Islamic Sharia has laid down clear rulings and virtuous forms of worship. Upon careful examination of the essence of these rulings and acts of worship, one will find that they are all fundamentally aimed at instilling noble character traits within the Muslim community. The ultimate goal of these acts of worship is to refine and discipline the soul, helping individuals succeed against desires and temptations. This, in turn, promotes the development of virtuous morals in individuals, allowing society to thrive in peace, security, and reassurance, free from moral issues and foreign influences that contradict true faith and encourage corruption and moral decline. This is precisely in line with the Prophet Muhammad’s ﷺ saying: “I have only been sent to perfect noble character."

Islamic Sharia has laid down clear rulings and virtuous forms of worship. Upon careful examination of the essence of these rulings and acts of worship, one will find that they are all fundamentally aimed at instilling noble character traits within the Muslim community. The ultimate goal of these acts of worship is to refine and discipline the soul, helping individuals succeed against desires and temptations. This, in turn, promotes the development of virtuous morals in individuals, allowing society to thrive in peace, security, and reassurance, free from moral issues and foreign influences that contradict true faith and encourage corruption and moral decline. This is precisely in line with the Prophet Muhammad’s ﷺ saying: “I have only been sent to perfect noble character.”

When we look into the factors that lead to good character and the means to attain it, the Quran provides much guidance, and the teachings of the Prophet ﷺ further clarify the various paths to reach this noble goal. Undoubtedly, Islamic legislation, grounded in both the Quran and the Sunnah, guides us in all matters and does not leave us exposed to misguidance. Whoever holds firmly to divine guidance and follows the path will, without doubt, reach the ultimate goal.

The primary methods for developing good character are as follows:

1. Frequent du’a to obtain good character, as the Prophet ﷺ would pray, “O Allah, guide me to the best of manners, for none can guide to the best of them but You. And protect me from bad deeds and bad manners, for none can protect against them but You.” (Sahih at-Tirmidhi)
2. Keeping Company with righteous individuals who possess insight and a sound understanding of religion.
3. Accepting advice from others, regardless of their age or the nature of their advice.
4. Contemplating the rewards Allah has promised for those who embody good character.
5. Studying the Prophet’s ﷺ life, Observing the examples of his character, which Allah has praised.
6. Training oneself to practice good morals by practical application.
7. Striving against the soul and Exerting effort to stay away from bad character traits.
8. Avoiding bad company and environments that lead to negative behaviors.
9. Gaining awareness of any bad habits or traits one may have.
10. Listening to and benefiting from both friends and opponents alike.

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In the face of the accelerating pace of life and the diminishing sense of security due to the distancing from religion and the rapid social transformations witnessed in today’s world, new trends have begun to spread on social media in the West. The most notable of these is the the “tradwife trend,” which calls on women to return to their original and traditional gender roles within the household, such as raising children, cooking, cleaning, and meeting the husband’s needs. Some influencers have emerged, dressed like women from the 1950s, with full makeup, paying over attention to their aprons! This trend has gained wide popularity on social media, with millions of followers for these women, igniting many heated discussions between supporters and opponents.

The Tradwife Trend

The phenomenon of "tradwives" began to appear on social media and blogs several years ago, but it has only recently gained wider spread and genuine momentum. This movement promotes the idea of returning to the lifestyle that was prevalent in the 1950s, where the man was the primary breadwinner for the family while the woman dedicated herself to household chores and child-rearing. This lifestyle has attracted women who feel disappointed by the challenges associated with modern life and believe that returning to traditional gender roles can provide them with psychological and social stability.

Why Did This Trend Emerge?

Many tradwives express their disappointment with feminism, viewing feminist movements that fought for gender equality as having stripped them of their femininity and forced them to bear the pressures of external work alongside household burdens. Veronica Hubner, a psychology professor at Massey University in New Zealand, and Sophia Sykes, a researcher at the same university, state that much of the content from tradwives they tracked talked about the idea that feminism failed them, and by taking on traditional roles, the division of burdens became fairer and reduced stress for them and their families.

Dixie Andelin Forsyth, who runs a project teaching “femininity” to women around the world, said that the return to femininity movement is on the rise because women are fed up with feminism. “We say to feminists: thanks for the pants, but we see life differently.”

Despite the many rights women have gained from feminist movements, such as the right to vote and equal wages with men, these movements have placed significant pressure on modern Western women who find themselves needing to compete with men under the guise of gender equality, increasing their pressures and responsibilities.

The Countertrend and the Conflict Between the Two Directions

On the other hand, feminist advocates strongly criticize this trend, seeing that “tradwives” ignore the achievements of feminist movements, such as the right to education, work, and legal rights. They consider the return of women to traditional roles a step backward and a threat to the equality and rights women have fought to obtain.

American lawyer Dr. Ann Olivarius, who reminds women that feminism did not just grant them pants, but also fundamental rights such as bank accounts in their names, voting rights, and the criminalization of domestic violence and marital rape, views the return to traditional roles as a threat to these gains.

Feminists also argue that it is not wise for a woman to depend on a man as her sole provider and that she should obtain an education or learn a profession that benefits her if her husband divorces her or even dies. They believe that financial dependence on a man increases domestic violence rates and undermines women's freedom.

This was confirmed by one social media influencer, who was a staunch defender of the “tradwife” trend before her husband betrayed her and left her without a provider for her and her children. She then shifted to the opposite end and became one of the biggest critics of this trend. Jenny said, “Throughout my married life, it never bothered me that my financial security was tied to that man's love for me. I didn't realize that his love for me or lack thereof, that my attractiveness or impressiveness in his eyes determined whether my children would have something to eat, whether I could buy myself a cup of milk or a loaf of bread.”

Reality Contradictions

The West's problem always lies in the lack of moderation. Despite the apparent innocence of this trend, it often paints an unrealistic picture. For example, most of these women film their videos while wearing elegant clothes and full makeup even while doing house chores and cooking.

Some people were also angered by their claim to rely entirely on their husbands for financial support while having social media accounts with thousands or millions of followers that earn them substantial amount of income.

Islam Honoring Women

In the midst of these conflicts and different trends, we Muslims find our solace in our religion. The moderation of Islam has always distinguished this great religion through the different ages. Allah the Almighty says, “And thus we have made you a just community.” (Al-Baqarah: 143) The role and importance of women in Islam is clear to everyone. She is the mother, wife, and nurturer, the pillar and essential building block of the family, and thus Islam has guaranteed her full rights.

In Islam, the mother has a great status and a significant role in raising generations and building communities. In Sahih an-Nasa'i, it is reported that Jahimah came to the Prophet (ﷺ) and said: “O Messenger of Allah! I want to go out and fight (in Jihad) and I have come to ask your advice.” He said: “Do you have a mother?” He said: “Yes.” He said: “Then stay with her, for Paradise is beneath her feet.”

