allah has explained that tyrants often deceive people by making false claims of fighting corruption and pretending to care for the people. For example, Pharaoh, when he fought against Prophet Musa (Moses), wanted to win the people's support by making them believe that Musa’s call would lead to corruption, and that opposing Musa was only to prevent this corruption.

Allah says: "And Pharaoh said, 'Let me kill Moses and let him call upon his Lord. Indeed, I fear that he will change your religion or that he will cause corruption in the land.'" (Surah Ghafir, 26), and: "And the eminent among the people of Pharaoh said, 'Will you leave Moses and his people to cause corruption in the land and abandon you and your gods?' [Pharaoh] said, 'We will kill their sons and keep their women alive; and indeed, we are subjugators over them.'" (Surah Al-A'raf, 127), these are tricks and schemes aimed at fighting the truth and adorning falsehood.

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(1) Tafsir al-Tabari (1/526).

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The Islamic nation has been afflicted in recent times with some deviant ideas and destructive calls, such as the call to poverty. Some individuals have worked to spread poverty and justify its existence among Muslims by misinterpreting religious texts and convincing those who followed them that this is the correct Islamic approach. Among those who have led the call to poverty in Islamic lands are those who wish to occupy Islamic countries, preachers who excessively condemn worldly life, and those who seek to appease people by making them accept their current situation ⁽¹⁾. This can be seen in the following points:

First: Those who wish to occupy Islamic countries:

The occupiers have worked to achieve poverty in the lives of Muslims through various means, including:

1. Deliberate promotion of the idea of renunciation of the world as if it means giving it up among Muslims, claiming that this is the correct Islamic approach. This was done through some Orientalists who served the interests of the occupiers, including the Jewish Orientalist Goldziher, who claimed that Islam is dominated by the idea of renouncing the world and abstaining from it, and at the same time, the idea of absolute reliance on Allah and submission prevails ⁽²⁾. He then went on to link piety with asceticism, asserting that a person is not considered pious unless he withdraws from the world and takes nothing from it!

In truth, Islam's view of wealth is not like this. Islam does not see the possession of wealth as a crime, nor the accumulation of riches as disobedience. Wealth is a tool, and like any tool, it can be used to support truth or falsehood. It is the way this tool is used that brings either praise or blame. To simply declare that armament is a vice is absurd. Wealth, in Islam's view, is a great good if it is earned lawfully and spent rightly.

Wealth in Islam is a means that the Muslim should use to achieve his goal, which is to please Allah, but some Orientalists deliberately create lies and spread falsehoods to achieve their purposes and reach their goals.

2. The occupiers also worked to create poverty among Muslims by making worldly desires easily accessible to them, distracting them from great endeavors, enticing them to seek comfort, and making them disinterested in high aspirations. They kept them busy with trivial matters, accustomed them to laziness and passivity, and made them dependent on others to achieve their goals. This ensured that colonial control remained intact, and people continued to depend on the occupier who claimed to bring good and prosperity to the Islamic lands. These ideas remained deeply rooted in the hearts of some Muslims, leading them to abandon work, focus on seeking pleasures, and satisfying desires until the enemy took over the land and Muslims resigned themselves to poverty and humiliation.

Second: Preachers who excessively condemn worldly life:

People's excessive attachment to worldly life and making it their ultimate goal led many preachers to confront this deviation by calling for focus on the Hereafter and using worldly life as a means to achieve happiness rather than an end in itself. This approach is commendable, but some preachers went too far in their treatment, excessively condemning worldly life, urging people to withdraw from it and avoid it out of fear of its dangers. They warned people against loving the world and becoming infatuated with it, continuously highlighting its flaws until people became afraid of it and possessed nothing, suffering from hunger after previously suffering from the excesses of satiety.

These preachers overdid their treatment and exaggerated the remedy, considering the world as an enemy that brings nothing but evil. They justified their actions by pointing to the corrupt use of wealth and the dominance of materialism at the expense of spirituality. However, despite their good intentions, they made a mistake in their approach by over-medicating, leading to the emergence of more severe diseases than the original ailment.

