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

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

Islam is the Religion of Peace

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

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

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

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

Islam’s Approach in Da’wah

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

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

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

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

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

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

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

No Compulsion in Religion!

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

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

Peace: An Islamic Distinction

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

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

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

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

Why, then, was Jihad Legislated?

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

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

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

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

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

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

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

Make Your Homes a Sacred Sanctuary

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

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

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

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

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

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

The Prohibition of a Muslim Woman Marrying a Non-Muslim

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

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

The Wisdom Behind Such Prohibition

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

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

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

Immigrant Families in Europe: Between Assimilation and Integration

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On Tuesday, 25th Ramadan 1446 AH / 25th March 2025, the Public Affairs Fatwa Committee, an independent fatwa-issuing body, issued a ruling prohibiting the payment of zakat to the United Nations High Commissioner for Refugees (UNHCR).

The fatwa referenced information available on the UNHCR's website about its Zakat Fund, its mechanisms, and its operations in 136 countries worldwide, where it serves 8 million refugees.

The fatwa clarified that the Public Affairs Fatwa Committee does not oppose the work of the UNHCR but rather appreciates its humanitarian efforts globally. However, it ruled that individuals and institutions should not direct their zakat payments to the UNHCR. This prohibition was based on several key points, the most significant of which is the scholarly differences in opinion regarding the delegation of paying zakat to non-Muslims. The Hanafi and Shafi'i schools permit it, while the Maliki and Hanbali schools prohibit it. However, this applies only when the authority overseeing zakat collection is a Muslim entity that delegates some non-Muslims to assist, not the other way around. Delegation implies that the authority supervising zakat is Muslim while utilizing the help of some non-Muslim individuals. This is not the case with the UNHCR, where all its heads since its establishment in 1950 have been non-Muslims. Moreover, the collection of zakat falls under religious jurisdictions, which require Islam, as Allah say, “And never will Allah give the disbelievers over the believers a way [to overcome them].” (An-Nisa: 141)

The fatwa also based its ruling on the fact that the UNHCR operates in 136 countries, with most of its beneficiaries being non-Muslims, whereas zakat is strictly designated for Muslims. Additionally, there is a possibility that zakat funds collected by the UNHCR may be used to pay its employees, most of whom are non-Muslims and therefore do not qualify as those employed to manage the zakat. Furthermore, the UNHCR does not distribute zakat immediately but delays it for up to a year, which deprives the poor of its timely benefits, as zakat should ideally reach its rightful recipients without delay.

The ruling also highlighted the presence of trustworthy Islamic organizations across the Muslim world, including national zakat institutions supervised by Islamic governments, making an external organization unnecessary.

The Public Affairs Fatwa Committee is an independent body composed of several prominent Islamic scholars from across the Muslim world, including: Sheikh Muhammad al-Hassan al-Dido from Mauritania, Dr. Othman Shabir from Jordan, Dr. Muhammad Yousry from Egypt, Dr. Abdul-Hay Yusuf from Sudan, Dr. Ahmad Saeed Hawa from Syria, Dr. Raafat Muhammad Rashid Miqati from Lebanon, Dr. Fatih Aydın, Deputy Head of the Supreme Council for Religious Affairs in Turkey, Dr. Mustafa Dadaş from Konya University, Dr. Belkheir Tahari Idrissi from Algeria, Dr. Muhammad Salem al-Dido from Mauritania, Dr. Masoud Sabri from Egypt, and others.

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Read the Article in Arabic

About the Author:

Abul Hasan Ali Nadwi (1913–1999) was a leading Indian Islamic scholar, thinker, writer, preacher, reformer and a Muslim public intellectual known for his works on Islamic revival, including Islam and the World, and his leadership in Nadwatul Ulama.

In From the Depth of the Heart in America, Abul Hasan Ali Nadwi presents a collection of his speeches delivered during his 1977 visit to the United States and Canada at the invitation of the Muslim Students Association. Addressing audiences in major cities and prestigious universities, he spoke sometimes in Arabic and sometimes in Urdu, offering reflections on Islam and the challenges faced by Muslims in the West. His speeches emphasize sincere counsel to Muslim communities abroad. Viewing Western civilization through the lens of Islamic guidance, he critiques its superficial allure and highlights the spiritual depth Islam provides.

Part One: Western Civilization and American Way of Life

Discovery of America

Abul Hasan Ali Nadwi reflects on his journey through the United States and Canada, using Maulana Rumi’s verses to frame his observations. He likens his visit to a search for true humanity amidst the material and technological advancements of the West. While acknowledging America’s remarkable scientific and economic progress, he questions whether its people have attained true spiritual and moral greatness. Nadwi contrasts Western civilization’s pursuit of wealth and power with Islam’s vision of human excellence—one rooted in servitude to Allah, moral integrity, and selfless service to mankind. He invokes the words of an early Muslim envoy to Rustam of Persia, emphasizing Islam’s mission to liberate humanity from servitude to men and guide them toward the worship of Allah alone. The chapter serves as a critique of Western materialism and a call for Muslims to uphold their spiritual and moral responsibilities in the modern world.

Sheikh Nadwi critiques Western civilization for its materialistic focus and spiritual emptiness, highlighting how the Quran’s singular use of Noor (light) signifies the unity of divine guidance, while darkness appears in multiple forms. Drawing on Iqbal’s poetry, he describes the West as an "Ocean of Darkness" that, despite scientific and technological progress, remains devoid of spiritual direction. He argues that Christianity, as adopted in Europe, was incompatible with the region’s temperament, creating tension between religious doctrine and intellectual progress. Its emphasis on human sinfulness and rejection of worldly engagement led the West to abandon religion entirely, replacing it with materialism. While this shift brought technological advancements, it left society spiritually bankrupt, enslaved to machines, consumerism, and mechanical efficiency.

He cautions Muslims in the West against being intimidated by material success and urges them to preserve their Islamic identity, rejecting blind imitation. He sees them as heirs to Prophet Ibrahim (peace be upon him), responsible for guiding the West away from its modern idols—technological dominance and self-made ideologies. Rather Muslims should revive spiritual and moral consciousness in these societies. He expresses sorrow that no Muslim nation has effectively presented Islam as an alternative, leaving the West adrift in moral and spiritual uncertainty.

Sheikh Nadawi emphasize that Islam alone aligns with human nature and offers true fulfillment. Nadwi stresses the importance of faith, prayer, and moral discipline, cautioning that if Muslims fail to preserve their religious values and pass them on to future generations, their residence in the West becomes unjustifiable. He calls for the formation of a distinct Muslim community that embodies Islamic teachings, inspiring those around them to seek divine truth. If Muslims can maintain their religious integrity, their presence in the West can serve as a means of dawah and revival, but if they risk losing their faith, they must reconsider their stay.

