The book Friendship and Youth offers a comprehensive overview of the value of friendship as a language that nurtures human relationships, enhances the tendency toward giving, and solidifies principles of loyalty, honesty, and integrity within society. This is especially crucial in light of economic transformations that have brought about profound and violent social changes, weakening the authentic values that long defined society.

The late Egyptian academic Dr. Ahmed Al-Magdoub, an expert at the National Center for Criminal and Social Research, warns against the materialistic changes that have overtaken society, which prioritize personal interest over collective welfare. This has led to deteriorated relationships and weakened social bonds.

The first chapter of the book, published in 2001 by the Egyptian Lebanese Publishing House, sheds light on the definition of friendship and distinguishes it from other forms of human relationships, such as collegiality, neighborliness, kinship, and other prevalent forms of interaction in human societies.

From a linguistic perspective, friendship (ṣadāqah) refers to companionship and derives from truthfulness and sincerity. According to Abu Hayyan Al-Tawhidi, the term "friend" (ṣadīq) stems from the word "truth" (ṣidq), and a true friend must embody honesty. In essence, friendship is a necessary social relationship founded on truth in every aspect.

The book, spanning 115 pages, delves into distinctions between various types of relationships: a friend versus a companion, an acquaintance versus a confidant, and friendship versus other associations like collegiality.

The second chapter explores the relationship between friendship, love, and passion, focusing on friendships between boys and girls. It critiques the progressive and enlightenment advocates who promote such relationships as essential for women's rights and gender equality. Dr. Al-Magdoub highlights the catastrophic consequences of these ideas, including the spread of fornication, immorality, and sexual violence in societies that blur the boundaries between genders and neglect ethical principles governing their interactions.

He poses the question: What do illegitimate pregnancies, abortions, and illegitimate children result from if not these friendships? He further questions why women often fail to be true friends to their husbands, suggesting that if they could succeed in this, divorce rates would decline significantly, and families would live in greater peace and happiness.

The third chapter examines the characteristics of friendship, such as mutual reliance and spontaneous reciprocity. Friendship allows individuals to share almost all aspects of their lives transparently and sincerely, engage in joint activities, and arouse strong emotions in each other. It fosters support, the exchange of ideas and perspectives, and mutual benefits, especially in long-standing friendships.

Dr. Al-Magdoub identifies the prerequisites for genuine friendship: shared environment, common goals, mutual interests, geographical proximity, and awareness.

In the fourth chapter, titled "How to Choose a Friend," the book discusses the opinions of both supporters and critics of friendship, the qualities to seek in potential friends, and the colloquial labels young people use for others, such as "boring" or "awkward." He underscores the importance of experience in choosing friends, the family’s role in nurturing children toward friendship, and how to select good friends while understanding their rights and duties.

The book outlines the social benefits of friendship, such as acquiring new skills, improving interpersonal relations, receiving both material and emotional support, and strengthening communal bonds. Psychologically, friendship helps reduce stress, combat isolation, alleviate frustration and depression, and encourage self-expression and positive emotions like joy and relaxation.

The fifth chapter focuses on the qualities one should seek in a friend, referencing classifications by notable scholars. Al-Tawhidi distinguished between virtuous and harmful friendships, while Ibn Miskawayh divided friendships into those of pleasure, utility, and virtue. Imam Al-Ghazali outlined five traits of a good friend: intelligence, good character, righteousness, generosity, and truthfulness. Similarly, Abu Najib Al-Suhrawardi stressed agreement in faith and ethics.

In conclusion, Dr. Al-Magdoub warns against bad friends, including those with weak character, those who mimic women, or those who imitate Western values, emphasizing that such friendships can lead to harm rather than benefit and virtue.

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Read this Article in Arabic

There is no doubt that there is a significant gap and a deep divide between the knowledge that the youth of the Ummah receive today and the trusted scholars of the Qur'an, the Imams of recitation, whom Allah made the means of preserving His Noble Book. They held a high rank and were accepted by both the modern scholars and the general public of the Ummah.