The correct approach is for Muslims to understand the verses and hadiths that condemn worldly life as akin to an insulin injection for a diabetic, introducing an additional substance into the body to compensate for the deficiency in the inactive glands. The meaning here is that if some people have lost their minds and come to believe that this world is the entirety of existence, clinging to this misconception and magnifying life while denying anything beyond it, as stated in the verse, "And they swear by Allah their strongest oaths that Allah will never resurrect one who dies" (An-Nahl: 38), then a powerful and alarming message is needed to remind them that the world they exaggerate and limit themselves to is insignificant compared to the Hereafter, which they must inevitably face.

Islam does not condemn life in order to create generations who are blind to its lights and ignorant of its secrets, but rather condemns it to ensure moderation ⁽³⁾. Therefore, these preachers must identify the source of the disease and select the appropriate medicine and suitable dosages for each individual, so they do not harm where they intended to do good, or commit injustice where they intended justice.

Third: Those who seek to appease people by making them accept their current situation:

Some preachers focused on making poverty appealing to people, convincing them to accept their current situation so they wouldn't resent their lives or question their provisions. They often exaggerated this point, using the Prophet's (PBUH) saying: "Look at those who are lower than you (financially) but do not look at those who are higher than you, lest you belittle the favors Allah conferred upon you." ⁽⁴⁾ In truth, this hadith was not meant to encourage withdrawal from worldly life in all cases but rather to provide a remedy for a specific illness. If a person looks at someone who is above them, it may lead to envy, and the remedy is to look at someone who is below them so that it becomes a reason for gratitude ⁽⁵⁾. If there is no illness—namely, attachment to the world and viewing it as a goal and end—then why insist on taking the medicine?

In addition, trying to appease people by making them accept their current situation and making poverty appealing to them is nothing more than a manifestation of inferiority, a desire to live life in its lowest form. The truth is that this issue is merely about clinging to the remnants of life, even if it is in the lowest depths of misery, filled with thorns and filth! You see all this deeply rooted in the decisions of sick souls, fueled by misguided teachings and erroneous ideas, so that it appears on the tongues as if it were praise and gratitude, but in reality, it is contentment with a life of servitude!

The Qur'an has criticized people for being content with life in any form, saying: "And you will surely find them the most greedy of people for life, even more than those who associate others with Allah. One of them wishes that he could be given a life of a thousand years, but it would not remove him from the punishment that he is given a life that long. And Allah is seeing of what they do" (Al-Baqarah: 96). This verse emphasizes that running away from a wretched life, even to death, is a psychological humiliation that has enveloped much of the Islamic East. The strange thing is that this is done in the name of faith in Allah and submission to destiny. However, experience has taught us that courage in the face of death is a virtue that only appears in living peoples and strong nations. The early Arabs were more eager for death than their enemies were for life, and they were the furthest from being satisfied with a weak life or remaining at peace in its embrace. How far this is from people who now fill their stomachs with whatever they can find on the earth and then not only accept this but also say, "O Allah, make it a lasting blessing, and preserve it from vanishing." ⁽⁶⁾

It is not wrong for a person to pray to Allah to preserve and sustain blessings, but it is wrong to surrender to weakness and laziness. The Qur'an condemned those who were content with a lowly life and lived as weaklings on the earth without seeking a way out of it. Allah says: "Indeed, those whom the angels take in death while wronging themselves, they will say, 'In what [condition] were you?' They will say, 'We were oppressed in the land.' They [the angels] will say, 'Was not the earth of Allah spacious [enough] for you to emigrate therein?' For those, their refuge is Hell - and evil it is as a destination" (An-Nisa: 97). This verse emphasizes that humiliation is a crime, and living life in weakness and submission is a precursor to downfall in the Hereafter. The verse prohibits accepting inferiority and being accustomed to weakness and mandates resistance until the last breath. A Muslim does not accept life in any form and at any price. It must be as he desires, or he will reject it and find something better with his Lord ⁽⁷⁾.

Therefore, it is not appropriate for some preachers to make poverty appealing to people and convince them to accept it based on destiny or reliance on laziness, as this contradicts the Islamic approach and causes weakness and humiliation.

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(1)  "The Call to Poverty: A Critical Study" by Dr. Ramadan Hamida Mohamed, p. 10.

(2) "Alaqida w Alsharia fi El-Islam" by Goldziher, p. 119.

(3) "Kaif Nafham Al-Islam" by Sheikh Muhammad Ghazali, p. 42.