The History of the World would have been Different Had America been Blessed with Islam

 Abul Hasan Ali Nadwi, in his speech at Harvard University, explores the paradox of America's immense material success and its spiritual deprivation. He acknowledges the nation's remarkable achievements in science, economy, and infrastructure, attributing them to the determination and ingenuity of its people. However, he argues that America's exclusive focus on material progress has left it spiritually unfulfilled. Had Islam been embraced in the West, the civilization would have combined material and moral dimensions, leading to a more balanced and meaningful existence. He emphasizes that Islam not only promotes intellectual and economic progress but also nurtures the human soul, offering a higher purpose beyond worldly gains.

Nadwi further critiques the adoption of Christianity in the West, particularly its concept of original sin, which he believes undermines human dignity by instilling a sense of inherent guilt. In contrast, he presents Islam as the most suitable faith for America, highlighting its doctrine of human purity at birth and its encouragement of self-reliance, moral responsibility, and intellectual pursuit. He envisions an alternative history where the United States, guided by Islamic principles, could have set an example of true human progress; one that integrates scientific advancement with spiritual enlightenment.

Nadwi further criticizes the historical opposition of the Church to knowledge and scientific progress, which led to Europe’s eventual rejection of religion in favor of materialism. He describes how the Church’s suppression of intellectual inquiry, exemplified by the persecution of figures like Bruno and Galileo, fueled resentment towards spiritual authority, leading the West to embrace secularism. This shift, while resulting in material advancements, has left the modern world spiritually bankrupt. He portrays Western civilization as having reached its peak in technological and scientific achievements yet suffering from inner turmoil, disillusionment, and moral decay.

He then turns to the role of Muslims in America, urging them to recognize their responsibility beyond economic and academic pursuits. He sees their presence as an opportunity to offer Islam as a solution to the West’s moral crisis, emphasizing that true progress lies in balancing material and spiritual values. He mourns past missed opportunities when Islam could have been introduced to Europe and America earlier but remains hopeful that Muslims in the West can bridge this gap. He calls for self-confidence in presenting Islam through conduct and faith, believing that only through the guidance of the Quran can the West find true fulfillment.

American Generosity is being Wasted: This Country has no Sincere Friends

Sheikh Nadwi, in his speech at the Islamic Centre of Washington, criticizes America's material success, arguing that despite its wealth and power, it lacks spiritual consciousness and sincerity. Drawing from the Quranic parable in Surah Al-Kahf, he likens America to the man with two gardens, blessed with abundance yet failing to acknowledge Allah as the source of all sustenance. This fosters materialism and a false sense of self-sufficiency. He also critiques America’s foreign policies, asserting that its global influence is driven by self-interest rather than genuine goodwill, leading to dependence and resentment rather than true gratitude.

Nadwi contrasts America’s secular materialism with the sincerity of the Prophets, who transformed societies through faith, truth, and universal brotherhood. He critiques Christianity’s historical shortcomings, arguing that it failed to provide moral guidance and balance, leaving a spiritual void in the West. He asserts that only Islam, with its comprehensive and just teachings, can offer true guidance. He urges Americans to recognize Allah’s blessings and use their resources for the betterment of humanity, warning that without faith, their civilization cannot sustain itself. Finally, he calls on Muslims to fulfill their duty of spreading Islam, emphasizing that true success lies in adherence to faith and guiding others toward the truth.

Part Two: Muslim Immigrants in America

The Place of a Muslim and His Message

Abul Hasan Ali Nadwi's speech at the United Nations in 1977 highlights the historical transformation of the early Muslim community, drawing a parallel between their struggles and the condition of modern Muslim nations. He recalls the Quranic encouragement given to the early Muslims, who, despite their poverty and weakness, eventually overcame powerful empires as Rome and Persia through faith. The Quran instilled in them a sense of self-worth and divine purpose, which powered them to become leaders of civilization rather than mere subjects of dominant powers. Nadwi uses this historical analogy to inspire contemporary Muslim nations, emphasizing that, despite their current political and economic weaknesses, they possess a rich heritage and a divine promise of strength if they hold firmly to their faith.

He urges Muslims, particularly those in the West, to take pride in their Islamic identity rather than seek validation from other civilizations. He warns against reliance on external support, advocating instead for a return to authentic Islamic values and self-reliance. The speech concludes with a reminder that true strength and honor come from faith and commitment to Islam, not from material wealth or political alliances. Citing the Quranic promise that Allah assists those who stand firm in His cause, Nadwi calls upon Muslims to rekindle their faith, restore their dignity, and reassert their moral and intellectual leadership in the world.

Beware of the Emergence of a European or American Islam

Sheikh Nadwi warns against the emergence of a European or American version of Islam that may dilute its essence due to geographical and cultural influences. He emphasizes that Islam is not just a set of rituals or doctrines but a comprehensive way of life that transforms an individual's character, beliefs, and actions. Unlike other religions, Islam has a distinct identity that requires an environment conducive to its practice. He stresses that while Islam’s spread in the West is promising, Muslims living there must be cautious to preserve its authenticity, as history has shown that detachment from Islamic civilization can lead to deviation. Islam, he argues, is deeply sensitive to external influences and cannot merely be learned from books—it needs a living Islamic society to thrive.

To maintain the purity of Islam, he underscores the necessity of strong Muslim communities where Islamic values are practiced collectively. He highlights the importance of seeking the company of righteous believers, as even Prophet Muhammad ﷺ was instructed to do so. Without an Islamic environment, he warns, there is a risk of Islam being reduced to a mere ideology rather than a transformative way of life. He urges Western Muslims to ensure that their societies reflect true Islamic principles in all aspects—spiritual, moral, and practical—so that Islam remains a guiding force rather than being reshaped by external cultural forces.

Responsibilities of Muslim Immigrants

Sheikh Abul Hasan Ali Nadwi, in his speech on the responsibilities of Muslim immigrants in Canada, underscores that the primary purpose of human existence is to worship Allah and live in accordance with His commands. He warns against confusing means with ends, as economic prosperity and worldly comfort should never take precedence over faith. The example of the Prophet’s migration emphasizes that Muslims should reside only in places where they can practice their faith freely. If they cannot, they should be willing to leave, even if it means abandoning their homeland, wealth, and familial ties. Migration should not be solely for material gain but for ensuring the preservation of faith, both for oneself and for future generations.

