Many overlook the pivotal role art plays in shaping the consciousness of nations, perceiving it merely as a form of entertainment and not paying attention to the inputs and influences it carries. This superficial view entirely ignores the fact that art, and cinema in particular, has become one of the most dangerous soft power weapons used by our enemies with cunning and skill to impose their cultural and political agendas and distort our image in front of ourselves and the entire world.

For decades, our enemies have understood that the camera can be stronger than the cannon and that a seemingly fleeting cinematic scene can plant ideas in minds that last for generations. Therefore, they did not hesitate to direct the tools of art to serve their colonial and Zionist interests. The result was that our societies were portrayed to the world in the ugliest forms, while our children lived as captives to false narratives instilled in them through cinema screens.

What we see today of confusion in identity and loss of self-confidence among many of our youth is nothing but the fruit of this cultural and artistic targeting that was used cleverly to make them renounce their identities and chase after an identity planted in them by those Western colonial systems.

Hollywood and Zionist Agendas

Hollywood is considered the largest film industry in the world, not only in terms of profits that reach hundreds of millions of dollars but also in terms of influence that has reached every corner of the entire world. However, this influence did not come out of nowhere. Hollywood was founded by European Jewish immigrants who exploited cinema as a means to serve their Zionist project by promoting Israeli propaganda since the early 20th century, claiming that their efforts were only to help them integrate into the societies they migrated to.

In one of the boldest stages of cinematic history, Jewish capital used its influence to make American cinema a propaganda machine. One of Hollywood's biggest producers, Barney Balaban, did not only provide artistic and financial support to Israel but used cinema as a political pressure platform to influence White House decisions, turning every movie star into an implicit or explicit supporter of the Zionist project.

A film like “Exodus” released in 1960 represented a dangerous turning point in the Zionist narrative, showing Israel as an ideal state that emerged from the womb of suffering while entirely omitting the Palestinian Nakba. It was as if the forced displacement and village destruction were not real practices constantly perpetuated by Israel against Palestinians. Paul Newman's portrayal of “Ari Ben Canaan” as a symbol of romantic heroic Zionism became an effective tool in shifting American and Western public opinion in favor of Israel.

At the same time, there were dozens of films that portrayed Palestinians and Arabs as terrorists or savages characterized by brutality and irrationality. For instance, the film “World War Z” depicted Palestinians as a global threat to civilization, where a virus threatens the world's life, and of course, Israel, the cradle of civilization and development, rushes to save the world from the virus and zombies! They build their separation wall, and the zombies try to climb and destroy Jerusalem, reflecting Israel's real-world apartheid wall isolating Palestinians from their lands!

Utilizing Stars and Artistic Influence

The Zionist influence did not stop at movies but also exploited major cinema stars to serve these agendas. Ingrid Bergman portrayed Golda Meir in the film “A Woman Called Golda,” depicting her as a symbol of wisdom and leadership, whereas historical reality attests to her atrocious crimes against Palestinians.

Jewish conductor Toby led orchestras accompanying numerous stars who worked to enhance Israel's image in international forums. The support extended to granting artists private planes and luxurious villas to hold promotional parties, as happened in the 1960s when Zionist organizations were provided with promotional supplies depicting Jews as saviors of ignorant Arabs.

The leaked documents from Sony in 2013, after attempts to hack it, revealed the close ties between Hollywood and Zionist institutions. These documents showed how executives worked to present Israel as a peaceful victim facing terrorism, while completely obscuring its crimes against Palestinians. These efforts aimed to improve Israel's global image, especially amid widespread criticism during its aggression on Gaza in 2014.

Silencing Opposing Voices

Hollywood is not a place that tolerates opposition to Israel, which it sponsors and provides with strong financial support. Any voice criticizing the occupation or supporting the Palestinian cause is quickly silenced and suppressed. Marlon Brando, for example, faced severe attacks and threats due to his bold statements against Zionist influence in Hollywood, later being forced to make a public apology. Similarly, actress Penelope Cruz and her husband Javier Bardem, who criticized Israeli aggression on Gaza, were naturally accused of anti-Semitism.

On the other hand, Israel exploited films to reinforce its narratives, producing numerous films that depicted the Holocaust and Jewish suffering from a deeply human perspective, evoking tears, such as “Schindler’s List,” which cemented the image of Jews as eternal victims in need of a “safe homeland.” Meanwhile, the Palestinian tragedy was entirely obliterated, leaving the Western viewer with a single biased narrative that Israel is the only hero and victim in the region.

Time for a Stand!

It is unfortunate that the Arab world still suffers from significant shortcomings in its media apparatus, which only spreads superficial and trivial content, attempting to emulate Hollywood and its ilk, with its shining light. We have become surrounded by works that undermine our identities, threaten our existence, and promote beliefs and ideas that have nothing to do with our identity and religion, both internally and externally. Despite some scattered attempts to confront these massive media machines, they were not enough to bring about real change. Therefore, the Arab and Islamic world must unite its efforts and stand together in utilizing media to serve its Ummah just as our enemies do.

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1. The Emergence of Zionist Cinema and Its Functions, Palestinian Information Center.
2. Hollywood and Zionist Circles, Al Jazeera Observatory.
3. Hollywood’s Jewish roots: From celluloid dreams to studio streams, efe.
4. How does Hollywood help whitewash Israel’s ‘image problem’?, TRT.
5. Hollywood and Israel, a love story: How the Jewish state met the silver screen, The Times of Israel.
6. Has Hollywood Fallen Out of Love With Israel?, Foreign Policy.
7. Hollywood and the Shift in Favor of Palestine, RT Arabic.

Anas said that Abu Talha was the one among the Ansar who possessed most palm trees, the property he prized most being Bairaha’ which was opposite the mosque and was often entered by God’s messenger who drank some of the sweet water it contained. When this verse came down, “You will never attain righteousness till you give freely of what you love,” Abu Talha got up and going to God's messenger said, “Messenger of God, God says, ‘You will never attain righteousness till you give freely of what you love,’ and my property which I prize most is Bairaha’, so I give it as sadaqa to God most high from whom I hope for reward for the act of righteousness and the treasure relating to it; so apply it, messenger of God, to whatever purpose God shows you.” He replied, “Bravo! That is profitable property. I have heard what you said, and I think you should apply it to your nearest relatives.” Abu Talha told God’s messenger he would do so, and divided it among his nearest relatives and his cousins on his father’s side.

Giving charity to relatives have many merits including:

Firstly: Obedience to Allah’s Command

Allah the Almighty has commanded Muslims to give charity to their relatives if they are in need. The order of spending starts with parents and close relatives, as stated in His saying, “They ask you [O Muhammad],what they should spend. Say, Whatever you spend of good is [to be] for parents and relatives and orphans and the needy and the traveler. And whatever you do of good—indeed, Allah is Knowing of it.” (Al-Baqarah: 215) The ayah starts with spending money on parents, then relatives, then orphans, the needy, and the traveler.

Secondly: Following the Prophet’s Command

The Prophet (peace be upon him) commanded giving charity to poor relatives, especially those under one’s care. Al-Tabarani narrated from Hakim ibn Hizam that he asked the Prophet (peace be upon him): “What kind of sadaqa is most excellent?” He said, “Begin with those for whom you are responsible.”

In Sahih al-Bukhari, ‘Zainab the wife of Ibn Mas’ud came along and said to the Prophet “O Messenger of Allah (ﷺ)! You have commanded us today to give Sadaqah (charity). I have some jewelry of mine and I wanted to give it as Sadaqah, but Ibn Mas'ud claims that he and his children are the most entitled to my Sadaqah. (deserve it more than anyone else.)’ The Messenger of Allah (ﷺ) said: “Ibn Mas'ud is right. Your husband and your children are more deserving.’’ 

Thirdly: Earning the Best Reward

Some might think that spending on one’s wife, children, and relatives is not considered charity that a Muslim is rewarded for, assuming that they are responsible for their maintenance anyway. However, Islam emphasizes that responsibility for these individuals does not mean that the spender does not get a reward. Rather, if he spends with the intention of seeking reward, he will be rewarded. Abu Mas'ud al-Ansari narrated that the Prophet (peace be upon him) said: “When someone spends on his family seeking his reward for it from God, it counts to him as sadaqa.”

