In contemporary society, particularly in Western cultures, a concerning trend has emerged: the normalization of casual relationships. This phenomenon, often referred to as "hook-up culture," involves engaging in superficial, temporary physical relationships without any emotional or long-term commitment. Promoted by media and social platforms as a symbol of personal freedom and self-expression ¹, this culture raises critical questions: Does such unbridled liberty lead to happiness, or does it instead create an inner void and undermine human nature? Is it true freedom, or merely the enslavement to desires and pleasures?

What is the Hook-up Culture?

Hook-up culture promotes the idea that one can have physical intimacy with another person without any lasting commitment or connection. This culture grows in an environment that celebrates absolute individualism, reducing the value of the relationship between the sexes to mere momentary gratification. It thrives particularly among young people in universities and large cities, where moral and religious awareness is absent, replaced by an insatiable desire for experimentation and temporary pleasure.

According to a study published by "Psychology Today," this phenomenon is closely linked to deteriorating mental health, as young people participating in these relationships suffer from anxiety and depression due to emotional emptiness. What initially appears as freedom and independence quickly turns into a heavy psychological burden that is difficult to overcome.
Participation in this culture trains the mind to ignore emotions and responsibility, affecting how young people form relationships in the future. This is evident in the prevalence of television programs in the West centered around children whose fathers are unknown. The mother comes to the program to conduct a DNA test with a group of men, one of whom may be the father. These programs have some of the highest viewership ratings.

Psychological and Social Impacts of Hook-up Culture

Recent research indicates that these relationships are not merely isolated individual experiences but have far-reaching effects on society as a whole. Casual relationships reinforce the concept of selfishness and emotional consumption, turning people into mere tools for satisfying desires, which leads to a breakdown of trust between individuals and the destruction of genuine emotional bonds.

Psychologically, many participants in these relationships suffer from feelings of isolation and depression. A study conducted by Stanford University revealed that participants in casual relationships are more likely to develop psychological disorders such as depression and anxiety compared to their peers who choose to build committed and sustainable relationships.

How can such a society claim to be civilized and cohesive when its members follow their instincts and desires blindly, like animals living by their instincts, leaving behind children without fathers, with some resorting to abortion and killing fetus because they do not wish to bear the consequences of their actions? This leads to numerous psychological issues that reflect the disintegration of their society.

Islam and the Foundation of Strong Relationships

Amid the spread of this phenomenon in Western societies, Islam restores the value and dignity of humans by calling for self-discipline and control over desires. Islam directs human energy toward building relationships based on commitment and mutual respect. The Prophet Muhammad (peace be upon him) said: "Whoever among you can afford to marry, let him marry, for it helps lower the gaze and guard chastity. Whoever cannot afford it should fast, as it will be a restraint for him." (Sahih al-Bukhari)

In Islam, relationships are not merely a means to satisfy desires but a way to achieve tranquility and psychological balance by refining instincts rather than letting them run unchecked. Marriage is the only legitimate way to fulfill physical desires in a manner that preserves human dignity and protects society from corruption and decay.

Marriage in Islam is not just a relationship between a man and a woman, but a solemn covenant based on love and mercy. Allah says: "And of His signs is that He created for you from yourselves mates that you may find tranquility in them, and He placed between you affection and mercy" (Surah Ar-Rum: 21).

Marriage is not only a means of achieving individual happiness but also the cornerstone of building a strong Islamic society. The family is the institution that ensures the upbringing of generations on the correct values and enhances emotional and psychological stability. This is what is missing in societies that adopt the culture of casual relationships, which encourage the disintegration of families and the destruction of deep human relationships.

Facing the challenges of the age

In confronting the culture of casual relationships, we as Muslims must work to promote the culture of marriage and strong family relationships. Islamic societies must provide young people with support and counseling to direct their energies toward building stable families. Education and the media play a crucial role in reintroducing the model of the Muslim family as a successful and sustainable example. There must be continuous awareness about the dangers of casual relationships and their negative effects on mental and physical health, with a focus on the importance of marriage in building a cohesive and stable society.