The wife in Islam is a key partner for the man. Islam has given her rights and obliged the husband to be kind and take care of her. Allah the Almighty says, “And live with them in kindness.” (An-Nisa: 19) She has the right to good treatment and to live in dignity and security under her husband's care. The Prophet Muhammad (peace be upon him) advised: “And I advise you to take care of the women.” (Agreed upon) The husband is responsible for taking care of his wife, providing for her, and meeting her needs, ensuring her a stable and happy life. If she is not married, divorced, or widowed, then it is the responsibility of her guardian to provide for her.

Islam remains beacon that, if followed by all nations, would save them from the darkness of ignorance and fanaticism. Islam has elevated the status of women and honored them, whether as mothers, wives, or sisters, unlike any other religion or nation.

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1. euronews, Meet the trad wives: the anti-feminist influencers calling for traditional values.
2. Emorywheel, Tradwives: A superficial threat to feminism but deeper divide among women.
3. Phil: Is The Tradwife Movement A Complete Deception? | Dr. Phil Primetime.
4. BBC Arabic, Why Western Women Promote for “Tradwife” Trend?
5. Psychology Today, The Tradwife Trend Is a Risky Throwback.

About the Author:

Abd al-Rahman al-Kawakibi (1855-1902) was a leading figure in the Arab Renaissance and a prominent thinker of the 19th century. He was a Syrian intellectual and social reformer known for his writings against tyranny and his advocacy for freedom and political reform. His most famous work is “The Nature of Tyranny: and the Devastating Results of Oppression.”

“The Nature of Tyranny: and the Devastating Results of Oppression” book by Abd al-Rahman al-Kawakibi is one of the most important books addressing political tyranny and its impact on society. Al-Kawakibi argues that the root of societal ailment lies in political despotism and that its cure lies in adopting constitutional consultation. The book examines the effects of tyranny on religion, science, education, ethics, glory, and wealth.

Al-Kawakibi treats politics as a broad science branching into various fields, defining politics as the management of public affairs based on wisdom. The most critical issue in this context, according to him, is "tyranny," which he describes as managing public affairs based on whims rather than wisdom, creating a corrupt and unjust political environment. He discusses researchers' views on the causes of tyranny and ways to address it based on their diverse perspectives.

What is Tyranny?

This chapter delves into the definitions and types of tyranny, focusing on governmental tyranny as the most dangerous form. Al-Kawakibi defines tyranny as the control of an individual or a group in other’s rights without fear of accountability, a condition found in most governments that claim to be restrained or republican. He notes that tyranny is not exclusive to dictatorial regimes; it can also be present in governments that claim restraint or representation when they lack effective oversight and genuine accountability, often relying on the ignorance of the populace and the military to maintain control.

Al-Kawakibi argues that the worst form of tyranny is absolute rule by an individual, especially when combined with military and religious authority. While other forms of government may be less despotic, the absence of oversight allows any government to indulge in oppression. He emphasizes the need for people to recognize their responsibility in facing tyranny, noting that tyranny flourishes when people prefer living in humiliation and subservience to facing challenges. He concludes that despots rule only over a naturally subjugated populace, as expressed by the saying, “As you are, so will you be ruled.”

Tyranny and Religion:

This chapter explores the relationship between tyranny and religion. Al-Kawakibi begins by affirming that most scholars agree that political tyranny often stems from religious tyranny, or that both collaborate to serve despotic interests, controlling people's bodies and minds. He notes that political tyrants use religious methods to impose their dominance, intimidating and humiliating people to exploit them for personal gain. This collusion between religious and political despots allows tyrants to claim divinity or at least acquire divine attributes to strengthen their rule, as seen in various historical civilizations.

Al-Kawakibi explains that Islam advocates for justice and consultation, rejecting tyranny, as highlighted in the Quranic verse, “And consult them in the matter.” (Quran 3:159) He stresses that religious reform is fundamental to political reform, pointing out that nations that embraced Islamic principles achieved greater progress than Muslims themselves.

He criticizes scholars for being lenient with oppressive rulers while being strict on trivial matters concerning the general public, weakening the concept of “enjoining good and forbidding evil” and allowing rulers to evade accountability, focusing instead on monitoring individuals only. He expressed regret that the original Islamic principles have been distorted and mixed with innovations and incorrect interpretations, leading to the dominance of despotism and the use of religion as a political tool by the ruling classes. He provided several examples from the Quran of scientific facts discovered by European and American scientists recently, such as the seven layers of the earth mentioned in Allah’s saying: “It is Allah Who has created seven heavens and of the earth like them.” (Quran 65:12)

Tyranny and Science:

In this chapter, al-Kawakibi discusses the antagonistic relationship between tyranny and science, highlighting that tyrants seek to keep their people ignorant and fearful to maintain power. He asserts that science is a divine light with a liberating power that threatens tyranny by revealing truths and raising awareness of individual rights, thus frightening despots.

Al-Kawakibi points out that tyranny welcomes certain sciences that do not challenge its authority, such as linguistic and superficial religious studies, while fearing sciences that enhance awareness of rights, like civil politics, philosophy, and sociology. Tyrants fear genuine scholars who seek to enlighten minds and instead use sycophantic scholars to support the regime. Therefore, tyrants suppress and marginalize true intellectuals. He argues that tyranny controls people through fear and delusions of exalting the tyrant, and that nations embracing science will overcome tyranny. Since Islam was the first religion to call for knowledge and liberation from human subjugation, it is the primary enemy of any tyrant.

Tyranny and Glory:

In this chapter, al-Kawakibi examines how tyranny distorts the concept of “glory” and replaces it with “false glory,” eliminating noble elements in society and substituting genuine glory based on sacrifice and dignity with false glory linked to serving and flattering tyrants. He defines true glory as “earning a place of love and respect in people's hearts,” adding that true glory comes from sacrifice and giving for the community. False glory, on the other hand, involves exploiting proximity to the tyrant to deceive people and falsify reality.

The “false glorifiers” play a crucial role in reinforcing tyranny by deceiving the public in the name of nationalism and religion, passing unjust decisions and actions as being in the public interest. They abandon human values and disguise oppression with a false veneer of goodness.

Tyranny and Wealth:

In this chapter, Abd al-Rahman al-Kawakibi discusses the close relationship between tyranny and wealth, explaining how tyrants use wealth as a tool to reinforce their control and sustain their rule. Tyrants monopolize national resources for personal gain, thereby enhancing their influence and securing the loyalty of the ruling elite while marginalizing and impoverishing the rest of the population through outrageous taxes and exploitation, leaving them in a perpetual state of need and dependency, which prevents them from contemplating rebellion or revolution.

He also describes how tyrannical policies contribute to the deterioration of the national economy and increase the gap between social classes, deepening resentment and tension among individuals. Furthermore, public institutions lose credibility, becoming mere tools to serve the interests of tyrants. Al-Kawakibi concludes that eradicating tyranny requires reforming the financial system and distributing wealth fairly, emphasizing that economic justice is fundamental to achieving freedom and democracy and eradicating tyranny. Islam offers a unique model of economic justice through zakat and charity, promoting social solidarity and reducing class disparities.

