Amid the hustle of life’s challenges and financial pressures, many people may lose their sense of direction without setting a roadmap for a year that passes from their lives—one that may stand as a witness for or against them, a year of either success or loss in both their worldly and afterlife affairs.

The Most Emphasized Stage of Life

It is well known that a person will be questioned about how they spent their life, yet they will receive a separate question specifically about their youth. This is because youth is the most emphasized stage of life for which a person will be held accountable on the Day of Judgment, regardless of whether they die young or old.

Abu Barzah Al-Aslami reported that the Messenger of Allah (ﷺ) said: "The feet of the slave of Allah shall not move [on the Day of Judgement] until he is asked about five things: about his life and what he did with it, about his knowledge and what he did with it, about his wealth and how he earned it and where he spent it on, about his body and for what did he wear it out." (Reported by At-Tirmidhi)

Annual Goals List

It is wise for a person to set a list of goals they wish to achieve each year. These should be diverse, covering spiritual, physical, professional, and social aspirations, along with other ambitions that preoccupy people in today's world.

The Prophet (ﷺ) advised a man by saying: " Take advantage of five before five: your youth before your old age, your health before your illness, your riches before your poverty, your free time before your work, and your life before your death." (Sahih Al-Jami’)

The following lines offer a roadmap consisting of five key items that should be at the top of every individual's personal agenda as part of their self-development plans. Let their motto be as Al-Hasan Al-Basri said: "Every day that dawns calls out: O son of Adam, I am a new day and a witness to your deeds, so take advantage of me, for I will never return until the Day of Judgment."

1. A Spiritual Goal

Begin with a spiritual and faith-based goal—strengthening your connection with Allah by maintaining prayers and dhikr (remembrance of Allah), dedicating time for night prayers, fasting voluntary days, memorizing the Qur’an, or aiming to perform Umrah or Hajj this year. The key is to ensure you attain a substantial share of worship that brings you closer to Allah, making you truly successful in both this life and the Hereafter.

2. A Social Goal

A social goal involves increasing visits to relatives, maintaining family ties, checking on loved ones, putting an end to disputes and enmities with neighbors and everyone, and strengthening social relationships. This aligns with Allah’s command: "And give the relative his right." (Al-Isra: 26), and again for emphasis: "So give the relative his right." (Ar-Rum: 38), Allah also commands: "Worship Allah and associate nothing with Him, and to parents do good, and to relatives." (An-Nisa: 36)

3. A Career Goal

A professional goal should focus on developing your skills and capabilities, obtaining specialized training, and excelling in your job. Striving for career advancement through diligence and dedication not only benefits your workplace but also presents you as a role model for others, including non-Muslims. This is in line with the hadith: " Allah loves that when one of you does something, that they perfect it." (Authenticated by Al-Albani)

4. A Short-Term Goal

Short-term goals provide immediate achievements that boost morale and energy, helping to sustain motivation for long-term objectives. Long-term goals may sometimes feel overwhelming or discouraging, so breaking them down into smaller, quarterly goals or weekly and monthly targets—such as reading a book or losing four kilograms in a month—can make them more manageable and achievable according to your time and energy.

A scientific study indicates that over 40% of people who enthusiastically write down New Year’s resolutions abandon them after the first month due to frustration, poor time management, lack of prioritization, or setting unrealistic goals that exceed their capabilities.

5. A Volunteer Goal

A volunteer goal should involve engaging in charitable or community service activities, such as sponsoring orphans, helping the sick, planting trees in your neighborhood, or supporting relief efforts for those in Gaza and Syria. Contributing to humanitarian causes through official channels is a meaningful way to ensure your year includes acts of goodness.

“My success is only through Allah”

In conclusion, prepare your goals list, but do not overwhelm yourself with too many. Prioritize, categorize, and create a schedule. Let it encompass your spiritual, social and psychological life. Stay committed, reward yourself for accomplishments, and regularly assess your progress. Let your guiding principle be: "My success is only through Allah."

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Artificial intelligence is one of the most important and latest weapons used by most countries around the world. Some have mastered its use and benefited from its advantages, while others have misused it, falling into its traps, drinking its poison, losing their religion, and being led astray by deceptive slogans and the false allure of AI tools. They quickly became victims of these tools instead of harnessing them for the service of their society, religion, and country. According to the "AI Index Report 2024," the impact of artificial intelligence on societies is increasing at an unprecedented rate, with several institutions predicting that this sector will contribute approximately $320 billion to the GDP of Middle Eastern countries by 2030.

Artificial intelligence is a technology that enables computers to analyze data and interact with people in a way that mimics human intelligence, making it an effective tool for spreading knowledge and learning. It is well known that Islam always encourages scientific research, technological advancement, and their use for the public good, as long as they do not contradict Islamic values and principles. Islam has elevated the status of knowledge and scholars, as Allah says in His Book: "Allah will raise those who have believed among you and those who were given knowledge, by degrees. And Allah is acquainted with what you do." (Al-Mujadila: 11)

The Prophet ﷺ also urged us to seek knowledge and teach it to others, as long as it is beneficial. He said: "God, His angels, the inhabitants of the heavens and the earth, even the ant in its hole and even the fish invoke blessings on him who teaches men what is good."

Based on this, artificial intelligence, with its various tools, has become an innovative means to contribute to introducing Islam, its religious and moral values, by providing accurate information, offering religious rulings and fatwas, and translating Islamic texts in a simplified, easy, and quick manner. This has led to the emergence of the term "digital religiosity." Despite the importance of this concept, questions remain about the accuracy of AI tools in presenting Islamic content and the challenges that may arise when using them to serve religion. This, in turn, necessitates the involvement of religious scholars and specialists to oversee the content being presented.

From the above, it is clear that studying the relationship between artificial intelligence and Islam, and the resulting concept of digital religiosity, is a highly significant topic worthy of research and discussion. This would help maximize the benefits of these tools and harness them for the service of Islam, the dissemination of Islamic teachings, and the preservation of religious and moral guidelines, which we will delve into further in the following sections, Allah willing.

