A Message to the youth of the Ummah who are desperate and think it’s too late for salvation. To those who believe there is no hope, no redemption, and no escape from their sins and misdeeds: have you not heard the words of Allah in the Quran: “Say, ‘O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful. And return [in repentance] to your Lord and submit to Him.” (Az-Zumar: 53-54)?

Do you not know that Allah, the Almighty, accepts His servant, draws them near, and guides them out of His mercy, generosity, and grace?

We have the best examples in our righteous Salaf. How many of them were lost, and Allah guided them? How many were far from Him, and He brought them near? And how many were wandering aimlessly, and Allah directed them?

Al-Fudayl ibn ‘Iyad, the hadith scholar and devout worshipper of the Two Holy Sanctuaries, was once a highway robber who would steal from pilgrims, till Allah guided him!

Al-Fadl ibn Musa narrates: Al-Fudayl ibn ‘Iyad was an infamous bandit who robbed travelers between Abyward and Sarakhs. The reason for his repentance was his love for a maid. One night, while he was climbing a wall to meet her, he heard someone reciting: “Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah?” (Al-Hadid: 16)

When Al-Fudayl heard this, he said, “Indeed, O Lord, the time has come.” He repented sincerely to Allah, becoming Al-Fudayl ibn ‘Iyad, about whom Ibrahim ibn Al-Ash'ath said: “I have never seen anyone who held Allah in greater reverence in his heart than Al-Fudayl. Whenever Allah was mentioned or he heard the Quran, his fear and sadness were evident, and his eyes overflowed with tears. He would weep until those around him would feel pity for him. He was always sorrowful, deeply contemplative, and I never saw anyone more earnest in seeking Allah than him. When we accompanied him for a funeral, he would continue to preach, remind, and weep as though he was bidding his companions farewell. At the graveyard, he would sit among the dead, weeping, and when he stood, it was as though he had just returned from the Hereafter to warn us of it.”

Malik ibn Dinar, the great imam and hadith scholar, was once a drunkard, harsh, and cruel, feared by people for his tyranny. One day, he saw a beautiful slave girl in the market, purchased her, and later had a daughter with her. This daughter became the delight of his soul and the apple of his eye. He would pamper her whenever he returned home. But then, suddenly, she passed away. Malik said, “I slept fully drunk that day.” He dreamt that the judgment day had arrived, and saw a fierce serpent chasing him, and fled in terror. He encountered an old, frail man and sought his help, but he replied, “I am weak and cannot assist you. Run quickly toward this direction; perhaps you will find safety.”

He ran and reached a mountain where he found young children. Among them was his daughter, who had died at the age of three. One of the children called out to her, “Oh Fatimah, save your father!” She came to Malik, held him with her right hand, and repelled the serpent with her left. Then she sat in his lap as she used to in life and told him: “Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah?” Malik asked her about the serpent, and she replied, “That is your bad deeds, which have grown strong against you. As for the old man, he represents your weak good deeds, which could not save you.” He woke up to the sound of the Fajr adhan, hurried to pray, and repented sincerely to Allah. Allah saved me from the depths of sin and elevated me to the heights of righteousness.

Abdullah ibn Mas'ud once narrated that he was walking in Kufa and heard a beautiful voice singing. The singer was Zadhan Al-Kindi. Ibn Mas'ud remarked, “How beautiful this voice would be if it were used to recite the Book of Allah!” He then covered his head with his garment and walked away. Zadhan, upon learning that it was Abdullah ibn Mas'ud, the companion of the Prophet ﷺ, who had spoken about him, broke his instrument and ran after Ibn Mas'ud. He caught up with him, placed his turban around his own neck, and wept before him.

Ibn Mas'ud embraced him, and both of them wept. He then said to Zadhan, “How can I not love the one whom Allah loves?” Zadhan repented and accompanied Ibn Mas'ud, dedicating himself to learning the Quran and gaining knowledge until he became an imam and scholar.

Bishr Al-Hafi, who once said of himself, “I was a frivolous man, full of arrogance,” was one day walking, as he found a piece of paper on the ground with the words “In the name of Allah, the Most Gracious, the Most Merciful” written on it. He picked it up, wiped it clean, and perfumed it with a scent he had purchased for the only dirham he had.

That night upon sleeping, he dreamt of someone saying, “O Bishr ibn Al-Harith! You have honored My name; therefore, I shall elevate your name in this world and the Hereafter!”

He became the renowned scholar Bishr Al-Hafi, about whom Ibrahim Al-Harbi said, “Baghdad has never produced anyone more intelligent or more mindful of his tongue than Bishr.” When asked why he always walked barefoot, Bishr replied, “My Lord reconciled with me while I was barefoot, and I will remain in this state until I meet Him.”

Yusuf ibn Al-Husayn once narrated that he was with Dhu Al-Nun Al-Misri by a lake when they saw a scorpion riding on a frog. The frog swam across the water and brought the scorpion to the shore. Dhu Al-Nun followed the scorpion and found a man lying intoxicated. A snake had emerged from the side of the man’s navel and was heading toward his ear. The scorpion struck and killed the snake, then returned to where it had come from. Dhu Al-Nun woke the man and said, “Young man, look at how Allah has saved you! This scorpion killed a snake that was about to harm you.” The young man woke up and said, “If this is how Allah treats those who disobey Him, then how compassionate would He be for those who obey Him?”

This is Allah’s mercy toward sinners. So, what about those who repent sincerely and turn to Him? Would He turn them away? Never!

Be truthful in your repentance, resolve to return to Allah, and you will find Him the Most Forgiving, the Most Merciful. Never despair of His mercy, for He is as His servant expects Him to be.

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• Sheikh Sameer Mustafa: The Repentance of Malik ibn Dinar

At a time when women were oppressed and deprived of their rights, Islam granted them special care and surrounded them with mercy and protection. The strength of women lies in their perceived weakness, as they are naturally more emotional. Therefore, the Prophet Muhammad ﷺ instructed good treatment toward women, recognizing their nature and elevating their status. Abu Hurairah (may Allah be pleased with him) narrated that the Prophet ﷺ said: “Act kindly toward women, for they were created from a rib and the most crooked part of a rib is its top. If you attempt to straighten it you will break it, and if you leave it alone it will remain crooked; so act kindly towards women.” (Sahih al-Bukhari)

As Sheikh Abu Ishaq Al-Huwaini mentioned in his book Lessons from Sheikh Abu Ishaq Al-Huwaini: “A woman is naturally weak and inclined to find comfort in men. Her strength lies in her perceived weakness. Those who sought to 'liberate' women aimed to liberate them from their husbands and make them adopt the characteristics of men. This is impossible, as no man can live in harmony with another man as a spouse. Thus, woman's strength lies in her nature.”

While Islam is often accused of oppressing women and violating their rights, in Western civilization, women are treated as cheap commodities and tools for serving men's interests. Women are exploited in degrading ways to satisfy material and carnal desires. They are stripped of their dignity and reduced to mere entertainment objects, forced to undress and dance for money while men reap enormous profits at the expense of their humanity.

Despite Western claims of liberating women, this so-called liberation has trapped them in new forms of enslavement. Women are pushed into harsh work environments alongside men without consideration for their unique nature. In the West, young women are expected to become financially independent at an early age, often working under difficult conditions that may jeopardize their dignity and honor. A woman who does not have an illicit partner during her teenage years is often viewed as socially abnormal. These practices starkly contradict the West's claims of equality and freedom, revealing the humiliation and degradation they impose on women, in contrast to Islam protecting women's dignity and upholding their rights.