In Sahih al-Bukhari, Sa’d ibn Abi Waqqas narrated that the Messenger of Allah (peace be upon him) said: “And whatever you spend (for Allah's sake) you will be rewarded for it, even for a morsel of food which you may put in the mouth of your wife.”

The Prophet (peace be upon him) clarified that the best reward is achieved by spending on relatives. In Sahih Muslim, Thauban reported Allah's Messenger (ﷺ) as saying: “The most excellent dinar is one that a person spends on his family, and the dinar which he spends on his animal in Allah's path, and the dinar he spends on his companions in Allah's path.” Abu Qilaba (one of the narrators) said: He (the narrator) started with family, and then Abu Qilaba said: Who is the person with greater reward than a person who spends on young members of his family (and thus) preserves (saves them from want) (and by virtue of which) Allah brings profit for them and makes them rich.

The fact that charity given to relatives is considered the best of charities is further supported by what Ibn Majah narrated from Suraqah bin Malik, who reported that the Prophet (peace be upon him) said: “Shall I not tell you of the best charity? A daughter who comes back to you and has no other breadwinner apart from you.” This means charity to a daughter who has no other provider.

In Sahih Ibn Khuzaymah, Umm Kulthum bint Uqbah reported that the Messenger of Allah (peace be upon him) said: “The best of all charity is that which is given to the relative that harbors enmity against you.” This means that the best charity is given to a relative who is hostile towards the giver.

The reason it is considered the best charity is because, generally, a person gives his wealth to those he loves. But giving to a hostile relative goes against one's desires and compels the self to be righteous and maintain ties of kinship, hence it is considered the best charity.

Fourthly: Fulfilling Kinship Ties

Imam Ahmad narrated in his Musnad from Salman ibn Amir that the Prophet (peace be upon him) said: “Charity towards a poor person is charity, and towards a relation is both charity and maintaining the ties (of kinship).” Thus, charity to relatives counts both as monetary charity and as support for kinship ties.

Fifthly: Avoiding Sin

If a Muslim neglects spending on those under his care, he is considered sinful. The Messenger of Allah (peace be upon him) warned against this. In Sunan al-Nasa’i, Abdullah ibn ‘Amr reported that the Messenger of Allah (peace be upon him) said: “It is sufficient sin for a man that he neglects him whom he maintains.” Meaning that a man falls into sin if he neglected spending on those who rely on him in his household or family.

Jurists have emphasized that giving charity to needy relatives is obligatory, and neglecting it is sinful.

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The importance of early marriage is growing in the current era with increasing intermingling between the two genders, spreading temptations, multiple avenues of immorality, and the numerous attractions facing young people of both genders. Meanwhile, some societies make it difficult by imposing excessive conditions that limit pursuing it. Allah said about marriage: “And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.” (Ar-Rum: 21)

Marriage is a prophetic tradition commanded by the Prophet Muhammad (peace be upon him): “Young man, those of you who can support a wife should marry, for it keeps you from looking at strange women and preserves you from immorality; but those who cannot should devote themselves to fasting, for it is a means of suppressing sexual desire.” (Agreed upon) The Prophet also said: “Yet I pray and sleep; I fast and break my fast; and I marry women. He who is displeased with my Sunnah (practices) is not my followed.” (Agreed upon)

Encouragement for marriage does not need reminders of religious evidence from the Quran and Sunnah, as it is a well-known necessity of religion. However, some overlook or ignore the benefits of early marriage due to being occupied with travel, education, or earning money. Sometimes parents delay the matter for their children due to overemphasis on wedding preparations, such as housing and others, causing young people to marry at the age of thirty or forty in some Arab countries.

Ibn al-Jawzi said in his book “Ahkam al-Nisa”: “It was said: haste is from Shaitan except in five things: feeding the guest when they arrive, preparing the dead when they die, marrying off a girl when she matures, repaying a debt when it becomes due, and repenting from sin when it is committed.”

These lines remind all parties of the importance and benefits of early marriage and the preference to pursue it without procrastination, as the negative and disastrous results may open doors of vice and immorality in society.

First: Marriage safeguards both parties, preserves chastity, and satisfies natural desires. The Prophet (peace be upon him) addressed his companions, saying: “And in the bud`i [sexual act] of each one of you there is a charity.” They said, “O Messenger of Allah, when one of us fulfils his carnal desire will he have some reward for that?” He (peace and blessings of Allah be upon him) said, “Do you not see that if he were to act upon it [his desire] in an unlawful manner then he would be deserving of punishment?” (Narrated by Muslim)

Second: Marriage prevents adultery and depravity and shields society from immorality. Early marriage, when youth are at their peak of sexual drive, is undoubtedly more effective in achieving this goal.

Third: Early marriage allows for the formation of a family at a younger age compared to those who delay marriage. A young married man could become a father in his twenties, providing a stable and secure environment for raising children and enjoying life more, seeing his children grow while he is still in his youth.

Fourth: Marriage fosters responsibility in both parties, enhancing their ability to face life's challenges. The young man will be responsible for a wife and a child or more, and the wife will become a mother and caretaker in her husband's home. Ibn Umar (may Allah be pleased with him) reported: The Messenger of Allah (peace be upon him) said: “All of you are guardians and are responsible for your wards. The ruler is a guardian and responsible for his subjects; the man is a guardian and responsible for his family; the woman is a guardian and is responsible for her husbands house and his offspring; and so all of you are guardians and are responsible for your wards.” (Agreed upon)

Fifth: Marriage improves overall health, promotes a healthier lifestyle with better dietary habits, reducing the intake of fast food and dining out, which positively impacts health.

Sixth: Marriage provides both parties with a good psychological and emotional state, reducing stress and depression levels, and increasing happiness through a loving marital relationship. Those who marry early experience lower levels of stress compared to those who delay marriage, according to recent studies.

Seventh: Early marriage helps build a wide social network through in-laws, meaning gaining a new family and forming strong relationships with new individuals outside one's immediate family.

Eighth: This step encourages financial stability for men, pushing them to improve their job situation and work seriously to ensure a decent life for their family and a bright future for their children. Those who marry early feel the responsibility to achieve their professional goals.

Ninth: Early marriage brings many psychological benefits, including emotional, moral, and literary support from the partner, providing security, partnership, and continuous motivation towards success and stability. These benefits cannot be achieved by delaying marriage, which brings about frustration, depression, loneliness, and isolation.

Tenth: Both parties acquire new skills in prioritizing, crisis management, and effective communication through their interaction as a couple, helping them face challenges and accelerating their personal growth. This, in turn, grants society strong personalities, whether male or female.

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No person can encompass everything with knowledge or excel in understanding all aspects of life. Hence, seeking assistance from others in managing life's affairs is necessary. This manifests through seeking or offering opinions, which is referred to as practicing shura (consultation).

The Quran has emphasized the importance of shura in the life of a Muslim through various manifestations of its significance. This can be seen as follows:

Firstly: The name of a Surah in the Quran:

When examining the Holy Quran, one finds that Surah number 42 is named “Al-Shura.” This Surah is placed between Surah “Fussilat” and Surah “Al-Zukhruf.” The fact that there is a Surah named after shura indicates its importance, as nothing could be more significant than for the Quran to name a whole Surah after it.

Secondly: A foundational pillar for the Muslim community:

Surah “Al-Shura” was revealed in Makkah. It is known that the Quran revealed in Makkah focused on establishing religious beliefs and foundational principles for the Muslim character. Thus, the discussion of shura at the beginning of the Islamic call signifies its centrality in the various affairs of the Muslim community.