Tyranny and Ethics:

In this chapter, al-Kawakibi illustrates how tyranny corrupts human ethics and destroys innate purity, leading to the degradation of moral values and faith in justice. He argues that tyranny drives people to resent society and lose trust in friends and family, creating a state of insecurity and instability. Tyranny distorts the naming of things, so the the one who abandons righteousness becomes obedient and the complainant becomes a troublemaker, manipulating the weak minds of the public and depriving them of the ability to distinguish between good and evil, fostering blind obedience.

Al-Kawakibi points out that tyranny encourages hypocrisy and sycophancy among people, promoting the spread of moral vices due to fear of criticism or opposition, leading to the degradation of individual and communal ethics. He emphasizes the need for free advice and criticism, which enhance moral values and regulate the ethics of the higher classes. Al-Kawakibi asserts that ethics thrive only with free will and that tyranny hinders the development of independent will, resulting in moral corruption and disorder.

Tyranny and Upbringing:

In this chapter, al-Kawakibi discusses the impact of tyranny on upbringing. Allah created humans with the ability to reform or corrupt, depending on the education they receive. Proper education relies on learning, role models, and practical training, while tyranny corrupts bodies, minds, and souls, making people more inclined towards evil. Tyranny corrupts religion in its most essential aspect—morality—while maintaining worship rituals that align with its goals. Religion must be coupled with practical training to be effective.

Al-Kawakibi explains that under justice and freedom, people live with vigor and security, while under tyranny, they live in a state of lethargy and confusion, unable to work or think effectively. They suffer from the pains of tyranny without understanding the real causes, leading them to blame fate or luck.

Tyranny and Progress:

In this chapter, al-Kawakibi discusses the relationship between tyranny and civilizational progress, explaining that progress represents growth and life, while decline represents death and decay. Progress depends on individuals' efforts to improve themselves in areas such as health, science, ethics, and social relations. Tyranny hinders this progress by stifling individuals' will and movement. He also discusses another type of progress related to the spirit and perfection, where individuals seek justice, mercy, and good deeds through their belief in the afterlife.

Al-Kawakibi asserts that religions based on reason, like Islam, encourage people to think and free themselves from illusions and superstitions, leading to progress and advancement. He calls for liberation from tyranny, stating that nations cannot progress unless their minds are free. He criticizes Western exploitation of the East and urges Arabs and Muslims to unite nationally and abandon subjugation and humiliation. He encourages the youth to hope and work, noting that life is work and happiness is hope, and the only way to salvation is to break the chains of tyranny.

Tyranny and Its Elimination:

In the final chapter of this book, al-Kawakibi addresses the concept of tyranny and ways to eliminate it. He begins by explaining the historical evolution of humans from predatory life to settled life, noting that this evolution led to misery and humiliation due to human transgression against Allah's laws, making them deserving of tyranny and enslavement.

He discusses various forms of governments and notes that nations are still politically fluctuating between experimentation and overcoming diligence or tyranny. He reviews some fundamental principles that have become obvious in the West, like rulers being people's servants, acknowledging the most capable individuals, and recognizing the people's right to elect and hold their rulers accountable.

Al-Kawakibi concludes the chapter by discussing how to strive for the elimination of despotism. He emphasizes that a nation where the majority do not feel the pains of tyranny does not deserve freedom. He insists that ridding oneself of despotism must be gradual and gentle, with a preparatory system in place before resisting despotism. He also underscores the importance of knowledge in motivating the nation to overcome despotism. Al-Kawakibi warns that a reckless revolution often merely cuts down the tree of despotism without uprooting its roots, leading to its return in a stronger form.

In a world abundant with ideas and overflowing with news, Islam rejects every claim that is not supported by conclusive evidence. Indeed, it invites every claimant to bring forth evidence to prove the truth of their claim, as Allah says, “Say, 'Produce your proof, if you should be truthful.'” (Al-Baqarah: 111)

Definition and Uses of Evidence in the Quran and Sunnah

Evidence, known as “burhan,” refers to clear and decisive proof. ⁽¹⁾ It is defined as reasoning composed of certainties, ⁽²⁾ serving as conclusive proof of the truth of matters.

Allah mentions evidence in the Quran as an undeniable truth, acknowledged by all rational beings. He also uses it to challenge disbelievers to corroborate their claims of following others or worshipping deities other than Allah.

Regarding undeniable truth, Allah says, “O mankind, there has come to you a conclusive proof from your Lord.” (An-Nisa: 174) To challenge disbelievers to provide evidence for their claims, He says, “And We will extract from every nation a witness and say, 'Produce your proof,' and they will know that the truth belongs to Allah, and lost from them is that which they used to invent.” (Al-Qasas: 75)

In the Sunnah, evidence is mentioned to signify a definitive truth within the self and reality. In Sahih Muslim, Abu Malik Al-Ash'ari narrated that the Messenger of Allah (peace be upon him) said, “Charity is a proof,” indicating that charity is a sign of a believer's faith. Thus, those who give in charity demonstrate the sincerity of their faith through their actions.

Types of Evidence

The Quran directs us to various types of evidence that should be relied upon when presenting or accepting ideas, which include:

1. Sensory Evidence:

This refers to evidence perceivable through the senses, such as observation and the like. Allah says, “Say, 'Have you considered your 'partners' whom you invoke besides Allah? Show me what they have created of the earth.” (Fatir: 40) Additionally, He states, “And they have made the angels, who are servants of the Most Merciful, females. Did they witness their creation? Their testimony will be recorded, and they will be questioned.” (Az-Zukhruf: 19) He also says, “[And] who created seven heavens in layers. You do not see in the creation of the Most Merciful any inconsistency. So return [your] vision [to the sky]; do you see any breaks? Then return [your] vision twice again. [Your] vision will return to you humbled while it is fatigued.” (Al-Mulk: 3-4) These ayahs call upon sensory observation which validates or invalidates ideas.

2. Audible Evidence:

This refers to evidence heard from divine revelation, which conveys Allah's commands and prohibitions. If the prophethood of a prophet is proven through definitive proofs, that he presents the will of Allah the Almighty, it is obligatory to accept his teachings on matters of legislation, commands, prohibitions, etc. Any claim regarding these matters can only be supported by evidence and knowledge from Allah.

