The alternation of day and night and the cycle of the four seasons hold numerous lessons that many may overlook or neglect amidst life’s distractions. However, one critical matter that a Muslim should reflect upon and derive benefit from is the wisdom behind this continuous cycle in the universe—whether the daily alternation of day and night or the yearly cycle of the four seasons. This flawless smooth process unfolds seamlessly without any disruption or imbalance, even for a moment.

A true believer is one who finds quiet moments for themselves to extract lessons and reflections from the surrounding universe and its events. This believer contemplates every idea and thought that crosses their mind, deriving reminders from them. Allah did not create anything in vain or without purpose. Therefore, the ayahs of the Qur’an overflow with calls for reflection and contemplation. Numerous Qur’anic surahs and ayahs discuss the concept of time, its passage, and its cycles. Among these is Allah’s statement: “Say, 'Have you considered: if Allah should make for you the night continuous until the Day of Resurrection, what deity other than Allah could bring you light? Then will you not hear?' Say, 'Have you considered: if Allah should make for you the day continuous until the Day of Resurrection, what deity other than Allah could bring you a night in which you may rest? Then will you not see?'” (Al-Qasas: 71-72)

One aspect of this cosmic alternation is the cycle of the four seasons, particularly the alternation between summer and winter, as mentioned in Surah Quraysh: “For the accustomed security of the Quraysh - Their accustomed security [in] the caravan of winter and summer.” (Surah Quraysh: 1-2)

Allah has described His righteous servants, the people of understanding, as those who reflect on His signs in the universe at all times and places. Allah the Almighty says, “Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding - Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], 'Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.'” (Aal-Imran: 190-191)

With the ongoing winter season, a Muslim should reflect upon the lessons it brings and the messages it conveys. Winter is characterized by intense cold, rainfall, strong winds, and thick clouds. Rainfall prepares the earth for nourishment, allowing it to adorn itself for the arrival of spring, marked by fragrant flowers and vibrant colors.

Among the prominent lessons that winter teaches us are the following:

1. A Reminder of the Bitter Cold of Hellfire

This is based on the words of the Prophet Muhammad (peace be upon him) in the traditions of the Sunnah. Abu Hurairah narrated that the Prophet (peace be upon him) said: The Fire made a complaint before the Lord saying, “O Lord, some parts of mine have consumed the others.” So it was allowed to take two exhalations, one exhalation in winter and the other exhalation in summer. That is why you find extreme heat (in summer) and extreme cold (in winter). (Sahih Al-Bukhari)

2. A Reminder of Allah’s Blessings

Reflection reveals that we live amidst countless blessings, one of which is the availability of warm clothing that protects us from the severe cold of winter. These clothes come in various fabrics, designs, and sizes, showcasing Allah's generosity. Allah mentions in the Qur’an: “And the grazing livestock He has created for you; in them is warmth and [numerous] benefits, and from them you eat.” (An-Nahl: 5)

3. A Reminder of Allah’s Mercy

One of the goals of the merciful Islamic Shariah is the preservation of life. This is evident in the leniency granted to people during winter. For instance, Islam permits wiping over footwear instead of washing the feet in wudu, for a duration of one day and night for residents and three days for travelers. It also allows tayammum (dry wudu) in cases of extreme cold when using water might cause harm. Additionally, combining prayers during heavy rainfall is permissible. These facilities highlight Allah’s mercy and His awareness of human frailty.

4. A Reminder of Allah’s Generosity

Allah, in His infinite mercy, multiplies the rewards for His servants during winter due to the challenges of this season. An example of this is the elevation of a believer’s rank and the expiation of sins through performing wudu thoroughly despite the discomfort caused by the cold.

5. A Reminder to Draw Closer to Allah

Winter offers a unique opportunity for those who wish to draw closer to Allah. The short days make fasting easier, and the long nights provide extensive time for prayer. These opportunities are rare in other seasons. Therefore, Imam At-Tirmidhi included a chapter in his collection titled “What Has Been Related About Fasting During the Winter.” He reported that the Prophet (peace be upon him) said: “Fasting during the winter is an easy reward.”

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Prayer always comes at the forefront of acts of worship, as it reflects the highest degrees of faith and submission. It is a connection between the servant and Allah, purifying the soul, refining the spirit, and cleansing the heart of worldly distractions. It distinguishes believers from disbelievers and is the first matter a servant will be questioned about on the Day of Resurrection. Allah has placed immense virtues and benefits in every movement and stillness of prayer, both in this world and the Hereafter, for individuals and nations. These benefits even extend to the physical health and strength of a person.

Rukūʿ (bowing) is one of the most important pillars of prayer that distinguishes Muslims’ prayers from others. It is as significant as sujūd (prostration), with both symbolizing submission and humility before Allah the Almighty. In rukūʿ, the servant bows with their stature, feeling their humility and insignificance combined with their love and reverence before their Creator. Allah has specifically praised the act of rukūʿ, commending His servants who perform it and granting them the status of being allies of Allah and His Messenger. Allah says, “Your ally is none but Allah and [therefore] His Messenger and those who have believed – those who establish prayer and give zakah, and they bow [in worship].” (Al-Ma’idah: 55) Additionally, Allah praised the companions of Prophet Muhammad (peace be upon him) and commanded the Jews to follow them, saying, “And bow with those who bow [in worship and obedience].” (Al-Baqarah: 43)

Allah also made rukūʿ a reason for accepting the repentance of the Children of Israel: “And enter the gate bowing humbly and say, ‘Relieve us of our burdens,’ We will [then] forgive your sins for you.” (Al-Baqarah: 58) Ibn Abbas and others interpreted this as entering the gate in a state of rukūʿ, bowing in submission and asking Allah to forgive their sins. ⁽¹⁾