Previously, we mentioned the biography of one of the men of the Qur'an, the one with the two lights, Uthman ibn Affan (may Allah be pleased with him). Now, we present one of the students of the Commander of the Believers, Uthman, and one of those great figures who carried the Qur'an in their hearts, living by it and for it, so that it could reach us as it was revealed to the Messenger of humanity, Muhammad (peace be upon him).

He is Imam Nafi' ibn Abd al-Rahman ibn Abi Nu'aym al-Laythi ⁽¹⁾, the Imam of the reciters in the city of migration (Medina) and the city of the Prophet (peace be upon him), known by the scholars of recitation as "Dhi al-Rutbah," meaning the one with the high rank and status in knowledge and art.

He was born in the best of eras, the first century, in the caliphate of Abd al-Malik ibn Marwan, in the year 70 AH. He belongs to the third generation after the Companions. He was born in Medina, where he studied the recitations from the scholars of the Tabi'un (the successors to the Companions), including Abd al-Rahman ibn Hormuz al-A'raj, Abu Ja'far the reciter, Shaybah ibn Nadah, Yazid ibn Roman, Muslim ibn Jundub, and it is said that he learned from seventy of the Tabi'un. He also read "al-Muwatta" with Imam Malik and learned the Qur'an from him. He became the head of recitation in Medina. Imam Ibn al-Jazari said: "It is widely known that he read with the first five" ⁽²⁾ (the major scholars of recitation). He is one of the seven famous reciters, and his recitation spread across various regions, especially in the Maghreb, where the scholars there paid great attention to the recitation known as Warsh.

His Students and Narrators

He was narrated by Isa Mina, Qalon the famous narrator, as well as Uthman ibn Sa'id, known as "Warsh al-Misri," and Abu Ishaq.

His Status Among Scholars

Al-Layth ibn Sa'd said: "I performed Hajj in the year 113 AH, and the Imam of the people in recitation in Medina was Nafi'." Malik said when asked about the basmala: "Ask the people of knowledge, and Nafi' is the Imam of the people in recitation." Yahya ibn Ma'in said: "Nafi' is trustworthy." Ibn Kathir said: "The leadership of recitation in Medina ended with him." Sheikh Abdul Fattah al-Qadi said: "Nafi's recitation is mutawatir (widely transmitted). There is no clearer evidence of its authenticity than the fact that he received it from seventy of the Tabi'un." ⁽³⁾

Al-Dhahabi said: "Nafi' is famous for having been taught by five scholars: Abd al-Rahman ibn Hormuz al-A'raj, Abu Ja'far Yazid ibn al-Qaqa' (one of the ten famous reciters), Shaybah ibn Nasah, Muslim ibn Jundub al-Hadhali, and Yazid ibn Roman." ⁽⁴⁾

Dr. Raghib al-Serjani has a beautiful biography of Imam Nafi' on his website, highlighting his status among scholars and their statements about him. He narrates from Is'haq al-Masibi who said: "I met several of the Tabi'un, and I observed what two of them agreed upon and took it, while I left what one differed in, until I compiled this recitation."

Abu Qurrah Musa ibn Tariq said: "I heard Nafi' say: 'I read with seventy of the Tabi'un.'"

Abu Ubayd al-Qasim ibn Sallam (d. 224 AH) said: "The recitation of the people of Medina became associated with Nafi', and they have adhered to it until today."

Al-Mujahid ibn Jabr said: "Imam Nafi' was the one who took over the responsibility of recitation in the city of the Messenger of Allah (peace be upon him) after the Tabi'un. He was a scholar of the various modes of recitation, following the traditions of the imams."

Abu Bakr al-Maqurasi said: "Imam Nafi' taught recitation for a long time, for more than seventy years, and he became the head of recitation in Medina. People followed his method."