The Concept of Artificial Intelligence (AI)

Artificial intelligence is a branch of computer science that aims to create systems capable of simulating human intelligence and performing related tasks that typically require human intelligence, such as learning, decision-making, reasoning, and interacting with the environment. AI relies on a variety of technologies, including machine learning, natural language processing (NLP), deep learning, and computer vision.

AI comes in different types:

• Narrow AI, which is designed for specific tasks such as translation, image recognition, and voice assistants.
• General AI, which has cognitive abilities similar to humans and can learn and adapt across different fields.
• Super AI, which surpasses human intelligence.

Given its importance, the International Monetary Fund reports that AI could impact around 40% of global jobs, replacing some and complementing others.

The Concept of "Digital Religiosity"

Digital religiosity is a modern concept that refers to the use of digital technology (the internet, smart applications, social media) to serve religion, enhance religiosity, and spread Islamic values. With over 2.04 billion Muslims, making up more than 25% of the world's population, digital religiosity includes religious activities carried out through digital means, such as:

• Access to religious content: Listening to the Quran, Islamic lectures, articles, and fatwas online.
• Religious interaction via social media: Sharing Quranic verses, hadiths, and engaging with scholars through digital platforms.
• Islamic applications: Apps for prayer times, digital Qurans, AI-based religious Q&A programs, and smart fatwa services.
• Electronic worship activities: Attending remote learning sessions, participating in religious awareness campaigns, and donating to charities through digital platforms.

It becomes clear that the concept of religious commitment is of great importance, as it facilitates access to religious knowledge for anyone, at any time, and in any place. It bridges the gap between religious scholars and the public through modern digital communication tools, helping to spread the teachings of Islam in innovative and engaging ways for different generations. Additionally, it provides numerous reliable sources for fatwas and Islamic information that both Muslims—and others—need across the world.

The Uses of AI in Introducing Islam

Artificial intelligence possesses numerous capabilities that make it a powerful tool for introducing Islam and spreading its teachings, values, and ethics in innovative and effective ways. Some of the key applications in which AI can contribute to promoting Islam include:

• Islamic Chatbots: AI-powered chatbots can answer questions from non-Muslims about Islam in accurate and innovative ways. They can also provide reliable information about Islamic beliefs, the Prophet’s biography, and acts of worship.
• Islamic Mobile Applications: AI-driven Qur’an apps offer various recitations, explanations of verses, and analytical insights. Additionally, apps providing daily supplications and reminders tailored to users’ needs help Muslims in their daily religious practices.
• Instant Translation of Islamic Texts: AI translation tools can improve the translation of Qur’anic verses and their interpretations into multiple languages. This significantly facilitates non-Arabic speakers’ understanding of Islam, its pillars, traditions, and laws.
• Islamic E-learning Platforms: Platforms such as Udemy and Coursera have started offering AI-enhanced courses on Islam. Additionally, Islamic educational content can be customized based on each learner’s level of knowledge and understanding.
• Interactive Videos and Voice Assistants: AI tools can help create interactive videos that explain Islamic concepts in simplified ways. Moreover, Islamic voice assistants—such as an "Islamic Alexa" or "Google Assistant for Islam"—can provide answers to jurisprudential questions and guide users to reliable sources for acquiring religious knowledge.
• Combating Misinformation About Islam: AI tools can analyze online content related to Islam, assess its accuracy, and correct misconceptions through reliable platforms. Additionally, AI can monitor social media, provide accurate responses, and share scholarly rebuttals to misconceptions or false claims about Islam.

Artificial Intelligence and Presenting Islamic Content

Despite the significance of AI tools in presenting Islamic content, this presentation is not always accurate. For AI to successfully and precisely present Islamic content, several factors must be considered:

• Relying on Authentic Sources: AI models should be trained on verified Islamic sources, such as the Quran, Sunnah, and reputable jurisprudential books. When these authentic sources are used, the accuracy of Islamic content significantly improves.
• Human and Scholarly Supervision: Scholars must be involved in reviewing AI-generated content to prevent inaccuracies, misinterpretations, or errors.
• Utilizing Advanced Technologies: Advanced AI models that rely on Natural Language Processing (NLP) can better understand and analyze Islamic texts with high accuracy.
• Continuous Updates: AI algorithms must be consistently improved and corrected to ensure the reliability and integrity of the presented content.

Challenges Affecting AI’s Accuracy in Presenting Islamic Content

Despite AI’s great role in presenting Islamic content, several challenges may impact its accuracy, including:

• Algorithmic Bias: AI can reflect biases from its developers, especially if they hold anti-Islamic views, leading to distorted interpretations of Islamic texts.
• Difficulty in Understanding Deep Religious Contexts: Many Islamic concepts require a precise understanding of their context and jurisprudential reasoning, which may be challenging for AI without human intervention.
• Multiplicity of Interpretations and Jurisprudential Schools: The diversity of Islamic jurisprudence can create challenges in presenting unified content that accommodates all schools of thought.
• Misuse of AI: AI can be exploited to spread misinformation or distort Islamic texts, particularly if the content is not reviewed by scholars and experts.

To overcome these challenges and make use of AI tools in spreading Islam and accurately presenting Islamic content with credibility, it is essential to develop AI systems under the supervision of scholars and specialists to ensure the correctness of the provided information and interpretations. Additionally, reliable Islamic databases can be established to serve as a guide or training source for AI tools, alongside the development of specialized models capable of correctly understanding religious contexts.

AI Applications in Spreading Islam and Islamic Knowledge

Many Islamic religious institutions have already begun utilizing artificial intelligence and its various tools to enhance their services in spreading religious knowledge in innovative and effective ways. Some of the most prominent institutions include:

• The General Presidency for the Affairs of the Two Holy Mosques (Saudi Arabia): AI-powered robots have been introduced to provide guidance to pilgrims and visitors in multiple languages, as well as to answer various jurisprudential questions based on reliable fatwas issued by scholars.
• The UAE Ministry of Awqaf: The ministry launched the AI-powered "Fatwa" robot, which responds to religious inquiries according to recognized Islamic schools of thought. Additionally, it improves the experience of pilgrims by offering instant information on rituals and how to perform them.
• Al-Azhar University and Islamic Jurisprudence Institutions: Al-Azhar in Egypt has started exploring the use of AI in analyzing jurisprudential texts, issuing fatwas, and classifying hadiths based on their authenticity and reliability.
• King Fahd Complex for the Printing of the Holy Qur’an: The complex employs AI tools to detect printing errors in published copies of the Qur’an. It also works on improving and analyzing Quranic recitation techniques through advanced and innovative applications.