He acknowledges the presence of Muslims in North America but expresses deep concern about their ability to maintain their faith and Islamic identity in a secular environment. He stresses that if Muslim immigrants are engaged in preserving Islam, spreading its message, and creating a religious atmosphere for their children, their stay is justified and even considered an act of worship. However, he warns Muslims by citing distressing examples of Muslims buried with Christian rites due to negligence. He urges Muslim immigrants to take serious measures to safeguard their faith, educate their children, and establish strong religious communities.

Goodwill and Affection among those who Strive for Faith Cannot be Produced by Artificial Means

In his speech at the 15th Convention of the Muslim Students Association in the U.S. and Canada, Abul Hasan Ali Nadwi, emphasizes that genuine unity and affection among those striving for Islam cannot be artificially manufactured. He illustrates this point by highlighting the brotherhood between the Muhajirun and Ansar, which was not based on material or racial ties but on faith. The selfless sacrifices of the Ansar, who shared their homes and wealth, and the dignity of the Muhajirun, who sought to earn their livelihood instead of taking advantage of generosity, exemplify this deep spiritual bond. He reinforces this notion with incidents from the Prophet’s era, such as the unwavering commitment of Mus'ab bin Umair, who prioritized his faith over kinship, and the extraordinary selflessness of Muslim warriors during the Battle of Yarmuk.

To further illustrate the enduring power of faith-based unity, Nadwi recounts examples from Syed Ahmad Shaheed’s 19th-century Islamic revival movement. He describes the moral discipline among his Mujahideen, such as Molvi Abdul Wahab’s refusal to retaliate when pushed and the equitable justice upheld by Syed Ahmad himself. Even in later centuries, believers proved that true solidarity stems from faith, for if faith is deeply ingrained in the hearts, history will continue to witness such extraordinary examples of unity and selflessness.

To the Muslim Ladies

Abul Hasan Ali Nadwi’s speech to Muslim women in Chicago (1977) emphasizes Islam’s dignified view of women, rooted in the Quran’s assertion that both men and women originate from a single soul, highlighting their interdependence. He explains that marriage in Islam is not merely a social necessity but a sacred bond, elevated to an act of worship. The Prophet Muhammad’s exemplary treatment of his family illustrates the ideal Muslim household based on love, trust, and mutual respect. Nadwi critiques the Western family structure, describing its decline due to selfishness and the loss of family cohesion, urging Muslim women in America to embody Islamic values as living examples. He concludes by stressing that a stable, faith-based family system is not only essential for individual happiness but also a powerful means of dawah in the West.

How Islam Protects Women's Rights and Emotions?

Protection of Faith must Take Precedence over Everything

Sheikh Nadwi’s speech in Chicago in 1977, concluding his journey in America and Canada, emphasized the paramount importance of preserving faith above all else. He urged Muslims in America to safeguard their Islamic identity, recognizing that worldly success should never come at the expense of religious commitment. He highlighted the grave danger of losing faith in the pursuit of material gain and warned against the self-complacency instilled by modern civilization. Using Quranic ayahs and prophetic hadiths, he reinforced the idea that maintaining faith in a foreign land surrounded by challenges holds immense spiritual merit. He advised Muslims to prioritize their religious well-being, even if it meant returning to their homelands to protect their faith. Furthermore, he stressed the importance of sincerity in one's actions, reminding the audience that deeds are judged by intentions, and true success lies in seeking Allah’s pleasure.

Additionally, Nadwi cautioned against dismissing the contributions of past Islamic scholars and reformers. He criticized the tendency of some individuals to judge historical figures without understanding the context of their struggles. He warned against an oversimplified view of Islamic history, where the significance of spiritual and moral reform is overlooked in favor of a purely political perspective. He encouraged Muslims to remain connected to their roots, regularly visiting their homelands or places of religious significance to recharge their faith. Ultimately, his message was a call for introspection, humility, and unwavering commitment to Islam in all circumstances.

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Homes filled with happiness are those striving to accustom their children to fasting and performing night prayers in Ramadan, as well as taking them to mosques. This practice strengthens their determination and uplifts their spirit.

Those who do so are following in the footsteps of the companions of the Messenger of Allah ﷺ. It was narrated in Sahih al-Bukhari and Sahih Muslim from Al-Rubayyi’ bint Mu’awwidh, who said: “We made our children observe fast. We went to the mosque and made toys out of wool for them, and we would go to the mosque. When the children asked us for food, we gave them these toys to play with, and these made them forgetful till they completed their fast.”

Al-Bayhaqi narrated from Aisha, Mother of the Believers, that she said: “We used to bring the children to lead us in prayer during the month of Ramadan.”

Training children to fast and pray at night has multiple benefits, whether religious, educational, or health-related.

First: Religious Benefits

1- Instilling the Love of Worship in Children

There is no doubt that children imitate their parents and strive to follow in their footsteps. If they see their parents eagerly fasting and praying at night, they will naturally be drawn to these acts with love and contentment. Parents play a crucial role in guiding and raising their children. Sahih al-Bukhari and Sahih Muslim report from Abu Huraira that the Prophet ﷺ said: “Every child is born with a true faith of Islam (i.e. to worship none but Allah Alone) and his parents convert him to Judaism or Christianity or Magianism, as an animal delivers a perfect baby animal. Do you find it mutilated?”

Thus, when parents make an effort to introduce fasting and prayer to their children from a young age, the children grow up loving these acts of worship and become keen on performing them. This is one of the fruits of their upbringing, by the grace of Allah.

Additionally, taking children to mosques enhances their religious consciousness, strengthens their connection to mosques, and encourages them to maintain their prayers, fasting, and recitation of the Quran. Over time, this fosters a deep understanding of true worship and makes practicing it a lifelong habit.

2- Teaching Children to Obey the Commands of Allah and His Messenger

When children grow up obeying Allah and His Messenger, it is because they have witnessed their parents’ deep reverence for religious teachings and their unwavering adherence to the Quran and Sunnah as the primary sources of guidance in life.

3- Instilling Taqwa and Accountability

Fasting cultivates the habit of being mindful of Allah, which helps a person stay away from prohibitions. Allah has made taqwa the primary goal of fasting, as He says, “O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous.” (Al-Baqarah: 183)

4- Increasing the Reward for Parents

A child’s good deeds are a result of their parents’ upbringing. The virtue of the parents' role is immense, as they contribute to the righteous development of their children. Moreover, Islam teaches that those who guide others to goodness receive the same reward as those who act upon it. In Sunan At-Tirmidhi, Anas ibn Malik reported that the Prophet ﷺ said: “A man came to the Prophet (ﷺ) to get a mount, but he (ﷺ) did not have anything to mount him on with him. So he was lead to another person to give him a mount. He came to the Prophet (ﷺ) to inform him about that and he said: 'Whoever leads to good, he is like the one who does it.'”