Given the delicate and emotional nature that Allah instilled in women, Islam's mercy encompasses their lives in various aspects, as mothers, wives, and daughters. This compassionate approach has a profound impact on family life and society as a whole. As mothers, Islam elevates their status and encourages kindness and devotion to them. Even in matters of custody and worship, Islam takes their feelings into account. The Prophet ﷺ shortened prayers upon hearing a child crying, out of consideration for the mother's distress. As wives, Islam stipulates that marriages be based on affection and mercy. The Prophet ﷺ advised good treatment toward wives, recognizing their differing temperaments and ensuring respect for their opinions and status within the family. He ﷺ even consulted his wife Umm Salamah during the Treaty of Hudaybiyyah. As daughters, Islam strongly rejected the pre-Islamic practices of oppressing them. The Prophet ﷺ emphasized the importance of daughters' rights through numerous hadiths, such as: “There is no one who has three daughters, or three sisters, and he treats them well, except that he enters paradise.”

The life of the Prophet ﷺ serves as an exemplary model of kindness toward women. His respect and care extended to his wives, his tenderness toward his granddaughter Umamah bint Abi al-As, and his deep love and respect for his daughter Fatimah’s feelings, even on his deathbed.

Among the manifestations of Islam's mercy toward women is the protection afforded to them during wars. The Prophet ﷺ prohibited killing women, children, and elderly people, as well as separating mothers from their children in captivity. He reprimanded Bilal (may Allah be pleased with him) when he let some female captives from Khaybar pass by the dead bodies of their relatives and began to weep. The Prophet ﷺ said: “Has mercy been removed from your heart, O Bilal?” (Reported by Ibn Ishaq in Al-Sirah al-Nabawiyyah)

It was narrated that ‘Urwah said: My father Az-Zubair (may Allah be pleased with him) told me that on the day of Uhud, a woman came running, and when she was about to reach where the slain were, the Prophet (ﷺ) did not want her to see them, and he said, `The woman, the woman!` az-Zubair (may Allah be pleased with him) said: “I thought that she was my mother Safiyyah, so I went running towards her and caught up with her before she reached the slain. (Reported by Ahmad)

In another narration, it is reported that the Messenger of Allah (ﷺ) passed Hamzah who was killed and disfigured. He said: “If Safiyyah were not grieved, I would have left him until the birds and beasts of prey would have eaten him, and he would have been resurrected from their bellies.” (Reported by Abu Dawood)

Women did not participate in combat during wars; their roles were mostly limited to treating the wounded and providing food and water, unless circumstances required them to fight. However, warfare was primarily the responsibility of men. This exemplifies Islam's honor and protection of women, in contrast to a time when women are now exploited under deceptive slogans of freedom.

Islam's mercy shines as a beacon of light amidst the darkness of ignorance, reminding the world that true compassion and genuine care can never be found without Islam!

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Narrated by At-Tirmidhi and Ibn Majah, from Jabir ibn Abdullah, who said: “When 'Abdullah bin 'Amr bin Haram was killed on the Day of Uhud, the Messenger of Allah met me, and said: “O Jabir, shall I not tell you what Allah has said to your father?” In another narration: “And he said: 'O Jabir, why do I see you broken-hearted?' I (Jabir) said: 'O Messenger of Allah, my father has been martyred and he has left behind dependents and debts.' He said: 'Shall I not give you the glad tidings of that with which Allah met your father?' I said: 'Yes, O Messenger of Allah.' He said: 'Allah never spoke to anyone except from behind a screen, but He spoke to your father directly, and He said: “O My slave! Ask something from Me and I shall give it to you.” He said: “O Lord, bring me back to life so that I may be killed in Your cause a second time.” The Lord, Glorified is He, said: “I have already decreed that they will not return to life.” He said: “My Lord, then convey (this news) to those whom I have left behind.” Allah said: “Think not of those as dead who are killed in the way of Allah, Nay, they are alive, with their Lord, and they have provision. Rejoicing in what Allah has bestowed upon them of His bounty, and they receive good tidings about those [to be martyred] after them who have not yet joined them - that there will be no fear concerning them, nor will they grieve. They receive good tidings of favor from Allah and bounty and [of the fact] that Allah does not allow the reward of believers to be lost.” (Aal-E-Imran: 169-171)

This situation highlights the elevated status of the martyr and instills a love for martyrdom in the cause of Allah. Islam has adopted various approaches to nurture the love of jihad and martyrdom in its followers, including the following:

1. Nurturing Attachment to the Hereafter:

Islam instills in its followers a love for jihad and martyrdom by detaching them from worldly pursuits and prioritizing the Hereafter. Allah the Almighty confirms: “And the Hereafter is better for you than the first [life].” (Ad-Duhaa: 4), “But you prefer the worldly life, while the Hereafter is better and more enduring.” (Al-A’la: 16-17)

In Sahih Muslim, Anas ibn Malik narrated that when the Messenger of Allah ﷺ faced the polytheists at Badr, he (ﷺ) said, “Get up to enter Paradise which is equal in width to the heavens and the earth.” 'Umair b. al- Humam al-Ansari said: “Messenger of Allah, is Paradise equal in extent to the heavens and the earth?” He said: “Yes.” 'Umair said: “My goodness!” The Messenger of Allah (ﷺ) asked him: “What prompted you to utter these words (i. e. my goodness! ')?” He said: “Messenger of Allah, nothing but the desire that I be among its residents.” He said: “Thou art (surely) among its residents.” He took out dates from his bag and began to eat them. Then he said: If I were to live until I have eaten all these dates of mine, it would be a long life. (The narrator said): He threw away all the dates he had with him. Then he fought the enemies until he was killed.

2. Highlighting the Virtue of Martyrdom and the Status of the Martyr:

The awareness of the virtues of martyrdom and the exalted rank of the martyr fosters a love for jihad and martyrdom. Allah says, “And the martyrs, with their Lord. For them is their reward and their light.” (Al-Hadid: 19) And: “Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise. They fight in the cause of Allah, so they kill and are killed. [It is] a true promise [binding] upon Him in the Torah and the Gospel and the Qur'an. And who is truer to his covenant than Allah? So rejoice in your transaction which you have contracted. And it is that which is the great attainment.” (At-Tawbah: 111)

Ibn Majah narrated from Miqdam bin Ma’dikarib that the Messenger of Allah (ﷺ) said: “The martyr has six things (in store) with Allah: He is forgiven from the first drop of his blood that is shed; he is shown his place in Paradise; he is spared the torment of the grave; he is kept safe from the Great Fright; he is adorned with a garment of faith; he is married to (wives) from among the wide-eyed houris; and he is permitted to intercede for seventy of his relatives.”

3. Emphasizing the Easing of Death’s Pain for the Martyr:

The pain of death is severe, and its throes are intense. However, Islam assures that the pain of death is alleviated for the martyr, to the extent that it feels like the sting of a pinch. At-Tirmidhi narrated from Abu Hurairah that the Messenger of Allah ﷺ said: “The martyr does not sense the touch of death except as one of you senses the touch of a (bug) bite.”

4. The Prophet’s Wish to Die as a Martyr:

Al-Bukhari and Muslim narrated from Abu Hurairah that the Prophet ﷺ said: “By Him in Whose Hands my life is! Were it not for some men amongst the believers who dislike to be left behind me and whom I cannot provide with means of conveyance, I would certainly never remain behind any Sariya' (army-unit) setting out in Allah's Cause. By Him in Whose Hands my life is! I would love to be martyred in Allah's Cause and then get resurrected and then get martyred, and then get resurrected again and then get martyred and then get resurrected again and then get martyred.”

The Prophet ﷺ also stated that the martyr wishes to return to the world to die as a martyr multiple times because of the honor they witness. At-Tirmidhi narrated from Anas ibn Malik that the Messenger of Allah ﷺ said:
“None of the people of Paradise would wish to return to the world except for the martyr who indeed would love to return to the world saying that he would love to be killed ten times in Allah's cause because of what he has seen of the honor that He has given him.”