Thirdly: Commanding it in the Quran:

The command to engage in consultation is explicitly stated in the Quran. Allah says, “So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him].” (Aal Imran: 159)

Fourthly: A characteristic of the believers:

The previous ayah confirms that Allah explicitly commanded shura, and another ayah affirms that shura is one of the characteristics of the believers. Allah says, “So whatever thing you have been given - it is but [for] enjoyment of the worldly life. But what is with Allah is better and more lasting for those who have believed and upon their Lord rely. And those who avoid the major sins and immoralities, and when they are angry, they forgive. And those who have responded to their lord and established prayer and whose affair is [determined by] consultation among themselves, and from what We have provided them, they spend. And those who, when tyranny strikes them, they defend themselves. And the retribution for an evil act is an evil one like it, but whoever pardons and makes reconciliation - his reward is [due] from Allah. Indeed, He does not like wrongdoers.” (Al-Shura: 36-40)

Fifthly: Practical applications in the Quran:

The Quran records several instances of shura being applied in various aspects of practical life, such as consultation between spouses, between a father and his son, among siblings, and between rulers and their subjects. Here are some examples:

1. Shura between spouses:

The Quran highlights a scenario of disagreement between spouses regarding the weaning of an infant and guides them to the importance of shura to reach an agreement. Allah says, “Mothers may breastfeed their children two complete years for whoever wishes to complete the nursing [period]. Upon the father is the mothers' provision and their clothing according to what is acceptable. No person is charged with more than his capacity. No mother should be harmed through her child, and no father through his child. And upon the [father's] heir is [a duty] like that [of the father]. And if they both desire weaning through mutual consent from both of them and consultation, there is no blame upon either of them. And if you wish to have your children nursed by a substitute, there is no blame upon you as long as you give payment according to what is acceptable. And fear Allah and know that Allah is Seeing of what you do.” (Al-Baqarah: 233)

2. Shura between a father and his son:

The Quran narrates an instance of shura between a father and his son. Allah says, “And when he reached with him [the age of] exertion, he said, 'O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.' He said, 'O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.'” (As-Saffat: 102) Allah revealed to Ibrahim in a dream that he should sacrifice his son Ismail. When Ibrahim decided to execute the command, he sought his son's opinion, illustrating the significance of consultation in a Muslim's life.

3. Shura among siblings:

The Quran explains how the brothers of Yusuf consulted each other when they saw their father's love for Yusuf and plotted to get rid of him to gain their father's affection for themselves. Allah says, “Certainly were there in Joseph and his brothers signs for those who ask, when they said, 'Joseph and his brother are more beloved to our father than we, while we are a clan. Indeed, our father is in clear error. Kill Joseph or cast him out to [another] land; the countenance of your father will [then] be only for you, and you will be after that a righteous people.' Said a speaker among them, 'Do not kill Joseph but throw him into the bottom of the well; some travelers will pick him up if you would do [something].'” (Yusuf: 7-10)

4. Shura between ruler and subjects:

The Quran depicts two instances of shura between ruler and subjects in the story of Prophet Sulaiman and the Queen of Sheba.

The first instance is when the Queen of Sheba consulted her nobles regarding the letter she received from Sulaiman. Allah says, “She said, 'O eminent ones, indeed, to me has been delivered a noble letter. Indeed, it is from Solomon, and indeed, it reads: “In the name of Allah, the Entirely Merciful, the Especially Merciful, Be not haughty with me but come to me in submission [as Muslims].” She said, 'O eminent ones, advise me in my affair. I would not decide a matter until you witness [for] me.' They said, 'We are men of strength and of great military might, but the command is yours, so see what you will command.'” (An-Naml: 29-33)

The second instance is when Sulaiman consulted his troops after receiving the Queen of Sheba's gift. Allah says, “Solomon said, 'O assembly [of jinn], which of you will bring me her throne before they come to me in submission?' A powerful one from among the jinn said, 'I will bring it to you before you rise from your place, and indeed, I am for this [task] strong and trustworthy.' Said one who had knowledge from the Scripture, 'I will bring it to you before your glance returns to you.' And when [Solomon] saw it placed before him, he said, 'This is from the favor of my Lord to test me whether I will be grateful or ungrateful. And whoever is grateful - his gratitude is only for the benefit of himself. And whoever is ungrateful - then indeed, my Lord is Free of need and Generous.'” (An-Naml: 38-40) Despite being a king who commands and forbids, Sulaiman consulted his people and benefited from their consultation.

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Ihsan (perfection) is one of the most noble and greatest acts of worship. As Al-Raghib mentioned in his book “Al-Mufradat fi Gharib al-Quran,” ihsan can be understood in two ways: either as an act of kindness towards others or as doing something in an excellent manner. It is to know and act in the best way possible.

As angel Jibril said to the Prophet Muhammad (peace be upon him) when asked about ihsan, “To worship Allah as if you see Him, and if you cannot achieve this state of devotion then you must consider that He is looking at you.” (Narrated by Muslim)

The muhsin (one who perfect their deeds) is the one who is always aware of Allah's presence. He does not utter a word or take an action without thinking, knowing that Allah is watching him, which instills in him fear and humility before Allah. Ihsan is not limited to acts of worship but extends to all interactions. As Abu Ya'la Shaddad bin Aus narrated from the Messenger of Allah (peace be upon him), “Verily, Allah has prescribed proficiency in all things.” (Narrated by Muslim)

Ihsan in human interactions takes many forms:

1-Ihsan to Parents

Numerous Quranic ayahs and hadiths emphasize the importance of honoring parents, being kind to them, and treating them well. Allah has linked their kindness with His worship because of their great sacrifice for their children. Allah says, “And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], 'uff,' and do not repel them but speak to them a noble word.” (Al-Isra: 23)

2-Ihsan to Relatives

Abu Huraira (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: “He who wishes to have his earnings grow (and be blessed) and his term of life prolonged, he should keep ties with his kin.” (Narrated by Al-Bukhari)

Sheikh Abdullah Fawzan, in his book “Minhatu al-'Alam fi Sharh Bulugh al-Maram,” explained that keeping ties in this hadith means treating relatives with ihsan by visiting them, checking on them, bringing joy to them, providing them with good, and averting harm from them. It also includes financial support under the proper conditions, giving charity, gifts, bequests, or endowments as explained in books of jurisprudence.

3-Ihsan Between Spouses

Spouses are commanded to be kind to one another to maintain harmony. Abu Huraira (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: “The believers who show the most perfect faith are those who have the best disposition.” (Narrated by At-Tirmidhi) Even if they must part ways, Allah has instructed them to part with kindness. Allah says, “Then, either keep [her] in an acceptable manner or release [her] with good treatment.” (Al-Baqarah: 229)

4-Ihsan to Neighbors

Islam encourages kindness to neighbors by avoiding harming them and fulfilling their rights. Allah says, “Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbor, the neighbor farther away, the companion at your side, the traveler, and those whom your right hands possess.” (An-Nisa: 36)

5-Ihsan to Orphans and the Needy

This involves treating them kindly, helping them financially, and not belittling or harming them. Allah says, “And to parents do good, and to relatives, orphans, and the needy.” (An-Nisa: 36)

 6-Ihsan to All People

This includes speaking kindly, as Allah says, “And speak to people good [words].” (Al-Baqarah: 83) and acting kindly: “And do good; indeed, Allah loves the doers of good.” (Al-Baqarah: 195) Islam also urges kindness to those who wrong us. Allah says, “And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend.” (Fussilat: 34) and kindness in argument: “And argue with them in a way that is best.” (An-Nahl: 125)

As Umar bin Abdul Aziz wrote in a letter to Abdul Hamid, the governor of Kufa, “The foundation of religion is justice and proficiency.” Therefore, do not neglect the foundation of religion, as the rewards for those who perfect their deeds are tremendous. Allah says, “They will have whatever they desire with their Lord. That is the reward of the doers of good.” (Az-Zumar: 34)

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1. Tafsir modoee.
2. Aluka.net, Al-Ihsan in Islam.
3. The Official Website of Sheikh Ibn Baz, the Meaning of Ihsan and the Intent of the Doers of Good.
4. dorar.net, Encyclopedia of Ethics and Conduct.
5. Islamweb.net

About the Author:

Sheikh Dr. Yusuf Al-Qaradawi (1926 – 2022) was an Egyptian influential Islamic scholar and thinker, and the chairman of the International Union of Muslim Scholars.

