The world celebrates “Orphan’s Day” on the first Friday of every April, a matter that Islam has paid attention to for over fourteen centuries. The Noble Quran encouraged sponsoring orphans, caring for them, and providing all forms of support and compassion.

An orphan is someone who has lost his father while still a child, before reaching puberty, whether male or female. Once they reach adulthood, they are no longer considered an orphan in Islamic Sharia. Allah warns against treating orphans harshly or neglecting them, saying: “Have you seen the one who denies the Recompense? {1} For that is the one who drives away the orphan” (Al-Ma'un: 1–2)

The Noble Qur’an also encourages the care and financial support of orphans. Allah says, “And they ask you about orphans. Say, ‘Improvement for them is best. And if you mix your affairs with theirs—they are your brothers. And Allah knows the corrupter from the amender. And if Allah had willed, He could have put you in difficulty. Indeed, Allah is Exalted in Might and Wise.’” (Al-Baqarah: 220) He also says, “And they give food in spite of love for it to the needy, the orphan, and the captive.” (Al-Insan: 8) And: “Or [by] feeding on a day of severe hunger {14} An orphan of near relationship” (Al-Balad: 14–15)

Despite the significant emphasis the Noble Quran places on this subject in multiple ayahs, the attention given to orphans tends to be intense in the initial days and weeks following the death of a parent. However, that care often fades with time.

Initially, there are essential steps to be followed when dealing with a child at the time of losing a parent. These include allowing the child to cry and release emotional energy, then calming the child in a way suitable for their age. Alongside this, a simple explanation of the concept of death should be offered, such as saying that their mother or father is now in a better place, by the will of Allah, and is enjoying the bliss of Jannah, and is in need of the child’s du’a and request for Allah’s mercy and forgiveness.

Experts warn against leaving the orphan alone for extended periods, especially during the first months after losing a parent. They also caution against collapsing emotionally in front of the orphan or constantly weeping and mourning in their presence. It is crucial to seek out activities that engage the child and distract them from fixating on the idea of death, as this could lead them to suicide in an attempt to reunite with their deceased parent.

Modern studies recommend surrounding the orphan with righteous friends who care for them, and involving them in beneficial social, athletic, and recreational activities. Showering the child with love, attention, and appreciation helps them overcome this intense crisis, particularly during the early months.

On a sustained and systematic level, making an orphan happy, not just in April but throughout their entire life until they grow into adulthood, requires the following steps:

First: Sponsoring and showing kindness to the orphan. Sahl ibn Saʿd reported that the Prophet ﷺ said: “I and the one who looks after an orphan will be like this in Paradise,” showing his middle and index fingers and separating them. (Narrated by al-Bukhari)

Second: Feeding the orphan and alleviating their hunger. The Prophet ﷺ said: “Whoever takes in an orphan among the Muslims to raise, to feed him and give him drink, until he becomes independent, paradise will be assured to him.” (Narrated by al-Ṭabarani, authenticated by al-Albani)

Third: Providing a nurturing environment, educational, health-wise, psychological, and social, ensuring a sense of family security by offering them access to education, development, and other opportunities available to their non-orphan peers. This should be done within an integrated framework of care, so they do not feel deprived or disabled.

Fourth: Offering emotional support through counseling sessions and interactive programs that protect them from the effects of family loss, feelings of loneliness, isolation, and depression. This strengthens their self-confidence and social skills, enabling them to build healthy, balanced relationships.

Fifth: Strengthening the orphan’s connection with caring relatives such as grandparents, uncles, and aunts by organizing regular family gatherings and shared activities. This helps the orphan integrate into a supportive environment and build strong familial bonds.

Sixth: Granting the orphan educational and vocational opportunities that align with the modern age, equipping them scientifically, and helping them acquire marketable skills and knowledge of emerging technologies. This will provide them with independent job opportunities and income sources so they are not a burden on others.

Seventh: Promoting their development on all fronts, religious, educational, ethical, and social, ensuring their protection and moral integrity, and eventually helping them marry a righteous spouse to compensate for the loss of their family and serve as a source of comfort and companionship.

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In pursuit of breaking away from the norm, seeking out the bizarre, and embracing the peculiar, some individuals in our societies relinquish their masculinity, imitating women in speech and actions, or women relinquish their femininity, imitating men. By “imitation,” we mean a person deliberately striving to resemble another in all or some of their characteristics.

For this imitation to be reprehensible, it must meet certain conditions: it must be intentional, meaning the person chooses and is determined to do it for a purpose, not by accident. Additionally, the imitation must involve traits or behaviors that distinctly belong to one gender over the other, or be habitual or innate to the other gender, or be specifically designated for one gender in religious texts.

This behavior is rejected by sound human nature, rational thinking, and the noble rulings of Islamic Sharia due to its numerous dangers and corruptions, including:

1. Divine and Prophetic Curse

The Prophetic Sunnah confirms that men imitating women and women imitating men are among the major sins, as severe warnings and explicit curses are only attached to grave sins. The curse signifies expulsion from Allah's mercy.

Ahmad and At-Tabarani narrated from Ibn Abbas that the Prophet (peace be upon him) said: “God has cursed men who imitate women and women who imitate men.” Al-Bukhari narrated from Ibn Abbas: “The Prophet (ﷺ) cursed effeminate men (those men who are in the similitude (assume the manners of women) and those women who assume the manners of men.”
“Effeminate men” refers to those who imitate women in clothing, voice, speech, adornment, and all manner of movements and behaviors that distinguish women. This is prohibited for men.

Women are likewise prohibited from imitating men. Abu Dawud narrated from Aisha (may Allah be pleased with her) that the Messenger of Allah (peace be upon him) said: “God’s messenger cursed mannish women.” Ahmad and Abu Dawud narrated from Abu Huraira: “God’s messenger cursed the man who dressed like a woman and the woman who dressed like a man.”

Al-Ayni stated in Umdat al-Qari: “Men imitating women in clothing and adornments specific to women—such as wearing veils, necklaces, chokers, bracelets, anklets, earrings, and the like—is impermissible. Similarly, it is not permissible for men to imitate women in actions specific to them, such as femineity in their bodies, speaking or walking in a feminine manner.”

2. Deviation from Innate Nature (Fitrah)

When Allah created people, He made them male and female, granting each gender distinct characteristics. Allah says, “And the male is not like the female.” (Aal-Imran: 36) And: “And [by] He who created the male and female, indeed your efforts are diverse.” (Al-Lail: 3-4)

Each gender has a unique nature suited to specific roles and appearances. Any deviation from this divinely ordained path is a corruption of fitrah. The Creator, who knows the nature of His creation, has distinguished between them: “Does He who created not know, while He is the Subtle, the Acquainted?” (Al-Mulk: 14)

3. Undermining Identity

Allah has distinguished each gender with unique traits that enable them to fulfill their roles, preserve their identity, and maintain their appeal to the other gender. He granted men guardianship over women due to their ability to work, provide, and manage affairs. Allah says, “Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth.” (An-Nisa: 34)

Women, on the other hand, are distinguished with abilities such as pregnancy, breastfeeding, and nurturing—qualities for which they are greatly rewarded. When either gender imitates the other or meddles in roles not meant for them, they destroy the distinctions Allah has granted them.