In conclusion, Islam does not forbid human relationships but refines and directs them toward the higher goal of achieving a balance between the needs of the body and the spirit, and building a strong society based on respect and mercy. We must reconsider the impact of the culture of casual relationships on Muslim societies and strive to strengthen the values of family and marriage that make both the individual and society resilient in facing the challenges of the modern age.

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1. PubMed Central

2. Psychology Today

3. The Colgate Maroon News

Emotional neglect, or emotional deprivation, is a common issue that directly affects children, impacting their psychological and social development. Emotional neglect is defined as the failure to meet a child's emotional needs, whether intentional or unintentional ¹. However, this neglect can lead to long-term effects on mental health and social interaction, influencing the development of their personalities and relationships in the future.

Effects of Emotional Deprivation on Children

American psychologist Megan Gunnar found that emotionally deprived children may struggle with executive functions ², such as:

1. Working Memory: The ability to gather information to process and retrieve stored information for use in desired situations.

2. Inhibitory Control: The ability to stop thinking and reflect. It helps control the need to stop thinking before acting or speaking.

3. Cognitive Flexibility (Flexible Thinking): The ability to think flexibly and solve different problems. ³

Psychological studies indicate that children suffering from emotional neglect exhibit a variety of symptoms and problems, such as severe anxiety, difficulty regulating emotions, and an inability to understand the mental states of others. Additionally, the following issues may arise:

1. Low self-esteem: The child may grow up with a constant feeling of inadequacy and lack of self-worth, which affects their self-perception and their ability to interact with others.

2. Difficulties in social relationships: Children who lack the necessary emotional support find it difficult to build healthy relationships with others, both in childhood and adulthood.

3. Impact on mental health: Emotional neglect can lead to depression, anxiety, and other mood disorders at an early age, hindering their normal development. ⁴

Dr. René Spitz, an American psychoanalyst, highlighted the negative effects of emotional deprivation through a study of children in Romanian orphanages. What he discovered was devastating: emotionally deprived children suffered from reduced brain size, high levels of cortisol (a stress hormone that helps the body respond to danger) in their brains, and changes in the prefrontal cortex. ⁵

Causes of Emotional Deprivation

Emotional deprivation occurs for several reasons, including:

• Parental Occupation: With the pressures of modern life and economic strains, parents may be preoccupied with work and find little time for emotional attention to their children.
• Unhealthy Family Models: Some families rely on strict and harsh educational traditions where emotional expression is not allowed, promoting emotional deprivation.
• Parents’ Psychological Problems: Some parents may themselves suffer from psychological issues or personality disorders that hinder their ability to provide emotional support to their children.

Since the early years shape and influence children's future, physical, mental, and emotional health, UNICEF launched a campaign called "Early Moments Matter." Its goal is to raise awareness of the importance of healthy brain development in the first years of life and to encourage investment by governments and companies in early childhood development programs, policies, and services, supporting parents and caregivers to give children the best start in life. ⁶

Islamic Guidance on Meeting Children’s Emotional Needs

In Islam, there are teachings that encourage a comprehensive upbringing for children, which includes emotional, physical, and spiritual aspects. Many hadiths emphasize kindness and love for children. The Prophet Muhammad ﷺ said: "He is not one of us who does not have mercy upon our young, nor knows the honor of our elders" (Tirmidhi). This prophetic guidance highlights the importance of mercy and tenderness when dealing with children.

It is also reported that the Prophet ﷺ would show love to children, kiss them, and play with them, indicating that emotional care is not optional but a parental duty. This was well understood by the honorable companion Anas ibn Malik, who lived with the Prophet as a child and served him for ten years, never experiencing any harshness or ill-treatment from the Prophet, only mercy and kindness.

Among the most notable hadiths in this context is the narration by Al-Aqra' ibn Habis, who saw the Prophet ﷺ kissing Hasan and Husayn, and said: "I have ten children, but I have never kissed any one of them, whereupon Allah's Messenger (ﷺ) said: He who does not show mercy (towards his children), no mercy would be shown to him." (Sahih Al-Bukhari).