Imam Malik said: "Nafi' is the Imam of the people in recitation, and his recitation is considered a sunnah."

Al-Asma'i said: "I reached Medina in the year 100 AH, and Nafi' was the leader in recitation."

Ubayd ibn Maimun al-Tabban said: "Harun ibn al-Musayyib asked me: 'Whose recitation do you teach?' I said: 'I teach the recitation of Nafi.' He asked: 'Who did Nafi' learn from?' I replied: 'He learned from al-A'raj.' Al-A'raj said: 'I read from Abu Huraira (may Allah be pleased with him).'"

Al-Dhahabi said: "It is narrated that Nafi' was a man of good humor, with excellent manners. He was trusted by Yahya ibn Ma'in, and Abu Hatim said he was truthful. Ibn Adi mentioned that Nafi' had a collection of over one hundred hadiths from al-A'raj, narrated by Ja'far ibn Ahmad, and he also had another collection of more than one hundred hadiths from Abu al-Zinad, narrated by Ibn Abi Fadiq from al-A'raj. I did not find anything suspicious in his narrations."

Scholars' Opinions on Imam Nafi's Recitation

The sources mention that Imam Nafi' learned from seventy of the Tabi'un, including: Abu Ja'far Yazid ibn al-Qaqa', Abd al-Rahman ibn Hormuz al-A'raj, Shaybah ibn Nasah, Yazid ibn Roman, and Muslim ibn Jundub. These five learned from three of the Prophet's companions: Abu Huraira, Abdullah ibn Abbas, and Abdullah ibn Ayash, who in turn learned from Ubayy ibn Ka'b, who learned from the Messenger of Allah (peace be upon him).

From this, it is clear that Imam Nafi's recitation is authentic, mutawatir, and connected directly to the Prophet Muhammad (peace be upon him).

He had many students from various regions: Medina, Egypt, Basra, Syria, and others. Among them were Imam Malik ibn Anas, the Imam of the people of Medina (d. 179 AH), Abu Amr ibn al-Ala' al-Basri (d. 154 AH), Ismail ibn Ja'far ibn Wardan (d. 160 AH), Suleiman ibn Jamaz (d. 170 AH), Isa ibn Mina Qalon (d. 220 AH), and Abu Said Uthman al-Misri Warsh (d. 197 AH). Al-Dhahabi also mentioned that Nafi' narrated hadith from al-A'raj, Amer ibn Abdullah ibn al-Zubayr, and Abu al-Zinad.

It is narrated from him by: Al-Layth ibn Sa'ad, Khārijah ibn Mus'ab, Ibn Wahb, Ashhab, Khalid ibn Mukhlad, and others.

Al-Dhahabi narrated that when Nafi' was near death, his children asked him: "Give us advice." He replied: "Fear Allah, reconcile what is between you, and obey Allah and His Messenger if you are believers."

Qalon said: "Nafi' was one of the purest in character, one of the best in recitation, and he was ascetic, generous, and prayed in the mosque of the Prophet (peace be upon him) for sixty years." ⁽⁵⁾

The Secret of the Sweet Fragrance that Never Fades

Imam al-Jazari mentioned that al-Shaybani narrated: "A man who read with Nafi' said: 'Whenever Nafi' spoke, there was a scent of musk coming from his mouth.' I asked him: 'O Abu Abdullah, do you apply perfume whenever you sit to teach the people?' He replied: 'I don't use perfume or come near it, but I once saw in a dream the Prophet Muhammad (peace be upon him) reading in my mouth, and from that time I smell that fragrance.'"

This fragrance was also referenced by Imam al-Shatibi in his famous poem. Al-Masibi narrated: "It was said to Nafi': 'Why is your face so radiant and your character so beautiful?' He replied: 'How could it not be, when the Messenger of Allah (peace be upon him) has shaken my hand, and I read the Qur'an in his presence, even if it was in a dream!'" Qalon said: "Nafi' was one of the purest in character, one of the best in recitation, and he was ascetic, generous, and prayed in the mosque of the Prophet (peace be upon him) for sixty years." ⁽⁶⁾

May Allah have mercy on Imam Nafi', who lived for many years, passing away in 169 AH. He spent more than sixty years teaching recitation and was the Imam at the Mosque of the Prophet (peace be upon him).