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Sheikh Yusuf Al-Qaradawi wrote this book during the Doha International Conference on the Family, organized by the Supreme Council for Family Affairs in Qatar in 2004, with the participation of the United Nations, the Arab League, representatives of divine Abrahamic religions, and several notable figures.

This conference adopted a different approach compared to previous conferences regarding women and the family. The messages of previous conferences contradicted the teachings of the Abrahamic religions worldwide, promoting sexual pornography, same-sex marriage, abortion, and stripping parents of their authority over their young children. However, this conference differed as representatives of the Abrahamic religions united to oppose these deviations.

As Sheikh Al-Qaradawi mentioned, even though Islam has specific rulings regarding the family, such as the husband's authority (Qawamah) over the wife, the legitimacy of polygamy, and divorce when coexistence becomes impossible, followers of the Abrahamic religions agree on the fundamental principles of the natural family structure comprising a husband, wife, and children. We cooperate on what we agree upon and tolerate our differences.

Stable Marriage

The family is a social unit based on the legal, religious, sacred and public bond between a man and a woman, entailing mutual rights and duties. This bond is sanctioned in all Abrahamic religions as it aligns with sound nature and the principle of duality in the universe, where everything is in pairs except Allah, the One and Only. Allah says, “Exalted is He who created all pairs - from what the earth grows and from themselves and from that which they do not know.” (Yasin: 36)

A stable marriage is the foundation of a righteous family, which is why Islam emphasizes it and lays down intellectual, ethical, and legislative principles for its establishment and protection. Muslims first must understand the true nature of marriage as ordained by Allah, recognizing it as a union not just of bodies but of souls. Physical pleasure and satisfying desires are essential objectives of marriage, as well, enabling spouses to enjoy lawful intimacy and training believers to channel their desires within permissible bounds. Therefore, Prophet Muhammad (peace be upon him) said, “Young man, those of you who can support a wife should marry, for it keeps you from looking at strange women and preserves you from immorality.”

Believers seek more than just physical gratification from marriage; they desire a righteous home built on three pillars: tranquility, love, and mercy. Marriage is not only a bond between a man and a woman but also between two families through in-law relationships, which the Quran equates with blood ties. It also contributes to the world's construction through procreation, a primary purpose of marriage. Thus, Prophets prayed for righteous offspring, as did Zakariya: “My Lord, do not leave me alone [with no heir], while You are the best of inheritors.” (Al-Anbiya: 89)

Muslims must understand the foundations and components of a stable marital life:

1. Good Choice: A Muslim should choose a life partner well, based on specific criteria:

• Piety and Character: A woman of faith fears Allah regarding her husband and home. The Prophet Muhammad (peace be upon him) said, “If Allah blesses a man with a righteous woman, he has helped him fulfill half of his religion so let him fear Allah regarding the remaining half.”

Said ibn al-Musayyib also refused to marry his daughter to the son of the Umayyad Caliph and his heir apparent, and instead married her to a poor student of his, who he saw as more pleasing to Allah.

• Spiritual Compatibility: Some people are inherently incompatible despite having no apparent flaws. The Prophet Muhammad (peace be upon him) instructed those seeking marriage to look at their potential spouse to ensure mutual harmony and affection. Women should also see and talk to their prospective husbands to foster emotional connection. This right is neglected in some Muslim countries, particularly in the Gulf region, where the couple sees each other only on the wedding night. Conversely, others influenced by Western culture allow unrestricted interactions, which Islam does not condone. Neither traditional customs nor Western practices align with true Islam.
• Suitability: There should be material, psychological, intellectual, age, and social compatibility to prevent marital disintegration. However, these compatibilities may be overlooked, with the consent of both parties, if stronger reasons are mutually accepted. For example, Jabir ibn Abdullah (may Allah be pleased with him) married a widow to care for his younger sisters after his father's martyrdom.
• Freedom of Choice: Both men and women should freely choose their partners without external imposition. Unfortunately, some traditional customs still allow families to force marriage upon their children. Islam abolished such coercion, emphasizing personal choice. The Prophet Muhammad (peace be upon him) annulled the marriage of Khansa bint Khidam Al-Ansariya when she complained that her father married her against her will, while she’s a widow. However, some schools of thought require a guardian's presence to ensure all parties consent in the marriage contract.

          2. Nurturing Marital Rights: Spouses must respect each other's rights. Islam emphasizes fulfilling duties more than claiming rights, as fulfilling duties aligns with ethical ideals, while claiming rights aligns with utilitarian tendencies. Abdullah ibn Abbas (may Allah be pleased with him) used to adorn himself for his wife just as she did for him, following Allah's command: “And due to the wives is similar to what is expected of them, according to what is reasonable.” (Al-Baqarah: 228)

Marital rights are determined by two sources: firm religious Sharia and sound customs. The family is based on two essential elements highlighted in the Quran: Allah's limits and what is reasonable.

• Allah's limits are His commands and prohibitions. Among these are the wife's right to a dowry, maintenance, and kind treatment, and the husband's right to his wife's acceptance of his authority, preservation of his wealth, and proper upbringing of their children.
• What is reasonable refers to accepted norms established by virtuous people, endorsed by sound nature and rationality. Allah commands: “And live with them in kindness.” (An-Nisa: 19) Reasonable norms define the specifics of obligations and rights, of what the righteous Muslims agreed upon.

        4. Maintaining Family Stability: Spouses should strive to keep their families intact and not succumb to separation causes. They must practice tolerance and patience, with the husband forgiving and the wife refraining from seeking divorce without compelling reasons. Islam mandates societal intervention to reconcile couples in case of severe discord. Unnecessary divorce is a grave wrongdoing, violating the solemn covenant of marriage without justification.

Permissive Philosophies

Sheikh Al-Qaradawi discusses the threat of permissiveness to the family, noting that all Abrahamic religions prohibit adultery and consider it a major sin. The Ten Commandments in the Torah include: “You shall not murder. You shall not commit adultery. You shall not steal,” protecting life, lineage, and property, respectively. Islam reaffirmed the prohibition of adultery and forbade actions leading to it, such as private meetings, touching, and kissing. However, modern civilization has abandoned these values, indulging in unlawful desires, which only increases insatiability, leading to more immodesty and permissiveness, leading to more unlawful pregnancies, which increased demands for legalized abortion, as seen in the 1994 International Conference on Population and Development.

Promoting Homosexuality

Homosexuality is more dangerous than adultery and has been condemned by all Abrahamic religions. Historically, it was only known among the people of Lot, who practiced it shamelessly. Their punishment included being turned upside down and showered with stones of hard clay, for deviating from sound nature. Today, homosexuality is promoted openly, with laws supporting it, and same-sex marriages are officiated and documented. Some modern clergymen and governments endorse it, to flatter those influential homosexuals who sway political outcomes. Sheikh Al-Qaradawi recounts being accused of hostility towards homosexuals in London in 2004 for adhering to the stance of all Abrahamic religions and scriptures.

Complementarity of Motherhood and Fatherhood

The family is the natural warm haven and the primary unit for societal continuity and the survival of the human race, starting with public and legal marriage. This family expands with children, an essential goal of marriage. Children are Allah's gifts, whether boys or girls, contrary to pre-Islamic practices of burying daughters alive and killing children for fear of poverty. Parenthood begins with childbirth, where motherhood involves nurturing and fatherhood involves providing. Both parents have rights and duties.

Children must honor their parents, with a particular emphasis on mothers due to their greater sacrifices. Allah says, “And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination.” (Luqman: 14)

Motherhood and fatherhood responsibilities extend beyond individual children to society, ensuring maternal care during pregnancy, providing adequate facilities for childbirth, and granting maternity leave for working mothers with full pay, as they are serving the society greatly. Professor Gary Becker, a Nobel laureate in economics, stated that housewives contribute 25% to 50% to national economic development.