On the other hand, Allah condemned those who refuse to bow and threatened to disgrace them on the Day of Resurrection before all creation. Allah says, “And when it is said to them, ‘Bow [in prayer],’ they do not bow. Woe, that Day, to the deniers. Then in what statement after the Qur'an will they believe?” (Al-Mursalat: 48-50)

Moreover, Allah promised success and prosperity in the Hereafter for those who perform rukūʿ. “You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. ... Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward.” (Al-Fath: 29)

From this, it becomes clear that among the spiritual benefits of rukūʿ for a Muslim is fulfilling servitude and submission to Allah alone. A servant bows only to their Lord and Creator, demonstrating servitude exclusively to Him. This distinguishes a Muslim from those who associate partners with Allah. Additionally, perfecting rukūʿ with humility and tranquility expiates sins. As narrated by Abdullah ibn Umar that he heard the Prophet (peace be upon him) say: “When the servant stands to pray all his sins are taken and are placed on his head and shoulders. Every time he bows or prostrates the sins fall away from him.” (Sahih al-Jami')

Umm Hani’ said that the Prophet entered her house on the day of the Conquest of Mecca, bathed and prayed eight rak'as, adding, “I never saw a shorter prayer than it, except that he performed the bowing and the prostration completely.” In another version she said, “That was in the forenoon.” (Agreed Upon) Commenting on this, Al-Mulla Ali Al-Qari mentioned in Mirqat Al-Mafatih: It indicates the emphasis on tranquility during rukūʿ (bowing) and sujūd (prostration), as the Prophet (peace be upon him) lightened the other parts of the prayer, such as standing, recitation, and tashahhud, but did not lighten the tranquility in rukūʿ and sujūd.

This highlights the significance of rukūʿ and sujūd in the acceptance of prayer. Allah loves those who bow and prostrate. Therefore, He commanded Prophet Ibrahim (peace be upon him) to purify the Sacred House for them: “And purify My House for those who perform tawaf and those who stand [in prayer] and those who bow and prostrate.” (Al-Hajj: 26)

 If this is the effect of rukūʿ on an individual, it also bears fruits for the Muslim community when they collectively give rukūʿ its due right, for the frequent command to bow in the Qur’an is often directed at groups: “And bow with those who bow [in worship and obedience].” “And prostrate and bow with those who bow [in prayer].” “O you who have believed, bow and prostrate and worship your Lord.”

This encourages Muslims to perform prayers in congregation, fostering unity and solidarity among them, while also urging the flourishing of Allah’s houses through prayer and remembrance. Furthermore, rukūʿ in prayer is a unique act that Allah has specifically granted the Muslim Ummah alone. Some scholars said in the tafsir of this ayah “And bow with those who bow [in worship and obedience].” Rukūʿ was specifically mentioned because it was not part of the prayer of the Children of Israel! ⁽²⁾

Not to mention that Allah also mentioned rukūʿ as one of nine qualities of the believers: “[Such believers are] the repentant, the worshippers, the praisers [of Allah], the travelers [for His cause], those who bow and prostrate [in prayer], those who enjoin what is right and forbid what is wrong, and those who observe the limits [set by] Allah. And give good tidings to the believers.” (At-Tawbah: 112)

In His divine wisdom, Allah has incorporated tremendous health benefits into rukūʿ, making it a mercy for His servants who diligently perform it. Islam Gamal, in his book “I Missed Prayer,” mentions a specialized study on the movements of Islamic prayer, including standing, rukūʿ, and sujūd, revealing significant positive effects on human health. Specifically, the position of rukūʿ enhances the flexibility of the posterior longitudinal ligament in the back, reducing the likelihood of lower back pain and disc herniation. The movements of prayer have even been adopted by physical therapy and fitness centers in Western countries as part of therapeutic and fitness programs due to their numerous health benefits.

The study also found that repeating rukūʿ and sujūd multiple times a day improves and regulates the body’s biological processes. It benefits various muscles, including those of the face, eyes, stomach, and intestines. Furthermore, prayer serves as a daily exercise that enhances general fitness, supports overall physical health, prevents chronic diseases like obesity, diabetes, and hypertension, and improves the body's ability to cope with daily physical stress.

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Tafsir Modoee Encyclopedia.

Islam Web.

Alukah.net.

The Book of “I Missed a Prayer” by Islam Gamal.

1. Al-Tafsir Al-Baseet by Al-Wahidi (2/558).
2. Al-Muharar al-Wajiz by Ibn 'Atiyya (1/199).

One of the greatest blockers of the reward for good deeds is a person reminding the poor, vulnerable, or needy with their favors upon them in charity (Al-Mann). Allah has paired Al-Mann (reminding others of one's favors) with harm and has classified it as a major sin.

Dr. Saeed Abdul Azim explains: “Al-Mann (reminding others of one's favors) is one of the reprehensible human flaws that Islam forbids, and a believer should not possess this trait. It is said that someone ‘reminded someone with their favors’ when they burden them with the favor they granted them. True favor belongs solely to Allah. Reminding others of one's favors may occur through speech, which is condemned among people except when facing ingratitude. Because of its harmful nature, it is said that it ruins the favor. Yet, due to its appropriateness in the face of ingratitude, it is also said: ‘When a blessing is denied, reminding of one's favors is justified.’