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(1) Nafi‘ ibn Abi Nu‘aym, the Imam and scholar of the Quran, also known as Abu Ruwaym. It is said he was also called Abu al-Hasan, Abu Nu‘aym, Abu Muhammad, or Abu Abdullah ibn Abd al-Rahman. He was a freedman of Ja‘unah ibn Sha‘ub al-Laythi, an ally of Hamzah, the uncle of the Messenger of Allah (peace and blessings be upon him). Some sources state he was an ally of al-Abbas, the brother of Hamzah. His origins trace back to Isfahan. (Siyar A‘lam al-Nubala, by Imam al-Dhahabi, Vol. 7, p. 337).

(2) Siyar A‘lam al-Nubala, by Imam al-Dhahabi.

(3) The website "Story of Islam," authored by Dr. Ragheb al-Sarjani.

(4) Siyar A‘lam al-Nubala.

(5) Dr. Ragheb al-Sarjani, biographies on the website "Story of Islam."

(6) Ghayat al-Nihayah fi Tarikh al-Qurra, by Imam al-Jazari.

Read this Article in Arabic

In his book "The Challenges Facing Muslims in the West", Professor Abdelilah Al-Ghayathi Abu Tariq highlights how Islam contributed to shaping European civilization but faced several challenges in the West, especially after the fall of Al-Andalus. Despite these difficulties, Muslims managed to preserve their religious and cultural identity, albeit under harsh conditions.

The author explores the history of Muslims in the West, demonstrating that it is not solely linked to modern migrations after World War II but extends back over a thousand years.

Islam in Eastern Europe and the Balkans

The history of Islam in these regions dates back to various periods, particularly during Ottoman conquests. Peoples such as Bosnians and Albanians widely embraced Islam due to historical and political circumstances, including the weakening of the local church and social conditions that made Islam an appealing option.

Islam in Western Europe and Al-Andalus

Islam entered Al-Andalus in 92 AH (710 CE) under the leadership of Tariq ibn Ziyad, and Muslims remained there for centuries. They significantly contributed to Europe’s scientific and cultural renaissance. After the fall of Granada in 1492, Muslims faced the Inquisition, which forced them to either hide their faith or emigrate. Many used taqiyyah to protect their Islamic identity, but most chose to migrate to Morocco.

The Role of Muslims in European Civilization

Al-Andalus introduced Islam and its greatness to Europe, serving as a hub of sciences that attracted students from across the continent. Muslims left their mark on architecture, exemplified by landmarks like the Mosque of Cordoba and the Alhambra Palace.

The History of Islam in the Balkans

The spread of Islam in the Balkans was influenced by overlapping political and social factors, including Ottoman conquests and memories of the Crusades. The conversion to Islam was gradual in some areas but rapid in others, such as Bosnia, where Islam provided an alternative refuge from church oppression.

Challenges Facing Muslims

The book sheds light on religious intolerance faced by Muslims after the fall of Al-Andalus, including the Inquisition and pressures on children and women to maintain their Islamic identity.

The French Revolution and the Role of Philosophers

The French Revolution was influenced by the knowledge provided by Muslims in Al-Andalus, and Islamic thought contributed to shaping the ideas of some philosophers, such as Jean-Jacques Rousseau.

Albanian Nationalism and Islam

Islam and the Bektashi Sufi order played a role in shaping Albanian national identity despite challenges posed by colonialism and nationalist conflicts.

