You might find yourself struggling with free time or unsure of how to benefit from it. Often, time can be wasted on harmful or unhelpful activities, and this sense of emptiness may even turn into a curse, especially if you become accustomed to staying in a comfort zone of inactivity.

However, the insightful Muslim is the one who invests their free time and turns the majority of it into a source of wealth and achievement in their life and work. This person understands the potential benefits of free time. The Prophet ﷺ reminded us of this, saying: “Two blessings which many people squander: Good health and free time.” (Narrated by Bukhari).

Ibn al-Qayyim, in his book Tahdhib Madarij al-Salikin, explains that productive use of time includes engaging in any activity that brings one closer to Allah or supports such an effort, whether it's eating, drinking, getting married, sleeping, or resting. When these actions are done with the intention of strengthening oneself for what pleases Allah and avoiding His displeasure, they are considered part of constructive time usage—even if one finds great pleasure in them. Thus, productive time does not mean abandoning enjoyable things altogether.

Free time can also be a challenge, particularly for youth and teenagers, as they have yet to take on life’s burdens such as work, marriage responsibilities, or raising children—tasks that tend to occupy older individuals. Therefore, this discussion is particularly aimed at them to help them break free from the grip of boredom and turn their free time into positive energy.

First, have you thought about learning a new skill, like doing repairs around your house, such as carpentry, welding, plumbing, and so on? You could start by consulting experts or using available online courses to acquire skills that your family might need or to perform basic tasks on your car, like changing the oil or cleaning filters.

If some youth find this uninteresting, why not try gardening at home, decorating your house, adding a touch of beauty, or decluttering? Rearranging your space can help reduce boredom and chaos, giving you a sense of order and hope as you prioritize your life just as you organized your room and home.

Some people shy away from physical effort to escape boredom and look for an easy, simple task. If this describes you, grab your phone and call relatives, sincerely reconnecting and asking about their wellbeing. You’ll be rewarded with their kind prayers, which will renew your energy and faith. The Prophet ﷺ said: “He who desires ample provisions and his life be prolonged, should maintain good ties with his blood relations” (Narrated by Bukhari).

If boredom continues to chase you and you are drawn to your computer, why not learn a skill such as Photoshop, graphic design, or data entry at a fast pace? You could even take a course in these fields, learn website design, or develop skills in organizing advertising and marketing campaigns, which could earn you considerable income and turn your free time into a real treasure.

Exercise is another quick way to fill free time. You might swim, play soccer, go running, ride a bike, or even go horseback riding. The important thing is to actively engage in sports rather than just watching them, to renew your energy and regain vitality. Participating in school, local, or international competitions can also give you a goal to strive toward, with the intention of embodying the Prophet’s ﷺ words: “A believer who is strong (and healthy) is better and dearer to Allah than the weak believer, but there is goodness in both of them. Be keen on what benefits you and seek help from Allah, and do not give up. If anything afflicts you do not say, ‘If I had done such and such things, such and such would have happened.’ But say, ‘Allah decrees and what He wills He does,’ for (the utterance) ‘If I had’ provides an opening for the deeds of the devil” (Narrated by Muslim).

Reading is a wise option to combat boredom, offering attractive solutions to use your time well. Whether it’s skimming a book, reading poetry, viewing old memories, watching a documentary, or an artistic work with a purposeful message, engaging with any type of reading stimulates the mind, keeps the brain healthy, and enhances focus, analysis, and correct inference, according to modern studies.

One of the most meaningful activities that can turn your free time into a treasure is doing good deeds. Plant a tree, offer food to the needy, participate in a volunteer activity, engage in a charity project, or donate to a hospital or an orphanage. Doing good will reflect positively on you, making you feel that your life has value

-------------------------------------------------------------              

Read this Article in Arabic

His Lineage and Title

He is ‘Umar ibn al-Khattab al-Qurashi al-‘Adawi, also known as Abu Hafs and Amir al-Mu'minin (Commander of the Faithful), the second of the rightly guided caliphs. He was titled "Al-Faruq" for his ability to distinguish between truth and falsehood. Allah strengthened Islam through him and enabled the expansion of Muslim lands. He was one of the ten companions promised Paradise. Born 13 years after the Year of the Elephant, he was prominent among the nobles of Quraysh during the pre-Islamic era and served as their ambassador.