5. Sharing the Emotions of Martyrs’ Families and Consoling Them:

Islam acknowledges the pain of losing a martyr felt by their family, spouse, and children. Thus, it emphasizes that martyrdom benefits not only the martyr but also their family. The martyr intercedes for seventy members of their family. Islam provides emotional and material support to martyrs’ families. Emotionally, it assures them that the martyr enjoys unparalleled bliss, which comforts their families, as indicated in the story of Jabir ibn Abdullah and how Allah honored his father, as mentioned at the beginning of this article.

Materially, Islam urges the care of martyrs’ families. Ahmad narrated from al-Hasan ibn Sa’d that when Ja’far was martyred, the Prophet ﷺ waited three days and then went to Ja’far’s family. He said to them: “Do not weep for my brother after today.” Then he said: “Bring me my brother’s sons.” He addressed them, saying: “As for Muhammad, he resembles our uncle Abu Talib, and as for Abdullah, he resembles my form and character.” Then he supplicated: “O Allah, take care of Ja’far’s family in his absence and bless Abdullah’s business dealings.” When Ja’far’s wife mentioned the orphaning of her children, the Prophet ﷺ reassured her, saying: “Do you fear poverty for them? I am their guardian in this world and the Hereafter.”

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From the establishment of the Muslim state in Madinah following the blessed Hijrah, the Islamic society has been characterized by love, compassion, integration, and mutual support. The first foundational principle was the brotherhood between the Muhajireen (immigrants) and the Ansar (supporters). The Ansar opened their homes to the Muhajireen as genuine brothers, granting them all rights of brotherhood. Believers shed all traces of selfishness and individualism from their hearts, replacing them with altruism and generous giving instead of despicable selfishness.

However, where did these dangerous diseases come from, the ones that have polluted the Islamic society? How did they arise and spread to become alarming phenomena that threaten the community with hatred and disintegration?

One of the gravest moral illnesses that can afflict an individual or a community is selfishness and self-centeredness, which destroys the heart and undermines societal values.

Selfishness in Light of Islamic Teachings

Like all negative traits, Allah warns His servants through examples to clarify concepts and provide guidance so that Muslims do not fall into such behaviors out of ignorance. Allah says, “Indeed, We have tried them as We tried the companions of the garden, when they swore to cut its fruit in the [early] morning.” (Al-Qalam: 17)

The apparent sin of the companions of the garden was their insistence on secretly reaping the fruits of their garden and accumulating all its bounty, neglecting the right of the needy in it. ⁽¹⁾

Another example is Allah’s words: “And inform them that the water is shared between them.” (Al-Qamar: 28) Here, Allah forbade the people drinking in the day which the she-camel doesn’t drink from monopolizing their share of water and instructed them to show solidarity with the people drinking in the day the she-camel drinks. ⁽²⁾ Furthermore, Allah says, “And do not consume one another's wealth unjustly or send it [in bribery] to the rulers in order that [they might aid] you [to] consume a portion of the wealth of the people in sin, while you know [it is unlawful].” (Al-Baqarah: 188) This ayah addresses the entire Muslim Ummah, warning against consuming each other’s wealth unlawfully through deceit, fraud, lies, denial of rights, or similar manifestations of selfishness. ⁽³⁾

Ibn Mas’ud narrated: The Prophet (ﷺ) said, “Soon others will be preferred to you, and there will be things which you will not like.” The companions of the Prophet (ﷺ) asked, “O Allah's Messenger (ﷺ)! What do you order us to do (in this case)?” He said, “(I order you) to give the rights that are on you and to ask your rights from Allah.” (Al-Bukhari and Muslim) The Prophet also said to the Ansar: “You will find after me, others being preferred to you. Then be patient till you meet Allah and meet His Apostle at Al-Kauthar (i.e. a fount in Paradise).” (Al-Bukhari and Muslim)

Additionally, ‘Ubada b. as-Samit said: “We swore allegiance to God’s Messenger agreeing to hear and obey in time of difficulty and time of ease, in what we liked and what we disliked, to give way to others’ interests, not to dispute about government with those in power, and to say what was right wherever we were, not fearing for God’s sake what anyone who blamed us might say.” (Al-Bukhari and Muslim)

Allah praises the believers saying, “And [there is a share for] those who came after them, saying, 'Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.'” (Al-Hashr: 10)

Negative Effects on Individuals and Society

Selfishness and individualism have numerous negative effects on individuals and the Muslim society as a whole. Among these are:

• Self-centered individuals do not love goodness for others, thereby stepping outside the framework of Islamic values and ethics. They fight goodness and prioritize their personal interests over divine commands and the welfare of others.

An example is what Ibn `Abbas narrated: Musailama-al-Kadhdhab (i.e. the liar) came in the life-time of Allah's Messenger (ﷺ) with many of his people (to Medina) and said, “If Muhammad makes me his successor, I will follow him.” (Al-Bukari and Muslim) Musaylimah was not concerned with the truth but only with securing his own interests, even if it meant perpetuating falsehood.

• Additionally, among Selfishness effects on society that it leads to widespread hatred, injustice, and the violation of rights among people. It results in societal discord, the neglect of the poor due to the absence of mutual support, and the weakening of family ties and bonds of kinship. This, in turn, undermines the sense of brotherhood that is built on love, empathy, and generosity, replacing it with division and competition over worldly gains.

Anxiety and Depression as Consequences of Selfishness ⁽⁵⁾

Many believe selfishness is merely a moral illness affecting social relationships among Muslims. However, it also has psychological consequences, transforming tranquility into anxiety and happiness into deep depression.

Dr. Michael McGee, a professor at Montclair State University in New Jersey, states: “What do you think about throughout the day? If it is mostly about yourself, you may be suffering from selfishness. People often view selfishness as a negative personality trait. If you are selfish, the first thing you need to do is not berate yourself for it, or your shame will grant you another reason to be occupied by yourself. Instead, recognize it as a symptom of underlying anxiety. Selfish individuals often feel threatened, weak, and insecure with others, and narcissistic selfish people have an addiction to their own sense of uniqueness, in addition to an underlying insecurity related to loving others safely.”

Selfishness, therefore, affects mental health, leading to an unstable and unhappy life.

Solutions

The ultimate solution lies in praying to Allah, as only He has the power to change hearts. Every step toward healing this illness must be accompanied by seeking Allah’s help through sincere du’aa. The first step in remedy is proper upbringing, accompanied by gentle discipline, which prevents individuals from developing resentment toward others. Justice among children is also critical to fostering generosity and kindness in their hearts.

An-Nu`man bin Bashir narrated: My mother asked my father to present me a gift from his property; and he gave it to me after some hesitation. My mother said that she would not be satisfied unless the Prophet (ﷺ) was made a witness to it. I being a young boy, my father held me by the hand and took me to the Prophet (ﷺ). He said to the Prophet, “His mother, bint Rawaha, requested me to give this boy a gift.” The Prophet (ﷺ) said, “Do you have other sons besides him?” He said, “Yes.” The Prophet (ﷺ) said, “Do not make me a witness for injustice.” Narrated Ash-Shu`bi that the Prophet (ﷺ) said, “I will not become a witness for injustice.” (Narrated by Al-Bukhari and Muslim) This also involves raising a child to share generously, such as offering food to those who do not have it and sharing toys with others without being harsh to them.