This imitation also leads to a loss of societal identity and the dilution of Islamic character. In some cities, it has become difficult to distinguish men from women in dress, speech, or behavior—contrary to Islamic teachings, which emphasize clear gender distinctions and appropriate treatment based on each gender's inherent nature and responsibilities.

4. Moral Deviation and Falling into Temptation

Gender imitation leads to moral decay, the collapse of values, and falling into temptation. It can result in exposing private body parts and accessing what would otherwise be restricted in a gender-distinct society. Women may become lax in covering what they usually conceal in front of other women, and men may do the same. This laxity can lead to regrettable consequences in an environment where gender lines are blurred.

Additionally, mimicking voices and mannerisms can create confusion and discomfort due to the inability to distinguish between genders. Islam has taken strict measures to block temptation and eliminate its causes.

5. Blind Imitation of Deviant Nations

Some nations have blurred the lines between masculinity and femininity, insisting on absolute equality in all aspects without regard for inherent differences and responsibilities. This has led them astray and caused suffering in all areas of life.

Therefore, Islam prohibits anything that diverts people from their fitrah, prescribing distinct rulings for men and women to preserve their uniqueness. Abandoning Islamic teachings to imitate Eastern or Western nations is a danger to society and a rejection of divine commandments.

Islam has strongly warned against such blind imitation. Allah says, “And similarly, We did not send before you any warner into a city except that its affluent said, 'Indeed, we found our fathers upon a religion, and we are, in their footsteps, following.'” (Az-Zukhruf: 23)

Al-Bukhari and Muslim narrated in their Sahih from Abu Sa'id Al-Khudri that the Prophet (peace be upon him) said: “You would tread the same path as was trodden by those before you inch by inch and step by step so much so that if they had entered into the hole of the lizard, you would follow them in this also.” We said: “Allah's Messenger, do you mean Jews and Christians (by your words) those before you?” He said: “Who else (than those two religious groups)?”

Preserving the identity that Allah has naturally instilled in people is not only a religious obligation but also a societal responsibility. It maintains balance, psychological well-being, and safeguards against temptations and deviations. Let us take pride in how Allah has created us and be grateful for the perfection of our creation and the wisdom behind His commandments.

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The greatness of honoring parents and its sanctity were driven from Allah the Almighty, making this right inseparable from His right to be worshipped. He says, “And your Lord has decreed that you not worship except Him, and to parents, good treatment.” (Al-Isra:23)

The Prophet Muhammad (peace be upon him) also informed us that those who are undutiful to their parents are banned from entering Paradise, “No one who reminds others of his favors, no one who is disobedient to his parents and no drunkard, will enter Paradise.” (Reported by Ahmad and An-Nasa'i)

When the Prophet (peace be upon him) learned that one of his companions had a living mother, he advised him: “Go back and serve her, for there is Paradise.” (Reported by Ibn Majah)

And when a man came to the Prophet (peace be upon him) and asked: Who among the people is most deserving of a fine treatment from my hand? He said: Your mother. He again said: Then who (is the next one)? He said: Again it is your mother (who deserves the best treatment from you). He said: Then who (is the next one)? He (the Holy Prophet) said: Again, it is your mother. He (again) said: Then who? Thereupon he said: Then it is your father. (Agreed upon)

Therefore, we remind of this virtue which Islam brought fourteen centuries ago, following what is called “Mother's Day” - an occasion imposed on us by followers of modernity and globalization in the twentieth century.

This is an annual celebration held in Arab countries in March each year, and on different dates in other parts of the world, where flowers and gifts are presented to mothers, only for them to be forgotten for the rest of the year!

Motherhood in the Quran

Here are 10 ways to celebrate your mother every day, all year round, in the best manner, thereby attaining Allah's pleasure and the companionship of His Prophet (peace be upon him):

First: Begin your day by kissing her head and hand, expressing gratitude and appreciation for all she has done for you as an infant, then as a child, then as a youth, then as a man. Being good to parents is among the obligations Allah has commanded us, warning us against mistreating them: “Whether one or both of them reach old age [while] with you, say not to them [so much as], 'uff,' and do not repel them but speak to them a noble word. And lower to them the wing of humility out of mercy and say, 'My Lord, have mercy upon them as they brought me up when I was small.'” (Al-Isra: 23-24)

Second: Frequently supplicate for her, asking for blessings in her life, complete well-being, righteousness, guidance, forgiveness, and what gives her glad tidings of Paradise and high ranks with Allah. This brings joy and happiness to her heart.

Third: Dedicate a day to help her at home with cleaning and cooking, even for a few hours, without her asking you. This kind gesture will ease her burden and translate your love and appreciation from words into actions.

Fourth: Buy her favorite meal or prepare it yourself and present it to her in appreciation of her efforts, showing you want to ease her hardships and provide what her soul desires.

Fifth: Fulfill a wish she had, even if simple, or something she desired but couldn't achieve in her later years. Perhaps she wished for a trip, to own something, or to perform Umrah to Allah's House, if you're able.

Sixth: Present her with a gift, even a simple one, not necessarily on a specific day but in any month, any day - not limiting it to a “Mother's Day” gift then ignoring her the rest of the year as some do.

Seventh: Be attentive to her financial needs, as she might be in hardship but embarrassed to ask you for money. It was narrated from Jabir bin 'Abdullah that a man said: “O Messenger of Allah, I have wealth and a son, and my father wants to take all my wealth.” He said: “You and your wealth belong to your father.” (Reported by Ahmad)

Eighth: Make daily phone calls to her, especially if you live far away or in another neighborhood or country. This soothes her heart and makes her feel cared for and appreciated.

Ninth: Honor her among family and relatives, and beware of favoring your wife over her. Both of you should strive to be good to her, treat her gently, be patient with her, and interact with her kindly and pleasantly.

Tenth: Recall memories with her, talk to her, especially if she's elderly and suffering from old age. You can look through photo albums together or watch videos of her and your father in their youth. This revives her memory, protects against Alzheimer's and memory weakness, brings joy to her heart, and cheers her up.

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 Motherhood is always the focus of discussion and attention, rightfully so, but few pause to consider the role a father plays in shaping his children. A father is not merely an ATM, a shadow in a family photo, or a seasonal presence during holidays. Rather, he holds a vital role in his children's lives, refining and nurturing them. Can absent or misguided fatherhood cast its children into confusion and brokenness? And how does righteous fatherhood raise generations that illuminate the earth with the light of the message of Allah?

Numerous studies have demonstrated the pivotal role of fathers in shaping their children's psychological, social, and behavioral development. Research shows that active father involvement in children's lives significantly contributes to improved academic performance and general behavior. Children who feel emotionally close to their fathers are 43% more likely to earn mostly A's in school, 33% less likely to repeat a grade, 75% less likely to experience teen pregnancy, and 80% less likely to spend time in jail. Father presence is also associated with enhanced social and emotional skills and fewer behavioral problems, especially in low-income families.

Conversely, father absence has detrimental effects on children. Youth from father-absent households account for 71% of all high school dropouts. Additionally, the absence of a father increases the risk of criminal behavior, substance abuse, and alcohol use, and it doubles the likelihood of mental health issues such as depression and aggression. It also negatively impacts emotional relationship stability, particularly among girls, who face higher rates of early pregnancy and involvement in unstable relationships.