The Quran addresses those who arbitrarily deemed certain livestock lawful or unlawful, saying: “Inform me with knowledge, if you should be truthful.” (Al-An'am: 143) When they claimed that Allah willed their actions, He responded: “Say, 'Do you have any knowledge that you can produce for us? You follow not except assumption, and you are not but falsifying.'” (Al-An'am: 148) When they claimed Allah commanded their nudity during circulating the Kabbah, He stated: “And when they commit an immorality, they say, 'We found our fathers doing it, and Allah has ordered us to do it.' Say, 'Indeed, Allah does not order immorality. Do you say about Allah that which you do not know?'” (Al-A'raf: 28) In emphasizing the need for audible evidence in refuting false claims, Allah says, “Or have they taken other gods besides Him? Say, [O Muhammad], 'Produce your proof. This [Quran] is the message for those with me and the message for those before me.' But most of them do not know the truth, so they are turning away.” (Al-Anbiya: 24) When some Jews claimed that Allah had forbidden them certain foods and based their claim on the Torah, Allah addressed them by saying: “Say, [O Muhammad], 'Ao bring the Torah and recite it, if you should be truthful.'” (Aal-Imran: 93)

3. Historical Evidence:

This type of evidence is based on well-documented historical accounts or visible remnants of past civilizations, indicating their strength, influence, and achievements. Allah says, “Say, [O Muhammad], 'Have you considered that which you invoke besides Allah? Show me what they have created of the earth; or did they have partnership in [creation of] the heavens? Bring me a scripture [revealed] before this or a [remaining] trace of knowledge, if you should be truthful.'” (Al-Ahqaf: 4) This “trace of knowledge” refers to historical evidence.

The Quran also mentions historical evidence in the story of Qarun, who attributed his wealth to his own knowledge. Allah says, “Did he not know that Allah had destroyed before him of generations those who were greater than him in power and greater in accumulation [of wealth]?” (Al-Qasas: 78) This type of evidence is also highlighted in the story of the people of 'Ad: “As for 'Ad, they were arrogant upon the earth without right and said, 'Who is greater than us in strength?' Did they not consider that Allah, who created them, was greater than them in strength? But they were rejecting Our signs.” (Fussilat: 15)

4. Rational or Theoretical Evidence:

This evidence is based on logical reasoning, starting with examining matters and deducing their validity or falsehood through reason and logic. The Quran challenges polytheists to provide rational evidence for their idolatry, saying: “Or have they taken gods besides Him? Say, 'Produce your proof.'” (Al-Anbiya: 24) Additionally, Allah states, “Is there a deity with Allah? Say, 'Produce your proof, if you should be truthful.'” (An-Naml: 64) These forms of evidence confirm whether an idea is acceptable or rejected based on reason, logic, history, and sensory observation.

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(1) Lisan al-Arab, by Ibn Manzur (13/ 51).

(2) Al-Tarifat, by Al-Jurjani, p. 44.

(3) Reason and Knowledge in the Holy Quran, by Dr. Yusuf Al-Qaradawi, p. 271.

Read the Article in Arabic

Our children today, even those who are committed to their faith, face significant struggles and unprecedented societal contradictions. They are caught between the values imparted within the family circle and what they encounter outside this safe environment in the streets, schools, clubs, and universities. The conflict arises between religious education and general education, leading to an internal struggle when the nature of life forces these children to interact naturally with a society vastly different from the one they grew up in, causing psychological anxiety and a sense of alienation.

Many households of preachers find themselves puzzled by the insistence of their children on taking crooked paths after their initial uprightness. They are distressed by their children's neglect of acts of worship after being diligent in performing them. Parents keep questioning what went wrong. They believe that merely having their children with them in the same house is enough to make them replicas of themselves without adequately equipping them to face the contradictions they encounter once they leave the family home and are forced to mix with a society where concepts have become confused and Islamic values have been lost.

Foundations of Muslim Youth Identity

Identity is formed by the general culture surrounding a person, starting from the parents to the family, society, and the nation. The extent to which culture influences an individual, and the degree to which they draw their ethics, behavior, and beliefs from it, determines the depth of their identity, knowledge, awareness, and answers to existential identity questions like: Who am I? Why am I here? What is my destiny?

The first foundation of a Muslim youth's identity is the belief in the creation of humans by the hand of Allah, as affirmed by His words: “And [mention, O Muhammad], when your Lord said to the angels, ‘I will create a human being out of clay from an altered black mud. And when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration.’” (Al-Hijr: 28-29) Furthermore, they believe that humans are honored creations of Allah, as He says, “And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference.” (Al-Isra: 70) They also believe that Allah appointed humans as His successor on earth, as stated: “And [mention, O Muhammad], when your Lord said to the angels, ‘Indeed, I will make upon the earth a successive authority.’” (Al-Baqarah: 30)

From all these beliefs, they also believe in the purpose for which Allah created humans, which is to worship Him, as He says, “And I did not create the jinn and mankind except to worship Me.” (Adh-Dhariyat: 56) Thus, the identity of Muslim youth is formed around the Islamic concept of human creation and the belief in the purpose for which they were created, which is to worship Allah.

Then where did all the problems of faith, represented by the phenomenon of atheism spreading in educational environments, come from? Among those who grew up in religiously conservative settings, what drove these youths to seek other identities than the one originally present, leading some of them astray during a critical stage of their lives?

Manifestations of Ideological Conflict

The entire global civilization may be experiencing an existential struggle. Western civilization has provided all its material capabilities and has tried with all its soft power to impose its identity and culture on the entire world through the globalization project, using its tools that it still exclusively controls and there is no equivalent power to stand against it, such as the Internet, social media, Hollywood products, directed literature, the capitalist economy, and other means and products of Western civilization.

On the other side, there is the East with its history and divine identity, where a nation holds an identity, culture, and one of the greatest civilizations that ever existed on earth from the beginning of creation until the Day of Judgment. Despite this, the nation has weakened, abandoned its identity, and every space it gave up was filled with intellectual emptiness, losing its leadership and status, becoming an entity without identity. This echoes the words of the Commander of the Faithful, Umar ibn Al-Khattab: “We are a people whom Allah has honored with Islam; should we seek honor through anything else, Allah will disgrace us.” Among the youth, manifestations of internal conflict have emerged, including:

1. The shift from a culture of production, work, effort, and excellence to a culture of consumption and excessive buying of Western products regardless of necessity.
2. The rush of women and some men towards cosmetic products and surgeries, spending extravagantly on them.
3. Increased family problems and poor treatment of parents, opposing them merely for the sake of being contemporary, and sometimes criticizing their thinking as backward and regressive.
4. The emergence of Western ideological currents within the Muslim community that have quickly infiltrated and found an alarmingly high level of acceptance, such as atheistic thought, gender mixing, and the appearance of so-called homosexuality.

Reasons for the Spread of Westernization

Amidst these intellectual tragedies faced by the Ummah, we ask: How did such influences manage to infiltrate such a heavenly society? The truth is that the Ummah has faced several severe shocks due to the weakness of the Ottoman Caliphate, the wars it fought, the fall of the Caliphate, the Sykes-Picot Agreement, and other factors, including:

1. The siege of globalization with its tools targeting the youth and women of the Ummah, who are responsible for raising the next generation and changing any negative reality.
2. The weakness of educational curricula within institutions, focusing solely on the scientific aspect.
3. The strength of Western media and its affiliates in influencing young people and offering them temptations.
4. The absence of family involvement due to the family itself falling into the traps of globalization.