1.The Strengthening of Islam through Him

‘Umar ibn al-Khattab embraced Islam in Dhul-Hijjah of the sixth year of prophethood, three days after Hamzah ibn Abdul-Muttalib (may Allah be pleased with him) accepted Islam. The Prophet ﷺ had prayed: "O Allah! Honor Islam through the most dear of these two men to you: Through Abu Jahl or through 'Umar bin Al-Khattab." He said: "And the most dear of them to Him was 'Umar."

‘Umar was initially a fierce opponent of Muslims but was moved by their steadfastness and unity. One day, he heard the Prophet ﷺ reciting Surah Al-Haqqah at the Ka‘bah and, believing the Qur’an to be poetry or sorcery, he was struck by the verse: "And it is not the word of a poet; little do you believe... Nor the word of a soothsayer; little do you remember. [It is] a revelation from the Lord of the worlds." This stirred something in his heart, though he still harbored remnants of his pre-Islamic tendencies, leading him to set out with the intent to kill the Prophet ﷺ.

On his way, he learned that his sister Fatimah and her husband Sa‘id ibn Zayd had embraced Islam. Enraged, he attacked Sa‘id, and when his sister tried to intervene, he struck her, causing her to bleed. Seeing her unwavering faith, he regretted his actions and asked to read the scripture they were reciting. When he read from Surah Ta-Ha and reached the verse: "Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance," the words deeply impressed him. He decided to meet the Prophet ﷺ to declare his Islam.

‘Umar went to Dar al-Arqam, where the Prophet ﷺ and his companions were gathered. Upon entering, the Prophet ﷺ held his garment and asked, "Has the time not come for you, O ‘Umar, to embrace Islam?" ‘Umar responded, "I bear witness that there is no deity but Allah, and I bear witness that Muhammad is the Messenger of Allah." The Muslims rejoiced, and their loud takbir echoed throughout Makkah.

‘Umar’s conversion marked a significant shift. Abdullah ibn Mas‘ud (may Allah be pleased with him) said, "We could not pray at the Ka‘bah until ‘Umar embraced Islam." On that day, he was named Al-Faruq, as his acceptance of Islam distinguished truth from falsehood. Accompanied by Hamzah ibn Abdul-Muttalib, he led the Muslims in two orderly rows to the Ka‘bah, causing the Quraysh to feel humiliated. With his conversion, the Muslims became emboldened in practicing their faith, and the power of the disbelievers began to wane. Suhaib al-Rumi remarked, "When ‘Umar embraced Islam, the truth became evident and Islam was declared openly." Ibn Mas‘ud added, "We have remained honored since the day ‘Umar accepted Islam."

2.The Justice of ‘Umar ibn al-Khattab

‘Umar was renowned for his justice and firmness in upholding the truth. The Prophet ﷺ said about him: "whenever Satan sees you taking a way, he follows a way other than yours!" He also said, "here had been among the people before you inspired persons and if there were any such among my Umma Umar b. Khattab would be one of them." Several times, ‘Umar's opinions coincided with subsequent divine revelations.

‘Umar was known for advising people in even the smallest matters. Once, he passed by a shepherd grazing his flock on barren land and advised him to move to more fertile land. He quoted the Prophet’s saying: "All of you are guardians and are responsible for your wards." (Narrated by Al-Bukhari and Muslim) This reflects ‘Umar’s concern for public welfare, even in minor issues.

Throughout his caliphate, ‘Umar sought to follow in Abu Bakr's footsteps. When Abu Bakr was on his deathbed, he requested to be buried in an old garment and asked that his current clothes be returned to the public treasury. Upon hearing this, ‘Umar wept and said, "You have set a difficult example for those who follow you, O Abu Bakr!"

His justice was unparalleled. Once, the envoy of the Byzantine Emperor arrived in Madinah seeking the palace of the caliph. He was directed to ‘Umar, whom he found sleeping under a tree with his sandals as a pillow. Astonished, the envoy remarked, "O ‘Umar, you ruled with justice, so you felt secure, and thus you slept in peace." His justice instilled a sense of safety among the people.