The Benefactor (Al-Mannan) is one of the names of Allah, meaning the One who grants blessings. Some link reminding of one's favors with destruction. A woman who is married solely for her wealth is often referred to as Al-mannun,’ for she constantly reminds her husband of her wealth.” ⁽¹⁾

Al-Mann is defined as mentioning a favor in a way that highlights it while reprimanding the recipient, as when someone says, “I have done this for you, I have helped you.” Imam Al-Qurtubi described it as: “Recounting a favor in a way that causes harm to the recipient.” ⁽²⁾ Similarly, Abu Hayyan explained it as: “It is mentioning the blessing to the recipient as a form of pride and self-praise.” ⁽³⁾

Sharia Warning

Allah warns His servants in the Qur'an against Al-Mann when giving in His cause to ensure they receive the great reward from Him. Allah says, “Those who spend their wealth in the way of Allah and then do not follow up what they have spent with reminders [of it] or [other] injury will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve.” (Al-Baqarah: 262)

Allah associates Al-Mann with harm, saying, “O you who have believed, do not invalidate your charities with reminders or injury as does one who spends his wealth [only] to be seen by the people and does not believe in Allah and the Last Day. His example is like that of a [large] smooth stone upon which is dust and is hit by a downpour that leaves it bare. They are unable [to keep] anything of what they have earned. And Allah does not guide the disbelieving people.” (Al-Baqarah: 264)

Allah also commands His Prophet (peace be upon him) early in his mission to adhere to certain principles regarding faith, worship, and behavior, treating them all equally. Allah says, “O you who covers himself [with a garment], arise and warn, and your Lord glorify, and your clothing purify, and uncleanliness avoid, and do not confer favor to acquire more, but for your Lord be patient.” (Al-Muddathir: 1-7)

Regarding the Bedouins boasting about their favor of accepting Islam, Allah states: “The Bedouins say, ‘We have believed.’ Say, ‘You have not [yet] believed; but say [instead], 'We have submitted,' for faith has not yet entered your hearts. And if you obey Allah and His Messenger, He will not deprive you from your deeds of anything. Indeed, Allah is Forgiving and Merciful.’ The believers are only the ones who have believed in Allah and His Messenger and then doubt not but strive with their properties and their lives in the cause of Allah. It is those who are the truthful. Say, 'Would you acquaint Allah with your religion while Allah knows whatever is in the heavens and whatever is on the earth, and Allah is Knowing of all things?' They consider it a favor to you that they have accepted Islam. Say, 'Do not consider your Islam a favor to me. Rather, Allah has conferred favor upon you that He has guided you to the faith, if you should be truthful.'” (Al-Hujurat: 14-17)

Abu Dharr narrated that the Prophet said: “There are three to whom Allah will not speak on the Day of Resurrection, or will He look at them, or sanctify them, and theirs will be a painful torment.” He said: The Prophet (peace be upon him) repeated it three times. Abu Dharr said, “They are losers and disappointed. Who are they, Messenger of God?” He said: “The one who drags his Izar (below the ankles) the one who sells his product by means of false oaths, and the one who reminds others (Al-Mannan) of what he has given to them.” (Narrated by Muslim)

Negative Consequences of Al-Mann

Al-Mann is a reprehensible trait that causes the recipient to resent the giver. It leaves a profound psychological impact, as the giver humiliates the recipient, breaking their spirit. This often results in bitterness and hatred, sometimes leading to revenge. ⁽⁴⁾ It also transforms the giver into a mean person, stripping them of nobility, chivalry, and sincerity. Additionally, it fosters arrogance, hypocrisy, and vanity, ultimately nullifying the reward of charity. When occurring in acts of charity, it invalidates the reward; when it accompanies acts of kindness, it taints and corrupts the favor. ⁽⁵⁾

Its Forms

Al-Mann manifests in various ways within Muslim societies, depending on the nature of the giving. Examples include: Reminding of one’s favor in charity, financial aid, and support to the needy. Mentioning loans given in times of need. Reminding orphans of the care and support provided to them once they grow older. Even teachers reminding students of the knowledge imparted to them. Not to mention other form of Al-Mann that can extend to include parents reminding their children of the money spent on raising and educating them.

Causes of Falling into Mann

All spiritual ailments, negative behaviors, and actions that destroy the doer originate from a lack of faith. A strong, vibrant faith prevents the believer from displeasing Allah, upsetting a fellow Muslim, or severing bonds of love and affection. Additionally, stinginess plays a significant role in fostering Al-Mann, as a stingy person despises giving. When they do give, they boast about it to vent their discontent.

Ways to Avoid it

To avoid reasons leading to Al-Mann, one must address its root causes, which include strengthening faith, improving one’s relationship with Allah, and understanding the destructive consequences of it. One should hope for Allah’s reward for their acts of giving, realizing that wealth is a trust from Allah, and the true favor belongs to Him.

Ibn al-Qayyim said: “The most beneficial person to you is the one who enables you to do good to them or show them kindness, for they are your helper in achieving your benefit and perfection. The benefit you gain from them equals the benefit they gain from you and maybe exceeds it. Conversely, the most harmful person to you is the one who allows you to sin against Allah through them, for they are assisting you in harming and diminishing yourself.” ⁽⁶⁾

Other ways include, associating with righteous people, being watchful of Allah, concealing good deeds and minimizing them within oneself. Al-Jahiz said: “Know that belittling your good deeds magnifies them in the eyes of people with intellect, and concealing them spreads them. Thus, spread them by concealing them and magnify them by belittling them.” ⁽⁷⁾

Ibn Abbas (may Allah be pleased with him) said: “Kindness is only complete with three things: hastening to do it, minimizing it, and concealing it. When it is hastened, it delights the recipient. When it is minimized, it is seen as great. When it is concealed, it is perfected.” ⁽⁸⁾

It is also said: “Revive kindness by burying it.” The meaning is that when one boasts of their favor, they spoil it. Conversely, ingratitude from the recipient for the favor is a form of denial. Mentioning the favor by the giver tarnishes it. Qais ibn ‘Asim said: “O Banu Tamim, keep company with those who remember your good deeds to them and forget their favors to you.” ⁽⁹⁾

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1. The Book of “Muslim’s Character.”
2. Tafsir al-Qurtubi (3/ 308).
3. Al-Bahr Al-Muhit (2/ 650).
4. In the Shade of the Quran (1/ 306).
5. Ma'alim as-Sunan by Al-Khattabi (4/ 195).
6. Al-Fawaid (192).
7. Al-Rasa'il (131).
8. ‘Uyoon Al-Akhbaar by Ibn Qutaybah (3/ 197).
9. Al-Kamil by Al-Mubarrad (1/ 145).