Thus, the Noble Quran gives special attention to fatherhood and presents remarkable models of righteous fatherhood, emphasizing the father’s role in raising his children on a firm, unwavering faith and instilling noble values, while warning against Shaitan’s schemes to corrupt these bonds. Among these models is the fatherhood of Prophet Yaqub, peace be upon him, toward his son Yusuf and his brothers. His wisdom was evident in how he dealt with Yusuf’s dream, cautioning him against his brothers’ envy, due to the divine not worldly preference, Yusuf received, as Allah says, “When Joseph said to his father, ‘O my father, indeed I have seen [in a dream] eleven stars and the sun and the moon; I saw them prostrating to me.’ He said, ‘O my son, do not relate your vision to your brothers or they will contrive against you a plan. Indeed Satan, to man, is a manifest enemy.’” (Yusuf: 4-5)

The Quran also presents the model of Luqman the Wise in his advice to his son, combining faith, gratitude, and morals: “And [mention, O Muhammad], when Luqman said to his son while he was instructing him, ‘O my son, do not associate [anything] with Allah. Indeed, association [with him] is great injustice.’” (Luqman :13)

The Quran further emphasizes the prophets’ dedication to passing down the creed to their children, such as Yaqub’s advice to his sons, stressing the importance of pure monotheism: “And Abraham instructed his sons [to do the same], and [so did] Jacob, [saying], ‘O my sons, indeed Allah has chosen for you this religion, so do not die except while you are Muslims.’” (Al-Baqarah: 132)

In contrast, the Quran depicts misguided fatherhood in the story of Prophet Ibrahim, peace be upon him, and his father Azar, who stubbornly worshipped idols, blindly following his ancestors without guidance: “Indeed, we found our fathers upon a religion, and we are, in their footsteps, following.’” (Az-Zukhruf: 23)

Misguided fatherhood is built on blind imitation of forefathers in misguidance and rejecting the truth even when evidence is clear, as seen when Ibrahim denounced idol worship, only for his father and people to accuse him of folly, relying on their severe ignorance. The Quran warns against this: “O my father, do not worship Satan.” (Maryam: 44)

Thus, the Quran guides us to the consequences of following righteous or misguided fatherhood in this life and the hereafter:

First: The Effects of Following Righteous Fatherhood

1. In This World:

• Marital Happiness: As seen in the story of Prophet Musa’s marriage, where a righteous father raised a modest, well-mannered daughter, resulting in her noble character and shyness: “Then one of the two women came to him walking with shyness. She said, ‘Indeed, my father invites you that he may reward you for having watered for us.” (Al-Qasas: 25)
• Hastening Relief: As in Prophet Ismail’s obedience to his father Ibrahim’s command, where his unparalleled patience was met with grave divine intervention: “And We ransomed him with a great sacrifice.” (As-Saffat: 107)
• Family Reunion: Like Yusuf’s reunion with his father and family after years of separation and earning honor and dignity: “And he raised his parents upon the throne, and they bowed to him in prostration. And he said, ‘O my father, this is the explanation of my vision of before.’” (Yusuf: 100)
• Forgiveness for Children’s Sins: When Yusuf’s brothers asked their father to seek forgiveness for their wrongdoing against their brother Yusuf: “They said, ‘O our father, ask for us forgiveness of our sins; indeed, we have been sinners.’” (Yusuf: 97)
• Righteous Example: As in Prophet Adam’s warning to his children against Shaitan’s temptations: “O children of Adam, let not Satan tempt you as he removed your parents from Paradise.” (Al-Araf:27)

2.  In the Hereafter:

• Salvation from Allah’s Wrath: For those who uphold Allah’s commands for themselves and their families: “O you who have believed, protect yourselves and your families from a Fire.” (At-Tahrim: 6)
• Children Joining Their Parents in Paradise: A great blessing Allah reserves for the righteous. “And those who believed and whose descendants followed them in faith—We will join with them their descendants.” (At-Tur: 21)

Second: The Effects of Misguided Fatherhood

1. In This World:

• Rejecting Truth Due to Blind Adherence to Ancestral Traditions: “Then have they not reflected over the Qur'an, or has there come to them that which had not come to their forefathers?” (Al-Mu’minun: 68)
• Distorting Truth and Rejecting Monotheism Under the Pretext of Preserving Traditions: “They said, ‘Have you come to us to turn us away from that upon which we found our fathers?’” (Yunus: 78)
• Following Emotion Over Reason Without Scrutiny or Evidence: “And when it is said to them, ‘Follow what Allah has revealed,’ they say, ‘Rather, we will follow that upon which we found our fathers.’” (Al-Baqarah: 170)
• Falsely Attributing Lies to Allah: “And when they commit an immorality, they say, ‘We found our fathers doing it, and Allah has ordered us to do it.’” (Al-Araf: 28)
• Blind Imitation in Polytheism Without Proof: “They said, ‘Rather, we found our fathers doing thus.’” (Ash-Shu‘ara: 74)

2. In the Hereafter:

• Entering Hellfire for following Shaitan’s Call: “And when it is said to them, ‘Follow what Allah has revealed,’ they say, ‘Rather, we will follow that upon which we found our fathers.’ Even if Satan is inviting them to the punishment of the Blaze?” (Luqman: 21)

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• Mahasin al-Islam Encyclopedia.
• Tafsir Modoee Encyclopedia.

The book Prophetic Guidelines for Protecting the Muslim Family stems from the alarming state of family disintegration these days. The family is the foundational unit of society, requiring protection, care, and reinforcement in the face of life’s upheavals and storms.

The author, Dr. Ahmad Muhammad Abdul-Aal, Professor of Hadith and its Sciences at Al-Azhar University, states that the key to success lies within the individual. The righteousness of the Muslim home can only be achieved through the guidance of its founder and the one who laid its first cornerstone; the Messenger of Allah ﷺ.

The first chapter of the book, published in 2004, explores how Islam placed great emphasis on family building. It outlines the regulations governing marital relationships and defines the rights and duties of each spouse. The husband is responsible for striving and earning a lawful income, while the wife is tasked with managing the household and caring for the children.

Dr. Abdul-Aal emphasizes the significance of marriage as a source of security and protection for society from moral decay and behavioral deviance. Marriage is a lawful channel to satisfy desires and maintain chastity. He stresses the importance of facilitating marriage and combating excessive dowries, warning that otherwise, we invite corruption and immorality into our societies.

The book discusses a collection of noble prophetic hadiths that lay the foundation for a sound and successful marital relationship, beginning with the hadith of the Messenger of Allah ﷺ: “A woman may be married for four reasons, for her property, her rank, her beauty and her religion; so get the one who is religious and prosper.” (Agreed upon)

The author highlights the importance of prioritizing religion when choosing a spouse — whether husband or wife — while acknowledging that beauty, wealth, and lineage can also be considered as long as they accompany religious commitment. He affirms the consensus among scholars that compatibility in religion is essential: a Muslim woman is not permitted to marry a non-Muslim man, whereas a Muslim man may marry a woman from the People of the Book.