This demonstrates that AI has become a powerful tool for spreading Islamic knowledge, enhancing pilgrimage services, and providing reliable fatwas, thereby improving the overall experience of religious learning. Therefore, Islamic institutions must harness AI tools to disseminate religious knowledge worldwide while also correcting misinformation spread by unreliable sources.

Conclusion and Recommendations

In conclusion, artificial intelligence is a powerful and effective tool for spreading Islam and enhancing its understanding in modern and innovative ways. Through AI tools, it is possible to reach a large audience across different parts of the world, while also providing Islamic knowledge and information in an accurate and easily understandable manner. This, in turn, greatly contributes to the precise presentation of Islamic content and the correction of misconceptions about Islam.

AI enables the development of smart educational platforms, facilitates the translation of religious texts, and provides reliable answers to jurisprudential questions and inquiries, making it easier for both Muslims and non-Muslims to learn about the true teachings of Islam in a way that aligns with the digital advancements of the modern era.

Despite the importance of AI in spreading Islam, it cannot replace scholars, religious leaders, or even human reasoning entirely. Therefore, continuous scholarly supervision is necessary, and AI should be used as a supporting tool rather than the sole source of information. This ensures that the message of Islam is conveyed in a scientific, technological, and precise manner, keeping pace with the digital age and the challenges of the future.

Read Also: How Will the Upcoming Generations Utilize AI?

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Technology has become an integral part of our daily lives, leaving no door unknocked, bringing with it both advantages and disadvantages. The wise person is the one who benefits from its advantages while avoiding its pitfalls. Technology has taken on various forms, emerging in artificial intelligence tools, communications, robotics, and 3D printing, until it reached the stage of embodying people and objects in a way that initially appears real. The rapid advancement of technology can be attributed to the increasing competition among companies and nations to develop more intelligent and innovative solutions, alongside the continuous accumulation of knowledge.

One of the latest technological advancements is "hologram" technology, which records and displays images in a three-dimensional format, allowing these virtual images to appear in real-world environments as if they are floating in the air, without the need for a display screen.

With hologram technology, it is possible to create the image of a great-grandfather who passed away more than 100 years ago, standing in the corner of a room as if he were truly present—as if he had never died!

This has sparked debate among scholars and thinkers regarding the technology’s potential applications and whether its use is permissible or conflicts with religious values. Before addressing these questions and clarifying the concerns surrounding this technology, it is necessary to shed light on several aspects, including:

1- How Hologram Technology Works

This technology displays objects and people in a three-dimensional form using light and laser beams to create a visual effect that appears as a realistic, moving image. The process involves several steps:

• Holographic Imaging: In this stage, an image is recorded using a strong light source, such as a laser beam. This beam is directed toward a divided mirror, splitting it into two main rays. When these beams meet, they create an interference pattern, carrying three-dimensional information about the recorded object.
• Holographic Information Storage: The interference pattern is recorded as a microscopic image that differs from traditional images. It appears as an interwoven pattern of dots and lines that cannot be interpreted by the naked eye. This pattern contains details of dimensions, angles, and depth, which allow the image to be reconstructed when displayed.
• Displaying the Holographic Image: In this stage, the recorded image is reconstructed by shining a specific light source onto the stored pattern. This re-produces the original three-dimensional image, making it appear as though it is floating in the air and allowing it to be viewed from different angles, thus creating a realistic sense of depth and dimension.

2- Applications of Hologram Technology

Due to its high capability in presenting three-dimensional images realistically, impressively, and attractively, this technology has been applied in several fields, including:

• Medical Field: Used in diagnostics and surgeries by displaying 3D images of human organs, aiding in understanding medical conditions and conducting precise operations.
• Education and Training: Employed to explain complex concepts in physics, chemistry, and space sciences by presenting them in an interactive 3D format, helping students and researchers grasp intricate details.
• Entertainment and Media: A notable example is its use in reviving performances of deceased artists like Umm Kulthum, as well as in cinema and theater productions.
• Marketing and Advertising: Retailers use hologram technology to attract customers by displaying products in 3D, allowing consumers to view items from multiple angles in an innovative way.

Additionally, hologram technology is used in various other sectors, such as military applications, engineering and design, tourism and heritage preservation, communications, virtual meetings, astronomy, and space exploration.

3- Benefits of Hologram Technology

This technology offers numerous advantages across different fields. It enhances the display and interaction experience by providing 3D images viewable from multiple angles, creating a more immersive experience compared to traditional screens. It also allows interactive engagement and serves as a valuable training tool for doctors, engineers, pilots, and other professionals by offering realistic 3D models. Architects utilize it to present designs of buildings before construction, while defense and security sectors employ it for military planning and geographical mapping.

4- Disadvantages of Hologram Technology

Despite its numerous benefits, hologram technology has several drawbacks. For instance, it requires high costs due to the need for advanced equipment such as laser beams and processing devices. Moreover, it necessitates a suitable display environment, as excessive or insufficient lighting can affect image quality. Some applications still struggle with image clarity and resolution compared to high-definition screens.

Another challenge is that this technology is not widely accessible in consumer markets, making it exclusive to specific sectors. One of its major drawbacks is the potential misuse for identity fraud by creating holographic replicas of individuals, raising security concerns.

5- Religious Perspective on Hologram Technology

Religious opinions on hologram technology vary. While some see it as a beneficial tool for education, training, and medical use, the primary debate revolves around whether its application aligns with religious values, particularly when used to recreate human figures.

Controversy arose when this technology was used to bring Umm Kulthum back to the stage in a 3D format, astonishing audiences and sparking debates on whether such an application is permissible or forbidden. While opinions differ, the most cautious and correct view is that if this technology is used solely to depict living beings, it is prohibited—not because it constitutes polytheism but because it is a major sin, as it imitates Allah’s creation.