Restoring Islamic Identity

The process of restoring the Ummah's original identity relies on the strong will of concerned parents, educators, preachers, and educational and religious institutions, as well as the collective will of the Muslim community to save itself from further moral and doctrinal decline.

This begins with what the Prophet Muhammad (peace be upon him) started, which is deep and focused upbringing to prepare a new generation with a pure creed. The steps to the solution begin with:

   1- Family Awareness:

The family is the primary source from which a young person draws their identity and culture. Preparing families and young people about to marry comprehensively is the first step in restoring the family's role in raising the next generation. The Prophet Muhammad (peace be upon him) said, “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.” (Narrated by Al-Bukhari and Muslim).

   2- Restoring the School's Role in the Educational Process:

What the school instills in early childhood can be more influential than the family. This is a call for wealthy individuals to invest in education by establishing Islamic schools that focus on moral building, in addition to various scientific subjects, so that public schools in Arab countries return to paying attention to values and morals again.

   3- Restoring the Role of the Mosque:

In Islam, the mosque has a fundamental role in managing all aspects of life. In the early days of the Muslim community, prayers were performed in mosques, the affairs of the community were managed, war and conquest decisions were made, and learning sessions were held. Parents must connect their children to the mosque. Preachers should develop themselves and their messages according to contemporary needs and the needs of the youth and the Ummah. Mosque lessons should cover beliefs, worship, morals, and behavior, offering models to imitate in an easy and appealing manner. The beauty of Islam should be highlighted, such as its order, cleanliness, strength, heroism, and glory.

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Read the Article in Arabic

Chastity is a noble virtue that Islamic Sharia has always emphasized for both individuals and society. This emphasis ensures that individuals can live securely without disturbances and calamities, and that the Muslim community can also exist in peace and tranquility, free from the ethical issues that may arise from straying away from this virtuous conduct.

Hence, the importance of understanding the Prophet Muhammad's (peace be upon him) saying: “I have only been sent to perfect noble character,” becomes clear. The Prophet, as an exemplary role model, is the ideal figure that the entire Ummah, both individuals and communities, should follow and immitate. From this standpoint, chastity as an Islamic virtue, when practiced, provides the Muslim with tranquility within his home and family, not to mention the societal benefits that arise from the widespread practice of chastity among its members and acting according to its requirements in their daily lives.

Given the good and beneficial outcomes of chastity, we wish to take a careful pause to elucidate the importance of chastity and its impact on our communities, which have begun to witness the spread of Western behaviors and ethical problems in this era of openness to everything new without placing limits or restrictions. Therefore, it is essential to clarify the means that help us embody the virtue of chastity correctly as our noble religion commands. Some of these means that reinforce chastity in the hearts of individuals and communities are as follows:

1. Faith and the Consciousness of Allah:

One of the strongest aids for an individual to maintain chastity is being aware that Allah is ever watching, fearing to be seen by Him in a state of disobedience, and believing in Allah's attributes and His perfection, knowing that nothing is hidden from Him. Allah says, “He knows that which deceives the eyes and what the breasts conceal.” (Ghafir: 19)

2. Enhancing Personal Awareness:

This can be achieved by reading the stories of the righteous, especially those that depict examples of the pious Salaf dealing with temptations and their adherence to the value of chastity, avoiding places of temptation and bad company.

3. Mosques and Religious Lessons:

Mosques and religious lessons play a significant role in guiding youth towards the importance of chastity and adherence to Islamic manners through sermons and lessons that remind them of the forgotten meanings due to daily life preoccupations, such as the importance of self-discipline and avoiding temptations and desires.

4. Family Awareness:

The family is the foundation of upbringing and purification. Therefore, educators must focus on the meanings of chastity and adherence to Islamic commands. Parents should strive to be role models in their commitment to these means so that their children can see them embodied before their eyes. Many behavioral deviations in our societies have an evident cause, which is the neglect of parents in embodying chastity in themselves, let alone teaching it to their children.

5. Attention to Schools and Education:

Particularly in teaching the young generation the value of time and utilizing it in beneficial ways, emphasizing engagement in significant matters and avoiding trivialities, self-monitoring by refining the prevalent materialistic and consumeristic tendencies, and not following what is popular or demanded by the masses.

6. Community Monitoring:

This is represented by maintaining the practice of enjoining good and forbidding evil, which is the secret of the Muslim community's excellence. Allah the Almighty says, “You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.” (Aal Imran: 110) This includes media monitoring of what promotes behavioral deviations or ideas contrary to Islamic ethics and manners, and organizing awareness courses for youth about the dangers of moral decay.

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Allah’s blessings manifest in every part of existence, and when we reflect upon ourselves, we see the wonders of Allah's creation evidently. Among the remarkable and noble blessings Allah has bestowed upon us, which serve as pathways to knowledge and enlightenment, are the heart, hearing, and sight. The heart is the repository of knowledge, which reaches it either through the ear’s hearing or the eye’s seeing. Thus, Allah commanded us to preserve our hearing, sight, and hearts, as we are accountable for them, as He says, “And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart—about all those [one] will be questioned.” (Al-Isra: 36) ⁽¹⁾

Since sight is such a precious blessing, it is our duty to guard it and express our gratitude for it. Allowing one’s gaze to wander aimlessly is one of the harmful plagues of our time, a doorway to temptation that can lead to the corruption of the heart and the weakening of faith. In a world where moral standards have deteriorated and we are constantly exposed to temptations that are now part of everyday life, Islam offers us numerous means and methods to help us protect the blessing of sight.

1. Seeking Help from Allah

Relying on Allah is the most crucial step toward achieving any goal. The struggle against Shaitan and one’s own desires can only be won through reliance on the Creator of one’s soul. Allah says, “And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive [to Allah].” (Al-Baqarah: 45) Additionally, the Prophet Muhammad (peace be upon him) said, “When you ask (for anything), ask it from Allah, and if you seek help, seek help from Allah.” (Narrated by At-Tirmidhi).

2. Be Mindful of Allah Constantly

Being mindful of Allah at all times, knowing that He observes and witnesses everything, instills a sense of piety in every action and fosters fear from His punishment. This consciousness makes a person weigh each glance and think carefully, aware that Allah is always watching. Allah says, “He knows that which deceives the eyes and what the breasts conceal.” (Ghafir: 19) Maintaining such awareness is achievable through regular dhikr (remembrance of Allah), du’a, and contemplation on the promised reward for those who are mindful of Allah’s commands.