He adds that Islam does not oppose or suppress natural human desires, but sets a proper and balanced path for them — without excess or negligence. He cites the hadith of Anas ibn Malik (may Allah be pleased with him), who said: Three people came to the Prophet’s wives and asked how the Prophet conducted his worship. When they were told about it they seemed to consider it little and said, “What a difference there is between us and the Prophet whose former and latter sins have been forgiven him by God!” One of them said, “As for me, I will always pray during the night.” Another said, “I will fast during the daytime and not break my fast.” The other said, “I will have nothing to do with women and will never marry.” Then the Prophet came to them and said, “Are you the people who said such and such? By God, I am the one of you who fears and reverences God most, yet I fast and I break my fast; I pray and I sleep; and I marry women. He who is displeased with my sunna has nothing to do with me.” (Narrated by Al-Bukhari and Muslim)

In the first chapter, the author explains several issues, including looking at the woman one intends to marry, proposing over someone else’s proposal, the necessity of the woman’s consent in marriage, excessive dowries, and the prohibition of temporary marriage (Nikah al-Mut'ah). He stresses the dangerous consequences of high dowries, such as youth refraining from marriage, wasting their years, the spread of immorality and fornication, and the rise of unofficial marriages, such as 'urfi (without official contract), hiba (gifting the woman herself to the man without dowery), and al-Mut'ah — all of which are relatively recent phenomena in modern Muslim societies.

The second chapter of the book is dedicated to the prophetic counsel and advice directed toward the Muslim woman. It also discusses how she should be treated — with compassion, good conduct, and patience — and how to avoid divorce and the causes that lead to it. The author warns women against being ungrateful to their husbands, the dangers of al-hamu (the husband’s male relatives), traveling without a mahram, and the importance of blocking all avenues that may lead to immorality. He also warns against men resembling women, and women resembling men, and against those who alter the creation of Allah — such as those who attach hair extensions or get tattoos — and other legal issues specific to women that influence their behavior in marriage, potentially leading the Muslim household away from the Prophetic model.

The third chapter, within the book's 200 pages, focuses on the issue of raising children in Islam, highlighting the virtues of raising daughters, maintaining justice among children, examples of Islamic fairness in inheritance distribution, the recommendation to promote harmony between siblings, treating children equally even in bequests, honoring one’s parents, the prohibition of disrespecting them, and the virtue of maintaining kinship ties.

In the fourth and final chapter, the author offers a rich and insightful overview of divorce — its rulings and its negative effects on the family and society. He addresses the prohibition against a woman asking for the divorce of another, and the danger of causing separation between a man and his wife by a woman requesting the divorce of her Muslim sister so she may take her place. He also discusses the difference between valid and innovated forms of divorce, and the issue of issuing three divorces in one statement. He emphasizes that divorce was only legislated to prevent harm or to bring benefit, concluding his book with a strong reminder of the need to protect and preserve the Muslim household from disintegration and deviation.

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Ibn Kathir mentioned in Al-Bidayah wa’l-Nihayah that on the night of the Battle of Badr, the Messenger of Allah (peace be upon him) spent the night praying beside the trunk of a tree, frequently prostrating and repeating: “O Ever-Living, O Self-Sustaining (Ya Hayyu Ya Qayyum).” He persistently supplicated with these words.

When he saw the army of the disbelievers, he said: “O Allah, these are the Quraysh who have come with their arrogance and pride, opposing You and denying Your Messenger. O Allah, grant me the victory You have promised me. O Allah, destroy them tomorrow!”

The Messenger of Allah (peace be upon him) fervently prayed, humbled himself, and repeatedly supplicated, saying: “O Allah! If you destroy this band of adherents to Islam, you will not be worshiped upon the earth.”
He kept beseeching his Lord, saying: “O Allah! Fulfill what You promised for me. O Allah grant us victory!” with his hands stretched to the sky, until his Rida fell from his shoulders. Abu Bakr came to him, took his Rida and placed it back upon his shoulders, then embraced him from behind and said: 'O Prophet of Allah! You have sufficiently beseeched your Lord, indeed He shall fulfill what He promised you.' So Allah, Blessed and Most High, revealed: When you sought help of your Lord and He answered you (saying): 'I will help you with a thousand of the angels in succession (8:9).'

Du'aa defeats enemies. | Dr.Mohamad Rateb Al-Nabulsi

The Importance of Supplication for the Mujahideen

1. Belief that Victory Comes Only from Allah

Victory comes solely from Allah the Almighty, as He says: “And victory is not except from Allah, the Exalted in Might, the Wise.” (Aal Imran: 126) Allah has promised His believers victory: “And incumbent upon Us was support of the believers.” (Ar-Rum: 47) Supplication is a means of seeking help from the Owner of all things, the One capable of granting victory to His servants who strive in His cause. Through supplication, one places complete trust in Allah, acknowledging that He alone is the Helper, the Undefeatable: “If Allah should aid you, no one can overcome you; but if He should forsake you, who is there that can aid you after Him? And upon Allah let the believers rely.” (Aal Imran: 160)

2. Responding to Allah’s Command to Supplicate in Times of Hardship

Allah has condemned those who, when afflicted with calamity, turn away from Him instead of humbling themselves and seeking His relief: “And We have already sent [messengers] to nations before you, [O Muhammad]; then We seized them with poverty and hardship that perhaps they might humble themselves [to Us]. Then why, when Our punishment came to them, did they not humble themselves? But their hearts became hardened, and Satan made attractive to them that which they were doing.” (Al-An’am :42-43) And He says: “And We had gripped them with suffering [as a warning], but they did not yield to their Lord, nor did they humbly supplicate, [and will continue thus].” (Al-Mu’minun :76)
Thus, we must turn to Allah in supplication during hardships—especially when Muslims face their enemies on the battlefield.

3. Supplication is a Means of Victory

A person who supplicates for the Mujahideen is in a state of humility and submission to Allah. This humility stems from two reasons:

• First, their inability to physically join the Mujahideen and sacrifice themselves.
• Second, their heartfelt weakness before their Lord, pleading in humbleness.

This state of humility is among the greatest causes of victory, as it demonstrates the servant’s utter dependence on Allah. Sa'd  ibn Abi Waqqas narrated the Prophet of Allah (ﷺ) said: “Rather, Allah support this Ummah because of their supplication, their Salah, and their sincerity.” (Sunan al-Nasa’i) Abu Ad-Darda' said: I heard the Messenger of Allah (ﷺ) say: “You only receive provision and Divine support by virtue of your weak ones.” (Musnad Ahmad)

4. Supplication During Jihad is Unrejected

Sahl b. Sa'd reported God’s Messenger as saying, “Two things are not rejected: a supplication when the call to prayer is made, and in stress when people are locked in battle.” (Sunan Abi Dawud, authenticated by Al-Albani)

5. Solidarity with the Mujahideen and Strengthening Muslim Unity

When a Muslim supplicates for their brothers in battle—asking for steadfastness, aid, and victory—they share in their struggle and almost join them on the battlefield in spirit. The fighter and the supplicant unite in turning their hearts to Allah, seeking the same goal: victory and the empowerment of Allah’s religion.