Aisha (may Allah be pleased with her) reported that the Messenger of Allah (peace and blessings be upon him) said: "Those who will receive the severest punishment on the day of resurrection will be they who imitate what God has created." (Sahih al-Bukhari, Sahih Muslim)

Ibn Umar (may Allah be pleased with him) also narrated that the Prophet (peace and blessings be upon him) said: "Those who paint pictures would be punished on the Day of Resurrection and it would be said to them: ‘Breathe soul into what you have created.’" (Sahih al-Bukhari, Sahih Muslim)

Based on this, hologram technology is similar to photography in that it is not inherently forbidden. However, its prohibition applies when it involves the creation of lifelike representations of living beings, for two key reasons:

1. Imitating the creation of Allah.

2. The potential risk of leading to polytheism.

The question is not whether hologram technology itself is permissible or forbidden, but rather whether the content it presents aligns with religious principles.

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Some people complain about the lack of time in Ramadan and the difficulty of balancing work and worship, which leads to a disruption of one or both. This situation may worsen, causing them to miss opportunities for goodness and forgiveness in this blessed month.

Abu Huraira reported that the Messenger of Allah (ﷺ) said: “May he be abased who does not invoke a blessing on me when I am mentioned in his presence. May he be abased who passes through the whole of Ramadan before his sins are forgiven him. May he be abased one or both of whose parents have reached old age without causing him to enter paradise.” (Narrated by Al-Tirmidhi and authenticated by Al-Albani).

Anas ibn Malik reported: The Prophet (ﷺ) ascended the pulpit and said: “Ameen,” then he ascended the second step and said: “Ameen,” then he ascended the third step and said: “Ameen.” When he sat down, his companions asked him: “What did you say Ameen for?” He replied: “Jibreel came to me and said: ‘May a person be humiliated who hears you mentioned and does not send blessings upon you.’ So I said: ‘Ameen.’ Then he said: ‘May a person be humiliated who finds his parents in old age and does not enter Paradise because of them.’ So I said: ‘Ameen.’ Then he said: ‘May a person be humiliated who reaches Ramadan and is not forgiven.’ So I said: ‘Ameen.’” (Narrated by Al-Bazzar and authenticated by Al-Albani).

Thus, it is wise for a Muslim to manage his time in Ramadan, balancing work and worship, study and devotion, and household duties with acts of prayer, night prayer, and Quran recitation.

The following are some key guidelines for both men and women, young and old alike:

1. Avoiding Wasting Time

This includes excessive sleeping, overeating, watching television, engaging in idle entertainment, staying up late in so-called Ramadan tents, and overindulging in social media. In Sahih al-Bukhari, Ibn Abbas reported that the Prophet (ﷺ) said: “Two blessings which many people squander: Good health and free time.”

A person will also be held accountable for his time on the Day of Judgment, as mentioned 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 Al-Tirmidhi, who said it is Hasan Sahih).

Ibn Al-Qayyim said: “Wasting time is worse than death, for wasting time cuts you off from Allah and the Hereafter, whereas death only cuts you off from this world and its people.”

2. Planning Ahead

Before Ramadan begins, one should prepare a schedule for work and study, plan household needs, and create a weekly or monthly shopping list to minimize unnecessary outings. Sleeping early and waking up early are also key factors in managing time effectively.

3. Setting Daily and Weekly Goals

A person should set daily objectives, such as reciting a portion of the Quran, reading 10 pages from a book on the Prophet’s biography, remembering daily supplications, performing two units of night prayer, or giving charity.

By setting a goal for each day, one can accomplish 30 goals by the end of the month. If one aims higher and sets two or more goals per day, he will be even more successful, as Islam encourages competing in goodness. Allah says: “So race to [all that is] good.” (Al-Baqarah: 148)

The Prophet (ﷺ) was known for his dedication to worship. He would pray at night until his feet became swollen. Aisha said to him: “O Messenger of Allah, take it easy on yourself,” as she saw that prolonged standing exhausted him. He replied: “O Aisha, Shouldn't I be a grateful worshipper?”

4. Engaging the Family in Worship

Families should come together for collective acts of worship, such as Quran recitation circles, studying a hadith, learning about good character, or praying in congregation. This fosters motivation, strengthens family bonds, and encourages participation in acts of worship while reducing wasted time.

5. Savoring the Joy of Worship

Understanding the immense rewards of Ramadan acts as a motivator. Abu Huraira reported that the Prophet (ﷺ) said: “He who fasts during Ramadan with faith and seeking his reward from God will have his past sins forgiven.” (Agreed upon). Aisha also narrated: “When the last ten nights of Ramadan began, the Prophet (ﷺ) would tighten his belt, and used to pray all the night, and used to keep his family awake for the prayers.” (Agreed upon).

Finally, we remind ourselves with the words of the Prophet (ﷺ) to Mu’adh ibn Jabal: “Do not forget to say at the end of every prayer: ‘O Allah, help me to remember You, thank You, and worship You perfectly.’” (Narrated by Abu Dawood, Al-Nasa’i, and Ahmad, and authenticated by Al-Albani).

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This is an eyewitness testimony about the heroism of the Mujahideen from the Muslim Brotherhood in Palestine, as recounted by its author: "This is my testimony… I feared concealing it and being among those about whom Allah Almighty said: 'And do not conceal testimony, for whoever conceals it—his heart is indeed sinful' (Al-Baqarah: 283). I also disliked publishing it during my lifetime, lest it diminish any reward I seek solely from Allah. Therefore, I have instructed that it be published after my passing, hoping that others may benefit from it."

This is how the late Egyptian preacher, Hassan Al-Jammal, began his eyewitness account in his book Jihad of the Muslim Brotherhood in the Canal and Palestine, published in 2000. In it, he documented his memories of the Brotherhood’s battles and heroic stances against the Zionist enemy.

Al-Jammal narrates the beginnings of his life and upbringing, offering a brief account of his family background. He describes how he grew up in the Manial Al-Roda neighborhood of Old Cairo and the moment he first saw the Muslim Brotherhood’s scouts marching in disciplined formation, wearing their unified attire. This sight drew him to the Brotherhood’s branch in Manial, where he took his first steps with the blessed movement.