Moreover, the Prophet ﷺ was keen on teaching children beneficial lessons. For example, Ibn Abbas -may Allah be pleased with him- narrated: "One day, I was behind the Prophet ﷺ when he said to me: '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...' " (Tirmidhi). ⁷

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1. Labayh for Mental and Family Health

2. Psychology Today: Emotional Deprivation or Neglect? How to Tell the Difference

3. Bangkok Hospital: Executive Functions Develop Children's Concentration

4. Positive Psychology: Childhood Emotional Neglect - 5 Consequences of Childhood Emotional Neglect

5. Psychology Today: Emotional Deprivation or Neglect? How to Tell the Difference

6. UNICEF: Early Moments Matter

7. Alseerah Alnabaweyah Website: The Prophet's Love for Children

Imam Ahmad narrated in his Musnad that Umar ibn Al-Khattab (may Allah be pleased with him) came to the Prophet ﷺ and said, “O Messenger of Allah, I passed by one of my brothers from Qurayzah, and he wrote for me a collection from the Torah. Shall I present it to you?” The face of the Messenger of Allah ﷺ changed. Abdullah ibn Thabit said, “I told him: ‘Do you not see the expression on the face of the Messenger of Allah ﷺ?’” Umar then said, “We are pleased with Allah as our Lord, with Islam as our religion, and with Muhammad ﷺ as our Prophet.” Then the Prophet ﷺ’s expression softened, and he said: “By the One in whose hand is my soul, if Musa were among you and you followed him and left me, you would have gone astray. You are my share among the nations, and I am your share among the Prophets.”

This hadith contains a warning and protection for the Ummah against intellectual invasions that could have harmful consequences. What are the essential policies the leader must adopt to protect the people from such threats?

1. Careful Monitoring of Ideas Introduced to Society

The leader is responsible for his people. Al-Bukhari and Muslim narrated from Abdullah ibn Umar that the Messenger of Allah ﷺ said: "All of you are guardians and are responsible for your wards. The ruler is a guardian and responsible for his subjects; the man is a guardian and responsible for his family; the woman is a guardian and is responsible for her husbands house and his offspring; and so all of you are guardians and are responsible for your wards.”

Being a responsible guardian requires paying attention to the people’s conditions, striving to bring benefit to them, and preventing harm.

Thus, the leader must monitor the ideas introduced to the society and assess their benefits and harms. Whatever is beneficial should be embraced and encouraged, while what is harmful should be prohibited and warned against.

2. Allowing the People to Present Their Ideas to the Leader

Allowing people the freedom to present the ideas they encounter to the leader is an important means of protection from fitnah (tribulation). Some ideas may be dangerous in ways that the general public cannot recognize. If the leader or specialized committees review these ideas and clarify their truth to the people, it enables the confrontation of ideas with reason and evidence, encouraging intellectual engagement and safeguarding against subtle doubts that might infiltrate in moments of heedlessness, taking hold in weak minds and sick hearts. Deviant groups could exploit such doubts to attack people's faith and beliefs.

3. Directing People Toward the Truth and Providing Evidence for It

When the Prophet ﷺ noticed Umar’s intention, he took the opportunity to clarify the matter to him and those present. The Prophet ﷺ highlighted that the texts Umar brought were not comparable to the divine guidance they had. The Prophet ﷺ even stressed that if Musa (peace be upon him) were alive, he would have had no option but to follow him.

The message here is that no one after the Prophet’s ﷺ mission should follow any other Prophet, as Muhammad ﷺ is the Seal of the Prophets. If these scriptures had remained untouched by distortion, they still would not surpass the final divine message. However, since they have been altered and corrupted, they no longer possess the truth and sanctity of Allah's unaltered revelation. Hence, no Muslim should replace divinely preserved revelation with distorted scriptures. "Would you exchange what is better for what is less?" (Al-Baqarah: 61).

The Prophet ﷺ’s clarification prevented unnecessary comparisons between Islam, which was still in its early stages, and older scriptures. When Islam becomes well-established and scholars proficiently study these texts to expose their distortions and falsehoods, it becomes permissible. Islam encourages such engagement: "And argue with them in a way that is best". (An-Nahl: 125).