Supplication also fosters solidarity and unity among Muslims, reinforcing mutual support and shared purpose. Nu'man bin Bashir (May Allah be pleased with them) reported: Messenger of Allah (ﷺ) said, “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.” (Sahih Muslim)

6. Boosting the Morale of the Mujahideen

When a Mujahid knows that an entire Ummah is praying for their steadfastness and victory, it strengthens their resolve and courage. Supplication is a powerful weapon for relief, repelling harm, and securing triumph. Jabir ibn Abdullah narrated that the Prophet (peace be upon him) said: “Shall I tell you what will save you from your enemies and increase your sustenance? Supplicate to Allah day and night, for supplication is the weapon of the believer.” (Musnad Abi Ya’la with a weak chain of narration)

7. Sharing in the Reward

Supplicating for the Mujahideen allows those unable to physically participate in Jihad to still participate spiritually. This moral support is a form of preparation for the Mujahideen, making the supplicant a partner in their reward. Zaid bin Khalid al Juhani reported that Apostle of Allah(ﷺ) as saying “He who equips a fighter in Allah’s path has taken part in the fighting. And he looks after a fighter’s family when he is away has taken part in the fighting.” (Sahih al-Bukhari and Muslim)

Moreover, supplication itself is a great act of worship. An-Nu’man bin al-Bashir (RAA) narrated that the Messenger of Allah (ﷺ) said: “Verily supplication is worship.” (Musnad Ahmad) The virtue of this worship increases with the greatness of its purpose and nothing is greater than striving in the path of Allah.

The Power of Dhikr Amidst Hardships

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A Muslim receives a great spiritual boost during Ramadan, and this boost serves as a foundation upon which he can build a life filled with goodness and faith, if he continues on this path. However, maintaining this requires effort and determination, as souls may experience a decline in motivation after seasons of worship. Therefore, Muslims need certain aids to help them remain steadfast and continue performing righteous deeds after Ramadan. Among these aids are:

1. Realizing the Value of What One Gained in Ramadan

Ramadan was an opportunity to increase acts of worship, accumulate good deeds, and cultivate the soul with noble qualities. It should not be viewed merely as a passing station but rather as a means to launch into a life filled with obedience. If a Muslim has struggled against his desires and disciplined himself to adhere to worship during Ramadan until he became accustomed to it, then this is a great achievement. It would be unwise to squander it. Instead, he should seize and build upon it, ensuring that his acts of righteousness become permanent.

2. Seeking Help from Allah, the Lord of the Worlds

The hearts of people are in the hands of the Most Merciful; He turns them as He wills. Allah stabilizes whom He wills and guides them to the straight path. Thus, He has instructed us to seek His assistance, as He says: “Our Lord, do not let our hearts deviate after You have guided us, and grant us from Yourself mercy. Indeed, You are the Bestower.” (Aal `Imran: 8)

Moreover, in Musnad Ahmad, it is narrated from Aisha, the Mother of the Believers (may Allah be pleased with her), that the Messenger of Allah (peace and blessings be upon him) used to frequently say: “O Changer of the hearts, make my heart firm upon Your religion.” Therefore, seeking help from Allah is the path to remaining steadfast in His obedience.

3. Keeping Righteous Companions and Avoiding the Negligent

Righteous companionship helps a Muslim remain steadfast after Ramadan and prevents him from abandoning righteous deeds. This is because people may experience a decline in worship after Ramadan, and it is in such times that good companions play a crucial role in encouraging one another to stay committed. A person is influenced by those around him. If he keeps righteous company, they will help him avoid sin and continue in goodness. Additionally, righteous companions remind a person when he forgets or gets distracted from worship.

On the other hand, those who are heedless of the remembrance of their Lord are a source of misguidance and deviation. Their companionship leads to negligence in fulfilling religious duties. Allah has commanded us to be with the righteous and to distance ourselves from the heedless: “And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever [in] neglect.” (Al-Kahf: 28)

Righteous companionship is one of the greatest aids to steadfastness. The abundance of worshippers in Ramadan made it easier to perform acts of obedience, but the real challenge comes after Ramadan when one may feel lonely or distracted. For this reason, the righteous have always relied on companionship to help them remain steadfast in worship. In Hilyat al-Awliya, it is narrated that Jafar, a companion of Muhammad ibn Wasi’ (may Allah have mercy on him), said: “Whenever I felt hardness in my heart, I would take one look at the face of Muhammad ibn Wasi`.”

This indicates that righteous companionship is an aid to devotion and worship.

4. Understanding That Steadfastness in Worship After Ramadan is a Sign of Acceptance

Scholars have affirmed that one of the signs of the acceptance of a righteous deed is that it leads to further righteousness. In Musannaf Ibn Abi Shaybah, `Urwah ibn al-Zubayr (may Allah be pleased with him) said: “If I see a man performing a good deed, I know that he has other good deeds as well, for one good deed leads to another. And if I see him committing a sin, I know that he has other sins as well, for one sin leads to another.” This proves that if Allah accepts a good deed from His servant, He grants him success in continuing and maintaining it. This is one of the greatest motivations for remaining steadfast after Ramadan.

5. Being Cautious Not to Destroy What Has Been Built

During Ramadan, a Muslim was keen to strengthen his connection with his Lord through prayer, continuous charity, sincere fasting, and refined character. It would be foolish to build such a magnificent structure in Ramadan only to demolish it afterward when one is most in need of it. Allah warns against such behavior: “And do not be like the woman who untwisted her spun thread after it was strong.” (An-Nahl: 92) That is, do not ruin your good deeds after perfecting them. Allah has also provided a parable in the Quran to criticize those who abandon righteousness after being guided: “And recite to them the story of the one to whom We gave Our signs, but he detached himself from them; so Satan pursued him, and he became of the deviators.” (Al-A`raf: 175)

The Prophet (peace and blessings be upon him) also warned against abandoning acts of worship after becoming accustomed to them. In Sahih al-Bukhari, Abdullah ibn Amr ibn al-`As (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said to him: “O 'Abdullah! Do not be like so-and-so; he used to get up at night for optional prayer but abandoned it later.” Furthermore, in Sahih al-Bukhari and Sahih Muslim, Aisha (may Allah be pleased with her) reported: “The Prophet (peace and blessings be upon him) performed his actions regularly.”

That is, he remained constant in performing righteous deeds and did not dedicate them to only specific days, months, or years.

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Women are the foundation of nations. When we delve into the pages of history, we find that behind every influential figure stands a great woman. The mother is the first teacher, the nurturer, and the role model. No matter how times change, a mother’s impact remains eternal and enduring. In fact, societies that recognize and seek to strengthen this role thrive and flourish.

Neglecting Mothers Impact on Their Children

The mother plays a pivotal role in shaping a child's mental and psychological health. In the United States, data from the National Epidemiologic Survey of Alcohol and Related Conditions (NESARC) indicate that children who experience maltreatment are at a significantly higher risk of developing substance use disorders later in life. The study found that individuals who suffered childhood maltreatment had a 30% higher likelihood of developing alcohol use disorders, while those subjected to childhood sexual abuse had a 40% increased risk of alcohol dependence. Additionally, children who experience neglect or abuse are four times more likely to develop severe mental illnesses, including psychosis, schizophrenia, and bipolar disorder.

Each year, the U.S. Child Protective Services receives approximately 3.6 million reports of child abuse, with neglect cases accounting for 75% of these reports. On a global scale, six in ten children under the age of five regularly suffer from physical punishment or psychological violence at the hands of their parents or caregivers.

This alarming data underscores the critical role of parents, especially mothers, in providing a nurturing and protective environment for their children.

But if a mother is alone, can she truly fulfill this responsibility? Can she single-handedly raise men who can lead the nation?