The late Al-Jammal, who passed away in 1998, recounts that he joined a youth group within the Brotherhood, participated in various activities and faith-building camps, and regularly attended the Tuesday lesson of the martyred Imam Hassan Al-Banna. He speaks of how deeply he was influenced by Al-Banna’s words, which touched the hearts of listeners, and how he cherished performing night prayers behind the esteemed Sheikh Sayyid Sabiq, the author of Fiqh As-Sunnah.

The author explores different aspects of the Muslim Brotherhood’s commitment to the Palestinian cause—spiritually, politically, financially, and militarily. He highlights Al-Banna’s letter to Haj Amin Al-Husseini, the Grand Mufti of Jerusalem, expressing his concern for Palestine, as well as a second letter sent to the Islamic Conference in Jerusalem in 1929.

In August 1933, the Muslim Brotherhood sent its first delegation to spread its message outside Egypt, with Palestine being the first destination. Following this visit, the Brotherhood’s headquarters in central Cairo became a hub for Palestinian jihad leaders.

Al-Jammal’s testimony delves into the resolutions of the First Arab Conference for Palestine, organized by the Brotherhood in 1938, which concluded with recommendations urging Arab and Muslim governments to intervene to save Palestine from the British-Zionist conspiracy. This led to communication with the Secretary-General of the Arab League, Abdel Rahman Azzam Pasha, and the formation of the Palestine Rescue Front.

A fundraising campaign quickly began, accompanied by protests and demonstrations, and Al-Banna announced the mobilization of 10,000 volunteers for jihad in support of Palestine and Al-Aqsa. Al-Jammal was among those who joined the training camps, undergoing medical examinations and military drills, learning how to use weapons, engage in combat tactics, and conduct guerilla warfare. Despite his family’s objections, he insisted on joining the fight in Palestine.

Al-Jammal details the formation of the Brotherhood’s battalions, listing the names of officers and soldiers, and describes the journey to Sinai and the crossing into Palestine on April 28, 1948. Upon reaching Khan Yunis, they were greeted with ululations, celebrating the arrival of Egyptian Mujahideen to confront Zionist militias.

Regarding the first martyr, Al-Jammal recounts how, in their first engagement against enemy militias, Fathi Al-Khouli, from the Brotherhood’s branch in Sayyida Zainab, Cairo, was martyred—becoming the first martyr of the first battalion. He was buried in a military funeral in Khan Yunis.

As for the Kfar Darom battle, it became a stage for extraordinary heroism. One such act of bravery was that of Omar Othman from the Brotherhood’s Alexandria branch, who threw himself onto barbed wire laced with explosives, causing it to be blown apart and creating a passage for his fellow Mujahideen. However, tactical errors in executing the attack plan led to the martyrdom of 46 fighters in that battle. Al-Jammal recorded their names to honor their memory.

Born in 1930, the author provides detailed accounts of other military operations and heroics, while also shedding light on some strategic mistakes—such as the dispersion of volunteer forces, shortages of arms and ammunition, premature attacks, and insufficient reconnaissance of the enemy. He also discusses how the acceptance of a ceasefire on June 8, 1948, allowed the Zionists to reorganize and strengthen their forces, ultimately leading to the Arab armies’ defeat, the dissolution of the Muslim Brotherhood, and the assassination of Al-Banna on February 12, 1949.

Al-Jammal’s testimony includes anecdotes from times of hardship, heroic moments, and stories of Brotherhood martyrs in Palestine. He then shifts focus to their struggle against British occupation in the Suez Canal, describing how the Brotherhood orchestrated economic blockades against British soldiers, cut off food supplies to their camps, bombed their ammunition depots, and sabotaged railway lines to disrupt their supply routes. He also details the Battle of Tel Al-Kabir on November 9, 1951, and commemorates Brotherhood members who were martyred in battles against the British in the Canal region.

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In an era where information flows without limits and small screens have become tireless, hidden educators, the role of sexual education grows as a defensive barrier that preserves innate human nature and directs human instincts along the right path. However, sexual education in Islam is not merely about providing dry information about the body and its functions; rather, it is a comprehensive educational system built on modesty, instilling values, and helping individuals achieve psychological and social balance within the framework of Islamic guidelines.

Between the Islamic Perspective and the Western Perception

There has always been confusion between sexual education in the Islamic perspective and the one presented in Western curricula, which often separate sex from morality and present it detached from values. However, in Islam, the matter is not just about providing individuals with information but rather preparing them psychologically and ethically to handle this instinct properly—viewing sex as a responsibility rather than mere indulgence, and as a sacred trust rather than a cheap commodity.

From this standpoint, sexual education does not aim to provoke curiosity or provide excessive details. Instead, it seeks to build intellectual and behavioral immunity that protects young people from being swept away by misguided concepts and shields them from the deviations warned against in the divine law, as Allah says: "And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way." (Al-Isra: 32)

Education as a Gradual Process, Not a Sudden Imposition

Islam did not introduce its teachings in this regard abruptly but rather established a gradual methodology that aligns with human nature and considers the stages of physical and mental growth. Thus, raising children in this aspect is not done all at once but is built step by step—starting with teaching them the etiquettes of seeking permission, then introducing them to physiological changes, and finally guiding them toward marriage as a legitimate safeguard that protects hearts from being lost, bodies from diseases, and societies from disintegration and moral decay.

First Stage (Ages 7-10)

At this age, children do not need to learn details about sexual relationships; rather, they need to be introduced to foundational values such as cleanliness, the etiquettes of seeking permission, and the necessity of sleeping separately—principles established by the Prophet ﷺ in his saying:"Arrange their beds (to sleep) separately." (Narrated by Abu Dawood)

During this stage, children must develop a sense of modesty, ensuring they do not expose themselves inappropriately or intrude upon the privacy of others, in adherence to Allah’s command: "Tell the believing men to reduce [some] of their vision and guard their private parts." (An-Nur: 30)

Second Stage (Ages 10-18)

Upon reaching puberty, adolescents undergo physical and psychological changes that may confuse them. At this stage, parents play a crucial role in providing accurate information—neither exaggerating nor downplaying its importance. It is impermissible to leave them searching for answers in unreliable sources, nor should they be overwhelmed with premature details. Instead, knowledge should be given according to their needs while emphasizing Islamic guidelines and warning against prohibited acts, as Allah says: "But let them who find not [the means for] marriage abstain [from sexual relations] until Allah enriches them from His bounty." (An-Nur: 33)

A powerful example of Islam’s approach in addressing human nature is the story of the young man who came to the Prophet ﷺ asking for permission to commit adultery. The Prophet did not scold him but gently asked: "Would you like that for your mother?", The young man replied, "No.", The Prophet then said, "Likewise, people do not like it for their mothers.", The Prophet then prayed for him, and the young man left without any desire for such an act. (Narrated by Ahmad)

In stark contrast, if one were to ask a young man in the West today, "Would you accept this for your mother?" he might respond, "Why not?"—for the innate deterrent has been buried under the corruption of a culture that has distorted the concept of chastity, erased all moral boundaries, and stripped instincts of their human essence.