In Sahih Muslim, Abu Huraira narrated that the Messenger of Allah ﷺ said: “If anyone summons others to follow right guidance, his reward will be equivalent to those of the people who follow him without their rewards being diminished in any respect on that account; and if anyone summons others to follow error the sin of which he is guilty will be equivalent to those of the people who follow him without their sins’ being diminished in any respect on that account.”

Second: Educational and Moral Benefits

Accustoming children to fasting and night prayers fosters many good manners and important educational principles, including:

1- Strengthening Willpower and Patience

Fasting teaches children self-control and the ability to regulate their desires. A child learns to endure hunger and thirst from dawn until sunset while engaging in productive activities. Additionally, fasting cultivates patience, as a fasting person is instructed not to retaliate with insults or aggression. In Sahih Muslim, Abu Huraira reported that the Messenger of Allah ﷺ said: “Allah the Exalted and Majestic said: Every act of the son of Adam is for him, except fasting. It is (exclusively) meant for Me and I (alone) will reward it. Fasting is a shield. When any one of you is fasting on a day, he should neither indulge in obscene language, nor raise the voice; or if anyone reviles him or tries to quarrel with him he should say: I am a person fasting.”

2- Instilling Generosity and Compassion

When a child experiences hunger during fasting, he develops empathy for the poor who struggle to find food and drink. Seeing his parents donate money and provide iftar for the needy further instills in him the values of charity and generosity.

3- Strengthening Family Bonds

Participating in fasting, suhoor, iftar, night prayers, and other Ramadan traditions brings family members together. This shared experience strengthens familial ties through collective worship, shared meals, and mutual support.

4- Encouraging Discipline and Responsibility

Fasting and praying teach children the importance of following schedules—whether for suhoor, iftar, or prayer times. Additionally, attending night prayers trains children to respect the sanctity of mosques, adhere to its etiquette, and avoid inappropriate behavior. The more time a child spends in the mosque, the more deeply these values are ingrained.

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Third: Psychological and Spiritual Benefits

Training children to fast and pray at night benefits not only their religious and educational development but also their psychological and spiritual well-being.

1- Achieving Happiness and Inner Peace

Fasting and night prayers give children a sense of accomplishment. Completing a day of fasting is a great achievement for a young child. Parents should encourage this by keeping them engaged and praising their efforts, as achieving success and receiving encouragement are key sources of happiness for children.

2- Boosting Self-Confidence

When a child successfully completes a day of fasting, it reinforces his belief that he is capable of achieving what adults can. This fills him with pride and confidence, reinforcing his self-worth.

3- Experiencing Tranquility and Serenity

During Ramadan, faith increases due to increased good deeds. When children participate in fasting, night prayers, recitation of the Quran, and charity, it fosters a deep sense of peace and contentment.

Fourth: Health Benefits

1- Improving Digestive Health

Medical experts confirm that fasting provides the digestive system with a temporary rest, helping to maintain overall health and strength. However, if a child is unable to handle fasting, parents should not burden them beyond their capacity.

2- Strengthening the Immune System

Fasting aids the body in eliminating toxins by restricting food and drink intake during the day. With regular movement and activity, the body efficiently expels harmful substances.

3- Regulating Eating Habits

Fasting teaches children to avoid random and excessive eating, instead developing discipline in their food intake by adhering to set meal times.

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Practical Steps to Help Children Adapt to Fasting and Night Prayers

1. Gradual Introduction: Start by having the child fast from the afternoon until sunset, or from midday to sunset. Begin night prayers with just two rak’ahs and gradually increase over time.
2. Encouragement and Motivation: Praise the child and speak proudly of his efforts. Offer both moral and material rewards.
3. Support and Distraction: Keep the child engaged in enjoyable activities to take his mind off hunger and thirst.
4. Storytelling and Role Models: Share inspiring stories of young children who successfully fasted and prayed, encouraging them to follow in their footsteps.

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Ramadan is the best of months in the sight of Allah, and within it is Laylat al-Qadr (the Night of Decree): “And what can make you know what is the Night of Decree? The Night of Decree is better than a thousand months. The angels and the Spirit descend therein by permission of their Lord for every matter. Peace it is until the emergence of dawn.” (Al-Qadr: 2-5)

Laylat al-Qadr falls within the last ten nights of Ramadan. The Messenger of Allah ﷺ and his companions were keen to take advantage of these last ten nights and strive in worship during them.

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1. Rejoicing in These Nights and Preparing Well for Them

These are days of immense goodness, virtue, and obedience to Allah. A believer rejoices in acts of worship. The companions of the Prophet ﷺ used to prepare for these ten nights by bathing, applying perfume, and wearing their best clothes each night.

Hammad ibn Salamah narrated from Thabit that Tamim al-Dari purchased a robe for one thousand dirhams and would wear it on the night he hoped to be Laylat al-Qadr. ⁽¹⁾ Al-Nakha’i used to perform ghusl every night of the last ten nights, and it was reported from Anas ibn Malik that when the night of the 24th arrived, he would perform ghusl, apply perfume, and wear a beautiful garment of izar (lower garment) and ridāʾ (upper garment). ⁽²⁾

These reports show how the companions and the righteous Salaf honored and prepared for these ten blessed nights.

2. Striving in Worship

The Prophet ﷺ would exert himself in worship during the last ten nights of Ramadan. In Sahih Muslim, Aisha رضي الله عنها reported: “God’s messenger used to exert himself in devotion during the last ten nights to a greater extent than at any other time.” In Sahih al-Bukhari and Sahih Muslim, Aisha also said: “With the start of the last ten days of Ramadan, the Messenger of Allah (ﷺ) used to tighten his waist belt (i.e. keep away from his wives) and used to stay up praying all night, and he would also wake his wives (to pray and recite Qur’an etc..).” The phrase “tighten his waist belt” is a metaphor for his serious commitment and increased effort in worship. This means that if a person was already reciting Quran, praying, and giving charity throughout Ramadan, they should increase their devotion even more during these ten nights.

Abu Bakr used to pray during the first twenty nights of Ramadan as he did throughout the year, but when the last ten nights began, he would increase his efforts even more. ⁽³⁾

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3. Seeking Laylat al-Qadr and Praying in it

In Sahih al-Bukhari and Sahih Muslim, Aisha رضي الله عنها reported that the Prophet ﷺ said: “Look for the Night of Qadr in the last ten nights of the month of Ramadan.”