3.‘Umar’s Humility and Piety

‘Umar’s humility and asceticism were central to his successful leadership. He viewed himself as a servant of the people and avoided indulging in comfort or luxury. He possessed only one garment, which he would wash to wear for Friday prayer. The companions once noticed three patches on the garment between his shoulders. Despite his high status, he avoided refined foods like fine flour and contented himself with vinegar and oil. When hungry, he would address his stomach, saying, "Growl as you wish, for you have no food other than this."

He personally checked on the welfare of the people at night and fed the hungry with his own hands. Once, when a charity camel went astray, he exclaimed, "Will my workers answer on my behalf before Allah?" Such was his fear of accountability that two lines of sorrow formed on his face from his frequent weeping.

He often held himself to account, bringing his hand near a fire and saying, "O son of al-Khattab, do you have the endurance for this?" He would also say, "Hold yourselves accountable before you are held accountable."

4. Criticism of Excessive Displays of Wealth

When ‘Umar saw a grand house, he sat in its shade until its owner arrived. He asked him why he had built such an elaborate structure, to which the man replied that he had imitated another city’s architecture. ‘Umar ordered him to rebuild the house modestly to discourage others from competing in extravagance. When Abu ‘Ubaydah suggested that ‘Umar improve his appearance upon entering Syria, he responded: "We are a people whom Allah has honored through Islam. If we seek honor through anything else, Allah will humiliate us."

His sincere faith, fear of accountability, humility, and dedication to his responsibilities were the pillars of his leadership, which led to the prosperity of the Muslim nation during his rule. His countless acts of service leave an indelible mark on Islamic history.

The Death of Al-Faruq

As his death approached, ‘Umar rested his head in the lap of his son Abdullah and asked to have his cheek placed on the ground, expressing his fear of Allah's judgment. He repeatedly said, "Woe to ‘Umar," fearing Allah’s displeasure despite being among the ten promised Paradise.

Before passing, he instructed his son to seek permission from Aisha (may Allah be pleased with her) to be buried beside the Prophet ﷺ and Abu Bakr. After receiving her consent, he asked that his body be washed and shrouded. As he was carried to the burial site, he requested that they ask Aisha for permission again.

‘Umar’s profound faith, fear of accountability, humility, and sincere dedication were the foundations of his leadership. The Prophet ﷺ once described him as one of the elders of Paradise. Abdullah ibn Mas‘ud said: "His acceptance of Islam was a victory, his migration was a triumph, and his caliphate was a mercy."

-------------------------------------------------------------              

The Sources:

1. “Ar-Raheeq Al-Makhtum” Book by Safiur Rahman Mubarakpuri

2. “The Virtues of ‘Umar ibn al-Khattab” by Sheikh Dr. Abdullah bin Muhammad al-Tayyar

3. “The Virtues of the Companions” by Sheikh Muhammad Hassan Abdel Ghaffar

Usury (riba) in language is defined as excess and increase. In Islam, usury is the unjust, exploitative gains made in trade or business. It is prohibited and considered a major sin, as it exploits people's needs by gaining financial profit or additional interest without offering real work or compensation.

The Prophet ﷺ said: "Gold should be exchanged with gold based on weight, and silver should be exchanged with silver based on weight. Salt should be exchanged with salt in equal measure, barley should be exchanged with barley in equal measure, wheat should be exchanged with wheat in equal measure, and dates should be exchanged with dates in equal measure. Anyone who adds more or asks for more has engaged in a form of usury." (Reported by Muslim)

Types of Usury: Usury is divided into two main types:

1. Riba al-Fadl
Riba al-fadl is the excess accruing in a sale or barter transaction. This type of usury occurs when a commodity is exchanged for another commodity of the same kind but in unequal quantities. For example, if one kilogram of dates is exchanged for one and a half kilograms of another type of dates, this is considered riba al-fadl, which is prohibited because it leads to unfair disparity between the exchanging parties.

2. Riba al-Nasi'ah
Riba al-nasi'ah is the most common and dangerous form of usury. It refers to the delay or increase in debt due to delayed payment. This type occurs when a person owes another a sum of money or a specific commodity, and in case of delayed payment, an increase (interest) is imposed on the original amount. This is the type of usury that was prevalent in pre-Islamic times, where it was said: "Either you pay or you increase," meaning either you settle the debt on the due date or an increase (interest) is added.

Fair trade versus exploitative prohibition:

Allah says: "That is because they say: “Trade is like usury,” but Allah hath permitted trade and forbidden usury" (Al-Baqarah: 275). But why has Allah permitted trade and prohibited usury?