Third Stage (18+ Years)

When a young man or woman reaches the age of marriage, they need a deeper understanding of marital relationships—not just from a physical perspective but as a solemn covenant based on love and mercy, rather than a temporary attachment or a fleeting affair as modern media often portrays.

The Companions would ask the Prophet ﷺ about matters of marital life, and he never turned them away but instead guided them toward preserving relationships within the correct framework. One example is when Umar ibn Al-Khattab, may Allah be pleased with him, said:"I am ruined!", The Prophet ﷺ asked, "What ruined you?", Umar replied, "I had intercourse with my wife from behind (not in the normal way)." Then, Allah revealed the verse: "Your wives are a place of sowing seed for you, so come to your place of cultivation however you wish." (Al-Baqarah: 223). The Prophet ﷺ then advised: "Approach (your wife) from the front or the behind, but avoid the anus and intercourse during menstruation." (Narrated by At-Tirmidhi)

Islamic Sexual Education: A Stronghold Against Deviation

While some may believe that sexual education is merely about discussing the body, Islam presents a broader concept—linking it to faith, modesty, and ethical principles. It is not a call for unrestrained freedom but a means of protecting natural human disposition from corruption and directing instincts within the legitimate framework. Thus, a young person is neither left as prey to lusts nor suppressed to the point of explosion, but rather guided according to the wisdom of Islamic law.

For this reason, sexual education is not solely the responsibility of parents but a collective duty shared by scholars, educators, and decision-makers—so that generations are raised with awareness and society is safeguarded from moral corruption. The Prophet ﷺ said: "All of you are shepherds and each of you is responsible for his flock." (Agreed upon)

Islamic sexual education remains a unique model that balances instruction and discipline, knowledge and modesty, rights and responsibilities. It does not instill pathological shyness but preserves natural modesty; it does not provoke curiosity but provides knowledge in a measured manner; it does not promote immorality but channels instincts along the right path.

In a world overwhelmed by desires and dominated by a culture of moral decay, Islamic education remains the last stronghold that safeguards human nature, preserves society, and restores human dignity—not as a slave to his desires but as a servant of Allah. 

Read Also: Youth Hard Choice of Sexual Temptations or High Marriage Costs

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Sources:

1. Encyclopedia of Mahasin Al-Islam

2. IslamWeb

3. Islam Question and Answer

4. Alukah Website

A new study has identified four different types of sleep patterns and explained how each affects a person's long-term health.

According to the study, led by a team from Penn State University, each type of sleep pattern impacts health differently. Researchers classified sleepers into four distinct categories based on various conditions and metrics:

1. Good sleepers: They maintain a healthy sleep routine with optimal consistency in timing and duration, satisfaction, daytime alertness, and efficiency in both sleeping and waking.

2. Sleepers who compensate for short sleep durations: They generally have shorter-than-average sleep durations but make up for it on weekends or non-working days.

3. Insomniacs: They struggle with falling asleep, experience daytime fatigue, and take a long time to sleep.

4. Short sleepers with frequent naps: They sleep for short durations but generally have good sleep patterns with frequent daytime naps.

The study found that more than half of the participants either suffered from insomnia or were short sleepers, indicating suboptimal sleep patterns. Those with persistent insomnia for over 10 years were more likely to develop various chronic health conditions, including cardiovascular diseases, diabetes, and depression.

It is worth noting that there are healthy sleep habits individuals can adopt to improve their sleep, such as avoiding mobile phone use in bed, exercising regularly, and avoiding caffeine in the late afternoon.

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Many people face challenges during Ramadan due to heartburn and acidity in the stomach. Although the causes of this condition vary, most can be traced back to poor dietary habits.

Here are 9 reasons that cause heartburn during Ramadan:

1- Consuming large amounts of food at iftar and suhoor leads to an increase in stomach acidity and heartburn after eating.

2- Eating excessive amounts of fatty foods can raise stomach acidity and cause heartburn.

3- Overindulging in traditional sweets that contain high amounts of fat can increase the likelihood of heartburn.

4- Inactivity and sleeping immediately after eating can cause acid reflux and heartburn.

5- Stopping the intake of antacid medications before fasting may increase the chances of experiencing heartburn.

6- Excessive smoking can lead to an increase in stomach acidity and cause heartburn.

7- Weight gain during Ramadan due to excessive food consumption and reduced physical activity may raise the likelihood of heartburn.

8- Preparing acidic juices in large quantities can cause heartburn among fasting individuals.

9- Drinking excessive amounts of coffee can lead to increased stomach acidity and heartburn.

Avoiding these poor dietary habits and following a balanced diet can help reduce the occurrence of heartburn during Ramadan.

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Source: Medical website.

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In Hands Off Our Hijab, Farhat Amin exposes the hypocrisy of liberal feminism and human rights discourse when it comes to Muslim women, particularly in the face of hijab bans across Europe. She critiques the silence of prominent progressive figures, such as Kamala Harris and Michelle Obama, who advocate for women's rights yet fail to condemn state-sanctioned Islamophobia. Highlighting the inconsistency of liberal values, Amin argues that true solidarity for Muslim women comes from within the Muslim community, rooted in Islamic teachings. She calls for a response grounded in the Quran and Sunnah, reminding Muslim women that their hijab is a divine command, not a societal choice. As she articulates, the struggle against such discrimination must be anchored in faith: "The believers in their mutual kindness, compassion, and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever" (Bukhari and Muslim).