The way to seek it is by engaging in acts of worship and perfecting prayer. Abu Huraira رضي الله عنه reported that the Prophet ﷺ said: “He who passes Lailat al-qadr [Night of Decree] in prayer with faith and seeking his reward from God will have his past sins forgiven.” (Sahih al-Bukhari and Sahih Muslim)

4. Increasing Supplication (Dua)

The Prophet ﷺ encouraged Aisha رضي الله عنها to make dua during these nights. In Jami' at-Tirmidhi and Sunan an-Nasa'i, she asked: “O Messenger of Allah, what do you think I should say in my supplication, if I come upon Laylatul-Qadr?” He said: “Say: 'Allahumma innaka 'afuwwun tuhibbul-'afwa, fa'fu 'anni (O Allah, You are Forgiving and love forgiveness, so forgive me).'” Sufyan al-Thawri said: “Making supplication on that night is more beloved to me than prayer.” He means that excessive supplication is better than prayer in which supplication is not made frequently. However, combining both prayer and supplication is ideal. ⁽⁴⁾

5. Forgiving Others and Reconciling Relationships

Holding grudges can prevent a person from receiving blessings. In Sahih al-Bukhari, ‘Ubada b. as-Samit said that the Prophet came out to inform them about lailat al-qadr, but finding two Muslims disputing together he said, “I came out to inform you about lailat al-qadr, but so and so and so and so had a dispute, and the knowledge of it has been withdrawn. That, however, may perhaps be better for you.”

Thus, whoever wants to make the most of this night and attain its rewards should strive to reconcile with others and avoid disputes. Laylat al-Qadr is a night of forgiveness, and whoever desires Allah’s forgiveness should also forgive others.

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6. Observing I'tikaf (Seclusion in the Mosque)

I'tikaf means staying in the mosque with the intention of worship. The Prophet ﷺ practiced it regularly. In Sahih al-Bukhari and Sahih Muslim, Aisha رضي الله عنها said: “The Messenger of Allah (may peace he upon him) used to observe i'tikif in the last ten days of Ramadan till Allah called him back (to his heavenly home). Then his wives observed i'tikaf after him.”

The Prophet ﷺ also explained that he observed i'tikaf to seek Laylat al-Qadr. In Sahih al-Bukhari and Sahih Muslim, Abu Sa'id al-Khudri reported: “The Messenger of Allah ﷺ observed i'tikaf during the first ten nights of Ramadan, then he observed it in the middle ten nights. Then he said: 'I observed i'tikaf in the first ten nights, seeking this night. Then I observed i'tikaf in the middle ten nights. Then I was told that it is in the last ten nights. So whoever wishes to observe i'tikaf, let him do so.'”

It is recommended to observe full i'tikaf by staying in the mosque continuously, leaving only for necessary reasons. If full i'tikaf is not possible, one can observe partial i'tikaf by spending as much time as possible in the mosque with the intention of worship and devotion.

7. Encouraging Family Members to Strive in Worship

The Prophet ﷺ encouraged his family to make the most of these nights. In Sahih al-Bukhari and Sahih Muslim, Aisha رضي الله عنها reported: “With the start of the last ten days of Ramadan, the Messenger of Allah (ﷺ) used to tighten his waist belt (i.e. keep away from his wives) and used to stay up praying all night, and he would also wake his wives (to pray and recite Qur’an etc..).” In Sahih al-Bukhari, Ali ibn Abi Talib رضي الله عنه narrated: “The Messenger of Allah ﷺ used to knock on Fatima and Ali at night and say, 'Will you not get up and pray?'” In Sahih al-Bukhari and Sahih Muslim, Aisha رضي الله عنها reported: “The Messenger of Allah (ﷺ) used to pray in the night and when he observed Witr, he said to me: O 'A'isha, get up and observe Witr.”

Imam Malik narrated in Al-Muwatta' that Zayd ibn Aslam reported from his father that Umar ibn al-Khattab رضي الله عنه used to pray during the night as much as Allah willed, and in the last part of the night, he would wake up his family, saying: “Prayer! Prayer!” Then he would recite: 'And enjoin prayer upon your family [and people] and be steadfast therein. We ask you not for provision; We provide for you, and the [best] outcome is for [those of] righteousness.' (Surah Taha 20:132)”

These examples show that a believer should not neglect their family but should encourage them to take advantage of these blessed nights through prayer, supplication, and recitation of the Quran.

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8. Giving Zakat al-Fitr

In Sahih al-Bukhari and Sahih Muslim, Abdullah ibn Umar reported: “The Messenger of Allah ﷺ made Zakat al-Fitr obligatory: one sa' of dates or one sa' of barley upon every free person and slave, male and female, young and old among the Muslims. He commanded that it be given before people go out for prayer.” Zakat al-Fitr purifies the fasting person from idle talk and feeds the needy. The Prophet ordered it should be given to the needy to enrich them, before the Eid prayer and can be paid at any time before the end of Ramadan.

Consequently, the last ten nights of Ramadan are blessed, containing the great night of Laylat al-Qadr. Every Muslim should strive in worship and make the most of these days through good deeds.

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(1) Siyar A’lam al-Nubala by Al-Dhahabi (2/447).

(2) Lata'if al-Ma'arif by Ibn Rajab al-Hanbali, p. 222.

(3) Ibid., p. 229.

(4) Ibid., p. 230.

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Allah, the Most High, has concealed many things from His servants despite their eagerness to know them. He has hidden His Greatest Name among His Beautiful Names—the Name by which if He is asked, He grants, and if He is invoked, He responds—so that people would call upon Him using all of His Beautiful Names. Similarly, He has concealed the Hour of Du’a Response on Friday so that people would strive in supplication throughout the entire day. Likewise, He has hidden the Night of Decree (Laylat al-Qadr) within the last ten nights of Ramadan for great wisdom and noble purposes, including:

1- Continuity in Worship Seeking Its Blessings

Allah, the Most High, has clarified the immense status of Laylat al-Qadr, saying: “The Night of Decree is better than a thousand months. The angels and the Spirit descend therein by permission of their Lord for every matter.” (Al-Qadr: 3-4) The Prophet ﷺ emphasized that seizing the opportunity of Laylat al-Qadr leads to the forgiveness of sins. In Sahih al-Bukhari, Abu Huraira (may Allah be pleased with him) reported that the Prophet ﷺ said: “Whoever established prayers on the night of Qadr out of sincere faith and hoping for a reward from Allah, then all his previous sins will be forgiven.” There is nothing greater for a believer than attaining Allah’s forgiveness; therefore, he seeks it and remains keen on it by striving in worship on this blessed night. If its exact time were known, a person would only strive on that particular night. However, since its timing is hidden, he strives throughout the last ten nights of Ramadan. The Prophet ﷺ instructed his followers to search for it in these nights. In Sahih al-Bukhari, Ibn Abbas (may Allah be pleased with them) narrated that the Prophet ﷺ said: “Seek Laylat al-Qadr in the last ten nights of Ramadan, on the twenty-first, twenty-third and twenty-fifth.”