Raising by example: ‘Amr b. ‘Abasa said: God’s Messenger led us in prayer facing a camel which had been taken in booty, and when he had given the salutation he took a hair from the camel’s side and said, “I have no right to as much as this of your booty, but only to the fifth, and the fifth is returned to you.” (Narrated by Abu Dawood)

Also remember the consequences of selfishness as mentioned in the Hadith of the Prophet (ﷺ): “Do you know who is the bankrupt?” They said, “The bankrupt among us is one who has neither money with him nor any property.” The Prophet (ﷺ) said: “The real bankrupt of my Ummah would be he who would come on the Day of Resurrection with Salat, Saum and Sadaqah (charity), (but he will find himself bankrupt on that day as he will have exhausted the good deeds) because he reviled others, brought calumny against others, unlawfully devoured the wealth of others, shed the blood of others and beat others; so his good deeds would be credited to the account of those (who suffered at his hand). If his good deeds fall short to clear the account, their sins would be entered in his account and he would be thrown in the (Hell) Fire.” (Narrated by Muslim)

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1. “The Graphic Interpretation of the Holy Qur'an” by Bint Al-Shati (2/63).
2. “Al-Muharrar Al-Wajiz” by Ibn Atiyyah (5/218).
3. “Tafsir al-Qurtubi - Al-Jami' li Ahkam al-Quran” (2/338).
4. Michael McGee, Professor of Sexual Health at Montclair State University, New Jersey, USA.
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Loyalty is one of the most sublime and elevated morals. It is the character of prophets and righteous individuals and a trait of noble souls that grants its possessor dignity and honor. Islam has made loyalty an essential part of faith, as the Messenger of Allah ﷺ said: “And he who does not keep his covenant has no religion.” (Narrated by Ahmad) Among the greatest examples of loyalty immortalized in history is the stance of the Prophet ﷺ with Al-Mut’im ibn ‘Adi, who granted him protection upon his return from Ta’if despite being a polytheist. The Prophet never forgot this act of kindness and remarked on the day of Badr regarding the captives: “Had Al-Mut`im bin Adi been alive and interceded with me for these mean people, I would have freed them for his sake.” (Narrated by Al-Bukhari), meaning he would have freed them without ransom.

The domains of loyalty are numerous and diverse, including loyalty to one's covenant with Allah, which is the greatest and most sacred of all covenants; fulfilling debts; adhering to contractual terms such as sales and marriage agreements; loyalty between spouses in times of ease and hardship; giving workers their due wages without delay; performing work with sincerity; fulfilling vows made in obedience to Allah; honoring financial commitments in accordance with Islamic principles; upholding covenants and treaties; ensuring fairness in weights and measures; fulfilling trusts and returning deposits; adhering to solemn oaths without breaking them; and showing gratitude and loyalty to those who have been kind or done us a favor.

One of the most profound examples of loyalty in the Quran is the story of Prophet Ibrahim (peace be upon him). He obeyed Allah’s command to sacrifice his son, embodying an unparalleled model of obedience and loyalty. Allah praised him, saying, “We called to him, ‘O Abraham, you have fulfilled the vision.’ Indeed, We thus reward the doers of good.” [As-Saffat: 104–105]
Allah replaced his sacrifice with a great ram and praised his loyalty.

Similarly, the story of Prophet Shu’ayb (peace be upon him) as he repeatedly warned his people against cheating in weights and measures. When they disobeyed, Allah’s punishment befell them: “And when Our command came, We saved Shu'ayb and those who believed with him, by mercy from Us. And the shriek seized those who had wronged, and they became within their homes [corpses] fallen prone.” [Hud: 94]

The Companions of the Prophet ﷺ also set remarkable examples of loyalty. When Al-Hurmuzan, a Persian leader, was brought as a prisoner before Caliph Umar ibn Al-Khattab (may Allah be pleased with him), Umar invited him to accept Islam, but he refused. He requested water before his execution, and when Umar promised him safety until he drank, Al-Hurmuzan spilled the water on the ground, saying: “Am I safe until I drink this water?” Umar replied, “Yes, I have taken a covenant with Allah that I shall not kill you till you have drunk the water.” Al-Hurmuzan declared, “Loyalty is a shining light.” Umar honored his promise, halted the execution, and deliberated on his case. Al-Hurmuzan was so moved by this act of loyalty that he embraced Islam sincerely, saying: “Now I declare my faith in Allah and that Muhammad is His Messenger.” Umar was astonished by this and asked him, why now? He replied, “I didn’t want to embrace Islam out of fear.” He later became one of the trusted advisors to Umar in military matters.

The Impact of Loyalty on the Individual

1. Piety and Love of Allah
   Allah counts truthfulness and piety among the traits of the loyal, as He says, “[Those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.” [Al-Baqarah: 177]
   And Allah loves the righteous: “But yes, whoever fulfills his commitment and fears Allah - then indeed, Allah loves those who fear Him.” [Aal-e-Imran: 76]
2. Great Reward
   Allah promises immense reward for those who fulfill their covenants:
   “And he who fulfills that which he has promised Allah - He will give him a great reward.” [Al-Fath: 10] As Sa’di commented, only Allah knows the magnitude of this reward. ⁽¹⁾
3. Attaining Success

In Surah Al-Mu’minun, Allah affirms success for those who exhibit loyalty: “And they who are to their trusts and their promises attentive.” [Al-Mu’minun: 8]

4. Allah’s Fulfillment of Promises

Allah, being Most Generous, fulfills His promises manifold: “And fulfill My covenant [upon you] that I will fulfill your covenant [from Me], and be afraid of [only] Me.” [Al-Baqarah: 40] Al-Tabari said: “His covenant to them is that if they do that, He will admit them to Paradise.” ⁽²⁾

5. Responsibility and Commitment
   Loyalty cultivates a sense of responsibility in all one’s words and actions: “And fulfill [every] commitment. Indeed, the commitment is ever [that about which one will be] questioned.” [Al-Isra: 34]
6. Fulfilling the Rights of Others
   When individuals uphold loyalty, they ensure that no one is wronged, leaving no claims upon them in the Hereafter: “And We place the scales of justice for the Day of Resurrection, so no soul will be treated unjustly at all. And if there is [even] the weight of a mustard seed, We will bring it forth. And sufficient are We as accountant.” [Al-Anbiya: 47]
7. Safety from Hypocrisy
   Breaking promises is a sign of hypocrisy, while loyalty signifies true faith. Abu Huraira (may Allah be pleased with him) narrated that the Prophet ﷺ said: “The signs of a hypocrite are three: Whenever he speaks, he tells a lie; and whenever he promises, he breaks his promise; and whenever he is entrusted, he betrays (proves to be dishonest).” (Narrated by Bukhari and Muslim)

“So He penalized them with hypocrisy in their hearts until the Day they will meet Him - because they failed Allah in what they promised Him and because they [habitually] used to lie.” [At-Tawbah: 77] Ibn Ashur said: “Their actions caused this to be the reason for hypocrisy remaining in their hearts until their death.” ⁽³⁾

The Impact of Loyalty on Society

The benefits of loyalty extend beyond the individual to the community:

1- Social Stability
Loyalty is a paramount characteristic of Muslim society, fostering tranquility and reassurance among its members, as described in the Quran: “Those who fulfill the covenant of Allah and do not break the contract.” [Ar-Ra’d: 20]

2-Preserving Rights and Preventing Bloodshed
Those who honor their commitments do not infringe upon each other's rights. As a result, disputes, complaints, usurpation of rights, and injustice are reduced, allowing the society to live in peace, security, and harmony. Allah says, “O you who have believed, fulfill [all] contracts.” [Al-Ma’idah: 1]

3- Fostering Cooperation and Preventing Disputes

Loyalty creates a spirit of cooperation and mutual affection among members of society. “Loyalty is a fundamental quality in the structure of an Islamic society, encompassing all dealings. All transactions, social relationships, promises, and agreements depend on loyalty. If loyalty is absent, trust disappears, interactions deteriorate, and discord prevails.” ⁽⁴⁾

4- Setting a Good Example

A Muslim society that upholds the value of loyalty becomes a good example for other societies. Many nations have embraced Islam due to the admirable character of Muslims in their dealings, even with non-Muslims. For instance, Islam entered Indonesia through the ethical conduct and loyalty of Muslim traders, who set an excellent example and became a role model.