Society should also support fathers financially to fulfill their parental duties without extravagance or negligence, promoting mutual assistance within the Muslim community through zakat, village or neighborhood solidarity, and state welfare systems.

Children's rights begin with legitimate parentage, recognizing both a biological father and a mother. The natural order requires a child to be related to the biological father (sperm donor) and the mother (egg donor and gestational mother). Splitting motherhood between two women (genetic and gestational) disrupts the essence of motherhood, undermining its significance and the rightful honor due to mothers. Denying a child a legitimate father is a severe crime and a grave sin.

Consequences of Permissiveness

The rise of permissiveness and widespread adultery has led to many unmarried mothers, depriving children of their true fathers who enjoyed lust, then evaded their responsibilities, leaving women to bear this burden alone. The worst crime is abandoning a child by both parents, leaving the mother to bear the burden alone, possibly leading to child abandonment.

One of the most heinous crimes is for a child to be deprived of both parents. The man, after indulging in forbidden pleasure with the woman, escapes, leaving her unable to bear the responsibility of the child or face society. Consequently, she abandons her child in the street or to orphanages, resulting in the child becoming unknown to their parents, with no family to belong to or to care for them.

Human Childhood

Human childhood is the longest and most challenging period of infancy among all creatures. Humans require care, training, education, discipline, and upbringing to be able to walk, speak, understand, and more. Therefore, a child needs parents to nurture and gradually teach them. The first necessity is breastfeeding, which the mother instinctively provides out of maternal love. Breastfeeding serves as both physical and emotional nourishment for the child.

Similarly, a divorced mother must care for and breastfeed her child, and the child should remain in her custody unless she remarries. As the child grows and decides to live with their father, the father should not deprive the child of seeing the mother, nor should the mother prevent the child from seeing the father. Such deprivation is extremely cruel and unjust.

If a child loses their father before reaching adulthood and becomes an orphan, the responsibility of caring for them shifts to the Muslim community, starting with their relatives who must financially support them if they are poor or invest their wealth if they are rich. If there are no relatives, the entire community is responsible for their care to ensure the child grows up well-adjusted and does not feel rejected by society. If children suffer the loss of their mother and the deprivation of love and care, they become their father's responsibility, and his responsibility doubles.

Some fathers willingly renounce their paternity, being preoccupied with their desires, whims, and wealth accumulation, neglecting their children and not inquiring about them. Such men severely wrong their children and wives. Worse still are children burdened with parents too busy to think of them, unaware of their actions or needs—the father engrossed in his wealth and worldly affairs and the mother in her appearance and friends, paying no attention to the child whatsoever.

Integration in Good Upbringing of Children

Parents must collaborate on the proper upbringing of their children in spiritual, intellectual, moral, physical, social, political, artistic, and linguistic aspects. Raising children is a challenging task for which parents will be held accountable before Allah. The mother's responsibility in early childhood is greater because she spends more time with the child. The father's responsibility increases as the child grows, needing guidance and supervision. Both parents should adopt a balanced approach in upbringing, avoiding excessive strictness or indulgence to prevent making the child feel humiliated or fostering psychological issues and disorders. Parents should provide their children with toys that strengthen their bodies and minds, play with them, and refrain from favoritism in treatment.

We have all witnessed the final moments of the great martyr leader Yahya Sinwar, sitting alone, injured in his arm, armed only with a stick to throw at the cowardly enemy who didn’t even bother to confront him man to man. He knew these were his last breaths, feeling the end near, and aware that this stick would neither kill the enemy nor bring down the drone. However, he refused to die before teaching us all an unforgettable lesson. Yahya threw his stick as his last act of defiance in this world, deciding to resist until the last breath, to plant his sapling, and to follow the command of his Prophet. He knew that our Creator, the Almighty, does not judge us by results but by our efforts.

Anas ibn Malik reported that the Prophet, may Allah bless him and grant him peace, said, “If the Final Hour comes while you have a shoot of a plant in your hands and it is possible to plant it before the Hour comes, you should plant it.” (Sahih Al-Albani)

In this noble hadith, the Prophet (peace be upon him) encourages us to plant a sapling, which is a small plant that grows into a palm tree, even at the end of the world, despite the fact that this sapling will not have the chance to grow or benefit anyone. Some might think that in such a situation, one should pray or beseech Allah for salvation and forgiveness, but the Prophet (peace be upon him) commanded us to plant as much good as we can until the last moment, not to await results, but because Allah judges us by our efforts. As Allah the Almighty says, “And that there is not for man except that [good] for which he strives. And that his effort is going to be seen.” (An-Najm: 39-40)

There is no separation between this world and the Hereafter; what we do in this world leads us to the Hereafter. This hadith teaches us many lessons, especially at a time when our Ummah suffers from a separation in the sense of work and worship. This hadith reminds us that man is in a state of continuous worship and that work is a form of worship for which one is rewarded if his intentions are sincere. It also dispels the fallacy that one is rewarded based on results rather than efforts. We are required to strive for what Allah created us for. If we die on this path, we will be rewarded. Preoccupying oneself with the obstacles that may hinder us only dampens our resolve and weakens our spirit, which is not part of our religion. We are commanded to reject laziness and low ambition and to strive in the way of Allah until our last moments. Allah says, “And those who strive for Us - We will surely guide them to Our ways.” (Al-Ankabut: 69)

This hadith also reminds us that good deeds, even if they seem insignificant, might be the cause of one's salvation. A person does not know which act may be the cause of his forgiveness or entry into Paradise. Abu Dharr reported God’s messenger as saying, “Do not consider any act of kindness insignificant, even meeting your brother with a cheerful face.” (Sahih Muslim)

As Dr. Khalid Hamdi said: “Do not say, 'What will my sapling do? Who will benefit from it? Where will I find the psychological strength to plant and water it while the world is ending around me?' You are required to do good and to offer kindness even if you are near the end, and even if the world around you is in great turmoil, even if it’s the turmoil of the Day of Judgment! Because Allah does not want the reformers to stop. A reformer does not let go of his sapling of goodness unless he dies. Other than that, even the Day of Judgment does not justify leaving the sapling!”

Mohammed Qutb said in his book “How to Invite People to Islam”: “The Prophet (peace be upon him) directed the Companions, may Allah be pleased with them, and the Ummah after them, to persist and persevere, even if the fruit seems far-fetched. He urged them to maintain their work even if it is little, without interruption. He constantly sought refuge from incapacity and laziness.”

The noble biography of our Prophet's Companions and the great tabi’een (followers) is full of wonderful and honorable examples that have left its imprint until today.

Abu Ayyub Al-Ansari, at the age of eighty, set out with the army of Constantinople, knowing he had an excuse due to his old age, seeking to fight in the cause of Allah. However, he fell severely ill and was confined to bed. Yazid visited him and asked if he had any needs. Abu Ayyub said, “Convey my salaams to the Muslim armies and say to them: Abu Ayyub urges you to penetrate deeply into the territory of the enemy as far as you can go, that you should carry him with you and that you should bury him under your feet at the walls of Constantinople.” The Muslim army fulfilled his wish, fought the enemy until they reached the walls of Constantinople carrying his body, and buried him there.

Abu al-Darda, may Allah be pleased with him, planted a walnut tree while being very old. Someone asked him, “Why do you plant this walnut tree when you are old, and it will not bear fruit for many years?” He replied, “So what if I have its reward and someone else benefits from its fruit?”

We also remember the noble Companion Ja'far ibn Abi Talib (may Allah be pleased with him) in the Battle of Mu'tah, who held the banner, after the martyrdom of Zaid ibn Haritha, with his right hand until it was cut off, then held it with his left hand until it was cut off, then embraced it with his upper arms until he was martyred. Similarly, Mus'ab ibn Umair (may Allah be pleased with him) carried the banner in the Battle of Uhud after the Prophet (peace be upon him) assigned it to him. A polytheist came and cut off his right hand. Mus'ab held the banner with his left hand, which was also cut off, so he held the banner between his upper arms until the polytheist killed him.