Trade is allowed because it brings many benefits to all participants in the economic process. When a person sells or manufactures something, all parties involved, from workers to manufacturers and buyers, benefit. Trade contributes to societal growth and brings benefit to everyone.

Meanwhile, usury is forbidden because it embodies exploitation of people's needs, especially the poor and needy. It is a form of economic enslavement, where capital owners monopolize society's resources and exploit others' needs, leading to control and domination over people's lives.

The consequences of usury on societies include:

1. Economic disparity and poverty
Usury leads to the concentration of wealth in the hands of a few who can lend money at high interest rates, while the poor suffer from increasing debt burdens. The gap between the rich and poor widens, making it difficult for the lower and middle classes to improve their living conditions due to accumulated debts and interest that drains their income.

2. Economic exploitation between nations
On an international level, usury is evident in the external debts imposed by global financial institutions on developing nations. Poor countries resort to borrowing to finance developmental projects or cover budget deficits. However, high interest rates on these loans make repayment impossible, leading to increased poverty and dependency on wealthy nations. In addition, creditor countries impose conditions, controlling the affairs of the indebted country, creating a form of "economic slavery" where indebted countries are at the mercy of creditors, affecting their economic and political sovereignty and resources. This is modern-day enslavement.

3. Impact on social stability
Interest-based loans exacerbate economic crises such as inflation and rising prices. When dependency on usurious loans increases to finance projects or meet daily needs, economic pressure on families and individuals intensifies, leading to increased social tensions, rising poverty, unemployment due to debt, and subsequently higher crime rates, family breakdowns, and even suicide in some cases.

Usury is not only an economic injustice, but it also brings loss of blessing, its social and moral consequences are devastating, and its consequences in the Hereafter are severe. This is why Allah has forbidden usury, honoring and dignifying mankind by preventing them from becoming slaves to banks and international institutions.

-------------------------------------------------------------              

The sources:

1. Ibn Baz website, Usury and its Danger

2. Majmu' Fatawa of Ibn Taymiyyah

3. Sheikh Uthman Al-Khamis explanation of “Dalil Al-Talib” book.

"The Burhan" by Mohammed Hijab explores philosophical and theological arguments for the existence of God, particularly focusing on Ibn Sina’s Burhan argument. Hijab reintroduces classical proofs from Islamic philosophy, emphasizing the necessity of a "wajib al-wujud" (necessary existence) to explain the existence of the universe. He contrasts these arguments with modern atheistic perspectives, such as those of Richard Dawkins, and presents two hypothetical characters, Richard and Betty, that are amalgams of atheists and agnostics he has met and had discussions with, as application scenes. The book aims to make the Burhān argument accessible for modern apologetic use, offering a rational defense of theism in contemporary debates.

IBN SINA’S ARGUMENTS

Hijab starts by briefly outlining Ibn Sina’s arguments mainly from his books Metaphysics of the Cure, The Deliverance and The Pointers and Reminders.  He refers to these arguments’ relevance and function in relation to contemporary debates between atheists and theists. Ibn Sini starts by establishing ‘existence’ as the most foundational, transcendental, and universal category of analysis. Then argues that:

1. Contingent beings: Everything in the universe is contingent, meaning it is dependent on something else for its existence and could either exist or not exist.

2. Inability of contingent beings to explain their own existence: A chain or collection of contingent beings cannot explain their own existence because they require an external cause. An infinite regress of causes is impossible since it does not provide an ultimate explanation for existence.

3. Necessary Existence: To avoid infinite regress, there must be a necessary being (wajib al-wujud) that exists by its own nature and is uncaused. This necessary being is the source of all contingent beings.

4. Unity and Indivisibility: The necessary being must be unique and indivisible because if there were multiple necessary beings, they would differ in some way, which would imply contingency.

MEDIEVAL RECEPTION

Hijab presents the responses of some Muslims and Christians theologists to Ibn Sina’s argument. Despite the reformulations, and criticisms responses of the argument, he believes that all of them converge on the conclusion of the reality of a “necessary existence.”  