A VERY FRENCH INQUISITION

The author exposes the French government's aggressive crackdown on Muslim identity under the guise of secularism (laïcité). She details how the 2021 "anti-separatism" law systematically targets Muslims—banning homeschooling, restricting religious schools, and criminalizing hijab-wearing for minors—while forcing imams to pledge loyalty to the Republic. Amin argues that these measures mirror France’s colonialist past, aiming to forcibly assimilate Muslims by dismantling their faith-based institutions. She highlights the hypocrisy of so-called "liberation" efforts, noting how Muslim women's voices are excluded from the debate. The chapter calls for global Muslim solidarity to resist this state-backed Islamophobia.

HISTORICAL UN-VEILING OF MUSLIM WOMEN BY COLONIALISTS

Exploring the colonial legacy of forcibly unveiling Muslim women, reveals how European imperialists weaponized feminist rhetoric to undermine Islamic values. Amin examines how figures like Lord Cromer in Egypt and the French in Algeria used forced assimilation and propaganda to dismantle Muslim identity, portraying hijab as a symbol of oppression while paradoxically suppressing women's rights in their own societies. The chapter draws parallels to modern-day Western interventions, exposing the hypocrisy of using "women's liberation" as a pretext for military and ideological domination. Amin warns against adopting secular feminist narratives that distort Islamic teachings, reminding Muslims that true empowerment lies in adherence to divine guidance.

TIME TO PLAY OFFENCE AGAINST THE ANTI-HIJAB SQUAD

Amin addresses the challenges posed by progressive Muslim reformists who attempt to reinterpret Islamic teachings, particularly regarding hijab. She critiques prominent figures like Amina Wadud, Mona Eltahawy, and Asra Nomani, arguing that they distort Islamic principles to align with secular feminist and liberal ideologies. She also highlights that such reformists not only reject hijab but also advocate for LGBTQI+ acceptance, interfaith marriages, and female-led prayers, often gaining support from Western institutions that seek to reshape Islam. She warns that their influence, though marginal within the Muslim community, can mislead those unfamiliar with Islamic scholarship.

Amin reinforces the obligation of hijab by citing classical Islamic scholarship and Quranic verses, particularly (Surah An-Nur:31), which commands believing women to cover their adornments: "And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except for what is apparent and let them draw their head covers over their chests..." (An-Nur:31). She emphasizes that the consensus among scholars throughout history has affirmed the hijab as a mandatory aspect of Islamic dress, countering modern attempts to redefine its significance.

CRITIQUING HEAD-SCARVES AND HYMENS BY MONA ELTAHAWY

Farhat Amin critiques Mona Eltahawy’s Headscarves and Hymens, arguing that Eltahawy’s views are deeply entrenched in Western liberalism rather than Islamic principles. Eltahawy, a self-described "secular, radical feminist Muslim," advocates for a social and sexual revolution in Muslim societies, equating women's liberation with the rejection of religious and cultural traditions. Amin acknowledges the real injustices faced by women in some Muslim countries but attributes these issues to the absence of true Islamic governance rather than Islam itself. She highlights how Eltahawy’s perspective aligns with colonial narratives that historically sought to undermine Islamic societies by dismantling family structures and imposing Western ideals. Ultimately, Amin challenges the premise that Muslim women’s empowerment must come through secularism, emphasizing instead the importance of adhering to divine guidance: "And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way." (Al-Isra’: 32) This verse is a reminder that Islamic values are designed to preserve morality and societal well-being, contrasting with Eltahawy’s call for unrestrained liberalization.

MATERIAL GIRLS

Farhat Amin critiques the commercialization of modest fashion, highlighting how major brands have capitalized on the hijab while stripping it of its Islamic essence. She explores how Muslim women once prioritized hijab as an act of obedience to Allah, but today, the fashion industry promotes it as a consumerist trend, detaching it from its religious roots. The author warns against the influence of Western brands and social media in redefining modesty through a secular, profit-driven lens, leading to the sexualization of hijab and unrealistic beauty standards. She calls for a return to Islamic principles in dress, emphasizing that modesty should align with Shariah, not personal or capitalist interpretations.

TOO AFRAID TO WEAR HIJAB?

Farhat Amin challenges the argument that Muslim women may abandon the hijab due to fear of harassment, emphasizing that the principle of dharura (necessity) should not be misapplied. She underscores that while fear is subjective, true dharura only applies in life-threatening situations where migration is not possible. The author draws from Islamic history, showing that early Muslims faced persecution but remained steadfast, and argues that abandoning hijab out of fear can weaken the Muslim community. Instead, she encourages reliance on Allah, legal protections where available, and collective resistance against Islamophobia. She reinforces this with the Quranic verse: “Do the people think that they will be left to say, ‘We believe,’ and they will not be tried?” (Al-Ankabut: 2), stressing that trials are a test of faith, and perseverance leads to divine reward.

GOOD HIJABIS SHATTER STEREOTYPES

Amin critiques the Western narrative of the "good hijabi" versus the "bad hijabi." She argues that while hijabi representation in the media has increased, it is carefully curated to align with liberal secular values. Figures like Malala Yousafzai and Amani Alkhatahtbeh are elevated because they promote feminist and progressive ideals, whereas traditional hijabis who adhere strictly to Islamic teachings and challenge Western foreign policies are marginalized. The author exposes how governments and media platforms, such as SuperSisters and This is Woke, attempt to reshape Muslim identity through state-sponsored initiatives. Drawing parallels with Malcolm X’s analysis of racial representation, Amin warns Muslim women against blindly accepting media-endorsed role models. She urges them to seek guidance from Islam rather than external influences, reinforcing her argument with Quranic verses, including: "Never will the Jews or Christians be pleased with you, until you follow their faith. Say, 'Allah’s guidance is the only true guidance'" (Al-Baqarah:120).

INDIA & THE HIJAB BAN

Farhat Amin examines the 2022 hijab ban in Karnataka, India, as a targeted attack on Muslim women under the guise of secularism and uniformity. Amin details how the ban quickly spread across districts, fueled by right-wing Hindu nationalist groups, and led to harassment, exclusion, and even apartheid-like conditions for hijabi students. The court’s justification—claiming that the hijab is not an "essential religious practice"—is critiqued as an arbitrary imposition of non-Muslim perspectives on Islamic jurisprudence. The author also contextualizes this within India's broader history of Islamophobia, highlighting state-backed discrimination, mob violence, and systemic marginalization of Muslims.