We conclude with the story of the boy from the story of the trench, who was certain of his death and even guided the king on how to kill him because he knew the great impact it would have on his people when they saw the signs of Allah with their own eyes. His death was life for him and his people. He said to the king, “You cannot kill me until you do what I ask you to do. And he said: What is that? He said: You should gather people in a plain and hang me by the trunk (of a tree). Then take hold of an arrow from the quiver and say: In the name of Allah, the Lord of the young boy; then shoot an arrow and if you do that then you would be able to kill me. So he (the king) called the people in an open plain and tied him (the boy) to the trunk of a tree, then he took hold of an arrow from his quiver and then placed the arrow in the bow and then said: In the name of Allah, the Lord of the young boy; he then shot an arrow and it bit his temple. He (the boy) placed his hands upon the temple where the arrow had bit him and he died and the people said: We affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man. The courtiers came to the king and it was said to him: Do you see that Allah has actually done what you aimed at averting. They (the people) have affirmed their faith in the Lord. He (the king) commanded ditches to be dug at important points in the path. When these ditches were dug, and the fire was lit in them it was said (to the people): He who would not turn back from his (boy's) religion would be thrown in the fire or it would be said to them to jump in that. (The people courted death but did not renounce religion) till a woman came with her child and she felt hesitant in jumping into the fire and the child said to her: 0 mother, endure (this ordeal) for it is the Truth.” (Sahih Muslim 3005)

These honorable stories teach us that the struggle of a servant in the way of Allah does not cease until the soul departs to its Creator because our great religion is one of relentless movement and great striving that never stops. And good deeds are never insignificant, no matter how small.

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1. aljazeera.net
2. saaid.org, Dr. Khalid Hamdi.
3. Official website of Sheikh Ibn Baz.
4. Siyar A'lam al-Nubala' by Imam Al-Dhahabi.
5. Al-Bidaya wa l-Nihaya by Ibn Kathir.
6. Islamqa.
7. Alukah.net, benefits from the Hadith: “If the Final Hour comes while you have a shoot of a plant in your hands.”
8. Program “Between Me and You,” episode “Let Him Plant It” by Dr. Mohammed Al-Awadi.
9. Ar-Raheeq Al-Makhtum by Al-Mubarakpuri.

The problem of nations will always be their refusal to submit and humble themselves before Allah. Humans resist acknowledging their weaknesses, and their pride shatters before the greatness and power of Allah. Thus, they relentlessly seek ways to control the universe: deciding the gender of a child, changing their gender, controlling rain, floods, and volcanoes, cloning creatures, and more. This is just a drop in the ocean of human experiments, reflecting their refusal to admit their limited capabilities. There is no harm in discovery and invention, but only when humans recognize their limitations and helplessness before their Creator's greatness. One such example of human arrogance is the heresy known as “surrogacy,” having no regard for religion, morals, and values.

What is Surrogacy?

The concept of surrogacy has spread in Western countries over the years. A surrogate mother carries a child for another couple by prior agreement. This can be done by fertilizing her eggs with the father's sperm or implanting a fertilized egg from the couple into her womb, either for a fee or without compensation, though the couple often covers her medical expenses. Several countries legally allow surrogacy, such as Ukraine, Colombia, Mexico, Russia, and the United States, where laws vary from state to state. According to the Centers for Disease Control and Prevention (CDC), approximately 18,400 children were born through surrogacy in the United States between 1999 and 2013.

India, once one of the largest commercial surrogacy providers, banned the practice in 2015 due to ethical concerns. Before the ban, a 2012 study by the University of Geneva estimated 3,000 to 5,000 births via surrogacy annually in India.

The Ethical Debate on Surrogacy

Many countries oppose this practice due to ethical and economic concerns, viewing it as a form of human trafficking, commodifying women and children. India banned surrogacy for ethical reasons, despite it generating around $400 million annually. In Thailand, surrogacy became controversial after an Australian couple refused a child with Down syndrome, leading Thailand to restrict surrogacy to Thai couples only and impose strict penalties for violations.

Even prominent feminists like Gloria Steinem and Julie Bindel reject surrogacy for commodifying women's bodies and exposing them to exploitation. Jennifer Lahl, from the Center for Bioethics and Culture Network, who has made several documentaries on the negative impacts of surrogacy, believes it exploits women's bodies, turning pregnancy into a service and the child into a commodity.

Health and Psychological Risks for the Surrogate Mothers

Although childbirth is a natural physiological process, it carries risks, especially for surrogate mothers. In India, multiple embryos are implanted in the womb to increase pregnancy chances, heightening health risks for both the surrogate and the babies. This can lead to low birth weights, congenital anomalies, and rare conditions like ovarian hyperstimulation syndrome and the transmission of viruses like HIV and hepatitis.

A new Canadian study indicates that women who agree to carry and birth children under surrogacy arrangements face higher health risks than other pregnant women. These women are more prone to health issues like postpartum hemorrhage and pregnancy-related hypertension, at rates two to three times higher. They also face higher risks of premature birth.

Scientists found that surrogate pregnancies had a serious complication rate of 7.8%, more than three times the rate among naturally conceived pregnancies (2.3%) and nearly twice the rate among pregnancies conceived via artificial insemination (4.3%). These complications include postpartum hemorrhage, pregnancy-related hypertension, severe postnatal infections, and increased premature birth risks (before 37 weeks).

Not to mention psychological effects on surrogate mothers, due to separation from the child. Research indicates significant emotional attachment to the child carried for nine months, leading to negative emotional experiences upon separation. A 2014 study published in the “Journal of Women's Health” showed that 41% of surrogate mothers experience anxiety and depression after handing over the child.

Negative Effects on the Child

Studies show that children born through surrogacy may suffer psychological effects due to separation from the surrogate mother. These children may feel confused about their true identity and the identity of their parents, especially without ongoing contact with the surrogate mother post-birth. These effects can manifest as feelings of separation or anxiety and are related to the concept of “genetic identity” and its psychological impacts. This can lead to future relationship issues or diminished self-confidence. 

Surrogacy in Islam

As for Islam, it completely condemned and prohibited surrogacy, protecting us from its dangers and risks. Allah says, “And fear Allah, through whom you ask one another, and the wombs. Indeed, Allah is ever, over you, an Observer.” (An-Nisa: 1)

According to the Council of the International Islamic Fiqh Academy Resolution No. 16 (4/3) on Test-Tube Babies (In Vitro Fertilization):

The first five (5) methods are all and absolutely prohibited for their own sake or due to ensuing consequences manifested in the confusion of parenthoods (ikhtilāṭ al-ansāb), loss of motherhood, as well as other matters prohibited by These methods include:

1. Fertilization taking place in-vitro between the semen taken from the husband and the ovum taken from a woman who is not his wife, and the fertilized ovum being then planted in his wife’s.
2. Fertilization taking place in-vitro between the semen taken from a man who is not the husband and the ovum taken from the wife, and the fertilized ovum being then planted in the wife’s.
3. Fertilization taking place in-vitro between the semen and the ovum taken from the respective spouses. The fertilized ovum is then planted in the womb of a volunteer woman.
4. Fertilization taking place in vitro between the semen and the ovum taken from two strangers. The fertilized ovum is then planted in the wife’s womb.
5. Fertilization taking place in vitro between the semen and the ovum taken from the respective spouses. The fertilized ovum is then planted in the womb of the husband’s other.

When Sheikh Abdullah bin Abdul Rahman Al-Jibrin was asked about taking an egg from a woman’s womb and fertilizing it with her husband's sperm, then implanting it in another woman's womb, either for a fee or without compensation, he responded: “This is an innovative and reprehensible practice not discussed by earlier scholars. No scholar or imam of the Ummah has ever permitted it or even considered it, despite the existence of causes and motivations that could have led to such considerations. This practice emerged only recently, a few years ago, when some people were misled into thinking surrogacy was permissible and beneficial. However, this is undoubtedly prohibited for several reasons: Firstly, Allah commanded the guarding of private parts, as stated in His words: 'And they who guard their private parts except from their wives or those their right hands possess, for indeed, they will not be blamed.' (Al-Mu'minun: 5-6) Thus, Allah forbade the misuse of private parts except with wives and concubines. Secondly, Allah commanded the preservation of lineage and offspring. Undoubtedly, surrogacy leads to lineage confusion and overlaps, creating doubts about the child's parentage between the original wife and the surrogate. Even if the child is attributed to one of them, it remains uncertain. Therefore, we advise avoiding this practice. It also involves exposing private parts and looking at prohibited areas, involving the process of egg extraction and implantation in other wombs, all of which are not permissible. This falls under the command of Allah: 'Tell the believing men to reduce [some] of their vision and guard their private parts.' (An-Nur: 30), meaning to guard them by covering them from the view of others. This is our religion, regardless of those who deviate and permit such surrogacy practices, which undoubtedly have grave consequences.”