2- Increased Supplication

Laylat al-Qadr is filled with mercy, forgiveness, and blessings. The Prophet ﷺ would frequently supplicate during it and encouraged believers to do so. In Musnad Ahmad, Abdullah ibn Buraidah (may Allah be pleased with him) narrated that Aisha (may Allah be pleased with her) said: “O Messenger of Allah, what do you think I should say in my supplication, if I come upon Laylatul-Qadr?” He said: “Say: 'Allahumma innaka 'afuwwun tuhibbul-'afwa, fa'fu 'anni (O Allah, You are Forgiving and love forgiveness, so forgive me).'”

This guidance encourages people to strive in seeking Allah’s pardon, which is the best thing a person can ask for. Whoever is pardoned by Allah is granted entry into His Paradise. Due to the great importance of seeking forgiveness, Allah, the Almighty, has concealed Laylat al-Qadr so that supplication may be abundant and continuous throughout all the nights.

3- Avoiding Disputes

Al-Bukhari reported in his Sahih that Ubadah ibn al-Samit (may Allah be pleased with him) that the Prophet came out to inform them about Laylat al-Qadr, but finding two Muslims disputing together he said, “I came out to inform you about Laylat al-Qadr, but so and so and so and so had a dispute, and the knowledge of it has been withdrawn. That, however, may perhaps be better for you, so seek it on the ninth, the seventh and the fifth.”

The term “disputing” here refers to arguing and raising voices, leading to discord and estrangement among people. This hadith indicates that disputing caused the knowledge of the exact date of Laylat al-Qadr to be forgotten. Since disputes prevent goodness from reaching people, concealing Laylat al-Qadr encourages believers to avoid conflicts, ensuring they do not miss out on its immense rewards. 

4- Abstaining from Sin

There is great mercy behind hiding this night. Since Laylat al-Qadr carries immense rewards, if a person were to sin knowingly on such a sacred night, his sin would be greatly multiplied. Imam al-Razi mentioned in his Tafsir: “It is as if Allah is saying: If I had specified Laylat al-Qadr while knowing of your inclination to sin, then perhaps your desires would have led you to commit a sin on that night. If that happened, then your sin, while knowing the virtue of the night, would be graver than if you had sinned unknowingly. For this reason, I have concealed it from you. It is as if Allah is saying: If you knew when exactly is Laylat al-Qadr, then if you obeyed, you would earn the reward of a thousand months, but if you sinned, you would bear the punishment of a thousand months. Preventing punishment is more important than bringing reward.”

5- Increasing Goodness and Competition in Worship

Since Laylat al-Qadr is filled with divine blessings, people compete to attain these blessings by performing various good deeds. Some pray two extra rak’ahs, others pray third of the night, some pray for half the night, and others pray the whole night. Some seek its rewards by forgiving others and reconciling disputes, while others strive for its blessings by giving charity, feeding the needy, and serving others, and the good deeds are abundant.

If the exact date of Laylat al-Qadr were known, the period of such acts of devotion would be limited. However, its concealment expands the duration of worship, encouraging diversity and competition in good deeds. This increases Muslims’ eagerness to engage in worship and compete in acts of righteousness, deepening the spiritual impact of Ramadan in their lives.

Laylat-al-Qadr… The Night of a lifetime! | Sheikh Yusuf al-Qaradawi

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The Muslim soul seeks to draw from the Book of Allah and the Sunnah of His Prophet Muhammad (peace and blessings be upon him) during Ramadan, in order to receive a Quranic and Prophetic boost that helps in navigating life and overcoming its hardships and challenges.

To achieve this, every Muslim household needs a true glimpse into the Prophet’s home—to learn from the character of the Prophet (peace and blessings be upon him) and his wives, the Mothers of the Believers (may Allah be pleased with them), and to grasp the keys to marital happiness that are rooted in Quranic teachings and the purified Sunnah.

When the Mother of the Believers, Aisha (may Allah be pleased with her), was asked, “What the Prophet used to do in his house when he was with you?” She replied: “The Messenger of Allah (peace and blessings be upon him), when at his house, was the kindest and most generous of people. He was a man just like any of you, except that he was always smiling and cheerful. He was a human being; he used to engage in the mihna, i.e. the service, of his family,— patch his sandals, sew his garment, milk his sheep, and do his own chores, and conduct himself at home as anyone of you does in his house, and when the time for prayer came he went out to prayer. I have never seen him strike a woman or a servant with his hand.” (Reported by Al-Bukhari).

These lines offer ten tips for spouses to follow during Ramadan if they seek to hold onto the keys of happiness in both this life and the Hereafter.

1. Dedicate Time for Joint Worship

Set aside time for shared acts of worship—praying two rak‘ahs in the depth of the night at least once a week, daily Quran recitation and reflection, and consistent remembrance of Allah and seeking forgiveness. Let your motto be “competing together in acts of worship” during this blessed month.

2. Allocate Money for Charity and Zakah

Set aside a portion of your wealth for charity and zakah and encourage your spouse to contribute as well, even if with a small amount from her personal savings or allowance. The Prophet (peace and blessings be upon him) said: “Sadaqa appeases the Lord’s anger and averts an evil death.” (Reported by At-Tirmidhi)

3. Plan for Umrah If Possible

If financially and physically able, plan to perform Umrah together, as this brings joy to your spouse’s heart. It is recorded in the two Sahih collections that during the Farewell Hajj, Aisha (may Allah be pleased with her) asked the Prophet (peace and blessings be upon him) for permission to perform a separate Umrah apart from the one she had combined with Hajj. He granted her permission, and she went to Tan‘im, where she entered into Ihram for Umrah.

4. Encourage Your Wife to Make the Most of Ramadan

Encourage your wife not to waste Ramadan on excessive cooking and household chores. Support her in completing the recitation of the Quran, performing Taraweeh prayers, and engaging in night prayers and other acts of worship, so she does not end up among those who waste this precious month.