3. Striving Against the Self and Aspiring High

The believer must fight against his own desires, resisting temptations and worldly distractions, instead of allowing himself to be easily led astray by Shaitan and the whims of his soul. The Prophet Muhammad (peace be upon him) said, “And the mujahid is he who strives with himself regarding obedience to God.” (Reported by Ahmad) When Allah sees the sincerity and determination of a believer to struggle against his desires, He helps him along this path, as He says, “And those who strive for Us—We will surely guide them to Our ways. And indeed, Allah is with the doers of good.” (Al-Ankabut: 69)

4. Engaging in Worship Abundantly

The renowned scholar Ibn al-Qayyim (may Allah have mercy on him) said, “The self, if not occupied with good, will busy you with evil.” ⁽²⁾ Filling one's time with worship keeps one from falling into sin and temptations, leaving no space for indulgence in forbidden looks or acts. Salah, for instance, is a great help, as Allah says, “Indeed, prayer prohibits immorality and wrongdoing.” (Al-Ankabut: 45)

5. Avoiding Forbidden Things

Avoiding viewing forbidden things such as immoral media content and indecent programs, which incite corruption, protects the heart from falling prey to sin. The Prophet Muhammad (peace be upon him) said, “The fornication of the eye consists in looking.” (Sahih al-Bukhari) Avoiding places filled with temptations and sinful attractions, where one is constantly exposed to immoral things, protects one from easily falling into sin. Allah says, “Tell the believing men to reduce [some] of their vision and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do.” (Al-Nur: 30)

6. Sincere Repentance

Sincere repentance is the key to all goodness and a means to reform oneself after making mistakes. Naturally, one may occasionally falter, casting forbidden glances or inadvertently seeing what one should avoid, such as glimpsing an immodestly dressed person on the street. However, one must not tire of repentance, no matter how many times one repeats the mistake, as long as the repentance is genuine and he pledges to avoid the sin in the future. Allah says, “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.” (Al-Furqan: 70)

A story that illustrates this beautifully is that of a young worshiper from Kufa ⁽³⁾ who was admired by a woman of beauty and intelligence. Despite her advances, he turned away, lowering his gaze out of fear of Allah. His piety, reverence, and fear of Allah saved him and her from potential sin, and she eventually repented and returned to Allah, because of by his steadfastness.

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1. Tahdhib al-Tafsir wa Tajrid al-Ta'wil, by Ibn Shaybah.
2. Al-Wabil al-Sayyib (1/111), by Ibn Qayyim al-Jawziyyah.
3. Ithaf al-Sadah al-Muttaqin by Al-Zabidi.
4. “Means Helping to Lower the Gaze,” islamqa.info.
5. The Poisoned Arrow, from the Educational Memoirs series by Abdulrahman bin Foad Al-Jarallah.
6. “Benefits and Rewards of Lowering the Gaze,” alukah.net.

Lately, it has become increasingly evident that we must prepare ourselves for the trials and challenges that lie ahead in order to deserve the victory Allah has promised us. This readiness applies to all segments of society—young and old, men and women, youth and elders alike. Achieving victory is a collective responsibility, not one that falls on a single group or faction.

When we examine the reasons that lead to victory, we find that the Quran provides us with much guidance, and the life of the Prophet ﷺ offers us many pathways to achieve empowerment. Yet, the essential question remains: what are the conditions for achieving victory? For it is known that victory requires an aware generation that embodies the qualities needed to fulfill this divine promise. Here are the most important requirements to achieve the desired victory:

1. Certainty that Faith is the Core of the Battle:

Achieving the desired victory requires that its proponents understand the true nature, motivations, and ambitions of the enemy. This is only possible through an awareness of the enemy’s religious motives and a readiness to counter them, as Allah says, “And Allah is most knowing of your enemies; and sufficient is Allah as an ally, and sufficient is Allah as a helper.” (An-Nisa’: 45)

       2. Understanding the Civilizational Nature of the Conflict:

This understanding necessitates the development of an Islamic project with its political, economic, and intellectual aspects, supported by scientific and technological advancements. We must acknowledge the scientific and technical progress that the adversary possesses and find ways to surpass and utilize it for the benefit of humanity, to save the world from a dark future. At the forefront of these efforts is drawing from the rich heritage of Islamic civilization throughout its history while keeping pace with modern advancements in a way that enables us to stand on equal footing with the adversary.

         3. Recognizing the Ummah’s Mission:

The role of the best Ummah brought forth for mankind is profound, involving not only a specific group or elite leadership but also the support of the public and grassroots. It cannot be carried out solely by the youth without the wisdom of elders and experienced teachers, nor without the aspirations to pass on knowledge to younger, promising generations. This noble endeavor must embody the blessings of divine revelation, the Prophetic methodology, and the eternal natural and divine laws.

           4. The Need for Strong, Insightful Workers:

The path to raising the Ummah requires both strength and the sharp-sightedness of those who are constantly mindful of the Hereafter, sincerely dedicating their efforts to Allah. Allah describes this in the Quran: “And remember Our servants, Abraham, Isaac, and Jacob - those of strength and [religious] vision. Indeed, We chose them for an exclusive quality: remembrance of the home [of the Hereafter].” (Sad: 45-46) This path is fraught with trials, as it involves opposing the schemes of tyranny and injustice, yet it is the only way to salvation—both in this world from the maliciousness of adversaries, which we have witnessed firsthand, and in the Hereafter from Allah’s judgment. Allah has entrusted us with His religion and the legacy of His Prophet, as He states, “And We had already destroyed generations before you when they wronged, and their messengers had come to them with clear proofs, but they were not to believe. Thus do We recompense the criminal people. Then We made you successors in the land after them so that We may observe how you will do.” (Yunus: 13-14)

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The world today is experiencing rapid and unprecedented changes in all fields, from technology to the economy and politics. Never before has the world witnessed such a diverse range of generations living, working, and interacting together. While this diversity was considered natural in the past, it now presents a significant challenge, with the gap between generations widening day by day.

The generation gap refers to a set of differences in values, interests, expectations, and behaviors between successive generations. These differences often arise due to cultural, social, and technological changes over time, which affect each generation differently.

Today’s Generations

1. The Silent Generation (1928-1946) This generation grew up during World War II and the Great Depression, instilling values such as discipline, hard work, and loyalty. They tend to follow rules and respect traditions.
2. Baby Boomers (1946-1964) This generation experienced economic and social prosperity, focusing on career success and self-fulfillment. They are known for their ambition and competitiveness.
3. Generation X (1965-1980) Growing up during significant social and economic transformations, this generation is more flexible and adaptable to change. They value independence, entrepreneurship, and seek work-life balance.
4. Millennials (1981-1996) The first digital generation, growing up in the age of technology and communication. They are highly connected, seek meaningful work, and are concerned with social issues.
5. Generation Z (1997-2012) The most technologically connected generation, born during the technological boom. They are diverse, innovative, and seek unique experiences.

Causes of the Generation Gap

Technological Development: One of the primary causes of the generation gap is technological advancement. Younger generations have never known a world without technology and are more adept at using modern tools efficiently. This greatly influences their thinking and interaction with the world. Conversely, older generations often struggle with technology, leading to a significant gap that affects all aspects of daily life.