AlGhazali’s Rejection of an Infinite Regress of Things and his Insistence on a Godly Will

Hijab skillfully contrasts al-Ghazali’s criticisms of Ibn Sina, focusing on the issue of infinite regress and the eternality of the universe. Al- Ghazali, unlike Ibn Sina, rejected the notion of an eternal universe, instead emphasizing the role of God's will in creation. Hijab also introduces al- Ghazali’s 'argument from particularization,' which argues that God's volitional power is responsible for actualizing certain possibilities over others. This aspect of al- Ghazali’s thought, according to Hijab, offers theists a stronger foundation for defending the idea of a personal, volitional Creator, which is not as emphasized in Ibn Sina 's emanationism.

Ibn Rushd (Averroes), the Modal Categories, and the True Nature of Possibility

Hijab also highlights Ibn Rushd’s critique of Ibn Sina’s modal categories, particularly the concept of mumkin al-wujud (possible or contingent existence). Ibn Rushd criticizes Ibn Sina for not properly defining contingent existence and argues that it should be based on what is “generated or destroyed,” which is empirically verifiable. He further accuses Ibn Sina of equivocating between causes and contingencies, a point that Hijab addresses by emphasizing the importance of clear distinctions between dependent, contingent, and caused things in any argument for God's existence.

Thomas Aquinas and the Third Way

Moreover, Hijab explores the similarities and differences between Ibn Sina’s cosmological argument and the Third Way presented by Thomas Aquinas. Aquinas’s argument from contingency, which emphasizes the need for a self-sufficient being, mirrors aspects of Ibn Sina’s reasoning. However, while Aquinas argues from the perspective of generation and destruction, Ibn Sina 's argument centers on the tarkib argument, which asserts that anything composed of parts is contingent and therefore dependent.

One key point raised by Hijab is how Aquinas’s argument may fall prey to the fallacy of composition, which assumes that because parts of a whole have a certain property, the whole must also have it. Ibn Sina, on the other hand, avoids such objections through his composition argument, which directly addresses the nature of the necessary existence. The discussion of Aquinas’s argument, particularly in comparison with Ibn Sina’s, helps illuminate the strengths of the Islamic philosophical tradition in addressing Western objections.

Ibn Taymiyyah’s Part/Attribute Quandary and Apologetic Recommendations

Ibn Taymiyyah, in contrast to Ibn Sina, makes a clear distinction between ‘parts’ and ‘attributes’ when discussing the nature of composition. According to Ibn Taymiyyah, a part is materially added or removed, like planks of wood in a ship, while attributes are intrinsic and necessary, and cannot be imagined in another form. This distinction plays a crucial role in his rejection of overly complex arguments for God’s existence, particularly when addressing laypeople. Ibn Taymiyyah’s approach resonates with his broader epistemological view that arguments for God’s existence should be kept simple and direct when addressing a general audience, as seen in his reflection on Qur’an: “Or were they created from nothing or are they their own creators?” (Al-Tur:35).

The exploration of these views helps to highlight the effectiveness of simple reasoning in apologetic discourse. Ibn Taymiyyah’s method aligns with the traditionalist stance that complex philosophical arguments may not resonate with everyone, a point echoed by thinkers like Al-Ghazali, who advocate for using foundational questions like 'Is the universe dependent or independent?' to engage the average person in meaningful reflection. Hijab underscores how this approach remains crucial today, especially in countering modern atheistic arguments.

Duns Scotus’s Contribution to the Argument

Duns Scotus’ cosmological and ontological arguments share notable parallels with the reasoning of figures such as al-Ghazali and Ibn Taymiyyah. Scotus advances a version of the contingency argument that asserts the necessity of an uncaused cause by presenting two types of causation—accidentally ordered and essentially ordered. While an accidentally ordered cause can cease without halting subsequent effects (e.g., a grandfather dying while his son and grandson continue to live), an essentially ordered cause cannot, which aligns with the views of Aristotle and Ibn Sins against infinite regress.

Scotus’ ontological argument focuses on the impossibility of two incompatible independent entities coexisting, ultimately leading to the necessity of a singular uncaused, independent being. This argument is elegantly summarized as ‘there cannot be an infinite regress of dependent things.’ In this way, Scotus mirrors the line of thought from Ibn Ṭufayl and other Islamic thinkers, suggesting that causation and dependency form the basis for proving Allah’s existence.