At the End of the First Balkan War

In this chapter, the author discusses historical and geographical transformations affecting Muslims in the Balkans. He begins by recounting how nationalist movements and Russian support led to the separation of Balkan states from the Ottoman Caliphate, resulting in significant territorial losses and mass migrations of Muslims. As a result, Muslim minorities became marginalized in many areas.

1. The Dissolution of the Ottoman Caliphate and its Impact on Muslims
The First Balkan War (1912) ended the Ottoman presence in Europe. The retreat of Ottoman forces against Balkan state attacks triggered massive waves of refugees. Mass migrations began in the 19th century and continued after World War I and the Treaty of Lausanne (1923).

2. Marginalization under Communist Regimes
After World War II, religions in general were targeted by communist regimes. Islamic religious leaders were suppressed, and religious identities erased. In Yugoslavia, there were some signs of relative openness in the 1960s, with the promotion of religious and Islamic education. However, strict state control persisted.

3. The Emergence of Islamic Movements in the Balkans
Figures like Alija Izetbegović called for a return to Islam as a lifestyle, which led to his imprisonment several times. The Muslim community in Bosnia was influenced by events like the Iranian Revolution and challenges posed by Serbian nationalism.

4. The Disintegration of Yugoslavia and the Struggles of the New Generation
The collapse of socialist regimes brought significant challenges for Muslims in the Balkans. With the rise of new Islamic movements influenced by globalization and Salafi ideologies from abroad, divisions emerged between traditional imams and a younger generation inspired by imported ideas, creating internal fractures within the Muslim community.

5. Reconstruction after Communism
Following the fall of communism, Islamic institutions rebuilt themselves with external support. However, they faced challenges from extremist movements and globalization, which altered traditional Islamic practices.

Religious Education for Muslim Children

The author begins by explaining the context of the European Renaissance and Protestantism as major transformations that influenced education and literacy. He notes that Protestantism promoted education among Christians by focusing on individual reading of religious texts instead of reliance on clergy, leading to widespread literacy among men, although women remained excluded.

The author then examines the evolution of education in Europe since the Renaissance, emphasizing new educational institutions like the gymnasium, which emerged amid conflicts between Catholics and Protestants. These schools targeted young males with comprehensive education, including physical and scientific aspects. The role of printing in spreading knowledge and the introduction of compulsory education reforms in the 18th and 19th centuries are also highlighted.

He proceeds to discuss the role of religious studies in Western educational institutions, such as in Germany and Denmark. In Germany, Islamic religious education aims to empower Muslim children to understand their beliefs and navigate a pluralistic society, with a focus on free thinking and rational debate. In Denmark, religious studies (known as “Christian studies”) focus on teaching philosophical and ethical values rather than doctrinal instruction, reflecting an education system rooted in pluralism and democracy.

The author also discusses the perspectives of Muslim parents on religious education in the West. Some refuse to allow their children to attend Christian religious classes and instead teach them Islam at home or through community organizations. Others view these classes as an opportunity for their children to learn about other beliefs and develop discussion and dialogue skills.

Linguistic Development and Identity Formation

The author emphasizes the role of language in expressing emotions, thoughts, and needs, viewing the treatment of a child as a linguistic being as a crucial step in developing their personality and connecting them to society. He stresses the importance of using proper language with children from day one and avoiding unintelligible sounds, advocating for addressing infants with clear and correct language that reflects the community's culture and identity.
He links a child's natural development with the senses, explaining that language learning begins with hearing and then progresses to sight, supporting his argument with the Quranic verse: "Indeed, the hearing, the sight, and the heart – about all those [one] will be questioned." (Al-Isra: 36).

Language and Cultural and Religious Identity

The author clarifies that language is not merely sounds or words but a carrier of religious, cultural, and social identity. Every term carries a historical and civilizational background. He highlights the dangers of marginalizing Arabic in the West, where colonizers have worked to undermine it in favor of other languages to dismantle the social and cultural fabric of the Islamic community.
He underscores the importance of teaching Muslim children in the West the Arabic language and integrating it with religious education to fortify their Islamic identity. The author considers establishing institutions for teaching Arabic and the fundamentals of Islam a collective duty, urging support for these efforts through the development of educational programs and teacher training.