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Identity in linguistic dictionaries is defined as the essence of something that distinguishes it from others, encompassing the characteristics and features that preserve the uniqueness of an entity. When we talk about Islamic identity, we refer to the truths and attributes that make the Muslim Ummah distinct, qualities that no other nation can share. Islamic identity is manifested in the unique Islamic framework for individuals, societies, and the Ummah as a whole. Below is an explanation of the impact of major Islamic acts of worship in preserving Islamic identity.

The Role of Prayer in Preserving Islamic Identity

Prayer begins with the Adhan (call to prayer), a method of announcing its time. When the Prophet ﷺ and his companions migrated from Mecca to Medina, they considered a way to determine the timing of congregational prayers, as some struggled to estimate the time correctly. Some would arrive at the mosque too early, sacrificing their personal affairs, while others would miss the virtue of praying with the Prophet ﷺ. This posed a challenge, leading the Prophet ﷺ and his companions to discuss solutions.

The companions suggested various options based on their time’s available methods: some proposed blowing a horn like the Jews, others suggested using a bell like the Christians, while others recommended lighting a fire or raising a flag. None of these suggestions resonated with the Prophet ﷺ.

That night, Allah showed Abdullah ibn Zaid a vision where a man taught him the words of the Adhan. Abdullah hurried to the Prophet ﷺ to share his vision, and the Prophet ﷺ said, “It is a true vision.” He then instructed Abdullah to teach the words of the Adhan to Bilal ibn Rabah, who had a more resonant voice. (Sunan Abi Dawood: 498)

Prayer preserves Islamic identity through the gathering of Muslims in mosques to perform it. Islam strongly encourages men to pray in congregation at the mosque regularly and advises men not to prevent women from attending the mosques. On Eid prayers, even young women, menstruating women, and un-married women are encouraged to join in addition to others. Demonstrating this ritual safeguards Islamic identity within society and strengthens its persistence and progress.

The Role of Zakat in Preserving Islamic Identity

The Prophet ﷺ emphasized that poverty is closely linked to disbelief. In the Musnad of Ahmad, Abu Bakrah reported from his father that the Prophet ﷺ said: “O Allah, I seek refuge in You from infidelity and poverty.”
The Prophet ﷺ paired the two because poverty can lead to disbelief. Islam prescribes zakat to aid the poor, preventing poverty from dragging them toward disbelief. Zakat, therefore, plays a role in preserving the identity of the community by ensuring that the needy are not preoccupied with their hunger or pursuit of basic needs, enabling them to stay steadfast on the path of Allah.

The Role of Fasting in Preserving Islamic Identity

Fasting emphasizes Islamic identity through differentiation from others. Fasting was prescribed for previous nations as well, but Islam brought a distinctive touch. A hadith in Sahih al-Bukhari states that Ibn Abbas narrated: The Prophet (ﷺ) came to Medina and saw the Jews fasting on the day of Ashura. He asked them about that. They replied, “This is a good day, the day on which Allah rescued Bani Israel from their enemy. So, Moses fasted this day.” The Prophet (ﷺ) said, “We have more claim over Moses than you.” So, the Prophet fasted on that day and ordered (the Muslims) to fast (on that day).

In Sunan Abi Dawood, Abdullah ibn Abbas reported: When the Prophet (ﷺ) on the day of 'Ashurah and commanded us to fast on it, they (i.e. Companions) said: Messenger of Allah, this is a day which is considered great by Jews and Christians ? The Messenger of Allah (ﷺ) said: When the next year comes, we shall fast on the 9th of Muharram. This differentiation from non-Muslims serves to distinguish Muslims and maintain their identity.

The Role of Hajj in Preserving Islamic Identity

Hajj reinforces and protects Islamic identity. The Prophet ﷺ took measures to eliminate pre-Islamic identities, particularly Arab pagan practices and customs, and firmly established Islamic identity. For instance, some Arabs would circulate the Kaaba naked, reasoning that they should not perform tawaf (circulating Kaaba) in clothes they sinned in. They would then resume wearing clothes after tawaf. The Quraysh later produced special unstitched garments for pilgrims, but those who could not afford them performed tawaf unclothed. This practice persisted until the conquest of Mecca, when the Prophet ﷺ prohibited it, stating: “No naked person should go round the House (the Ka'bah).” (Sahih al-Bukhari)

Another example of the Prophet ﷺ affirming Islamic identity was his abolishment of a privilege claimed by some Meccans. They called themselves “the Hums” and they would stand in the middle of Urana. Allah commanded all pilgrims to stand together at Arafat: “Then depart from the place from where [all] the people depart and ask forgiveness of Allah. Indeed, Allah is Forgiving and Merciful.” (Al-Baqarah: 199) Malik in Al-Muwatta narrates that Abdullah ibn Zubair reported the Prophet ﷺ saying: “Know that the whole of Arafa is a standing-place except for the middle of Urana.”