MODERN USAGES OF COSMOLOGICAL AND ONTOLOGICAL ARGUMENTS

Cosmological Arguments

Hijab discusses the Kalam cosmological argument, particularly as presented by William Lane Craig, and its controversies. The argument posits that everything that begins to exist has a cause, and since the universe began to exist, it must have a cause. Craig supports the second premise by arguing for a static theory of time, the impossibility of an actual infinite, and challenging quantum notions of loose causality.

However, Hijab argues that these arguments may be unnecessary and even detrimental to the theistic cause. Relying on mathematical concepts like infinite sets or scientific theories like the Big Bang can make the argument vulnerable to challenges from those who are more knowledgeable in these fields. The corrigible nature of science means that current evidence can be contradicted by future discoveries, undermining the timeless relevance of such arguments.

He suggests that it might be more effective to focus on the argument from composition, which does not require delving into complex mathematical or scientific concepts.

Leibniz's Contingency Argument and the Principle of Sufficient Reason

Hijab then relates to Leibniz's contingency argument as an alternative to the Kalam cosmological argument. The argument posits that every contingent fact (a fact that could have been otherwise) has an explanation, and since the universe is contingent, it must have an explanation. This explanation is the Principle of Sufficient Reason (PSR).

He notes that the PSR is a simple argument that can be used in apologetic and pastoral settings. However, the use of the term "explanation" might be problematic, especially in cosmological contexts. Additionally, the reliance on modal logic and possible worlds can open the argument up to criticisms like modal nihilism.

Ontological Arguments and Plantinga's Victorious Argument

Hijab analyzes ontological arguments for the existence of God, focusing on Alvin Plantinga's "victorious" modal ontological argument. Plantinga reformulates Anselm's original argument, emphasizing the concept of a maximally perfect being.

He highlights the key premise of the argument: existence in reality is greater than existence in the understanding alone. Leibniz argued that this premise is problematic, as all perfections can coexist in a single entity. Plantinga, however, maintains the premise and uses modal logic to argue for the necessary existence of God.

The author then discusses potential criticisms of Plantinga's argument, including the use of “possible worlds” and the potential for parody arguments. Rasmussen and Pruss argue that to sustain the argument, one must invoke an idea that positive states of affairs are more conceivable than negative ones.

Gödel’s Ontological Argument

Hijab moves on to Gödel's ontological argument, which depends on two axioms: positivity and entailment. The concept of "positive" has been debated, with some interpreting it in a moral or aesthetic sense. However, if "existing necessarily" and "possibly causing something" are considered positive, the argument is valid.

While Gödel's argument is valid in modal logic, it requires specialized knowledge and may be difficult to understand for lay people. Additionally, the assumptions underlying the argument can be challenged.

Hijab compares Gödel's argument with other ontological and cosmological arguments, concluding that while Gödel's argument is more complex and less accessible, it offers a more rigorous and defensible proof of God's existence. The other arguments, such as the Burhan and Tarkib arguments, are simpler and more accessible but may be less rigorous.

Hijab’s Arguments for God's Existence

Hijab presents a series of arguments for the existence of God, drawing inspiration from the Burhan argument. These arguments focus on concepts like dependence, contingency, necessity, and causation.

Key arguments:

Proof 1: There cannot be a world with only dependent things; a necessary existence is required to explain existence.

Proof 2: Necessary facts presuppose existence, and the necessary existence must be independent and eternal.

Proof 3: A contingent universe was arranged by something else, ultimately leading to a necessary existence.

Proof 4: The fine-tuning of the universe requires a necessary existence, regardless of whether it's necessary or contingent.

Proof 5: The universe is caused, and a necessary existence is required as the ultimate cause.

Additional Arguments:

Following the proof of a necessary existence, Hijab offer arguments that establish the oneness of this existence:

1. The Uniqueness Argument: If a necessary existence exists, it cannot be any other way. Hence, having two necessary existences would imply a differentiating factor, making one contingent rather than necessary. This would disqualify the second from being necessary at all.

2. The Ultimate Capacity Argument: A necessary existence is responsible for all things, implying ultimate capacity over everything. Thus, nothing else could have this capacity, further proving that only one necessary being exists.

3. The Argument from Nature’s Regularity: For the stability, uniformity, and regularity of nature, only one agent can be arranging the world. The existence of multiple independent minds would still depend on the one necessary being, responsible for everything that exists.