Challenges in Teaching Arabic

The author explores the challenges of teaching Arabic in the West, particularly in countries that do not support mother-tongue education. He notes that the responsibility falls on parents who organize voluntary lessons, often limited by a lack of resources and modern teaching methods.

Religious Education in European Schools

The author also examines the evolution of religious education in European schools, from focusing on Christianity to incorporating diverse religious cultures. He describes the perspectives of Muslim parents toward this subject, noting a shift from boycotting to accepting participation, emphasizing the role of Muslim children as ambassadors introducing their peers to Islamic culture.

Aging Populations and the Role of Muslims

The author addresses the demographic challenge of aging populations in the West, where the youth demographic shrinks compared to older age groups. He notes that Muslims and their offspring play a pivotal role in this context, as the vitality of Islamic communities and their encouragement of procreation represent hope for societies struggling with declining birth rates.
The author argues that Muslim children are part of the social fabric and will actively contribute in fields such as medicine, research, and various professions, emphasizing the importance of valuing their contributions instead of succumbing to political rhetoric seeking to undermine their presence.

Coexistence with Western Cultures and Muslims’ Stance on Non-Islamic Festivals

The author uses Pentecost as an example of cultural and religious events in Western societies, explaining its religious origins in Christianity and Judaism. He stresses the importance of Muslims understanding the culture of their neighbors while teaching their children Islamic beliefs and the distinction between respecting others and maintaining their identity.
He emphasizes the value of peaceful, civilized dialogue that showcases the beauty of Islamic beliefs without belittling others, citing Quranic verses and prophetic traditions that advocate coexistence and respect for diversity. He asserts that Islamic outreach requires wisdom and gentleness.

Challenges Faced by Muslim Women

The author highlights the challenges facing Muslim women in the West, focusing on the social and cultural dimensions that create complex issues within families and society. The discussion includes the following:

1. Patriarchy and Misinterpretation of Male Guardianship
The author points to the misinterpretation of Quranic male guardianship, with some Muslims associating it with absolute male dominance. He stresses the importance of considering guardianship within the context of mercy and affection, avoiding violence and authoritarianism, especially in light of modern social and economic circumstances where women are active contributors.

2 Interfaith Marriages
Challenges arise from Muslims marrying non-Muslims in the West. While such marriages are permissible, they often lead to social issues, including Muslim women facing difficulties finding spouses and cultural misunderstandings between partners. The author also discusses the challenges of bringing spouses from native countries due to their struggles to adapt to Western environments.

3. Family Finances
The distribution of financial responsibilities between spouses is a primary source of tension within Muslim families, especially with women working and receiving financial support for children, sparking debates over spending responsibilities.

4. Domestic Violence
The author examines causes of domestic violence, such as cultural differences between spouses and untreated psychological disorders, highlighting its detrimental impact on children’s upbringing and personalities.

5. Child Marriages
The controversial issue of child marriages is discussed, as it conflicts with laws setting the legal marriage age at 18. The author explains that this practice exposes Muslim families to criticism and sometimes government intervention.

6. Status of Divorced Women
The author explores the challenges faced by divorced women in Western societies, including parenting and financial burdens, as well as the social stigma attached to divorce. Nevertheless, he provides positive examples of Muslim women who have successfully overcome these obstacles through resilience and capability.

7. State Intervention to Protect Women and Children
The author discusses Western authorities' interventions to protect children and women from what they view as "violence" or "forced marriages," which sometimes lead to family breakdowns and children being removed from their parents. He highlights the psychological and social effects of these interventions, particularly on children living in institutions or foster families.