Amin argues that the hijab ban is part of a larger pattern of erasing Muslim identity and oppressing Muslim women, despite the claim of "liberating" them. She warns against accepting the framing of religious rights based solely on essentiality, emphasizing that Muslims should have the freedom to practice both obligatory and non-obligatory aspects of their faith. She underscores the importance of resisting such discriminatory policies, citing the Quranic verse: “And they will continue to fight you until they turn you back from your religion if they are able.” (Al-Baqarah:217) to highlight the persistence of efforts to undermine Islamic identity.

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Did Signs of Graying Appear Early on You? Are You Really Still Young?

You look much older! I thought you were in your sixties, but I was surprised to learn that you haven’t even reached forty yet!

How many times have you heard such comments before? How many times have you stood before the mirror, wondering about the signs of graying invading your features? How often have you felt that your youth has been taken from you before you’ve even fully lived it? Does this gray and white hair spreading on your head bother you?

Allah Almighty says: "Allah is the One who created you from weakness, then made after weakness strength, then made after strength weakness and white hair. He creates what He wills, and He is the Knowing, the Competent." (Ar-Rum: 54)

The noble verse outlines the stages of human growth: before weakness and graying, there is a stage called “strength,” which is what we refer to as youth. Ideally, a person should not transition to the stage of graying before completing the stage of strength.

However, many factors cause signs of graying to appear prematurely. Have you ever researched these causes to preserve what remains of your youth? Or are you still wondering how time has passed and when these signs appeared? Do you know that premature graying is not solely due to aging?

Numerous studies confirm that premature graying is not just a result of aging but is also caused by several factors such as stress, anxiety, depression, excessive thinking, and regret.

Researchers conducted a study on the causes of graying among a group of young individuals, and participants reported that these signs appeared after experiencing a psychological crisis. The study also found that the graying process began to reverse once participants overcame their crises and took time to rest, stabilizing their mental health.

Graying is a gradual process, not a sudden one, according to a study conducted by Luria on a sample of participants aged 45 to 65. The study found that 74% of the sample showed signs of graying, with gray hair covering 27% of their heads. It also revealed that 1 in 10 individuals did not develop gray hair even after surpassing the age of 60.

Here Are 4 Essential Tips to Prevent Premature Graying:

1. Reduce Stress and Anxiety:

More than 275 million people worldwide suffer from anxiety disorders! Often, sorrow and distress overwhelm your heart, and anxiety and stress dominate your mind. You regret the past, fear the future, and burden yourself with concerns too heavy to carry. You feel that youth is slipping away quickly, and soon, the signs of graying appear. At that moment, you will regret the moments wasted in worry and stress.

If you struggle with grief, sadness, or other unhelpful psychological disorders, you must rid yourself of them, as they will inevitably lead to premature graying and rob you of your youth.

Thus, the Prophet ﷺ was keen to overcome any sadness or worry because he understood its dangers. He said in a hadith narrated by Ibn Mas’ud: "No one experiences anxiety or grief and says: O Allah, I am Your slave, and the son of Your male slave, and the son of your female slave. My forehead is in Your Hand (i.e. you have control over me). Your Judgment upon me is assured, and Your Decree concerning me is just. I ask You by every Name that You have named Yourself with, revealed in Your Book, taught any one of Your creation, or kept unto Yourself in the knowledge of the unseen that is with You, to make the Qur'an the spring of my heart, and the light of my chest, the banisher of my sadness, and the reliever of my distress – but Allah will remove his distress and replace his sorrow with joy."

2. Don’t Overburden Yourself:

The Prophet ﷺ forbade a person from overburdening themselves beyond their capacity or forcing themselves to do things they cannot handle, even in acts of worship!

The Prophet ﷺ said to Abdullah ibn Amr when he learned that he fasted every day, prayed all night, and finished the Quran in one night: "Do not do so; Offer prayer at night and also sleep; Fast for a few days and give up fasting for a few days because your body has a right on you, and your eye has a right on you, and your guest has a right on you, and your wife has a right on you."

If this applies to acts of worship, then it is even more important not to exhaust ourselves with the concerns, desires, and problems of the world, as doing so can lead to premature graying—and ultimately, even death!

3. Take Time to Relax and Enjoy Yourself:

The soul gets weary from too many responsibilities and ages under heavy burdens. You must give yourself a break from time to time. Don’t let your life be nothing but work upon work and struggle upon struggle. You should make time for enjoyment—but not at the expense of your religious obligations. Know that relaxing can even be rewarded if you intend it as a means to help you maintain your worship and well-being.

It was narrated that it is written in the wisdom of the family of David: "It is incumbent upon a wise person to have four hours: an hour in which he supplicates to his Lord, an hour in which he holds himself accountable, an hour in which he spends time with his companions who inform him of his faults and speak to him about himself, and an hour in which he enjoys his permissible and pleasant desires; for indeed, this hour aids in fulfilling the other hours."

Some permissible forms of recreation include going hunting while maintaining prayer, taking trips with proper Islamic guidelines, swimming, visiting parks, spending time with righteous friends, and engaging in various sports.

4. Eat a Healthy Diet:

One of the key factors in preventing premature graying is maintaining a healthy diet, yet many people neglect its importance.

Studies conducted in 2021 indicate that 1.1 billion people will not be able to access a healthy diet for various reasons, with affordability being a primary factor. This number represents 14% of the world’s population!

If you want to maintain your health and youth and prevent premature graying, you must follow a healthy diet. This includes consuming foods rich in antioxidants, such as fresh vegetables and fruits, fish, and essential vitamins and minerals like iron, calcium, copper, zinc, vitamin D, and meats.

If you want to preserve your youth and protect yourself from premature graying, take care of your health and mental well-being. Know that life is not worth excessive sorrow and regret, as these will only shorten your lifespan. Life is a moment—live it with happiness and great hope. And beware of being among those who neglect their lives, waste their days of effort, and regret it when the time of harvest arrives.

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