OBJECTIONS

Hijab addresses common objections to the cosmological and ontological arguments. These objections include:

• The fallacy of composition: he argues that the fallacy of composition does not apply to the arguments, as the dependence of a whole on its parts is a definitional claim.
• An infinite universe: he responds that an infinite universe is still dependent and contingent and does not affect the validity of the arguments.
• "The universe just is": he affirms that this objection is uninformative and does not provide a genuine explanation.
• Causal skepticism and retro-causality: he asserts that these objections are not relevant to the arguments presented, as they do not rely on a specific conception of causation or time.
• Something from nothing: he states that the concept of "nothing" is often misunderstood and that the existence of something from nothing is not necessarily contradictory.

Conclusion

The book provides a thorough exploration of the Burhan argument for God's existence, tracing its historical development and addressing objections. It emphasizes the argument's effectiveness, especially in apologetic and pastoral settings, while also acknowledging the growing importance of addressing agnosticism in contemporary demographics. Hijab believes that in addition to rational proofs, emotional intelligence and personal connections are essential in effectively convincing others of God's existence.

Fear is a natural human emotion that one may experience in various situations in life. However, this feeling can become harmful if it starts affecting our daily lives and relationships with others. In this matter, Islam guides us to multiple ways to overcome fear and boost self-confidence by returning to the teachings of the Qur'an.

Here, we present five key points to help you overcome fear:

1. Reliance on Allah
Reliance on Allah (Tawakkul) is one of the most important concepts in Islam. It means taking the necessary actions, while knowing that success and failure are in the hands of Allah. This level of trust provides a sense of security and reduces fear. Allah reminds us in the Qur'an that He is the Protector, and no one can harm us except by His permission. He is the Trustee in whom we should place our trust. Allah says: "And rely upon Allah; and sufficient is Allah as Disposer of affairs" (Surah Al-Ahzab: 3).

2. Belief in Divine Decree (Qadar)
Belief in divine decree (Qadar) is one of the pillars of faith, as mentioned in the hadith of Jibril when he asked the Prophet about faith. The Prophet replied: "To believe in Allah, His Angels, His Books, His Messengers, the Last Day, and the divine decree, both good and bad." (Sahih Muslim).
Everything that happens in life, whether it be trials, challenges, or blessings, is known by Allah before it occurs and is written in the Preserved Tablet (Al-Lawh Al-Mahfuz). Allah says: "Say, 'Never will we be struck except by what Allah has decreed for us; He is our protector.' And upon Allah let the believers rely." (Surah At-Tawbah: 51).
Understanding that all difficulties are by Allah's decree enables a Muslim to accept hardships, avoid excessive worry, and have patience, for patience is rewarded with Paradise. As Allah says: "And will reward them for what they patiently endured [with] a garden [in Paradise] and silk [garments]." (Surah Al-Insan: 12).
This belief helps Muslims accept difficult circumstances and avoid overwhelming anxiety, knowing that everything is predestined and that one will never be burdened beyond their capacity. As Allah says: "Allah does not charge a soul except [with that within] its capacity." (Surah Al-Baqarah: 286).

3. Supplication (Du'a) and Remembrance of Allah (Dhikr)
Supplication and remembrance of Allah are forms of worship, as Allah commands in His Book: "So remember Me; I will remember you." (Surah Al-Baqarah: 152).
Remembrance of Allah brings peace to the heart, as He says: "Unquestionably, by the remembrance of Allah hearts are assured." (Surah Ar-Ra'd: 28).
Allah also commands us to invoke Him and promises to respond to our supplications. We can ask Allah for anything, and in His generosity, He answers our prayers and bestows countless blessings upon us, such as food, drink, clothing, peace of mind, satisfaction, forgiveness, and guidance to the straight path. Allah says: "And your Lord says, 'Call upon Me; I will respond to you.'" (Surah Ghafir: 60).

4. Reading the Qur'an
The Qur'an is always a source of tranquility, no matter the time, place, or situation. It is our protection from the whispers of Satan, and there are verses that remove fear and anxiety. Allah says: "Those who have believed and whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah hearts are assured." (Surah Ar-Ra'd: 28).
The two chapters Al-Mu'awwidhatayn (Surah Al-Falaq and Surah An-Nas) were revealed as a protection for the Prophet from sorcery. Reciting them during morning and evening remembrances serves as a shield from harm. Many verses in the Qur'an speak of patience, strength, trust in Allah, and reliance on Him.