Social and Economic Changes: Recent years have witnessed major social and economic changes impacting all generations. With globalization and market expansion, lifestyle and social patterns have shifted. While older generations relied on stable, government jobs, today's youth lean more towards independence and freelance work. Wars, famines, and economic crises have also shaped the younger generation's approach to their surroundings.

Cultural and Value Changes: Many values have changed from previous years, with Arab and Islamic societies influenced by waves of Western cultural invasion, leading to a radical shift in daily values and beliefs such as marriage, gender mixing, and openness. New concepts have emerged and are embraced by younger generations, once completely rejected by their predecessors, such as homosexuality, gender freedom, and feminism, causing a significant gap due to the irreligiosity of the new generations.

Educational Gap: There is a significant difference in education levels between generations due to the diversity of learning sources and technological advancement. Newer generations receive more modern and developed education, increasing their chances of securing suitable, well-paying jobs. In contrast, older generations struggle to adapt and benefit from technology, relying solely on their scientific and practical experience, which surpasses that of the youth. This has led to a considerable gap, with younger generations feeling more knowledgeable, intelligent, and superior, and the older generations feeling disrespected and frustrated by their inability to keep up.

How Islam Bridged the Generation Gap

The Prophet Muhammad ﷺ said, “Anyone who does not show mercy to our children nor acknowledge the right of our old people is not one of us.” (Sahih al-Albani) Although the generation gap has existed since ancient times, Islam has successfully addressed and managed it. This hadith serves as a comprehensive and straightforward constitution outlining the boundaries of interaction between different generations.

Addressing the Gap in Quranic Stories

The Quranic stories present a unique model of generational interaction in a healthy and productive way:

The Story of Prophet Ibrahim and His Son Ismail in Building the Kaaba: The Quran narrates how Prophet Ibrahim and his son Ismail cooperated in building the Kaaba, showcasing a wonderful scene of mercy, respect, and collaboration between two different generation. Allah says, “And [mention] when Abraham was raising the foundations of the House and [with him] Ishmael, [saying], 'Our Lord, accept [this] from us. Indeed, You are the Hearing, the Knowing. Our Lord, and make us Muslims [in submission] to You and [raise] from our descendants a Muslim nation [in submission] to You. And show us our rites and accept our repentance. Indeed, You are the Accepting of repentance, the Merciful. Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might, the Wise.'” (Al-Baqarah: 127-129)

The Story of Prophet Yusuf and His Father Yaqub: Prophet Yaqub set an example of a loving father who attentively listens to his son and offers advice and guidance. “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 is to man a manifest enemy.'” (Yusuf: 4-5)

The Story of Musa's Mother and Her Daughter: We also have the story of Musa's mother who trusted her daughter with a very dangerous mission to follow the news of Musa when he was an infant in Pharaoh's palace. “And she said to his sister, 'Follow him'; so she watched him from a distance while they perceived not. And We had prevented from him [all] wet nurses before, so she said, 'Shall I direct you to a household that will be responsible for him for you while they are to him [for his upbringing] sincere?'.” (Al-Qasas: 11-12)

The Prophet's ﷺ Approach in Dealing with Different Generations

With Elders

Islam encourages respect and reverence for the elderly. The Prophet ﷺ said, “Glorifying Allah involves showing honour to a grey-haired Muslim and to one who can expound the Qur'an, but not to one who acts extravagantly regarding it, or turns away from it, and showing honour to a just ruler.” (Sunan Abi Dawud)

Umar ibn al-Khattab - may Allah be pleased with him - used to go out at night, and Talha saw him. Umar entered a house and then another. In the morning, Talha went to that house and found a blind, immobile old woman. He asked her, “What does this man do for you?" She replied, "He has been visiting me for such and such time, bringing me what benefits me and removing harm from me.” (Hilyat al-Awliya’ wa Tabaqat al-Asfiya’ by Al-Asfahani).

With Children

The Prophet ﷺ was a role model in dealing with children with kindness and gentleness, never belittling their interests or being harsh with them. Anas b. Malik reported that Allah's Messenger (ﷺ) had the sublimest character among mankind. I had a brother who was called Abu 'Umair. I think he was weaned. When Allah's Messenger (may peace he upon him) came to our house he saw him, and said: Abu 'Umair, what has the sparrow done? He (Anas) said that he had been playing with that. (Sahih Muslim)

With Youth

The Prophet ﷺ balanced the spiritual and physical education of the youth, making sure that none surpasses the other. Anas ibn Malik reported: 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.” (Sahih Al-Bukhari and Muslim) This hadith demonstrates the Prophet's ﷺ balance between worship and life needs.

The Prophet ﷺ also took into account the psychological needs of the youth, never being harsh with them. Abu Umamah reported: A young man came to the Prophet, peace and blessings be upon him, and he said, “O Messenger of Allah, give me permission to commit adultery.” The people turned to rebuke him, saying, “Quiet! Quiet!” The Prophet said, “Come here.” The young man came close and he told him to sit down. The Prophet said, “Would you like that for your mother?” The man said, “No, by Allah, may I be sacrificed for you.” The Prophet said, “Neither would people like it for their mothers. Would you like that for your daughter?” The man said, “No, by Allah, may I be sacrificed for you.” The Prophet said, “Neither would people like it for their daughters. Would you like that for your sister?” The man said, “No, by Allah, may I be sacrificed for you.” The Prophet said, “Neither would people like it for their sisters. Would you like that for your aunts?” The man said, “No, by Allah, may I be sacrificed for you.” The Prophet said, “Neither would people like it for their aunts.” Then, the Prophet placed his hand on him and he said, “O Allah, forgive his sins, purify his heart, and guard his chastity.” (Narrated by Ahmad)

The Prophet ﷺ always praised the good qualities of the youth, enhancing their self-confidence and motivating them to develop themselves. An example of this is his praise for Ashaj Abdul Qais, may Allah be pleased with him, by saying, “Indeed there are two traits in you that Allah loves: Forbearance, and deliberateness.” (Narrated by Abu Dawood)

The Prophet ﷺ also utilized the energies of the youth, entrusting them with leadership positions based on their competence and capabilities. After the conquest of Mecca, he appointed ‘Attab bin Usayd, may Allah be pleased with him, who was only twenty-one years old, as the governor of Mecca when he ﷺ had to leave with his army. Similarly, he appointed Usama bin Zaid, may Allah be pleased with him, who was under twenty years old, as the leader of an army that included prominent companions such as Abu Bakr Al-Siddiq and Umar ibn Al-Khattab, may Allah be pleased with them.

Thus, it becomes clear how Islam addressed the generation gap through the practical examples of the Prophet ﷺ and the Quran. Mutual understanding, respect, and balanced upbringing are the fundamental principles that should govern the relationship between different generations.