5- Prosperity and Blessings

Loyalty is a value that brings goodness and blessings to society. “By fulfilling others' rights and avoiding their violation, societal prosperity and economic stability are achieved. Allah blesses wealth, people's affairs are rectified, trust prevails among society's members, and signs of righteousness and honesty become evident. As a result, goodness spreads throughout the Muslim community.” ⁽⁵⁾

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• Tafsir Modoee Encyclopedia.
• Islamweb.net
• Aljazeera.net, Dr. Ali Al-Sallabi, Loyalty: A Quranic Value and a Prophetic Recommendation that Contributes to Building a Righteous Society.
• Dorar.net
• Darul Uloom Deoband, The Value of Loyalty in the Islamic Perspective.

1. Tayseer Al-Karim Al-Rahman, p. 792.
2. Jami' Al-Bayan, 1/250.
3. At-Tahrir wa At-Tanweer, 6/272.
4. Encyclopedia of Nadhrah An-Na'eem, Group of Authors, 8/3668.
5. Loyalty in Light of the Quran, Wafa Haidar Shaqoura, p. 170.

Every Muslim strives to attain the love of Allah, and Allah has clarified many paths to achieving His love. The Prophet ﷺ also revealed various deeds that Allah loves His servant to perform. The Companions of the Prophet ﷺ often competed in asking about the deeds most beloved to Allah, and the Prophetic answers to this question were diverse, offering a wide range of worship practices and paths to drawing closer to Allah. This becomes clear in the following:

1. Faith in Allah, Maintaining Family Ties, and Enjoining Good and Forbidding Evil

In Sahih At-Targhib wa At-Tarhib, it is narrated that a man from the Khath’am tribe said: “I came to the Prophet ﷺ while he was among a group of his Companions and said, ‘Are you the one who claims to be the Messenger of Allah?’ He said, ‘Yes.’ I said, ‘O Messenger of Allah, which deeds are most beloved to Allah?’ He said, ‘Faith in Allah.’ I said, ‘Then what?’ He said, ‘Maintaining family ties.’ I said, ‘Then what?’ He said, ‘Enjoining good and forbidding evil.’”

Faith in Allah is the foundation upon which all deeds are built. It is the most beloved act through which a person can draw closer to Allah. This is followed by maintaining family ties, then enjoining good and forbidding evil, which is embodied in calling to Allah, as Allah says, “And who is better in speech than one who invites to Allah, does righteousness, and says, ‘Indeed, I am of the Muslims.’” (Fussilat: 33)

2. Fulfilling Obligations and Persisting in Voluntary Acts

Al-Bukhari narrated in his Sahih from Abu Hurairah that the Messenger of Allah ﷺ said: “Allah (mighty and sublime be He) said: Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it.”

3. Praying on Time, Honoring Parents, and Striving in the Cause of Allah

It is not sufficient to perform obligatory prayers at any time; rather, they must be performed on time without delay or neglect. This instills a sense of reverence for prayer, which is the pillar of religion. That offering prayers on time is one of the most beloved deeds to Allah is evidenced by the narration in Al-Mu'jam Al-Kabir by At-Tabarani: Umm Farwah reported that the Messenger of Allah ﷺ said: “The most beloved of deeds to Allah, the Exalted, is to offer Salat (prayer) in its early time.”

Al-Bukhari and Muslim narrated from Abdullah ibn Mas'ud: “I asked the Prophet which action is dearest to God and he replied, “Prayer at its proper time.” I asked what came next, and he replied that it was kindness to parents. I asked what came next and he replied that it was jihad in God's path.”

If praying on time is one of the most beloved deeds to Allah, then honoring one’s parents is also beloved to Him, as Allah commanded in His words: “And your Lord has decreed that you not worship except Him, and to parents, good treatment.” (Al-Isra: 23) As for striving in the cause of Allah, it is the pinnacle of Islam. In Sunan At-Tirmidhi, it is narrated from Mu’adh ibn Jabal that the Messenger of Allah ﷺ said to him: “Shall I not inform you about the head of the entire matter, and its pillar, and its hump?” I said: “Of course O Messenger of Allah!” He said: “The head of the matter is Islam, and its pillar is the Salat, and its hump is Jihad.”

4. Bringing Joy to Muslims and Fulfilling Their Needs

At-Tabarani narrated from Ibn Umar that a man came to the Prophet ﷺ and asked, “O Messenger of Allah, which deeds are most beloved to Allah?” He replied: “The most beloved people to Allah are those who are most beneficial to people. The most beloved deed to Allah is to make a Muslim happy, or remove one of his troubles, or forgive his debt, or feed his hunger. That I walk with a brother regarding a need is more beloved to me than that I seclude myself in this mosque in Medina for a month.”

5. Consistency in Good Deeds, Even If Small

In Sahih Muslim, 'A'isha is reported to have said that the Messenger of Allah (ﷺ) was asked about the act most pleasing to Allah. He replied: That which is done continuously, even if it is small.

Muslim also narrated from Al-Qasim ibn Muhammad that Aisha, whenever she performed a deed, she remained consistent in it. Ibn Majah narrated from Umm Salamah that she said: “And the dearest of the actions to him was the righteous action that the person does regularly, even if it were a little.”

6. Constant Remembrance of Allah

At-Tabarani narrated in Al-Mu'jam Al-Kabir from Umm Anas that she said: “I came to the Messenger of Allah ﷺ and said, ‘May Allah place you with the highest companions of Paradise, and I with you. Teach me a righteous deed that I may perform.’ He said: ‘Remember Allah often, for it is the most beloved deed to Allah that you meet Him with.’”

In Sahih Al-Jami from Mu'adh ibn Jabal, he said: “The last words I parted with the Messenger of Allah ﷺ were when I said, ‘What deed was most excellent?’ He said: ‘That you should die with the mention of God fresh on your tongue.’”

7. Loving and Hating for the Sake of Allah

Imam Ahmad narrated in his Musnad from Abu Dharr Al-Ghifari that he said: “The Messenger of Allah ﷺ came out to us and said: ‘Do you know which deeds are most beloved to Allah?’ Someone said, ‘Prayer and charity.’ Another said, ‘Jihad.’ He said: ‘The most excellent action to Allah is love for God’s sake and hatred for God’s sake.’”
The Prophet ﷺ explained that loving and hating for the sake of Allah are signs of complete faith. In Sunan Abu Dawood, it is narrated from Abu Umamah that the Messenger of Allah ﷺ said: “If anyone loves for God’s sake, hates for God’s sake, gives for God’s sake and withholds for God's sake, he will have perfected faith.”

8. Good Character

The Prophet ﷺ explained that Allah loves noble character and gave examples of virtuous morals. At-Tabarani and Al-Hakim narrated from Sahl ibn Sa’d that the Messenger of Allah ﷺ said: “Verily Allah is Generous and loves generosity. He loves noble character and He hates disgraceful behavior.” Good character elevates its possessor to the highest ranks. At-Tirmidhi narrated from Jabir ibn Abdullah that the Messenger of Allah ﷺ said: “The dearest and the closest of you to me on the Day of Resurrection will be those who are the best in behavior.”

9. Gentleness in All Matters

Al-Bukhari narrated from Aisha that the Messenger of Allah ﷺ said: “Allah is Forbearer and loves forbearance in all matters.”

10. Excellence in Work

Al-Bayhaqi narrated, and it was authenticated by Al-Albani, from Aisha that the Prophet ﷺ said: “Verily Allah, most High, loves for you to perfect a good deed when you perform it.”