(4) Agreed upon, narrated by Al-Bukhari (6125) and Muslim (2963).

(5) "Fath al-Bari" by Ibn Hajar al-Asqalani, (11/323).

(6) "Islam wa-al-Awda` al-Iqtisadiyah" by Sheikh Muhammad Ghazali, p. 59.

(7) "Qadha'if al-Haqq" by Sheikh Muhammad Ghazali, p. 218.

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A person spends a significant portion of their life searching for happiness and its secrets in the paths of life, in various forms such as wealth, health, success, or children. Yet, in the end, they find themselves chasing after things that have no lasting value or permanence. Wealth may leave its owner for any reason, or the owner may leave it behind upon departing from this life. Health fades with the passing of years, children become occupied with their own lives, repeating the cycle in new generations, and success loses its value over time, leaving only what was done for Allah and in His way.

People chase in many directions while true happiness is right at their fingertips, not far from them. True happiness is only found in a heart connected to Allah, content with Him. A heart that loves for the sake of Allah and hates for the sake of Allah, a heart assured that all its fates are good as long as it is committed to obeying its Lord and maintains a clean heart toward others, thereby ensuring stability on the path to happiness, the path of safety until the Hereafter. This path has five secrets:

1. A Pure Heart:

The Islamic community is built on brotherhood, love, affection, cooperation, and connection among Muslims, free from reasons for resentment, grudges, and heart diseases. The highest level of brotherhood is altruism, and its lowest level is having a pure heart.

Islam has emphasized purifying a Muslim's heart from its diseases and making it the focus of Allah's attention. Allah says: "The Day when there will not benefit [anyone] wealth or children. But only one who comes to Allah with a sound heart." (Surah Ash-Shu'ara, 88-89).

Among the blessings of Allah on the Muslim community is that He made them characterized by solidarity and affection. He says: "And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you—when you were enemies, and He brought your hearts together and you became, by His favor, brothers." (Surah Al-Imran, 103).

The Prophet Muhammad (peace be upon him) also emphasized brotherhood among Muslims: " Do not harbour grudge against one another, nor jealousy, nor enmity; and do not show your backs to one another; and become as fellow brothers and slaves of Allah. It is not lawful for a Muslim to avoid speaking with his brother beyond three days." (Bukhari). When asked about the best of people, the Prophet (peace be upon him) said: " Everyone who is pure of heart and sincere in speech." They said: "Sincere in speech, we know what this is, but what is pure of heart?" He said: "It is (the heart) that is pious and pure, with no sin, injustice, rancor or envy in it." (Sunan Ibn Majah).

2. Remembrance of Allah:

The worship of remembrance (Dhikr) is one of the most important and easiest acts of worship, bringing peace to the heart: "Unquestionably, by the remembrance of Allah hearts are assured." (Surah Ar-Ra’d, 28). It renews faith and causes the servant to be mentioned in the heavens. Allah says: "So remember Me; I will remember you. And be grateful to Me and do not deny Me." (Surah Al-Baqarah, 152). Allah praises those who remember Him abundantly and promises them a great reward: "And the men who remember Allah often and the women who do so—Allah has prepared for them forgiveness and a great reward." (Surah Al-Ahzab, 35).

The Prophet (peace be upon him) described it as one of the best acts of worship: "Shall I not inform you of the best of your actions which are the purest to your Rubb, which exalt you to the high ranks, which are more efficacious than spending gold and silver (in charity), and better for you than you should encounter your enemies whom you will smite their necks and they will smite your necks?" They said: " Certainly." He said: "Remembrance of Allah, the Exalted." (Ahmad and At-Tirmidhi).

3. Love for the Sake of Allah:

One of the sources of happiness is knowing that Allah has chosen you to be among those who will be shaded by His Throne. In the Hadith of the seven whom Allah will shade in His shade on the Day when there is no shade but His, the Prophet (peace be upon him) mentioned: "Two persons who love and meet each other and depart from each other for the sake of Allah." (Bukhari and Muslim). When a Muslim's soul is purified and they hold only good feelings for other Muslims, they attain inner peace and a clear conscience. Allah will call out to those who loved each other for His sake on the Day of Judgment, distinguishing them from other believers. Abu Huraira (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said: "On the Day of Resurrection, Allah, the Exalted, will say: 'Where are those who have mutual love for the sake of My Glory? Today I shall shelter them in My Shade when there will be no shade except Mine'" (Muslim).