These examples of Islamic acts of worship emphasize the establishment of Islamic identity in individuals and society. The prevalence of worship in all aspects of life strengthens this identity, enabling it to permeate society, as Allah says, “[And say, ‘Ours is] the religion of Allah. And who is better than Allah in [ordaining] religion? And we are worshippers of Him.’” (Al-Baqarah: 138)

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The Noble Quran came to the believers as a guide, leading them out of the darkness of misguidance and deviation, illuminating their path amidst the shadows of ignorance. It leads them to the way of repentance and recovering from sins and misdeeds. To achieve this, there is an essential matter that Allah's Book urges us to do, which is to reflect upon the ayahs of Allah. By doing so, we can find solutions to all the material and spiritual problems we face as we walk towards Allah in this world.

In light of this, we wanted to pause and contemplate a single ayah from Allah's Book as a practical lesson in the exercise of reflecting on the Quran, unveiling the treasures and precious gems it contains. Our diligent effort to extract these gems will allow us to reap the rewards offered by Allah to His sincere servants who genuinely seek the Hereafter and its bliss, which Allah has prepared for His pious servants.

To make our lesson today both practical and scholarly, we have chosen to reflect upon an ayah that speaks of seeking forgiveness and declaring sincere repentance to Allah. This is to ensure we gain Allah's forgiveness in the Hereafter and avoid exposing ourselves to His wrath at a time when regret will no longer be of any use. The selected ayah may be memorized by many, but perhaps only a few truly grasp its precious gems.

Allah the Almighty says in His Noble Book, “And whoever does a wrong or wrongs himself but then seeks forgiveness of Allah will find Allah Forgiving and Merciful.” (An-Nisa: 110) This ayah, though comprised of few words, offers numerous and abundant rewards to those who comprehend it. The etiquettes, rulings, and benefits of this ayah for the believers are as follows:

1. An invitation to all sinners on earth to repent, including disbelievers and hypocrites.
2. Assurance that Allah forgives the sin of His servant, no matter how great, and that nothing can prevent this.
3. A confirmed promise from Allah to accept the repentance of His servants, provided it is sincere.
4. Notification of Allah's boundless generosity in granting the repentant broad mercy after forgiveness.
5. Acknowledgment of the greatness of the Creator of this universe, who responds to wrongdoing with forgiveness and to self-oppression with mercy and acceptance of repentance.
6. The vast difference between sinning and seeking forgiveness, as indicated by the expression “then.”
7. The information that Allah's beautiful names and supreme attributes have meanings and effects in this worldly life.
8. The indication that repentance is valid even if the sin recurs repeatedly, as implied by the use of the verbs “does” and “wrongs” in the present tense, denoting continuity and renewal.
9. The acknowledgment that despite being distinguished from other creatures by intellect, a human can still be an enemy and oppressor to himself.
10. The indication that it is possible for the sinner to recover lost goodness and blessings due to committing sins, and that he can achieve perfection after shortcomings.

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The book “Youth in the Mirror of Islam” provides an extensive overview of one of the elements of a nation's strength and source of its pride and glory. If this element is lost or corrupted, nations and homelands collapse with it. If it grows and strengthens, societies and peoples rise with it.

The author of the book, Egyptian preacher Abdel Khaleq Al-Sherif, states that youth are the backbone of the Ummah and the fruitful tree that bears fruit. In the first chapter, he reviews some of what has been mentioned in the Quran and the Sunnah about youth.

The book, published in 2002, highlights youth models influenced by the Quran and Sunnah, most notably Zaid bin Thabit, Al-Arqam bin Abi Al-Arqam, Suhaib Al-Rumi, Umar bin Al-Khattab, Saad bin Abi Waqqas, Abu Ubaidah bin Al-Jarrah, Anas bin Malik, and other companions, may Allah be pleased with them all.

The second chapter of the book discusses what youth should be raised on, pointing to the Prophet Muhammad's method of education, the characteristics of the first generation, and the principles that Muslim youth should be raised on. These principles include faith in Allah, pride in Islam as a religion, and transforming the love for the Prophet Muhammad into a practical program.

These principles also encompass a comprehensive understanding of Islam, adherence to the path of this religion, remembrance, contemplation, seeking knowledge, balance in understanding Islam, avoiding the forbidden and doubtful matters, refraining from argument and negativity, and maintaining good health. Additionally, youth should embody noble morals, avoid being easily influenced, recognize their responsibility to convey this religion, and be concerned with the affairs of the Muslim Ummah.

The third chapter, which spans 333 pages, addresses some of the problems faced by youth, warning against Western methods of cultural and intellectual colonization instead of military colonization, which has proven unsuccessful. This is done through agents who promote its culture and values, advocate the separation of religion and state, and flood Muslim societies with Western culture, corrupting youth with desires, drugs, sex, and sports, and intimidating and restricting the religious in all aspects of life.

Al-Sherif details the dangers of bad company, idleness, sex, unemployment, and drugs as the main problems youth face at this stage, reminding them of Imam Shafi'i's saying: “If you do not occupy yourself with truth, you will occupy yourself with falsehood.”

The fourth chapter defines the value of positivity and provides evidence from the Quran and Sunnah, so that the meaning of Allah's words becomes a reality in the Muslim's soul: “Say, 'Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds.'” (Al-An'am: 162), and the Prophet Muhammad's saying: “A group of people amongst my followers will remain obedient to Allah's orders and they will not be harmed by anyone who will not help them or who will oppose them, till Allah's Order (the Last Day) comes upon them while they are still on the right path.” (Agreed upon)

The author asks: How is positivity achieved in an individual? He answers: When one has some general foundations, such as feeling responsible, as an individual, for what Allah has commanded, not belittling or underestimating any work, looking at the results and great reward, not overburdening oneself, being highly motivated, creative, and confident in Allah's promise.