5. Participate in Household Chores

Help with household tasks, even in a small way, to lighten your wife’s burden during fasting. Avoid complaining or reprimanding her if food is delayed; rather, support her, praise her cooking, and pray for her. Also, teach your children to assist their mother with household responsibilities.

6. Host Her Parents and Siblings

Make an effort to invite her parents and siblings over, as this fosters love and strengthens family bonds. It also enhances ties of kinship, which are a source of blessings and Allah’s pleasure. Likewise, the wife should reciprocate by welcoming her husband’s family and showing kindness to them.

7. Keep Romance and Affection Alive

Do not neglect affectionate gestures, loving words, and intimacy with your spouse during Ramadan, under the pretext of fasting and worship. Allah has permitted intimacy between spouses from Iftar (sunset) until Fajr (dawn).

8. Avoid Conflicts and Arguments

Strive to avoid disagreements and arguments, remembering that Ramadan is an opportunity to draw closer to Allah. Let patience prevail, and when anger arises, remind yourself: “O Allah, I am fasting,” to suppress anger and control your temper.

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9. Buy Your Wife Eid Clothes as a Gift

Surprise your wife with new Eid clothes as a gift to express her value in your life. Women, like children, find joy in new clothes and gifts. Thoughtful gestures like these strengthen love and harmony between spouses.

10. Make Du‘a (Supplication) Abundantly

Both of you should frequently turn to Allah in supplication—asking Him to bless your lives, grant you righteous offspring, and make your home one of faith, remembrance, Quran, righteousness, and true happiness, following the model of the Prophetic household.

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Abu Bakr, whose companion, the Prophet (peace and blessings be upon him), called As-Siddiq (the Truthful), for he was always truthful in every situation, supportive in every word, a companion in every path, a believer in every word, and fully surrendered to Allah at all times. He was the second of the two in the cave, the companion in battles, and the Caliph after the Prophet’s passing.

Who is As-Siddiq, Abu Bakr?

He is Abdullah ibn Uthman ibn Amir ibn Amr ibn Ka‘b ibn Sa‘d ibn Taym ibn Murrah ibn Ka‘b ibn Lu’ayy ibn Ghalib. ⁽¹⁾ His lineage meets that of the Prophet (peace and blessings be upon him) at Murrah. In the pre-Islamic era, he was known as ‘Abd al-Ka‘bah (Servant of the Ka‘bah), but the Prophet (peace and blessings be upon him) named him Abdullah and gave him the title “Atiq” due to his handsome face and because he was saved from the Hellfire. ⁽²⁾ He was also called “As-Siddiq” because he was the first to wholeheartedly believe in the Prophet, particularly on the morning of the Isra and Mi‘raj. ⁽³⁾ His father was Uthman, known as Abu Quhafah, and his mother was Salma bint Sakhr ibn Amr ibn Aamir ibn Ka‘b ibn Murrah, whose title was Umm al-Khayr. ⁽⁴⁾

Faith of Abu Bakr ⁽⁵⁾

There is no definitive narration that precisely recounts the story of Abu Bakr’s conversion to Islam. All that is mentioned is that the Prophet (peace and blessings be upon him) invited his close companion to Islam, and Abu Bakr immediately began calling others to it. Did the Prophet (peace and blessings be upon him) assign him this mission? Or was it a natural sense of responsibility that arose in Abu Bakr’s heart for the religion he believed in and carried? No one knows for sure. However, what is certain is that he left the Prophet to call for Islam, becoming the first man to accept Islam after the Prophet of the Ummah. His home became the second home of Islam, after the house of prophethood, as his wife also embraced the faith.

Through Abu Bakr’s efforts, many others embraced Islam, including Uthman ibn Affan, Abdul Rahman ibn Awf, Zubair ibn al-Awwam, Sa‘d ibn Abi Waqqas, and Talha ibn Ubaydullah—men who later formed an entire nation that left their lasting mark.

Other great companions also entered Islam through Abu Bakr, such as Uthman ibn Maz‘un, Abu Ubaydah ibn al-Jarrah, Abu Salamah ibn Abd al-Asad, and Al-Arqam ibn Abi al-Arqam, the young man who transformed his home into a secret meeting place where early Muslims learned their religion and formed their beliefs. Abu Bakr was a solid rock that absorbed the shocks inflicted upon the new faith during its early days. Allah said regarding him: “If you do not aid the Prophet - Allah has already aided him when those who disbelieved had driven him out [of Makkah] as one of two, when they were in the cave and he said to his companion, 'Do not grieve; indeed Allah is with us.'” (At-Tawbah: 40)

Abu Bakr As-Siddiq Journey of Jihad

Sources state that Abu Bakr never missed a single battle or expedition with the Prophet (peace and blessings be upon him); he was always by his side.

Ibn Kathir says: “The scholars of Seerah did not disagree that Abu Bakr As-Siddiq never missed any of the Prophet’s battles or expeditions.”

Az-Zamakhshari stated: “He was permanently attached to the Messenger of Allah (peace and blessings be upon him). He accompanied him from his youth, spent his wealth for him in old age, carried him to Madinah with his own mount and provisions, and continued spending his wealth on him throughout his life. He married his daughter to him and remained his close companion in both travel and residence. When the Prophet passed away, Abu Bakr was buried in the room of Aisha, the most beloved of women to him.”

Salamah ibn al-Akwa‘ reported: “I joined seven military expeditions led by the Messenger of Allah himself (ﷺ), and nine expeditions which he sent out once under Abu Bakr and once under Usama b. Zaid.” ⁽⁶⁾

Abu Bakr participated in the Battle of Badr during Ramadan in the second year of Hijrah. His contributions in this battle included offering counsel to the Prophet (peace and blessings be upon him). One of his significant moments in Badr was standing guard over the Prophet, as was always his habit.

Ali ibn Abi Talib recounted an event at Badr, saying: “O people, who is the bravest of men?” They replied, “You, O Commander of the Faithful.” He responded, “I have never faced anyone in combat except that I prevailed over them. But the bravest man is Abu Bakr. When we built a shelter for the Messenger of Allah (peace and blessings be upon him), we asked, 'Who will stand guard so that no enemy approaches him?' By Allah, no one stepped forward except Abu Bakr, who stood with his sword drawn, protecting the Messenger of Allah. If any polytheist dared to approach, he immediately confronted them. That is true bravery.”