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1. Islamic Research Foundation International, Inc., Bridging the Generation Gap.
2. com, Solutions for the Generation Gap (an Islamic Approach/ in an Islamic Lifestyle)
3. Tafsir Center for Quranic Studies, The Meaningful Closeness between Generations in Light of Scenes from the Quran.
4. com, Generational Conflict between Parents and Children: How to Address It?
5. net
6. net, The Care of the Prophet ﷺ for the Youth and Ways to Benefit from Them in Contemporary Reality
7. European Council of Imams, How the Prophet ﷺ Dealt with the Youth?
8. The Official Website of Sheikh Saleh Al-Munajjid, The Prophet ﷺ Treatment of the Elderly.
9. UKM Journal Article Repository, The Relationship Between Generations: Causes of Conflict and Ways to Promote Harmony.

Marital life often goes through challenges, problems, and conflicts that can escalate to separation, divorce, and family disintegration if both parties insist on their stances and conflicts intensify without adhering to Islamic principles governing such matters.

Unfortunately, Arab countries are witnessing alarmingly high divorce rates, posing a significant challenge to Arab and Muslim families and threatening new generations with negative and catastrophic consequences that may be difficult to remedy later.

According to the divorce rate per thousand people, Libya leads with a rate of 2.5%, followed by Egypt at 2.3%, Saudi Arabia at 2.1%, Algeria at 1.6%, and Jordan also at 1.6%. From the sixth to the tenth positions are Lebanon at 1.6%, Syria at 1.3%, Kuwait at 1.3%, the UAE at 0.7%, and Qatar also at 0.7%, according to “Data Pandas,” a website specializing in global divorce rates.

However, other official data revealed that Kuwait leads the Arab world with a divorce rate of 48% of the total number of marriages, according to the Kuwaiti Ministry of Justice. Egypt ranks second in terms of divorce rate to total marriages at 40%, but it leads the Arab world in the number of divorce cases with 240 cases daily and 3 million divorced women, according to official data from the Egyptian Cabinet Information and Decision Support Center.

In Jordan, which ranks third, the divorce rate has risen to 37.2%, Qatar follows at 37%, the UAE and Lebanon are in fifth and sixth positions at 34%, Sudan at 30%, Iraq at 22.7%, and Saudi Arabia at 21.5%, according to “Al Jazeera Net.”

In light of this, there is an urgent need for practical and preventive measures to curb the growing divorce rates in the Arab world and to reduce its levels promptly, with the concerted efforts of all legislative, educational, social, religious, cultural, and media institutions to halt this dangerous cancer that strikes at the heart of family cohesion.

Preventive Measures to Reduce Divorce:

1. Good Spousal Selection from the Start: The selection criterion should be religion and good character, not just wealth and status, as is commonly practiced. This criterion applies to both men and women. For women, the Prophet Muhammad (peace be upon him) said: “If there comes to you one with whose character and religious commitment you are pleased, then marry (your daughter or female relative under your care) to him, for if you do not do that there will be Fitnah in the land and widespread corruption.” For men, he said: “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.” (Al-Bukhari and Muslim)
2. Living in Kindness and Mercy: There should be mutual kindness, compassion, and love between spouses. Allah says, “And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.” (Ar-Rum: 21) The Prophet also warned against responding to life's annoyances with hostility, saying, “A believer must not hate a believing woman; if he dislikes one of her characteristics he will be pleased with another.” (Muslim) Sheikh Ibn Uthaymeen said: “'Fark' means hatred and enmity; that is, a believer should not harbor enmity or hatred towards a believing woman, such as his wife. He should not harbor enmity or hatred if he sees something he dislikes in her character because a person must act justly. He should consider the treatment that the situation demands. Justice is to balance the bad qualities with the good ones, assess which one is greater and which has a more significant impact, and let the more prevalent and impactful one prevail. This is true justice.”
3.  Advising with Wisdom and Good Counsel: Advice should be repeated wisely and beautifully, clarifying the truth and explaining its sources while being patient. Time is part of the treatment, as a person                     might not accept advice the first time due to stubbornness or other reasons but may soften later.
4. Avoiding Estrangement: For a rebellious woman who refuses to obey her husband in righteousness, estrangement should occur in bed, not outside the home. 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. So righteous women are devoutly obedient, guarding in [the husband's] absence what Allah would have them guard. But those [wives] from whom you fear arrogance - [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them. But if they obey you [once more], seek no means against them. Indeed, Allah is ever Exalted and Grand.” (An-Nisa: 34)
5.  Resorting to Reconciliation: Through a trusted third party of good and wise people, who can intervene to resolve the conflict, remind each party of the other's good qualities, distance them from Shaitan, and remind them of Allah. Allah says, “And if you fear dissension between the two, send an arbitrator from his people and an arbitrator from her people. If they both desire reconciliation, Allah will cause it between them. Indeed, Allah is ever Knowing and Acquainted [with all things].” (An-Nisa: 35)
6. Islamic Wisdom in Limiting Divorce: Islam made divorce thrice and not once to provide an opportunity for review and reconciliation. A man can take his wife back if he divorces her once or twice as long as she is in her ‘iddah (waiting) period (three lunar months). He can divorce her while she remains in his house, perhaps reconciling and retracting. However, if he divorces her for the third time, she is no longer his wife and becomes unlawful for him until she marries another man willingly. If the latter divorces her willingly, she becomes lawful for her first husband again. Allah says, “Divorce is twice. Then, either keep [her] in an acceptable manner or release [her] with good treatment. And it is not lawful for you to take anything of what you have given them unless both fear that they will not be able to keep [within] the limits of Allah. But if you fear that they will not keep [within] the limits of Allah, then there is no blame upon either of them concerning that by which she ransoms herself. These are the limits of Allah, so do not transgress them. And whoever transgresses the limits of Allah - it is those who are the wrongdoers. And if he has divorced her [for the third time], then she is not lawful to him afterward until [after] she marries a husband other than him. And if the latter husband divorces her [or dies], there is no blame upon the woman and her former husband for returning to each other if they think that they can keep [within] the limits of Allah. These are the limits of Allah, which He makes clear to a people who know.” (Al-Baqarah: 229-230) Allah also says, “O Prophet, when you [Muslims] divorce women, divorce them for [the commencement of] their waiting period and keep count of the waiting period, and fear Allah, your Lord. Do not turn them out of their [husbands'] houses, nor should they [themselves] leave [during that period] unless they are committing a clear immorality. And those are the limits [set by] Allah. And whoever transgresses the limits of Allah has certainly wronged himself. You know not; perhaps Allah will bring about after that a [different] matter.” (At-Talaq: 1)
7. Modern Recommendations: Seeking advice from social relationship experts and family counseling, taking a marital break for a few weeks to cool off, reviewing oneself, or attending training on how to accommodate the other and address the mistakes leading to divorce. Identifying cases deserving divorce while utilizing family, community, and religious awareness programs before making the decision to dismantle the family and endanger children.

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