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The term Sharia politics refers to actions aimed at improving the condition of the ruler and the ruled in matters where there is no explicit textual evidence, adhering to the principles and objectives of Islamic Sharia. In contrast, Islamic systems refer to the rules and regulations legislated by Islam to organize certain aspects of life.

From these definitions, derived from the perspectives of scholars in the fields of Sharia politics and Islamic systems, it becomes clear that the relationship between the two is one of integration, interconnection, and cooperation. They share a general and specific relationship: Sharia politics serves as the overarching framework guiding Islamic systems in various life domains according to the principles of Islamic Sharia. Islamic systems, therefore, represent a subset of Sharia politics, which is fundamentally rooted in the principles of Islamic Sharia.

It can be said that Sharia politics is the theoretical framework and the moral reference point for Islamic systems, while Islamic systems represent the practical implementation of these principles across different spheres of life. Both aim to achieve justice and public welfare in accordance with the objectives of Sharia. The relationship between them can be summarized through the following points:

1. Sharia Politics as a Foundational Reference for Islamic Systems

Sharia politics provides the foundational principles that Islamic systems rely on. It lays down general guidelines to regulate state and societal affairs to fulfill the objectives of Sharia, which include the preservation of religion, life, intellect, lineage, and wealth.

For instance, the Islamic economic system aims to earn, enjoy, and spend wealth in ways that serve the individual's and the Ummah's interests. This economic system relies on the principles of Sharia politics in safeguarding wealth, such as earning through lawful means, avoiding extravagance, and more. Similarly, the judicial system is built upon the principles of Sharia politics, which strive to establish justice and deter oppression.

2. Islamic Systems as Practical Applications of Sharia Politics

Islamic systems represent the practical application of Sharia politics across various fields. For example, the political system applies the principles of Shura (consultation), obedience, justice, and equality in governance. Taking Shura as an example, Sharia politics establishes this principle and codifies it. Allah says, “And consult them in the matter.” (Aal-E-Imran: 159), “And whose affair is [determined by] consultation among themselves.” (Ash-Shura: 38)

The political system then details the rules of Shura and its implementation in real life, which may take the form of public consultations, parliamentary councils, online forums, or other mechanisms adopted by the political system to uphold Shura. Similarly, the social system applies policies that promote family values, social solidarity, and the protection of individual and Ummah rights. The economic system implements practical measures for welfare, care, and public benefit projects.

3. Achieving the Objectives of Sharia through Sharia Politics and Islamic Systems

Sharia politics lays down overarching principles aimed at achieving the objectives of Sharia, while Islamic systems activate these principles in specific domains. For example, the educational system works to preserve and develop the intellect, a fundamental objective of Sharia, by implementing preventative measures and fostering sound intellectual growth.

Similarly, achieving security is a Sharia objective. Sharia politics seeks to fulfill it by enacting laws that ensure security and deter violations. The political system also contributes to security by forming organized units and implementing measures that provide protection and safeguard individuals.

4. Organizing the Relationship Between the Ruler and Ruled

Sharia politics defines the general framework for the relationship between the ruler and the ruled, including their duties and rights. Islamic systems, in turn, detail this framework by establishing laws and procedures that ensure security, justice, and stability.

For instance, the principles of mercy and kindness among people, which are enshrined in Sharia, are supported by Sharia politics through laws that protect rights and promote positive communication among citizens. At the same time, Islamic systems prescribe the necessary etiquette and organized steps for maintaining relationships, preventing overstepping boundaries, or violating others' rights. Thus, Sharia politics plays the role of legislating and protecting the principles of Sharia, while Islamic systems guide and nurture these principles in practice.

5. Integration Between Sharia Politics and Islamic Systems in Addressing Reality and Elevating Society

Both Sharia politics and Islamic systems strive to accurately observe and analyze reality, addressing all its aspects. From this understanding, they proceed to plan and organize how to interact with this reality and identify ways to improve and uplift it across all changing dimensions, whether political, social, economic, or educational.

Furthermore, Sharia politics is characterized by flexibility, allowing Islamic systems to adapt to social, political, and economic changes within the boundaries of Sharia. This integration ensures that Islamic systems are applied in ways that align with the contemporary era while adhering to foundational Sharia principles.

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Islam deals with human nature as created by Allah, affirming its capacity for righteousness and prosperity while rectifying its inclinations toward deviation and wrongdoing. A Muslim may occasionally stray from the straight path due to human weakness, and for this reason, Islamic Sharia has established rules known as Hudood (prescribed punishments) and Ta’zir (discretionary punishments), which include imprisonment.

During the Prophet’s time ﷺ, captives were tied in the mosque. In the era of the rightly guided caliphs, Umar ibn al-Khattab established a specific house for imprisonment. However, those who committed offenses requiring Hudood were punished according to the prescribed punishment and then released unless there were other crimes requiring Ta’zir.

The first to build a dedicated prison for the purpose of carrying out sentences in Islam was the Caliph Ali ibn Abi Talib, in Kufa, Iraq.

Imprisonment: Between Shariah Rulings and Secular Laws

The purpose of punishment in Islam is twofold: first, to reform the individual, and second, to protect society. For major crimes, Islamic Sharia prescribes a system of “hudud” (fixed punishments).

Regarding theft, Allah says, “[As for] the thief, the male and the female, amputate their hands in recompense for what they committed as a deterrent [punishment] from Allah. And Allah is Exalted in Might and Wise.” (Al-Ma’idah: 38) For adultery, Allah says, “The [unmarried] woman or [unmarried] man found guilty of sexual intercourse – lash each one of them with a hundred lashes.” (An-Nur: 2) Regarding Hirabah (piracy or unlawful warfare), Allah states, “Indeed, the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world, and for them in the Hereafter is a great punishment.” (Al-Ma’idah: 33)

On the other hand, secular laws primarily use imprisonment without defined limits to deter crime and punish the offender, often leaning more towards vengeance than reformation. The primary focus is not on reforming the individual but on isolating and punishing them for their wrongdoings against society.

Evidence for the Legitimacy of Imprisonment in the Quran and Sunnah

The Quran contains ayahs that indicate the permissibility of imprisonment. Among them is Allah’s saying: “O you who have believed, testimony [should be taken] among you when death approaches one of you at the time of bequest – [that of] two just men from among you or two others from outside if you are traveling through the land and the disaster of death should strike you. Detain them after the prayer, and let them both swear by Allah if you doubt [their testimony], [saying], ‘We will not exchange our oath for a price, even if he should be a near relative, and we will not withhold the testimony of Allah. Indeed, we would then be of the sinful.’” (Al-Ma’idah: 106) Al-Qurtubi commented that this ayah establishes the basis for detaining those who owe a right to others. Rights are divided into two categories: those that can be fulfilled immediately and those that require time.