Dr. Abdul Azeem Al-Mat’ani also said: “Surrogacy is a heresy originating from Western civilization, which is purely materialistic and does not value ethical principles. The truth is that the religious ruling does not need the issue of hereditary influence or lineage confusion. Whether it leads to hereditary effects or not, whether it results in lineage confusion or not, the religious ruling prohibiting this heresy has another basis. The womb belongs to the woman's body, and the body is only permissible through a fully valid marriage contract with all its conditions and pillars. Therefore, the womb is exclusive to the husband with a valid agreement, and no one else is allowed to use it for pregnancy with an external embryo.”

These are the teachings of our great religion, which provides us with laws and regulations to protect us from harm and misguidance. Humans must fear Allah, submit to His commands, and avoid what He has prohibited. If the world followed the true doctrine of Islam and recognized the limitations of human capabilities before the greatness of their Creator, and believed in His decrees, they would not suffer the consequences of their transgressions and arrogance before their Creator.

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1. BBC Arabic, Surrogacy: How is a Women pregnant of a Celebrity Child Feeling?
2. How Surrogacy Harms Women and Children, The Heritage Foundation.
3. The Overlooked Risks of Surrogacy for Women, Institute for Family Studies.
4. Surrogacy is booming. But new research suggests these pregnancies could be higher risk for women and babies, The Conversation.
5. The dark side of the global surrogacy trade, The Telegraph.
6. Surrogacy: Blessing or Curse to Poor Society in India, org.
7. info, Surrogacy is Forbidden.
8. The Council of the International Islamic Fiqh Academy, Resolution No. 16 (4/3), Test-Tube Babies (In Vitro Fertilization).

The truthful and trustworthy are two characteristics that the Prophet (ﷺ) was known for before the blessed mission. These attributes caught the attention of the Quraysh, who described him with these traits, indicating his high status due to his adherence to them (ﷺ).

Truthfulness is a beloved characteristic to the righteous human soul, whether Muslim or non-Muslim. Its status among Islamic morals is great. Ibn al-Qayyim speaks of the virtue of truthfulness, saying, “It is the highest status of the seekers, from which all other status originates. It is the most straightforward path; whoever does not walk upon it is among the cut-off and perished. By it, the hypocrites are distinguished from the believers, and the inhabitants of Paradise from the inhabitants of Hellfire. It is Allah’s sword on earth; it cuts through anything it is placed upon and brings down any falsehood it faces. Whoever wields it will not have his might overturned, and whoever speaks with it will have his word prevail over opponents. It is the spirit of deeds, the measure of states, the force driving through trials, and the door through which the successful enter the presence of the Almighty. It is the foundation of religion and the pillar of certainty, a rank just below prophethood, the highest rank of the worlds.” ⁽¹⁾

Tracing the virtue of truthfulness in Allah's Book, one finds that Allah has honored truthfulness by attributing it to Himself. He says, “Say, 'Allah has told the truth, so follow the religion of Abraham, inclining toward truth; and he was not of the polytheists.'” (Aal-Imran: 95) And He says, “And who is more truthful than Allah in statement?” (An-Nisa: 122) He also says, “Allah - there is no deity except Him. He will surely assemble you for [account on] the Day of Resurrection, about which there is no doubt. And who is more truthful than Allah in statement?” (An-Nisa: 87)

Truthfulness is also a characteristic of the prophets. All prophets convey messages from their Lord and connect the message of heaven to earth. They do not speak from [their own] desire, nor do they fabricate laws to deceive people. It is one of the greatest attributes of the messengers.

Allah has honored them with this noble characteristic and has testified to it. He said about Abraham (peace be upon him), “And mention in the Book [the story of] Abraham. Indeed, he was a man of truth and a prophet.” (Maryam: 41) And about Ismail (peace be upon him), He said, “And mention in the Book, Ishmael. Indeed, he was true to his promise, and he was a messenger and a prophet.” (Maryam: 54) Allah also says, “And mention in the Book, Idrees. Indeed, he was a man of truth and a prophet.” (Maryam: 56) And about Yusuf, “Joseph, O man of truth, explain to us [about] seven fat cows eaten by seven [that were] lean and seven green spikes [of grain] and others [that were] dry, that I may return to the people; perhaps they will know [about you].” (Yusuf: 46)

And about Muhammad (ﷺ), He said, “Rather, the Prophet has come with the truth and confirmed the [previous] messengers.” (As-Saffat: 37) His supplication (ﷺ) was, “And say, 'My Lord, cause me to enter a sound entrance and to exit a sound exit and grant me from Yourself a supporting authority.'” (Al-Isra: 80)

The Prophet (ﷺ) despised lying the most, even in jest. He said, “I joke, but I do not say except what is true.” ⁽²⁾

Truthfulness is also mentioned in Allah's Book as a trait of the believers. Allah says, “Among the believers are men true to what they promised Allah. Among them is he who has fulfilled his vow [to the death], and among them is he who awaits [his chance]. And they did not alter [the terms of their commitment] by any alteration - that Allah may reward the truthful for their truth and punish the hypocrites if He wills or accept their repentance. Indeed, Allah is ever Forgiving and Merciful.” (Al-Ahzab: 23-24) And He says, “The believers are only the ones who have believed in Allah and His Messenger and then doubt not but strive with their properties and their lives in the cause of Allah. It is those who are the truthful.” (Al-Hujurat: 15)

Therefore, Allah has encouraged the virtue of truthfulness. He says, “O you who have believed, fear Allah and be with those who are true.” (At-Tawbah: 119)

The Reward of the Truthful

Allah has promised the truthful the greatest reward in this world and the Hereafter. He says, “And whoever obeys Allah and the Messenger - those will be with the ones upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs, and the righteous. And excellent are those as companions.” (An-Nisa: 69) As-Sa'di says, “The steadfast affirmers of truth are those whose faith in what the messengers brought was perfected, knowing the truth and affirming it with their certainty and by practicing it; verbally, physically, spiritually, and inviting others to Allah.” ⁽³⁾

Allah says about the time when the truthful will benefit from their truthfulness, “Allah will say, 'This is the Day when the truthful will benefit from their truthfulness.' For them are gardens [in Paradise] beneath which rivers flow, wherein they will abide forever, Allah being pleased with them, and they with Him. That is the great attainment.” (Al-Ma'idah: 119) And He says, “Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who do so - for them Allah has prepared forgiveness and a great reward.” (Al-Ahzab: 35)

Abdullah bin Mas'ud narrated that the Prophet (ﷺ) said, “Truth leads to piety and piety leads to Jannah. A man persists in speaking the truth till he is enrolled with Allah as a truthful. Falsehood leads to vice and vice leads to the Fire (Hell), and a person persists on telling lies until he is enrolled as a liar.” (Agreed upon)

Truthfulness in Speech and Deed

Truthfulness in preaching, leadership, and teaching is a significant responsibility. It does not only affect the fate of the truthful person alone but the fate of an entire nation. Thus, a preacher must be truthful with his followers; otherwise, no word, no moral value he teaches, or any virtue he claims to uphold will have any value if he is not the first to act upon it.