Book Review: “The Contemporary Muslim Woman: Commitment and Dawah” By Haidar Quffa

Great Women in Islamic History

The Mother of Al-Zubair ibn Al-Awwam

The esteemed companion Safiyyah bint Abdul Muttalib رضي الله عنها set a remarkable example in nurturing and education. She raised her son, Al-Zubair ibn Al-Awwam, courage and valor, instilling in him the spirit of chivalry and bravery. Unlike other children, he did not waste time in idle play but instead practiced sharpening arrows and repairing bows.

She actively pushed him to face dangers without hesitation or fear so that weakness would never find a place in his heart. As a result, Al-Zubair grew into a courageous knight, becoming the first to draw his sword in defense of Islam. He earned the title of the “Hawari (disciple) of the Messenger of Allah ﷺ” and became one of the great companions known for their bravery in battle. His mother’s upbringing molded him into a man who never feared hardships and faced adversity with unwavering strength until he died a hero in the path of Allah.

The Mother of Imam Al-Awza‘i

Imam Al-Awza‘i grew up as a poor orphan under the care of his mother, who spared no effort in raising and educating him. She traveled with him from one place to another, seeking knowledge from scholars and guiding him to study Islamic sciences and ethics.

Through her unwavering dedication, he became a devout scholar who feared Allah deeply. He attained a status unmatched by many princes and rulers, emerging as a symbol of knowledge and piety in his time.

His mother’s upbringing was instrumental in shaping his character. He was known for his wisdom, and his words were always worth recording. Al-Dhahabi mentioned in Siyar A‘lam al-Nubala’ that Al-‘Abbas ibn Al-Walid once said: “Kings have failed to discipline themselves and their children as Al-Awza‘i did with himself.” Thus, the great upbringing of his mother bore fruit in the form of a scholar whose influence remained immortal in both this world and the Hereafter.

The Mother of Imam Ahmad ibn Hanbal

Imam Ahmad ibn Hanbal, who preserved Islam and stood firm against the ordeal of the Khalq al-Qur’an (Quranic createdness), did not waver in his faith despite severe persecution. This steadfastness was a result of the extraordinary upbringing provided by his mother, Safiyyah bint Maymunah.

He was raised as an orphan after his father passed away when he was only three years old. His mother took on the responsibility of raising him, ensuring he memorized the Quran at a young age. She never discouraged him from seeking knowledge despite their extreme poverty. Instead, she worked in weaving to support him in attending scholarly circles. She continuously encouraged and motivated him. Imam Ahmad himself said: “She used to wake me up before Fajr prayer, heat water for me, and then accompany me to the mosque, fearing for my safety.”

She would wait for him until he finished his studies before bringing him back home. When he turned sixteen, despite her deep concern for his well-being, she encouraged him to travel to seek hadith’s knowledge, saying: “Traveling for the pursuit of hadith is migration to Allah, the One and Only.” She reassured him: “My son, if something is entrusted to Allah, it is never lost. I entrust you to Allah, who never loses His trust.”

The Mother of Imam Sufyan Al-Thawri

Although the name of Imam Sufyan Al-Thawri’s mother remains unknown, her legacy is profound. She was a devout woman of immense ambition who recognized her son's potential early on. After her husband’s passing, she took it upon herself to finance his education entirely through her own labor. She told him a timeless statement: “My son, seek knowledge, and I will provide for you through my spinning.”

True to her words, she continued working as a spinner, selling her handmade goods to fund his education. This allowed him to dedicate himself fully to acquiring knowledge, and he eventually became one of the most renowned scholars of his era. Al-Muthanna ibn Al-Sabbah once said: “Sufyan is the scholar and worshiper of this nation.”

His mother also advised him with these profound words: “My son, if you write ten words, examine yourself—has your fear of Allah, your patience, and your dignity increased? If not, know that knowledge is harming you rather than benefiting you.”

Through this guidance, she instilled sincerity in his pursuit of knowledge, ensuring that he not only learned but also practiced what he learned. Her unwavering efforts bore fruit in the form of a scholar whose wisdom filled the world.

The Mother of Imam Malik ibn Anas

Imam Malik ibn Anas, the scholar of Medina and the founder of the Maliki school of thought, was raised by his mother, Al-‘Aliyah bint Sharik Al-Azdiyyah, a righteous and wise woman. She instilled in him the love of the Hereafter over worldly matters.

As a child, Malik leaned towards music and singing, but his mother wisely redirected him, saying: “My son, if a singer is ugly, no one will pay attention to his song. Leave singing and seek Fiqh instead.”

He followed her advice and began attending scholarly gatherings. She prepared him for this path of knowledge by dressing him in the attire of scholars and encouraging him to sit in the circles of great teachers.

She also emphasized manners before knowledge, instructing him: “My son, go to the assembly of Rabi‘ah (a great scholar) and learn from his demeanor and etiquette before you learn from his knowledge of Hadith and Fiqh.”

This profound upbringing had a lasting impact on Malik’s character. He became a revered scholar, known for his humility and respect for knowledge, all of which were the fruits of his mother’s dedication and wisdom.

History is filled with countless examples of such extraordinary women, who recognized the crucial role of motherhood and its impact on the rise of nations. Women like Al-Khansa’, the mother of Imam Al-Bukhari, the mother of Imam Al-Shafi‘i, and the mother of Al-Hafiz Ibn Asakir all sacrificed and strived with every ounce of strength to raise great men who changed the course of history, leaving behind a legacy inscribed in gold.

I’m Not Obligated to Anything!

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• Mahasin al-Islam Encyclopedia
• Islamway
• Alukah.net
• Islamweb
• The Role of Women in Raising Nations – Sheikh Samir Mustafa
• Nabulsi Encyclopedia
• Siyar A‘lam al-Nubala’

In a video titled “They Lied to Me About Islam,” an American woman spoke about some of the lies propagated to her about Islam, which she later discovered to be false through her reading of the Quran and the Prophet's Hadiths. What she found was not a religion that incites violence, but one that forbids aggression against the innocent, prohibits the killing of women, children, and the elderly, grants non-Muslims the freedom to practice their beliefs, protects their places of worship, and emphasizes peaceful coexistence among people, regardless of their religious differences. In fact, Islam is a religion that even shows mercy to animals, respects the environment, and advocates for its preservation!

Despite all the Quranic and prophetic texts, as well as historical evidence attesting to Islam’s tolerance and virtue, it has always been accused of being a religion of terrorism and violence, one that supposedly spread only through bloodshed and war, and that Muslim conquests forced people into accepting Islam by the sword.

Islam is the Religion of Peace

How can those who claim that Islam spread by the sword explain its arrival in South India, the coasts of China, the Philippines, Indonesia, the Malay Peninsula, and even the depths of Africa—Senegal, Nigeria, Tanzania, and Madagascar? Were there armies wielding swords over the people of these lands? No! Islam did not need military force to spread; rather, it spread through the honest conduct of Muslim merchants and preachers who carried the light of faith in their hearts and reflected it in their sincerity, integrity, and loyalty. They became the reason for many people’s guidance. As the historian Thomas Carlyle once said, “That he takes a sword and try to propagate with that, will do little for him. You must get your sword! On the whole, a thing will propagate itself as it can.”