Allah also says, “Those who commit unlawful sexual intercourse of your women – bring against them four [witnesses] from among you. And if they testify, confine them to houses until death takes them or Allah ordains for them [another] way.” (An-Nisa: 15) In the early period of Islam, the punishment for women guilty of fornication was house confinement until death. This was later abrogated by the ayah: “The [unmarried] woman or [unmarried] man found guilty of sexual intercourse – lash each one of them with a hundred lashes.” (An-Nur: 2)

In the Seerah, the Prophet Muhammad (peace be upon him) approved and implemented imprisonment when necessary. Abu Hurairah narrated: The Prophet (ﷺ) sent some cavalry towards Najd and they brought a man from the tribe of Banu Hanifa who was called Thumama bin Uthal. They fastened him to one of the pillars of the Mosque. The Prophet went to him and said, “What have you got, O Thumama?” He replied, “I have got a good thought, O Muhammad! If you should kill me, you would kill a person who has already killed somebody, and if you should set me free, you would do a favor to one who is grateful, and if you want property, then ask me whatever wealth you want.” This scene repeated three times with Thumama repeating what he said. On that the Prophet (ﷺ) said, “Release Thumama.” So he (i.e. Thumama) went to a garden of date-palm trees near to the Mosque, took a bath and then entered the Mosque and said, “I testify that None has the right to be worshipped except Allah, and also testify that Muhammad is His Apostle! By Allah, O Muhammad!” (Agreed upon)

The Companions unanimously agreed on the permissibility of imprisonment as a punishment for offenders. Imam Al-Zayla'i stated:

"As for consensus, the Companions, may Allah be pleased with them, unanimously agreed upon it. ⁽¹⁾ It is narrated that Umar and Uthman implemented imprisonment as a punishment on many occasions. Umar ibn al-Khattab imprisoned the poet Al-Hutay'ah for defaming Al-Zabraqan. He also imprisoned Sabeegh for questioning complex Quranic ayahs, for sowing doubt and planting corruption among Muslims. Umar purchased a house in Makkah from Safwan ibn Umayyah and turned it into a prison, and so did Uthman and imprisoned a thief and combatant from Banu Tamim until he died in custody.

The concept of prisons, as we understand them today, did not exist during the time of the Prophet ﷺ or the caliphate of Abu Bakr Al-Siddiq (may Allah be pleased with him). Prisons were introduced during the caliphate of Umar ibn Al-Khattab. In the time of the Prophet ﷺ, detention was limited to preventing the accused from mingling with others. This was achieved by placing the individual in a house, mosque, or under the supervision of the plaintiff or someone designated on their behalf. ⁽²⁾

Given the simplicity of life during the Prophet’s ﷺ era, there was no special structure designated for imprisonment as was the case in ancient civilizations. Similarly, during the caliphate of Abu Bakr Al-Siddiq, prisoners were held in available spaces such as mosques, houses, or tents. Some jurisprudential studies indicate that the number of people imprisoned in Islam did not exceed 20 individuals, all of whom were proven to have committed actual crimes. ⁽³⁾

The Prophet ﷺ said, “If I had remained in prison for as long as Yusuf remained in prison and then the man with the invitation had come to me, I would have accepted it.” (Sahih al-Bukhari). The summoner refers to the call for release, and the Prophet ﷺ indicates he would have hastened to accept it and left the prison without insisting on proving his innocence. This highlights the permissibility of accepting the pardon of a wrongdoer and ending the ordeal of imprisonment, provided that it does not alter one’s convictions or behavior.

The Wisdom Behind Imprisonment ⁽⁵⁾

1. Deterring and disciplining the offender: Imprisonment restricts freedom, serving as a painful deterrent against further violations of Allah’s boundaries or people’s rights.
2. Reforming and rectifying the offender.
3. Deterring others.
4. Repelling harm against Muslim society.
5. Ensuring the rights of others are met when obligations are neglected.

Rights of Prisoners in Islam

In Islam, prisoners are afforded rights that safeguard their dignity and humanity in the first place then as Muslims in the second place. A prisoner should not be subjected to two punishments simultaneously. Imprisonment itself is a disciplinary punishment for a crime committed, and no additional punishment should be imposed, such as torture, deprivation of seeing family, relatives, and friends, humiliation of dignity, starvation, or neglect of medical care if treatment is needed. All these acts are considered as compounding the punishment, which warrants accountability for the jailer or the authority responsible. Among the rights of the prisoner are:

1. Human dignity: Islam upholds human dignity, including for prisoners. They must not be subjected to physical or psychological torture or humiliation.
2. Justice: Punishments in Islam must align with the severity of the crime, as Allah says, “And do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness.” (Al-Ma’idah: 8) ⁽⁶⁾
3. Basic needs: Prisoners must be provided with adequate food, drink, and clothing. The Prophet commanded kind treatment of the captives of Badr, ensuring they were fed and cared for. ⁽⁷⁾
4. Education and reform: Imprisonment is not just for punishment, it’s an opportunity for spiritual and intellectual growth. Prisoners can learn the Quran and acquire knowledge if possible. ⁽⁸⁾
5. Family visits and communication.
6. The right to practice their worshipping practices.
7. Legal defense and proving their innocence.

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(1) Tabyin al-Haqa’iq Sharh Kanz al-Daqa’iq (4/179).

(2) Al-Qurtubi, Al-Jami' li Ahkam al-Qur'an, Vol. 14, p. 161.

(3) Ibn Hisham, Abdul Malik, Al-Sirah al-Nabawiyyah.

(4) #_ftnref9.

(5) Ibid.

(6) Ahkam al-Qur'an by Ibn al-'Arabi.

(7) Ibn Hisham, Abdul Malik, Al-Sirah al-Nabawiyyah.

(8) Sahih al-Bukhari, The Book of Jihad and Expeditions.

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Discussions and debates among people are rarely free from introducing side topics unrelated to the main subject of conversation, especially when there is animosity or heightened disagreement. These irrelevant topics often spoil the discussion or lead to false victories. This behavior represents a deviation from objectivity.

Objectivity means not straying from the subject of dispute or disagreement. Unfortunately, many people, when discussing a particular topic, deliberately resort to what is now referred to as “mixing issues” or distracting their opponent by introducing unrelated topics. As a result, reasonable individuals cannot discern what the actual disagreement is about, and the truth gets lost amid these irrelevancy, which often lack any foundation.

When examining the Quran, one finds that many debates, attempts, and disagreements between the messengers of Allah (peace be upon them) and their people showcase responses that remain firmly tied to the words of their opponents, without deviating from the main point of contention. Here are some examples:

1. The Disagreement Between Prophet Nuh and His People

The Quran narrates the dialogue between Prophet Nuh (peace be upon him) and his people, Allah says, “We had certainly sent Noah to his people, and he said, 'O my people, worship Allah; you have no deity other than Him. Indeed, I fear for you the punishment of a tremendous day.' Said the eminent among his people, 'Indeed, we see you in clear error.' [Noah] said, 'O my people, there is not error in me, but I am a messenger from the Lord of the worlds.'” (Al-A'raf: 59-61)

Here, the people's accusation was: “We see you in clear error.” The reply came directly addressing their words: “There is not error in me, but I am a messenger from the Lord of the worlds,” maintaining the focus on the main topic of disagreement and mirroring their language.

2. The Disagreement Between Prophet Hud and His People

Prophet Hud (peace be upon him) did not stray from objectivity in his disagreement with his people. The Quran states: “And to the 'Aad [We sent] their brother Hud. He said, 'O my people, worship Allah; you have no deity other than Him. Then will you not fear Him?' Said the eminent ones who disbelieved among his people, 'Indeed, we see you in foolishness, and indeed, we think you are of the liars.' [Hud] said, 'O my people, there is not foolishness in me, but I am a messenger from the Lord of the worlds.'” (Al-A'raf :65-67) 

The ayahs highlight the accusation made by Hud's people, and his response directly negated their accusation avoiding any unrelated topics in the ongoing debate.

3. The Disagreement Between Prophet Musa and Pharaoh

Pharaoh questioned Prophet Musa (peace be upon him) with several provocative questions aimed at embarrassing him and turning people away from his message. Despite this, Musa remained objective, addressing each question without deviating from the main point. An example is found in Allah’s saying: “[Pharaoh] said, 'Did we not raise you among us as a child, and you remained among us for years of your life? And [then] you did your deed which you did, and you were of the ungrateful.' [Moses] said, 'I did it, then, while I was of those astray. So I fled from you when I feared you. Then my Lord granted me wisdom and prophethood and appointed me [as one] of the messengers. And is this a favor of which you remind me - that you have enslaved the Children of Israel?' [Pharaoh] said, 'And what is the Lord of the worlds?' [Moses] said, 'The Lord of the heavens and earth and that between them, if you should be convinced.'” (Ash-Shu'ara: 18-24)

Pharaoh’s questions were insincere and meant to divert attention, yet Musa responded with clarity and precision, staying true to the main subject without confusion or evasion.