The preacher must ensure he does not fall under Allah's statement, “O you who have believed, why do you say what you do not do? Great is hatred in the sight of Allah that you say what you do not do.” (As-Saff: 2-3) Or fall into the category of those whom the Prophet (ﷺ) described, “A man will be brought on the Day of Resurrection and thrown in the (Hell) Fire, so that his intestines will come out, and he will go around like a donkey goes around a millstone. The people of (Hell) Fire will gather around him and say: O so-and-so! What is wrong with you? Didn't you use to order us to do good deeds and forbid us to do bad deeds? He will reply: Yes, I used to order you to do good deeds, but I did not do them myself, and I used to forbid you to do bad deeds, yet I used to do them myself.” (Narrated by Al-Bukhari)

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1. Madarij al-Salikin bayna Manazil Iyyaka Na'budu wa Iyyaka Nasta'in (2/24).
2. Mishkat (4885).
3. Tayseer al-Rahman, p. 150.

Read the Article in Arabic

The Quran narrates the story of the people of the Ayla village (a city of Jews located at the head of the Gulf of Aqaba), where Allah forbade them from fishing on the Sabbath (Saturdays). The fish would come to them on their Sabbath openly on the shore, but when the Sabbath was over, they could not catch them. This situation continued for as long as Allah willed. Then, a group among them began catching the fish on their Sabbath, despite being forbidden. Another group warned them, while a third group remained silent. ⁽¹⁾ What was the outcome?

Those who warned against wrongdoing were saved, while the wrongdoers and the silent ones were subjected to general punishment, as Allah said, “And ask them about the town that was by the sea—when they transgressed in [the matter of] the Sabbath—when their fish came to them openly on their Sabbath day, and the day they had no sabbath they did not come to them. Thus did We give them trial because they were defiantly disobedient. And when a community among them said, 'Why do you advise [or warn] a people whom Allah is [about] to destroy or to punish with a severe punishment?' they [the advisors] said, 'To be absolved before your Lord and perhaps they may fear Him.' And when they forgot that by which they had been reminded, We saved those who had forbidden evil and seized those who wronged with a wretched punishment because they were defiantly disobedient.” (Al-A'raf: 163-165)

This incident emphasizes the importance of enjoining good and forbidding evil and highlights the dangers of neglecting it. Some of the dangers of neglecting enjoining good and forbidding evil are as follows:

1. Losing the description of being the best of nations: Allah described the Muslim Ummah as the best nation brought forth for mankind as long as they enjoin good, forbid evil, and believe in Allah. Allah 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) The nation does not deserve praise unless it fulfills its duty of enjoining good and forbidding evil.
2. Decreasing faith: Muslim reported in his Sahih from Abu Sa`eed that the Prophet (ﷺ) said, “Whosoever of you sees an evil, let him change it with his hand; and if he is not able to do so, then [let him change it] with his tongue; and if he is not able to do so, then with his heart — and that is the weakest of faith.” Abdullah bin Mas'ud reported that the Prophet (ﷺ) said: “There was no prophet whom God raised up among his people before me who did not have from among his people apostles and companions who held to his sunna and followed what he commanded; then they were succeeded by people who said what they did not practise and did things they were not commanded to do. So he who strives against them with his hand is a believer, he who strives against them with his tongue is a believer, and he who strives against them with his heart is a believer. Beyond that there is not so much faith as a grain of mustard seed.”
3. Becoming accustomed to sins and having a corrupted heart: Frequent exposure to sins can have the same effect as committing them in terms of removing the light of discernment and condemnation from the heart. Sins, when repeatedly seen and witnessed, gradually lose their gravity in the hearts until the person no longer considers them as sins or recognizes them as disobediences. Imam Abu al-Hasan al-Zayyat used to say: “By Allah, I do not mind the abundance of sins and innovations; what I fear is the heart becoming accustomed to them, because when things become frequent, the soul becomes familiar with them, and once the soul becomes familiar with something, it rarely reacts to it.” ⁽²⁾
4. Unanswered Du’a: At-Tirmidhi narrated from Hudhaifah bin Al-Yaman, who said that the Prophet (ﷺ) said: “By the One in Whose Hand is my soul! Either you command good and forbid evil, or Allah will soon send upon you a punishment from Him, then you will call upon Him, but He will not respond to you.” Meaning, by Allah, one of the two matters will occur: either you will enjoin what is right and forbid what is wrong, or Allah will send upon you a punishment from Him. Then, your supplications will not be answered to avert it from you. If there is enjoining of what is right and forbidding of what is wrong, there will be no punishment. If these are not present, there will be a great punishment. ⁽³⁾

Abu Abd al-Rahman al-Omari said: “Whoever refrains from enjoining good and forbidding evil out of fear of people, Allah will strip him of His awe. Even if he orders one of his children or servants, they will mock him. How then can his supplication be answered by his Creator?!” ⁽⁴⁾

5. Destruction of society: Enjoining good and forbidding evil helps protect society from destruction. If believers abandon it, Allah will send His calamity upon the people. Allah said, “And your Lord would not have destroyed the cities unjustly while their people were reformers.” (Hud: 117) In Sahih Muslim, Zainab bint Jahsh, the wife of the Prophet (ﷺ), reported that one day Allah's Messenger (ﷺ) came out in a state of excitement with his face quite red. And he was saying: “There is no god but Allah; there is a destruction in store for Arabia because of the turmoil which is near at hand as the barrier of Gog and Magog has been opened like it,” and he (in order to explain it) made a ring with the help of his thumb and forefinger. I said: “Allah's Messenger, would we be destroyed despite the fact that there would be pious people amongst us?” He said: “Yes, when evil would be predominant.”
6. The occurrence of general punishments: Neglecting enjoining good and forbidding evil leads to Allah's anger upon His servants and punishing them all. This punishment includes everyone, as Allah said, “And fear a trial which will not strike those who have wronged among you exclusively, and know that Allah is severe in penalty.” (Al-Anfal: 25)

Imam Ahmad narrated in his Musnad from Umm Salama, the wife of the Prophet ﷺ, she said: I heard the Messenger of Allah ﷺ saying, “When sins appear among my Ummah, Allah will afflict them with punishment from Himself.” So I said, “O Messenger of Allah, on that Day, will there not be any righteous people among them?” He said, “Indeed, there will be.” She asked, “So what will they do?” He replied, “They will be affected by what afflicts the people, then they will turn to the forgiveness and pleasure of Allah.”

In Sunan Ibn Majah, it was narrated from ‘Ubaidullah bin Jarir that his father said: “The Messenger of Allah (ﷺ) said: ‘There is no people among whom sins are committed when they are stronger and of a higher status (i.e. they have the power and ability to stop the sinners) and they do not change them, but Allah will send His punishment upon them all.’”

In Sunan al-Tirmidhi, Abu Bakr narrated that the Prophet (ﷺ) said: “When the people see the wrongdoer and they do not take him by the hand, then soon Allah shall envelope you in a punishment from him.”

7. Deserving divine curse: Allah the Almighty cursed the Jews when they neglected enjoining good and forbidding evil, as He said, “Cursed were those who disbelieved among the Children of Israel by the tongue of David and of Jesus, the son of Mary. That was because they disobeyed and habitually transgressed. They used not to prevent one another from wrongdoing that they did. How wretched was that which they were doing.” (Al-Ma'idah: 78-79)

In Sahih al-Jami' al-Saghir, Abdullah ibn Mas'ud narrated that the Prophet (ﷺ) said: “The first defect that permeated Banu Isra'il was that a man (of them) met another man and said: O so-and-so, fear Allah, and abandon what you are doing, for it is not lawful for you. He then met him the next day and that did not prevent him from eating with him, drinking with him and sitting with him. When they did so. Allah mingled their hearts with each other. By no means, I swear by Allah, you must enjoin what is good and prohibit what is evil, prevent the wrongdoer, bend him into conformity with what is right, or, Allah will involve the hearts of some of you with the hearts of others then will curse you as He had cursed them.”

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1. Tafsir al-Tabari (13/186).
2. Tanbih al-Ghafilin: Ibn al-Nahhas al-Dimashqi, p. 106.
3. Tuhfat Al Ahwadhi (6/326).
4. SifatuSafwa (1/398).

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