The book explains the effects of positivity on society as well as its negative aspects, emphasizing the importance of offering advice, the virtue of advice, the foundations upon which advice should be built, and the etiquette of giving advice. A wise Muslim does not wait for others to advise him but seeks advice from those he deems capable, and if it comes from someone unworthy, he should still accept it and benefit from any good it may have.

Al-Sherif urges readers of the book to strive for academic excellence, reminding them of the importance of knowledge in Islam, the ruling on acquiring knowledge, the goal of excellence, ways to achieve it, and the obstacles to it. He warns against boredom, forgetfulness, sins, bad company, arrogance, neglecting the remembrance of Allah, prayer, and reciting the Quran, and getting distracted by trivial matters.

The fifth chapter analyzes the nature of the reasons behind the problems faced by youth, including parents not fulfilling their duties, family disintegration, the weakness of scholars, the prevalence of corruption in society, the corrupt political climate, and indulgence in permissible amusements.

To address these issues, Al-Sherif suggests advice and guidance, encouragement and deterrence, enjoining good and forbidding evil, dialogue, choosing friends wisely, problem-solving, monitoring, evaluation, and correction. The necessary means to achieve the treatment plan include having practical role models at home, role models in educational institutions, enhancing the role of scholars and reformers in society, developing the roles of mosques, schools, clubs, and libraries educationally and socially, improving media content, encouraging political and civic participation, and promoting the love of the Arabic language. All these means aim to elevate youth intellectually, religiously, scientifically, morally, and politically, steering them away from the path of whims and Shaitan.

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Sometimes, a child feels lazy, lethargic, and loses interest and passion. At times, you may find them indifferent to their school assignments or monthly tests, and at other times, they may hesitate to start a task, not knowing how to begin at all.

Don't be too worried and handle the situation with flexibility and wisdom. A child's mood can be influenced by simple or trivial reasons that seem complicated and difficult from their perspective. For example, a negative comment from peers about their personality, an inappropriate word from a relative, being ignored by a teacher, or unintentional attention from parents to their second or third sibling—all these life matters can cause the child to feel discouraged and bored.

Dr. Ellen Braaten, author of “Bright Kids Who Couldn't Care Less: How to Rekindle Your Child's Motivation,” states that parents should identify the main obstacle hindering the child from progressing or depriving them of passion and activity. Once the nature of the obstacle is understood and identified, parents can help their children overcome it. For instance, the child may suffer from fatigue and lack of sleep, face problems with classmates at school, fear failure in a test, or feel discouraged by the negative news they hear in their community.

The following lines summarize several ways to recharge your child's energy and enthusiasm. One or two or more of these methods may succeed in achieving the desired outcome.

First: Turn to Allah. The Prophet (peace be upon him) used to supplicate, saying: “O Allah! I seek refuge with You from worry and grief, from incapacity and laziness, from cowardice and miserliness, from being heavily in debt and from being overpowered by (other) men.” (Narrated by Al-Bukhari and Muslim) It is also narrated from Ibn 'Aabis Al-Juhani that the Messenger of Allah (peace be upon him) said to him: “O Ibn 'Aabis, shall I not tell you of the best thing with which those who seek refuge with Allah may do so?” He said: “Yes, O Messenger of Allah.” He said: “Say: I seek refuge with (Allah) the Lord of the daybreak,” “Say: I seek refuge with (Allah) the Lord of mankind.” - these two Surahs.” (Narrated by al-Nasa’i and Ahmad)

Second: Embrace your child and make them feel loved and cared for. Praise them, their abilities, and skills. Strengthen family relationships and enhance the atmosphere of understanding and dialogue among family members, as this will positively affect the child and give them a sense of security. Avoid showing excessive fear and control over them to prevent resistance to tasks, leading to laziness and lethargy as a counter-reaction.

Third: Explore the reasons for their lethargy. Check with their mother and friends about their health and psychological state, or speak to them directly to find out where the problem lies. Do they have everything they need? What do they want? How do they plan to overcome it? This will reduce the pressure they feel and may help them organize their daily and academic schedule.

Fourth: Stimulate their enthusiasm and passion through educational games, family competitions, or new ways of competing with a prize for the winner. This will bring them out of their lethargy into a fun atmosphere, reactivating their energy. This goal can be achieved through outings, sports activities, traveling to the countryside, enjoying nature, and reflecting on Allah’s signs and blessings.

Fifth: Encourage your child to rely on themselves. Offer several suggestions to overcome boredom and give them the chance to regain their passion by preparing a meal on their own, drawing a school project, or going on a shopping trip. These activities develop various skills and make them feel self-reliant and capable of making decisions.

Sixth: Teach your child to face frustration and understand that everyone goes through similar situations. The role of parents is crucial in supporting and guiding their child to handle these emotions positively, to be resilient in facing challenges, and to overcome lethargy and laziness because the consequences of inaction lead to further deterioration.

Seventh: Help your child join an activity—whether sports, scientific, or volunteer work—even if they don’t like it initially. They will benefit and learn several skills from it, and they might excel in it later. This is part of the learning process, complementing school education, and is equally important.