4. The Disagreement Between Prophet Muhammad (Peace Be Upon Him) and His People

The Quraysh raised numerous doubts and objections against Prophet Muhammad (peace be upon him). The Quran records several of these, showing how the Prophet’s responses adhered strictly to the main issue, demonstrating objectivity. Examples include:

“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?' Say, [O Muhammad], 'My Lord has ordered justice and that you maintain yourselves [in worship of Him] at every place or time of prostration and invoke Him, sincere to Him in religion.' Just as He originated you, you will return [to life].” (Al-A'raf: 28-29)

“And they say, 'Never will the Fire touch us, except for a few days.' Say, 'Have you taken a covenant with Allah? For Allah will never break His covenant. Or do you say about Allah that which you do not know?' Yes, whoever earns evil and his sin has encompassed him - those are the companions of the Fire; they will abide therein eternally.” (Al-Baqarah: 80-81)

“But those who disbelieve say, 'The Hour will not come to us.' Say, 'Yes, by my Lord, it will surely come to you. [Allah is] the Knower of the unseen. Not absent from Him is an atom’s weight within the heavens or within the earth or [what is] smaller than that or greater, except that it is in a clear register.'” (Saba: 3)

“Those who remained behind rejoiced in their staying [at home] after [the departure of] the Messenger of Allah and disliked to strive with their wealth and their lives in the cause of Allah. And said, 'Do not go forth in the heat.' Say, 'The Fire of Hell is more intense in heat' - if they would but understand.” (At-Tawbah: 81)

In these diverse situations, the Prophet’s answers were carefully crafted, directly addressing the issues raised by the Quraysh without digression.

5. Miracles of the Prophets as Evidence of Objectivity in Disputes

Allah provided every messenger with miracles that were related to what their people excelled in, surpassing their abilities to such an extent that they were left completely unable to match them, regardless of how they tried.

For example:

• The miracle of Prophet Musa (peace be upon him) addressed his people’s expertise in magic. Allah rendered their magic void through Musa, and they couldn’t oppose him despite their expertise in magic, as He states: “So the truth was established, and abolished was what they were doing.” (Al-A'raf: 118)
• Prophet Isa (peace be upon him) performed miracles in healing, surpassing the medical knowledge and skills of his time. Through Allah's will, he cured incurable diseases and even raised the dead.
• Prophet Muhammad (peace be upon him) was sent to a people who excelled in eloquence and rhetoric. His miracle was the Quran, a challenge to their linguistic prowess. Despite their expertise, they were unable to produce anything like it, as Allah challenged them to bring forth even a single chapter comparable to the Quran.

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The Palestinian preacher and writer Haidar Quffa, in his book “The Contemporary Muslim Woman: Commitment and Dawah,” discusses personal experiences during his travels. He reflects on the state of women adorned with makeup and revealing attire on a flight he was on and describes how he indirectly advised and guided them. He later addressed Muslim women directly through this book, offering a roadmap for moving from ignorance to the light of Islam.

The book, published in 1408 AH / 1988 CE, highlights the virtues promoted by Islam, emphasizing that this religion is not merely about appearances or superficial manners. Instead, it is a comprehensive system of ethical values that translate into real-life actions. Among these virtues are truthfulness, trustworthiness, keeping promises, cheerfulness, generosity, humility, attentive listening, and valuing others—traits that capture hearts and ears alike.

Quffa elaborates on the Muslim woman’s relationship with the Quran, encouraging its recitation, memorization, and practical implementation of its rulings, commandments, and prohibitions. He reminds every Muslim man and woman of the importance of understanding and reflecting upon Allah’s ayahs, studying the Quran’s rulings, and adhering to them. This adherence involves two dimensions, temporal commitment as regularly reading the Quran daily and practical and intellectual commitment , applying its teachings and making it the guiding principle of one’s life and decisions.

The author asserts that a Muslim woman should be a Quranic woman, with the Quran shaping every aspect of her life—her speech, attire, adornment, and actions—so that she becomes known among people for this distinct character. He affirms that this is achievable for anyone who sincerely seeks goodness and dedicates their intention to Allah.

Regarding the woman’s relationship with the Sunnah of the Prophet ﷺ, Quffa delves into its significance and emphasizes imitating the Prophet’s example. He warns against hypocrites and those who cast doubt on the Sunnah. He suggests several approaches to strengthen this relationship:

1. Investigating the origins of customs and traditions.
2. Following the example of the Prophet ﷺ without procrastination.
3. Encouraging others to adhere to the Sunnah.

He stresses that the Sunnah, alongside the Quran, should govern all aspects of human life.

In the section titled “Your Duty towards Islam” the author highlights the primary mission of human beings on earth: worshiping Allah, calling others to Him, spreading Islamic values, encouraging adherence to them, combating wrongdoings and misguidance, and not evading responsibility. He calls on women to be proactive, never despairing of reform, and tirelessly promoting virtue.

Quffa, the member of the International Union of Muslim Scholars and the World Association of Islamic Literature, underscores the importance of winning hearts and freeing them from the false allure of materialism. He urges Muslim women to fulfill their dawah duties by using wisdom and kind advice. This includes utilizing gifts, visits, and personal example in calling others to Allah, promoting modesty, confronting immodesty, and correcting the flaws of their peers with gentleness and humility. He encourages women to endear others to goodness and modesty while asking Allah for sincerity in their efforts.

The author poses the question, “Are you alone on this path?”, and answers that the path of dawah is difficult and long, yet its reward is immense. He emphasizes that calling to Allah is not the sole responsibility of men but a duty for women as well. He encourages Muslim women to expand their dawah efforts and attract others, ensuring that they persevere with sincerity and dedication despite obstacles like rejection, indifference, or resistance. The goal is to transform society into the ideal Islamic community.

Quffa also discusses aspects of modern life that originate from the West—elements that neither align with Islamic values nor reflect the traditions of Muslim societies. He points out the consequences of this cultural and intellectual invasion, such as the erosion of identity, the promotion of strange fashion trends, revealing clothing, and bizarre hairstyles. These are marketed through massive advertising campaigns, leading to weakened resistance among women and diminishing the ability of men to curb these influences. Consequently, social norms have unraveled, and moral breaches have widened.

The book warns of the Zionist agenda behind promoting immodesty and moral decay. It highlights the dangers of television, cinema, theater, sports, and other distractions that cause people to neglect their prayers, waste their time, and lose focus on the remembrance of Allah. These distractions not only hinder people from fulfilling their worldly and religious duties but also actively divert them from the path of righteousness.

In the final section, titled “A Dynamic Cultural Methodology,” Quffa outlines several steps to guide the contemporary Muslim woman toward achieving the balance between commitment and dawah. These steps include:

1. Spiritual Development: Purifying the soul through consistent prayer, fasting, remembrance of Allah, supplication, seeking forgiveness, performing night prayers, and self-accountability.
2. Intellectual Growth: Educating oneself and nurturing the mind with beneficial and useful knowledge, staying informed about one’s surroundings, family, and community.
3. Active Application: Implementing Islam in all aspects of life, broadening the scope of reform, and calling others to Allah. This includes attracting new women to the path of righteousness and strengthening the field of commitment and dawah.

By embodying these qualities, the contemporary Muslim woman can become a role model, a source of inspiration, and a driving force for her community toward the path of truth, goodness, and success.

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