Loving for the sake of Allah leaves a sweetness in the heart that only the lover feels. Anas (may Allah be pleased with him) reported that the Prophet (peace be upon him) said: "There are three qualities that whoever has them will taste the sweetness of faith: to love Allah and His Messenger more than anything else, to love a slave (of Allah) only for (the sake of) Allah; and to abhor returning to infidelity after Allah has saved him from it as he would abhor to be thrown into the fire (of Hell)." (Bukhari and Muslim).

Every companion on the Day of Judgment will be an enemy to his companion except those whose hearts were purified from every love except the love for Allah. Allah says: "Close friends, that Day, will be enemies to each other, except for the righteous." (Surah Az-Zukhruf, 67).

4. Contentment and Submission to the Decree of Allah:

Contentment is one of the most important acts of worship of the heart, indicating the servant's love for their Lord, their contentment with Him, and their surrender to Him. The driving force behind the believer's heart and actions comes from the words of Allah: "Say, 'Never will we be struck except by what Allah has decreed for us; He is our protector.' And upon Allah let the believers rely." (Surah At-Tawbah, 51). The believer also relies on the understanding of the Hadith of the Prophet (peace be upon him) when he said to Abdullah bin Abbas: "O boy! I will instruct you in some matters. Be watchful of Allah (Commandments of Allah), He will preserve you. Safeguard His Rights, He will be ever with you. If you beg, beg of Him Alone; and if you need assistance, supplicate to Allah Alone for help. And remember that if all the people gather to benefit you, they will not be able to benefit you except that which Allah had foreordained (for you); and if all of them gather to do harm to you, they will not be able to afflict you with anything other than that which Allah had pre-destined against you. The pens had been lifted and the ink had dried up." (At-Tirmidhi).

When the driving force is faith, it brings peace to the heart and happiness with all of Allah's gifts, regardless of their apparent form, because the believer trusts Allah.

5. Prayer:

Prayer is a connection between the servant and their Lord, encompassing many acts of worship. It includes remembrance, fasting, pilgrimage, and glorification. No other act of worship combines this amount of worship except prayer. It is the key to success and salvation. Allah says: "Certainly will the believers have succeeded. They who are during their prayer humbly submissive." (Surah Al-Mu’minun, 1-2). He also describes the happy men: "Men whom neither commerce nor sale distracts from the remembrance of Allah and performance of prayer and giving of zakah." (Surah An-Nur, 37).

How could one not be happy when they pray Fajr in congregation or on time for women, knowing they are under Allah's protection and care when they read the Hadith of the Prophet (peace be upon him): "When anyone offers the Fajr (dawn) prayer, in congregation, he is in the Protection of Allah. So let not Allah call him to account, withdrawing, in any respect, His Protection. Because, He will get hold of him and throw him down on his face in the Hell-fire." (Muslim). Allah's protection means His promise of care and guardianship.

How could the heart of a believer not be happy when they perform ablution and pray two rak’ahs, knowing they are promised Paradise when they read the Hadith of the Prophet (peace be upon him): "Any one performs ablution and performs the ablution perfectly and then offers two rak’ahs of prayers concentrating on them with his heart and face but paradise will necessarily fall to his lot." (Muslim).

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Recently, American activist Tygee Berry announced his conversion to Islam at the Sultan Ahmed Mosque in Istanbul while participating in a protest against the genocide in Gaza.

Berry appeared in a widely circulated video, where he was seen reciting the Shahada, embracing Islam.

https://x.com/neslyhanonder/status/1783126012454174859?ref_src=twsrc%5Etfw%7Ctwcamp%5Etweetembed%7Ctwterm%5E1783126012454174859%7Ctwgr%5Ecc08432d244ea2ae00b57f2066b64cab28530fb7%7Ctwcon%5Es1_&ref_url=https%3A%2F%2Fmugtama.com%2F28%2F325097%2F 

It is worth noting that Berry is a member of the American "Pink Code" movement, and he and his wife have been actively defending the Palestinian cause for years. The American activist came to Istanbul to participate in the "Freedom Flotilla," which is set to sail soon from Turkey to Gaza in an attempt to break the blockade imposed by the occupation.