Eighth: Enhance your child’s perseverance by helping them break tasks into small, manageable steps to ease accomplishment. Guide them to understand that time is part of the learning and maturation process, and that patience leads to relief and success. You might draw some examples from your surroundings such as relatives and friends. Remind them of the history and the Prophet’s (peace be upon him) saying: “And know that in patience with what you dislike, there is abundant good. And know that victory comes with patience, relief with affliction, and hardship with ease.” (Narrated by Ahmad)

Ninth: Encourage your child to start a small project, like selling gifts, birds, or painting natural landscapes. According to Forbes magazine, a child needs passion through instilling a love of work in a hobby or favorite activity. Discuss with them what they love to do and how to turn it into a goal and project, according to entrepreneur and writer Nellie Akalp.

Tenth: Try to discover your child's traits, abilities, and talents. Identify their personality type—introverted, shy, or sociable. Every child has something beautiful that can grow and develop, with a talent that can ignite their passion and shake off lethargy. It’s important to note that neglecting school assignments doesn’t mean they are a failure or lazy. Perhaps they lack motivation or dislike a particular teacher or subject. Therefore, educators recommend that parents closely follow up and maintain good communication with their child's teachers and school administration.

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A blended family is defined as a family composed of a couple who have children from previous marriages, and they are compelled to live together due to their union in the marital home.

In Western countries, blended families are quite common, but the phenomenon has started to make its way into several Arab countries as well, due to rising divorce rates. This situation imposes new and unfamiliar challenges on Arab and Muslim families that need to be addressed.

Children may feel confused and anxious, and they might not accept the new living arrangement with a stranger man or woman. This situation requires guidelines, etiquettes, and legal and ethical rules to govern these relationships.

Firstly: The daughter of a man’s wife is called his stepdaughter, and stepdaughters are forbidden to marry their stepfathers as long as the man has completed the marriage with their mother. It is forbidden for a man to marry the daughters of the woman he has consummated the marriage with; he is considered a mahram (non-marriageable relative) to all her daughters, before or after the marriage. Allah says, “Prohibited to you [for marriage] are your mothers...” up to “...and your stepdaughters under your guardianship [born] of your wives unto whom you have gone in.” (An-Nisa: 23) However, if he has not consummated the marriage with her, then he is not a mahram to her daughters; Allah says, “But if you have not gone in unto them, there is no sin upon you.” (An-Nisa: 23)

Islamic scholars state that raising a stepdaughter by her stepfather is recommended as a means of treating her mother kindly. He will be rewarded for this, especially if she is an orphan, and if she is not an orphan, he will be rewarded according to the effort he puts into raising her, following the Sharia guidelines.

We have a good example in the Prophet Muhammad (peace be upon him) who married women with children and took care of them. Umar ibn Abi Salama said: “I was a boy under the care of Allah's Messenger (ﷺ) and my hand used to go around the dish while I was eating. So Allah's Messenger (ﷺ) said to me, 'O boy! Mention the Name of Allah and eat with your right hand, and eat of the dish what is nearer to you.'” (Narrated by Al-Bukhari and Muslim)

Umar ibn Salamah was a stepson of the Prophet (peace be upon him). He was the son of Umm Salamah (may Allah be pleased with her) from her first husband, Abu Salamah, and was born in Abyssinia when his parents migrated there.

Secondly: On the other hand, raising the husband's children is an act of kindness and a form of love and mercy between spouses. The Prophet (peace be upon him) married Umm Salamah (may Allah be pleased with her) who set an excellent example in taking care of his daughters, Umm Kulthum and Fatimah (may Allah be pleased with them). The husband’s children need love and compassion, and someone to compensate for their mother’s absence, while seeking reward from Allah.

If the children are boys, the stepmother does not need to cover in front of them as they are her mahrams. Allah says, “And do not marry those [women] whom your fathers married, except what has already occurred.” (An-Nisa: 22) This ayah indicates that it is not permissible for a man to marry a woman whom his father or grandfather married, regardless of whether the grandfather is maternal or paternal, and whether he consummated the marriage with her or not.

Thirdly: It is necessary to avoid having the husband’s sons and the wife’s daughters live in the same house because they are not siblings. Mixing and seclusion between them is not permissible. The mother should provide a separate residence for her daughters close to her if they have reached the age of puberty, especially when the one responsible for their custody from the family is absent, according to Egypt's Dar Al-Ifta.

Fourthly: Psychologists and social experts recommend regular communication with the children, managing expectations, setting clear boundaries and rules, and establishing household guidelines that everyone adheres to. These guidelines should include respect for privacy and personal space for each individual and standards of discipline.

Fifthly: Feelings of jealousy and hostility may arise between the children of both spouses, regardless of their efforts to be fair. In such cases, each parent should spend individual quality time with their child, providing support and reassurance, and work towards finding common ground between the children.

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The servants of Allah, the Most Merciful, possess distinctive behaviors and qualities that set them apart and adorn them, making them worthy of the honor of being called the “Servants of the Most Merciful.” Allah has mentioned them in His noble book, and the Prophet Muhammad (peace be upon him) has described them with clear and specific attributes, serving as a beacon and path for Muslims to follow, imitate, and strive towards. Among these qualities mentioned in Surah Al-Furqan, attributed to Allah, the Most Merciful, to draw attention to them, Allah says, “And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace. And those who spend [part of] the night to their Lord prostrating and standing [in prayer]. And those who say, 'Our Lord, avert from us the punishment of Hell. Indeed, its punishment is ever adhering; indeed, it is evil as a settlement and residence.' And [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate. And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden, except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty. Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated - Except for those who repent, believe and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful. And he who repents and does righteousness does indeed turn to Allah with [accepted] repentance. And [they are] those who do not testify to falsehood, and when they pass near ill speech, they pass by with dignity. And those who, when reminded of the verses of their Lord, do not fall upon them deaf and blind. And those who say, 'Our Lord, grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous.' Those will be awarded the Chamber for what they patiently endured, and they will be received therein with greetings and [words of] peace. Abiding eternally therein. Good is the settlement and residence. Say, 'What would my Lord care for you if not for your supplication?' For you [disbelievers] have denied, so your denial is going to be adherent.” (Al-Furqan: 63-77)

These are six qualities of the Servants of the Most Merciful:

1. They Walk on the Earth Gently, and When Addressed by the Ignorant, They Say Peace:

They walk on the earth gently, with tranquility, dignity, and humility, without arrogance. Ibn Kathir explains: This does not mean they walk as if they are sick, pretending to be humble and hypocritical. The Prophet Muhammad (peace be upon him) used to walk energetically as if he was descending from a slope, and the ground would seem to fold beneath his feet.