This is proven by modern statistics—Islam was the fastest-growing religion in the 20th century, surpassing Christianity by a significant margin. This fact alone refutes the baseless allegations that Islam spread through force. Dr. Joseph Adam Pearson expressed this by saying, “People who worry that nuclear weaponry will one day fall in the hands of the Arabs, fail to realize that the Islamic bomb has been dropped already, it fell the day Muhammed (pbuh) was born.”

The concept of strength has always been linked to maintaining peace. Not all people seek stability; some work to destabilize it for their own interests. That is why Islam permits the use of force against oppression—but only within strict ethical guidelines aimed at establishing justice without violating the rights of others. One of the strongest arguments against the myth that Islam spread by the sword is what the British orientalist De Lacy O’Leary stated: “History makes it clear however, that the legend of fanatical Muslims sweeping through the world and forcing Islam at the point of the sword upon conquered races is one of the most fantastically absurd myth that historians have ever repeated.”

Muslims ruled Andalusia for centuries without forcing anyone to convert to Islam, whereas the Spanish Inquisition later eradicated Islam from the region. Similarly, millions of Christian Arabs remained in the Arabian Peninsula despite over a thousand years of Muslim rule, and even in India, after centuries of Muslim governance, the non-Muslim majority remained intact, with no forced conversions.

Islam’s Approach in Da’wah

The Quran clearly defines Islam’s approach to calling people to the faith: “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best.” (An-Nahl: 125) Da’wah with wisdom means persuading the intellect with evidence, good instruction means touching hearts with kindness, and arguing in the best manner refers to respectful dialogue that does not drive people away.

This was the method of the prophets. They addressed their people with gentleness and compassion. As for example, Prophet Salih said to his people: “O my people, worship Allah; you have no deity other than Him.” (Al-A’raf: 73) Similarly, Prophet Ibrahim addressed his father with words dripping with kindness: “O my father, indeed there has come to me of knowledge that which has not come to you, so follow me; I will guide you to an even path.” (Maryam: 43) The prophets never humiliated or attacked their opponents. This was also the approach of the Prophet Muhammad ﷺ toward non-Muslims.

Allah sent His Prophet as a mercy to all of creation. He was the optimal example of noble character in all his interactions, with Muslims and non-Muslims alike. Jabir ibn Abdullah narrated: “The Messenger of Allah ﷺ was an easygoing man.” Imam An-Nawawi commented: “Meaning, he was gentle in character, noble in demeanor, and gentle in his conduct.”

His mercy manifested in all kinds of situations and extended to everyone. Allah says, “And We have not sent you, [O Muhammad], except as a mercy to the worlds.” (Al-Anbiya: 107) He called for compassion for all people, saying: “Allah will not be merciful to those who are not merciful to mankind.” He did not specify a race, religion, or sect—his mercy encompassed all of humanity, even animals. He said: “If any Muslim plants any plant and a human being or an animal eats of it, he will be rewarded as if he had given that much in charity.”

One of his greatest manifestations of tolerance was on the Day of the Conquest of Mecca. Despite being in a position of power over those who had persecuted him and expelled him from his homeland, he did not seek revenge. Instead, he told them: “Go, for you are free.” He visited non-Muslims, cared for their sick, as in the hadith narrated by Anas: “A Jewish boy used to serve the Prophet (ﷺ) and became ill. The Prophet (ﷺ) went to pay him a visit.” He also interacted with them in trade. His shield was once pawned with a Jewish man, and he encouraged maintaining family ties even with non-Muslim relatives, as seen when he instructed Asma bint Abi Bakr to uphold ties with her non-Muslim mother.

In Medina, he established a constitution ensuring peaceful coexistence between Muslims and Jews. He never fought them until they violated the peace agreement. Those who remained peaceful were met with justice and respect.

The era of the Rightly Guided Caliphs followed the Prophet’s guidance. They cared for non-Muslim citizens, the needy and the elderly included, ensuring their well-being. Abu Bakr As-Siddiq used to advise his army: “You will pass by people who have dedicated themselves to worship in monasteries—leave them alone and do not destroy their places of worship.” In the era of the Abbasids, Judge Abu Yusuf advised the ruler Harun al-Rashid: “It is incumbent upon you, O Commander of the Faithful—may Allah support you—to take the initiative in showing kindness to the people under the covenant of your Prophet Muhammad, to look after their affairs so that they are neither wronged nor harmed, not burdened beyond their capacity, and that nothing is taken from their wealth except what is rightfully due from them.”

No Compulsion in Religion!

Islam has never been a religion of coercion; rather, it is a religion of persuasion. It spread primarily due to the exemplary character of its callers before their arguments, and because of its justice before its strength. Allah says, “There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong.” (Al-Baqarah: 256) Islamic history testifies that Muslims never forced anyone, at any point in time, to abandon their faith. It was never known that Muslims oppressed Jews, Christians, or others, nor did they ever compel any group to embrace Islam. This is confirmed by the orientalist Thomas Arnold, who stated: “We have never heard of any deliberate attempt to force non-Muslims to accept Islam, nor of any organized persecution aimed at exterminating the Christian religion.” For this reason, Islamic jurists affirmed that Islam is not valid if accepted under coercion. Ibn Qudamah mentioned in Al-Mughni: “If someone is forced to accept Islam when it is not permissible to do so—such as a dhimmi (non-Muslim under Muslim protection) or a musta’min (non-Muslim foreigner temporarily residing in Muslim lands)—and his conversion, his Islam is not valid until he expresses his faith willingly.”

Moreover, the Quran affirms that Allah never intended for His creation to believe through force, but rather through reflection and contemplation. Had He willed for faith to be compulsory, He would have made all people believers, just as He made the angels. However, He granted them free will and sent messengers to remind them and invite them to ponder the universe and Allah’s creations. Allah says, “And had your Lord willed, those on earth would have believed - all of them entirely. Then, [O Muhammad], would you compel the people in order that they become believers?” (Yunus: 99) This is the divine way in creation—Allah willed that people differ in their beliefs and ideas. He says, “And if your Lord had willed, He could have made mankind one community; but they will not cease to differ. Except whom your Lord has given mercy, and for that He created them.” (Hud: 118-119)

Peace: An Islamic Distinction

Peace holds a high status in Islam, as reflected in its frequent mention in the Quran and Hadith, underscoring its significance as a fundamental value in every Muslim’s life. Allah, the Almighty, even made “As-Salam” (The Giver of Peace) one of His Beautiful Names, as He says, “He is Allah, other than whom there is no deity, the Sovereign, the Pure, the Perfection.” (Al-Hashr: 23) This signifies that Islam, at its core, is a message of peace, aimed at establishing tranquility and stability in human life. It is no surprise, then, that Allah calls Paradise “Dar As-Salam” (the Home of Peace), as mentioned in the Qur’an: “And Allah invites to the Home of Peace.” (Yunus: 25) Islam encourages its followers to adopt peace in all aspects of life, as seen in the divine command: “O you who have believed, enter into Islam completely [and perfectly] and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.” (Al-Baqarah: 208) Here, Islam links the rejection of peace with following the footsteps of Satan, who always seeks to spread enmity and division among people.