5. Seeking Refuge in Allah from Satan
Satan always seeks to spread fear and anxiety in the hearts of believers, and his whispers are a form of illness. The cure is to seek refuge in Allah from him. Satan's goal is to mislead people, so Allah describes him as an enemy: "Indeed, Satan is an enemy to you; so take him as an enemy. He only invites his party to be among the companions of the Blaze." (Surah Fatir: 6). Allah also says: "And if there comes to you from Satan an evil suggestion, then seek refuge in Allah. Indeed, He is the Hearing, the Knowing." (Surah Fussilat: 36).
Whenever a person feels overwhelmed by whispers, they should seek refuge in Allah from Satan by saying, "I seek refuge in Allah from the accursed Satan," with sincerity and strong faith, knowing that Allah is the only protector from all harm.

-------------------------------------------------------------

With the start of the new academic year and the numerous school assignments that students are tasked with by their teachers, parents often rush to help their children complete these tasks, closely supervising the entire educational process. In some cases, they even study with them continuously and monitor all subjects alongside them.

Experts say that there are mistakes made during the process of studying with a child, which negatively affect the child's academic performance and ability to understand and retain information, possibly leading to disappointing results. One of the most prominent mistakes is the parents' constant involvement in the child's studying, assuming that the child hasn’t put in enough effort because they didn’t spend long hours studying and monitoring them constantly without considering that each child’s abilities differ from one to another.

In this context, educational experts advise:

First: It is important to encourage the child to learn and acquire information, and to engage them in discussions about the new knowledge they’ve gained. This enhances their self-confidence and motivates them to seek new information. However, it is a mistake to demand that the child achieve a certain grade and constantly chase them with questions about scores and results, ignoring the importance of learning in itself.

Second: It is a mistake to consistently help the child with their homework. Instead, it is better for the child to complete their homework and study their lessons independently, instilling a culture of self-reliance and building their confidence in their ability to complete the tasks assigned to them.

A mother can help her child start studying or answer one or two questions while they’re doing their homework, but should gradually step back and give the child the chance to complete their work independently and answer the assigned questions on their own, with small rewards or something the child likes as encouragement, but without making it a habit.

Third: Avoid any distractions during your child's study time, such as the television, phone, games, and the like. It's also not advisable to study with them on the bed, as this will make them feel lazy and inclined to sleep. Moreover, it is a mistake to chat beside them about household matters with friends or family, as this will undoubtedly distract them.

Experts, according to Al Jazeera Net, emphasize that children may lose focus and interest in studying and doing homework if they are surrounded by distractions. Thus, it is recommended to provide a conducive environment for studying in a room designed for this purpose, with a ban on games and social media apps until study tasks are completed.

Fourth: It is preferable to set a specific time frame for completing each task or activity, or to use a timer to encourage the child to complete their homework. It’s also beneficial to have a set time for studying each day, with designated breaks, such as 5 minutes of rest for every 20 minutes of studying. It’s important to encourage the child to organize their day, create a study schedule, and prioritize their tasks, ensuring that a subject they enjoy doesn’t overshadow another subject they may not like as much. Listening to their preferences about which subject they want to start with is also essential.

Fifth: Monitor your child's weak points and keep a notebook to track them without the child noticing, and follow up with their teachers, especially if they struggle with academic skills, according to the "Parenting" website.

In light of this, discussions with their teachers can help find better ways to improve their academic level or provide interactive methods that increase their love for learning, such as educational games, documentaries, trips to museums to learn about their country's history, or public parks to discover the secrets of the plant world. They can also be enrolled in a science camp or a cultural competition, which connects the child to various sciences in an enjoyable way, making studying a fun time rather than a form of punishment.

It’s also important to understand the type of learning your child prefers, whether auditory, visual, or kinesthetic. Some children learn by reading, others by writing, and some by studying out loud to help retain information if they are auditory learners. It's essential to discuss their abilities and strengths or weaknesses with their teachers.

-------------------------------------------------------------              

Read this Article in Arabic

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.

-------------------------------------------------------------              

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

-------------------------------------------------------------

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.

-------------------------------------------------------------

Read this Article in Arabic