The phenomenon of migrant labor is a global reality that spans generations and borders, as millions of people move in search of better job opportunities or to escape conflict and poverty in their home countries. With the increasing rate of labor migration, reliance on them as a workforce is growing in vital sectors. Despite their significant economic and social contributions to host countries, migrant workers are often marginalized and denied their basic rights.

What are the rights of migrant workers?

Islam has provided a comprehensive system for the protection of human rights in general, and the rights of workers in particular, based on principles of justice, equality, and mercy. This system establishes ethical and legal values that enhance human dignity and prevent exploitation or violation of their rights. The rights of workers include a range of fundamental rights that they should enjoy as individuals and workers, regardless of their legal status or nationality. Some of these rights include:

1. The Right to Work
The right to work is one of the basic rights that every migrant worker should enjoy, which includes providing legal job opportunities that match the workers’ skills and allow them to earn a living with dignity. This right ensures that jobs are available according to qualifications and abilities, free from exploitation in tasks that require strenuous effort without fair compensation. It also includes the obligation not to deny migrant workers work opportunities due to their nationality or legal status.
Islam emphasizes the importance of work even in the most difficult circumstances, as work is part of humanity’s purpose in life. The Prophet ﷺ said: "If the Final Hour comes while you have a shoot of a plant in your hands and it is possible to plant it before the Hour comes, you should plant it." (Sahih Muslim)

2. Fair Wages
Fair wages mean that the migrant worker should receive compensation that corresponds to the nature of the work being performed, taking into consideration the working hours and effort expended. Wages should be paid on time without delay or unjust deductions. Wages are the reason many migrants seek work abroad, aiming to improve their living standards and support their families in their home countries. International laws emphasize the need for wage equality between local and migrant workers.
Islam obliges employers to agree on wages transparently and in advance, ensuring that the worker does not feel any injustice or ambiguity. Justice in wages is also emphasized in ensuring the wage matches the nature of the work and effort exerted. The Prophet ﷺ said: "Give the hireling his wages before his sweat dries" (Sunan Ibn Majah). He also said: "(Allah (SWT) says:) “I am the opponent of three on the Day of Resurrection, and if I am someone's opponent I will defeat him: A man who makes promises in My Name, then proves treacherous; a man who sells a free man and consumes his price; and a man who hires a worker, makes use to him, then does not give him his wages.”" (Sahih al-Bukhari).

3. The Right to Humane Working Conditions
This right requires providing a work environment free from hazards that could lead to injuries or health damage. It involves providing safety equipment and proper training to workers on handling tools or dangerous conditions. The working hours should be reasonable, with daily and weekly breaks to ensure a balance between work and personal life.
Islam places great importance on treating workers with kindness and respecting their humanity and dignity. The Prophet ﷺ said: "Allah has put your brothers under your authority. If someone has his brother under his authority, he should feed him from what he eats and clothe him from what he wears and not burden him with what will be too much for him. If he burdens him with what will be too much for him, he should help him." (Sahih al-Bukhari).

4. The Right to Equality
Equality means that migrant workers should enjoy the same rights and opportunities as local workers. They should not be discriminated against due to their origins, beliefs, or gender. In fact, discrimination is one of the biggest challenges faced by migrant workers, as it is often used as a justification for exploiting them and restricting their rights.
The Prophet ﷺ said: "There is no superiority of an Arab over a non-Arab, nor of a non-Arab over an Arab, nor of a white person over a black, nor of a black person over a white, except by piety." (Sahih Muslim)

5. The Right to Legal Protection
Migrant workers have the right to access legal channels if they are subjected to any violations or unjust treatment. This includes providing lawyers or legal advisers to offer the necessary support and ensuring that legal proceedings are available and understandable to them. Legal protection represents a safeguard that preserves workers' rights from exploitation or mistreatment.

The Prophet (ﷺ) said, "He who has done a wrong affecting his brother's honour or anything else, let him ask his forgiveness today before the time (i.e., the Day of Resurrection) when he will have neither a dinar nor a dirham. If he has done some good deeds, a portion equal to his wrong doings will be subtracted from them; but if he has no good deeds, he will be burdened with the evil deeds of the one he had wronged in the same proportion". (Sahih al-Bukhari).