Some of the early Salaf disliked walking slowly and artificially, and it is reported that Umar saw a young man walking slowly and asked, “What is wrong with you? Are you sick?” The young man replied, “No, O Commander of the Faithful,” so Umar banged him gently and told him to walk with strength.

The intended meaning of walking gently is tranquility and dignity, as the Prophet Muhammad (peace be upon him) said: “When you come to pray, do not come rushing; come walking in a dignified manner, and whatever you catch up with, pray, and whatever you miss, make it up.”

And Allah’s saying: “And when the ignorant address them [harshly], they say [words of] peace,” means that when the ignorant behave rudely towards them, they do not respond in kind but forgive and overlook, speaking only good words. The Prophet Muhammad (peace be upon him) was known to become more patient and calm when facing ignorant people.

2. They Spend the Night Prostrating and Standing for Their Lord:

They spend the night in worship and obedience, as Allah says, “They used to sleep but little of the night, and in the hours before dawn, they would ask forgiveness.” (Adh-Dhariyat: 17-18) And He says, “They arise from [their] beds; they supplicate their Lord in fear and aspiration, and from what We have provided them, they spend.” (As-Sajdah: 16) He also says, “Is one who is devoutly obedient during periods of the night, prostrating and standing [in prayer], fearing the Hereafter and hoping for the mercy of his Lord, [like one who does not]?” (Az-Zumar: 9) ⁽²⁾

The Prophet Muhammad (peace be upon him) encouraged night prayer, saying: “Abdullah is a good man. I wish he prayed Tahajjud.” After that `Abdullah (i.e. Salim's father) used to sleep but a little at night. (Narrated by Al-Bukhari)

3. They Supplicate and Seek Refuge from Hellfire:

They pray to Allah to turn away His punishment and torment from them, fearing and dreading it. Allah says, “Indeed, its punishment is ever adhering.” This means that the punishment of Hell is lasting and perpetual for the disbelievers, causing destruction and ruin for them. ⁽³⁾

The Prophet Muhammad (peace be upon him) emphasized seeking refuge from Hellfire, saying: “The fire of the children of Adam which they kindle is a seventieth part of the fire of Jahannam.” They said, “Messenger of Allah, this fire is certainly enough.” He said, “That fire is sixty- nine times greater.”

4. Moderation in Spending:

This refers to obligatory and recommended expenditures, ensuring they do not exceed limits, leading to wastefulness and neglect of obligatory rights. “or sparingly” avoiding the category of miserliness and stinginess. “But are ever, between that, [justly] moderate,” thus their spending is between excess and thrift, in obligatory charity, as in zakat, expiations, and necessary expenses, in the manner and to the extent that is appropriate, without causing harm or hardship. This reflects their fairness and moderation. ⁽⁴⁾

5. They Worship Allah Sincerely and Do Not Kill Except Rightfully:

Sincerely worshipping Allah and pure monotheism is the aim of divine messages and the mission of prophets and messengers. Allah says, “He is the Ever-Living; there is no deity except Him, so call upon Him, [being] sincere to Him in religion. [All] praise is [due] to Allah, Lord of the worlds.” (Ghafir: 65) And He says, “And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give zakah. And that is the correct religion.” (Surah Al-Bayyina: 5)

Muslim narrates that Abu Huraira reported Allah's Messenger (ﷺ) as stating that Allah the Most High and Exalted said: “I am the One, One Who does not stand in need of a partner. If anyone does anything in which he associates anyone else with Me, I shall abandon him with one whom he associates with Allah.”

“And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden, except by right.” It is said in the cause of revelation of the ayah that it refers to certain polytheists who wanted to embrace Islam but feared that their past sins would not be forgiven. They asked the Prophet Muhammad (peace be upon him) for guidance, and Allah revealed this ayah, assuring them that Allah accepts the repentance of those who turn to Him sincerely.

6. They Do Not Commit Adultery:

Islam emphasizes chastity and purifying society, safeguarding lineage from the crime of adultery and protecting the honor of Muslims.

One of the hadiths warning against adultery, the Prophet Muhammad (peace be upon him) said: “The one who commits an illegal sexual intercourse is not a believer at the time of committing illegal sexual intercourse.” (Reported by Al-Bukhari and Muslim)

Additionally, Ibn Mas'ud reported that he asked the Prophet Muhammad (peace be upon him), “Which is the biggest sin in the Sight of Allah?” He said, “That you set up a rival (in worship) to Allah though He Alone created you.” I asked, “What is next?” He said, “Then, that you kill your son, being afraid that he may share your meals with you.” I asked, “What is next?” He said, “That you commit illegal sexual intercourse with the wife of your neighbor.” (Agreed upon)

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(1) Tafsir ibn Kathir, pg. 365.

(2) Ibid.

(3) Tafsir At-Tabari.

(4) Tafsir As-Sa'di.

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