Peace in Islam is also a daily practice that reflects a Muslim’s identity and relationships with others. It is the universal greeting among Muslims across all times and places and is repeated in daily prayers, making peace an inseparable part of worship and conduct. Not only that, but Islam also made peace a key to entering homes, not only among Muslims but for all people. Ibn Abbas (may Allah be pleased with him) said: “If anyone from among Allah’s creation greets you, then return the greeting, even if he is a Magian.” This is in accordance with Allah’s command: “And when you are greeted with a greeting, greet [in return] with one better than it or [at least] return it [in a like manner].” (An-Nisa: 86)

As a religion of peace in its essence and history, Islam began with gentleness and persuasion. The revelation came to the Prophet ﷺ addressing his intellect and reasoning, and his message was never founded on violence. From the moment he arrived in Madinah, he swiftly laid the foundations of social harmony through the Constitution of Madinah, which recognized Muslims, Jews, and others as one unified nation, based on righteousness, sincere counsel, and the defense of the oppressed.

Islam did not merely establish peace among individuals but also institutionalized it across time and space. It designated four sacred months each year, during which fighting is prohibited. Allah says, “Indeed, the number of months with Allah is twelve [lunar] months in the register of Allah [from] the day He created the heavens and the earth.” (At-Tawbah: 36) Additionally, Islam forbade fighting in the two sacred cities, Makkah and Madinah, making them sanctuaries of safety and peace. The Prophet ﷺ said: “I have declared sacred what is between the two lava grounds of Medina just as Ibrahim (peace be upon him) declared Mecca as sacred.”

Why, then, was Jihad Legislated?

Jihad in Islam was legislated as a means of self-defense, to protect the weak, repel injustice and tyranny, and safeguard honor and wealth—not as a means of aggression, oppression, or forcing people into Islam. This is clearly stated in Allah’s words: “And what is [the matter] with you that you fight not in the cause of Allah and [for] the oppressed among men, women, and children who say, ‘Our Lord, take us out of this city of oppressive people.’” (An-Nisa: 75)

Fighting in Islam is linked to the eradication of injustice and the defense of the oppressed. This was evident in the life of the Prophet ﷺ. War was never an objective in itself, but rather a necessary measure to remove oppression and aggression. For instance, in the Battle of Badr, the aim was not bloodshed but to reclaim the wealth and rights of Muslims that had been unjustly seized by Quraysh. In the battles of Uhud and the Trench, the Prophet ﷺ preferred defensive strategies with minimal casualties, demonstrating that Islam does not seek war but aims to establish security and peace. In Uhud, he favored remaining in Madinah to minimize losses, and in the Trench, he adopted a defensive approach to disperse the enemy without direct confrontation, preventing unnecessary bloodshed.

Had the objective been to force people into Islam, as they claimed, non-Muslims would not have lived peacefully under the Islamic state while retaining their faiths and places of worship.

Thus, anyone who examines this honorable history will find only justice, tolerance, and peace that spread across the world, paving the way for a flourishing Islamic civilization that became a beacon of knowledge and enlightenment.

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A Sudanese Muslim woman residing in Spain married a Christian man after he embraced Islam at her request. They later had three children. However, after several years, she discovered that he was still following his original faith and was secretly attending church, even taking their eldest son with him!

Another woman married a Christian man in a civil court and lived with him for 20 years. During their marriage, she gave birth to seven children. After their separation, the children were given the freedom to choose their religion. Some embraced Islam, while two daughters were baptized after reaching adulthood and married Christian men. As a result, they cut ties with their Muslim sister, leading to a heartbreaking family divide!

These are not just passing stories but real and painful experiences. They serve as a clear response to those who relentlessly accuse Islam of injustice for not granting Muslim women the right to marry non-Muslim men. How can a woman marry someone who does not share her faith and beliefs? How can she leave her children exposed to deviation and loss? How can she feel safe with a man who does not believe in Allah? The consequences faced by those who disregarded Allah’s commandments have been devastating, they have lost themselves and their children, and they now deeply regret their decisions. But alas, regret comes too late!

Make Your Homes a Sacred Sanctuary

Marriage of a Muslim Man to a Kitabiyah (From the People of the Book) Woman and Its Conditions

Even the marriage of a Muslim man to a Kitabiyah woman is not left unrestricted. Islamic law has set clear conditions for such a marriage to ensure the preservation of the Muslim family's identity and to prevent any negative impact on the husband’s faith or the children's upbringing.

The Kitabiyah woman whom a Muslim man is permitted to marry must be chaste. Additionally, the man himself must have a strong religious commitment and exert significant influence over his wife and children to prevent himself from being influenced by her faith. If a Muslim man fears that his wife’s beliefs or culture might negatively impact the stability of his household, Islamic scholars have stated that such a marriage is makruh (discouraged).

Furthermore, marrying a Kitabiyah woman should not lead to a Muslim man’s assimilation into non-Muslim cultures, particularly in Western societies where non-Muslims are the majority. This permission is not arbitrary; it is granted because a Muslim man also believes in the Prophets Moses and Jesus (peace be upon them) and is commanded by his faith to respect other religions and not prevent his wife from practicing her religious rituals.

Moreover, he is the head of the household and is responsible for raising his children according to Islamic teachings. The children are also legally attributed to their father, ensuring that they remain within the fold of Islam. For these reasons, a Muslim man's marriage to a Kitabiyah does not pose a direct threat to the Islamic identity of his family.

However, despite these allowances, American scholar Dr. Yasir Qadhi has stated that he does not believe that a Muslim man’s marriage to a Kitabiyah in these lands (meaning the United States and similar countries) is permissible. This is because, in majority of times, the children of these unions do not remain Muslims!

The Prohibition of a Muslim Woman Marrying a Non-Muslim

Islam has strictly prohibited a Muslim woman from marrying a non-Muslim man, whether he is from the People of the Book (Christian or Jewish) or a polytheist. This prohibition is explicitly stated in the Quran: “And do not marry polytheistic men [to your women] until they believe.” (Al-Baqarah: 221) Islamic scholars unanimously agree that this ruling applies to all non-Muslims, whether they are from the People of the Book or not. The primary objective of Islamic Sharia is to safeguard the faith of the family and prevent it from being lost.

Marriage is a bond based on love and mercy, as Allah states: “And of His signs is that He created for you from yourselves mates that you may find tranquility in them, and He placed between you affection and mercy.” (Ar-Rum: 21) So how can a woman find comfort and tranquility with a husband who does not share her faith?

The Wisdom Behind Such Prohibition

Islam places utmost importance on protecting the Muslim family and ensuring its religious and social stability. Therefore, the authority (qawwamah) in a marriage has been placed in the hands of the husband, as Allah states: “Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth.” (An-Nisa: 34)

If a Muslim woman were to marry a non-Muslim man, he would have authority over her. This could lead to restrictions on her religious practices or influence the religious beliefs of their children. Consequently, the children’s Islamic identity would be at risk, or at the very least, they would not be adequately nurtured in the faith due to the absence of a strong parental role model. Even if the children were left free to choose their beliefs, they would lack the necessary religious foundation to make the right choice.

Furthermore, Islam is deeply concerned with preserving a woman’s Islamic identity and protecting her faith. A woman is naturally inclined to be influenced by her husband, which could lead to the weakening of her religious commitment or cause her to abandon certain Islamic teachings. A non-Muslim husband may also not respect the Islamic rulings concerning his wife, such as the requirement for her to wear the hijab, creating a psychological and social conflict for her, caught between pleasing her husband and adhering to her faith.

Immigrant Families in Europe: Between Assimilation and Integration

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• “Family in Islam,” by Muhammad Abu Zahra