6. The Right to Social Security
Migrant workers need to have access to health insurance that covers medical costs and emergency care or chronic illnesses. They should also be entitled to paid sick leave and a pension system that guarantees them a decent income once they retire from work.
All these rights represent the minimum dignity that should be granted to migrant workers, and countries and societies must adhere to the values of justice and human equality. The differentiation between people is only based on piety and good deeds, as Allah says: "Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded." (Surah An-Nahl: 90).

International Laws Role in Protecting Migrant Workers

1. ILO Convention No. 97 (1949):
One of the earliest international efforts to protect migrant workers' rights, focusing on ensuring equal treatment for migrant and local workers in wages, working conditions, and social rights. It also regulates migration procedures to protect workers from fraud or exploitation by intermediaries.

2. ILO Convention No. 143 (1975):
This convention advanced the protection of migrant workers by addressing challenges not covered in the previous one. It aimed to combat exploitation, especially of undocumented migrant workers, by tightening oversight on employers. It also protected the basic rights of irregular migrants, such as physical safety and humane treatment, and promoted their integration into host societies through fair job opportunities and cultural adaptation programs.

3. The International Convention on the Protection of the Rights of All Migrant Workers and Members of Their Families (1990):
This convention is the most comprehensive among international laws on migrant labor, recognizing the rights of migrant workers regardless of their legal status. It outlines diverse rights, including fundamental, economic, social, and family rights, along with the right to movement and participation.

Despite the comprehensiveness of these conventions, their implementation faces significant challenges. Many host countries have not ratified the 1990 convention, limiting its effectiveness. Some countries also lack effective mechanisms to monitor violations and ensure compliance with the laws. Successful implementation depends on coordination between sending and receiving countries to regulate labor migration in a legal and safe manner.

Organizations like the International Labour Organization (ILO) support governments in applying these laws through technical assistance, training officials, and raising awareness among workers and employers. International laws emphasize that protecting migrant workers is not just a legal matter but a part of the global commitment to human dignity and equality.

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

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

Differences and Diversity

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

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

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

Parents Role in Instilling Acceptance 

1. Being a Good Role Model:

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

2. Discussion and Interaction:

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

3. Promoting Respect and Appreciation:

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

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

4. Understanding Self and Others:

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

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

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Sources:

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

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

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

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

1. Integrity and Sincerity in Work

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

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

2. Mastery and Excellence in Work

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

3. Humility and Avoidance of Arrogance

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

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

4. Efficient Time Management

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

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

5. Presentable Appearance

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

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

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

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Read this Article in Arabic

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

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

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

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

1. Entertainment Events and Preoccupation with Leisure During Crises

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

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

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

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

2. Obsession with Football Matches

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

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

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

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

3. New Year’s Celebrations and Extravagant Festivities

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

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

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

Practical Solutions for the Ummah’s Revival

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

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

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

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The Sources:

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

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

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

Innovation and Academic Excellence:

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

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

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

Challenges of Losing Values:

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

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

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

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

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

The Role of Muslim Communities and Institutions:

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

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

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

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

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

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

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

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Sources:

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

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

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

Positive Development of the Earth

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

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

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

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

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

Muslims' Role in Achieving Sustainable Development

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

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

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

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

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Sources:

1. United Nations Sustainable Development Reports

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

Introduction

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

Chapter 1: Human Rights in Western Thought

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

Chapter 2: Critique of the European Perspective on Human Rights

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

Chapter 3: Characteristics of the Islamic View on Human Rights

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

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

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

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

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

Chapter 6: Human Freedom

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

Chapter 7: Equality

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

Chapter 8: Social Solidarity

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

Chapter 9: Saudi Arabia and Human Rights

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

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

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

Conclusion

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