French Coach

In Algeria, French coach Patrice Beaumelle (46 years old), the coach of the Mouloudia Alger football team, embraced Islam because of Gaza.

The Algerian newspaper "El Bilad" posted a video on the platform "X," showing Beaumelle at the "Jinan El Mabrouk" mosque in Algeria, announcing his conversion to Islam and changing his name to Amir.

In the same video, the sheikh who welcomed Patrice Beaumelle stated that the reason for his conversion was the events in Gaza, which led him to inquire about Islam, eventually leading him to embrace it.

https://x.com/El_Bilade/status/1783849276541378804?ref_src=twsrc%5Etfw%7Ctwcamp%5Etweetembed%7Ctwterm%5E1783849276541378804%7Ctwgr%5Ecc08432d244ea2ae00b57f2066b64cab28530fb7%7Ctwcon%5Es1_&ref_url=https%3A%2F%2Fmugtama.com%2F28%2F325097%2F 

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As the new school year approaches across various educational stages in many Arab countries, families prepare to embark on a new journey of effort and diligence with their children to acquire knowledge, study, and achieve the highest grades in pursuit of a better future.

Given the long summer vacation (3 to 4 months), a child or student needs motivational factors to ensure their psychological, mental, and physical readiness before the school year begins. This can be achieved through the following:

1. Psychological Preparation: Begin by helping children transition away from the habits they developed during the vacation, such as staying up late, using phones and social media for extended periods, and wasting time on leisure activities. These habits should be curbed at least a week or ten days before school starts to improve the student's ability to adjust to the school routine.

2. Engage in Conversations: Educational experts recommend talking with children about the upcoming school year, sparking enthusiasm within them for the new academic stage. Discuss their aspirations for the new year and their plans with classmates and teachers. Encourage them to start communicating with their peers and teachers, perhaps to organize a start-of-year party or plan student activities after the summer.

3. Early Rising: Waking up early is an important and necessary part of preparing the student both mentally and physically for school. Reintroduce family traditions like having breakfast together, engaging in physical exercise, and dedicating an hour to reading to refresh memory and gain new knowledge, which will give the student a sense of confidence as they face a new educational marathon.

4. Academic Preparation: Students should begin familiarizing themselves with the new subjects they will be studying and get a sense of the content. Watching educational videos related to these subjects can be helpful. They might also start taking lessons in a subject they find difficult or in which they need to improve their performance compared to the previous year.

5. Organizing Study Space: Arranging the study area or their personal room, setting up their library, and preparing school supplies, bags, and uniforms can psychologically and mentally prepare the child for the new school year. This can foster a spirit of enthusiasm and happiness, provided that distractions like TV and video games are avoided in the study area.

6. Time Management: Encourage the child to organize their time and create a study schedule that includes time for Quran reading, physical activity, and sufficient sleep, along with a weekly day off to meet relatives and friends, pursue hobbies, or go out for leisure. This refreshes and revitalizes them.

7. Setting Goals: It is important for the student to set a goal or several academic goals, such as being among the top students in their class or school, depending on their abilities, achieving high marks in a particular subject, improving their skills and abilities, participating in school competitions, and striving for the ideal student award. These small or large goals can drive them toward success and achievement.

8. Healthy Eating: Doctors recommend consuming healthy food and ensuring a nutritious breakfast rich in minerals and vitamins, such as eggs, milk, fruits, and fresh vegetables. A healthy breakfast improves cognitive performance, positively impacting school performance. Avoid fatty foods, fast food, and soft drinks as they weaken the immune system and contribute to obesity and diabetes.

9. School Familiarization: It is advisable to take your child to school before the school year begins, especially if they are attending for the first time or transitioning to a new educational stage. Explore the school's features and geographic location with them. If possible, introduce them to their teachers to help them feel confident and supported by you, as well as psychologically comfortable and familiar with the new environment.

10. Open Dialogue: Engage in conversation with your child, ask them about their needs, and let them talk about what they like or dislike about school. Try to understand their needs, listen to their memories from last year, and ask what they plan for the new year. Who are their favorite teachers and why? What activities do they enjoy during school hours? What are their plans for the new year? This approach strengthens their self-confidence and sense of appreciation from those around them.

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