4. Prohibition of Seeking Religious Guidance from Non-Muslims

Allah sent His Messenger ﷺ with guidance and the true religion to prevail over all others. The complete guidance is within Islam. Allah says: "Indeed, this Qur'an guides to that which is most suitable" (Al-Isra: 9).

A Muslim should not seek religious guidance outside the Qur'an or consult non-Muslims for spiritual direction, even if other laws appear advanced. Allah warns: "And whoever desires other than Islam as religion – never will it be accepted from him, and he, in the Hereafter, will be among the losers" (Ali-Imran: 85).

In Musnad Ahmad, Jabir narrated that the Messenger of Allah ﷺ said: “Do not ask the people of the Scripture about anything, for they will not guide you. They have gone astray. Verily, if you were to believe in falsehood, or deny the truth, you would be led astray. Indeed, even if Musa (Moses) were alive among you, he would have no choice but to follow me.”

5. Identifying and Warning Against Manifestations of Deviation

The leader must be aware of the deviations within ideas introduced to the community and make the people aware of them to prevent and protect them from falling into misguidance. The Prophet ﷺ would address behaviors that were contrary to Islamic moderation whenever he noticed them.

In Sahih al-Bukhari, Anas ibn Malik narrated: “A group of three men came to the houses of the wives of the Prophet (ﷺ) asking how the Prophet (ﷺ) worshipped (Allah), and when they were informed about that, they considered their worship insufficient and said, "Where are we from the Prophet (ﷺ) as his past and future sins have been forgiven." Then one of them said, "I will offer the prayer throughout the night forever." The other said, "I will fast throughout the year and will not break my fast." The third said, "I will keep away from the women and will not marry forever." Allah's Messenger (ﷺ) came to them and said, "Are you the same people who said so-and-so? By Allah, I am more submissive to Allah and more afraid of Him than you; yet I fast and break my fast, I do sleep and I also marry women. So he who does not follow my tradition in religion, is not from me (not one of my followers).”

In this incident, the Prophet ﷺ corrected their deviations and demonstrated the path of balance to prevent others from being deceived or misled by extremism.

Moreover, the Prophet ﷺ warned against future deviations and showed the path to protection from them. Al-Bukhari and Muslim reported that the Prophet ﷺ said: “In the last time people will come forth, young and foolish, speaking the finest words men speak, but their faith will not pass their throats. They will come out from the religion as an arrow does from the animal it is aimed at.”

This is a clear warning against deviant ideologies and a means to protect the Ummah from their danger and evil.

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Read this Article in Arabic

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

Firstly: Rejecting assumption where certainty is required:

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

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

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

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

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

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

Thirdly: Rejecting blind imitation of parents and ancestors:

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

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

Fourthly: Rejecting subservience to leaders and the powerful:

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

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

Fifthly: Worship through intellectual contemplation:

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

Sixthly: No claim is accepted without proof:

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

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

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

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

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(1) Talbees Iblees, p. 74.

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

Read this Article in Arabic

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

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

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

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

1- His Love for the Quran:

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

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

2- The Prophet's Praise for Him:

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

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

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

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

3- His Close Companionship with the Prophet:

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

4- His Status Among the Companions:

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

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

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

5- His Jihad and Martyrdom:

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

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

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

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

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

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

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

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

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

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

(4) Men Around the Messenger.

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

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

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

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

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

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

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

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

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

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

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

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

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

A British study from Stanford University provides the following recommendations:

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

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

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

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

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

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

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

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

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

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

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

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

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

What do Religions say about Abortions?

In Christianity

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

In Judaism

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

In Islam

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

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

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

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(1) https://studentsforlife.org/ 

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

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

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

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

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

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

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

Wars in Islam

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

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

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

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The Sources:

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

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

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

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

5. Islam Web, Biography of Prophet Muhammad.

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

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

First: The pursuit of teaching for the sake of Allah

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

Second: Kindness and mercy towards students

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

Third: Setting an example

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

Fourth: Creating curiosity and stimulating interest

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

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

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

Fifth: Variety in teaching methods

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

Sixth: Expanding answers to students' questions when beneficial

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

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

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

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

(3) ‘Uyūn al-Akhbār (2/182)

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