Abu Bakr was compassionate toward the Prophet (peace and blessings be upon him), deeply concerned for his well-being. During the battle, the Prophet (peace and blessings be upon him) prayed fervently, “O Allah, accomplish for me what Thou hast promised to me. O Allah, bring about what Thou hast promised to me. O Allah, if this small band of Muslims is destroyed. Thou will not be worshipped on this earth.” He continued his supplication to his Lord, stretching his hands, facing the Qibla, until his mantle slipped down from his shoulders. So Abu Bakr came to him, picked up his mantle and put it on his shoulders. Then he embraced him from behind and said: Prophet of Allah, this prayer of yours to your Lord will suffice you, and He will fulfill for you what He has promised you.

The Prophet (peace and blessings be upon him) then dozed off momentarily in the shelter, and when he awoke, he said: “Rejoice, O Abu Bakr! The help of Allah has come. Here is Jibril taking the rein of his horse, covered in dust.” The Prophet then went out and encouraged his companions.

Abu Bakr’s faith and commitment were stronger than personal relationships. His own son, Abdul Rahman, fought on the side of the disbelievers in this battle. He was one of the bravest men in Quraysh and an expert marksman. After his conversion, he told his father: “During Badr, I had a clear shot at you, but I turned away and did not strike.” Abu Bakr replied: “Had I seen you as a target, I would not have turned away.”

The virtues and contributions of Abu Bakr in serving Islam and his unwavering faith are countless. Even a thousand books, would not do justice to the status of the Prophet’s Caliph. Abu Sa‘id al-Khudri reported that the Prophet (peace and blessings be upon him) once said in a sermon: “Allah has given option to a slave to choose this world or what is with Him. The slave has chosen what is with Allah.” Upon hearing this, Abu Bakr wept and said: “May my father and mother be sacrificed for you, O Messenger of Allah!” By my father and mother, Abu Bakr—may Allah be pleased with him and grant him His pleasure—was the most knowledgeable of the companions without exception and the most proficient in recitation among them. This is what led the Messenger of Allah ﷺ, in his final moments, when he looked to see Umar al-Farooq leading the people in prayer, he became extremely upset, and his face changed in anger, and he said: “Allah and the Faithful do not substantiate the claim of anyone but that of Abu Bakr.” Abu Bakr must lead, for he is the most deserving.

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(1) Muhammad ibn Jarir al-Tabari: History of the Prophets and Kings (3/424-425).
(2) Abu Muhammad Abdul Malik ibn Hisham: Al-Sirah al-Nabawiyyah on the margins of Al-Rawd al-Unuf by Abu al-Qasim Abdul Rahman al-Suhayli (1/287).
(3) Al-Tabari (3/425), and Ibn Hajar al-Asqalani: Fath al-Bari (8/8).
(4) Abu al-Qasim Abdul Rahman al-Suhayli (1/287).
(5) Ibn Hisham: Al-Sirah Al-Nabawiyyah.
(6) Dr. Ali Muhammad al-Sallabi.

Read the Article in Arabic

Corruption is a plague that eats away at the core of nations, a primary cause of the collapse of civilizations and the downfall of empires. When it spreads within a society, it corrupts its morals, destroys its people, and undermines its foundations. Western countries serve as a prime example; corruption has become widespread in all its aspects, leading to the disintegration of values and the spread of chaos. As a result, it has become a deteriorating structure on the verge of collapse at any moment. On the other hand, Islam offers a comprehensive framework to combat corruption, ensuring justice, morality, and righteousness prevail in society.

One of the most evident manifestations of moral and ethical corruption in Western countries today is the spread of pornography. In some European countries, the revenue from the sex trade is estimated to be in the billions annually, as is the case in the United Kingdom. Moreover, prostitutes and pimps are now seen as workers earning their livelihood, and their rights are even advocated! However, Islam strongly condemns such practices, as they contradict righteousness and moral purity.

Western countries also experience high rates of family breakdown. According to Eurostat, the marriage rate in the European Union has declined from 8.0 per 1,000 people in 1964 to 3.2 in 2020, while the divorce rate has risen from 0.8 per 1,000 in 1964 to 1.6 in 2020. In France, divorce cases among individuals over 50 have increased over the past 30 years, representing 33.5% of all divorces in 2016. Islam emphasizes the importance of family cohesion and encourages righteousness to maintain stable and healthy family structures.

Another manifestation of moral decay is the rampant spread of drugs, which leads to higher crime rates and deaths from overdoses. In the United States, drug-related deaths reached approximately 70,630 in 2019, according to a World Health Organization report. Meanwhile, Europe has witnessed a noticeable increase in the availability of synthetic drugs and rising addiction rates, posing a severe threat to social security. Islam combats corruption by prohibiting intoxicants and substances that destroy human intellect and dignity, ensuring righteousness prevails in society.

As to administrative and financial corruption, there has been a significant decline in standards of integrity and transparency in many Western countries. In the United States, for example, its ranking on the Corruption Perceptions Index fell to 65 out of 100 in 2024 due to major corporate financial scandals and the influence of money in politics. In Germany, cases of corruption related to political party financing have emerged, such as the Christian Democratic Union (CDU) scandal. In France, prominent political figures have been implicated in corruption cases involving public contracts, such as the “Bygmalion” scandal, which exposed financial irregularities during the 2012 presidential election. On the contrary, Islam provides a just economic system, ensuring fairness, transparency, and ethical business dealings.

These crises highlight the urgent need for a strong ethical framework and just principles to combat corruption—values that Islam has established to protect societies and ensure their stability. Thus, the Quran warns against corruption and has legislated measures to safeguard society and deter corrupt individuals.

1- Prohibiting Corruption:

The superiority of the Muslim Ummah lies in its duty to enjoin good and forbid evil, leading to righteousness. If it neglects this duty, corruption will spread unchecked, leading to devastation of lands. 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. If only the People of the Scripture had believed, it would have been better for them. Among them are believers, but most of them are defiantly disobedient.” (Aal-Imran: 110)

Sayyid Qutb commented: “A nation where corruption occurs through enslaving people to entities other than Allah in any form, yet finds those who rise to combat it, is a nation that is saved from destruction. But a nation where oppressors prevail and corruption spreads unchecked, where no one stands up to fight injustice and evil, or where dissent exists but is ineffective, then the divine law is fulfilled upon them—either through annihilation or gradual decline and decay.” ⁽¹⁾

Since the consequences of corruption are severe, the Quran presents numerous examples to warn against its dangers. One such example is the story of Qarun, who spread corruption, oppressed his people, and arrogantly attributed his wealth and status to his own knowledge and power. However, Allah ultimately caused the earth to swallow him and his wealth, demonstrating the fate of corrupt individuals. Allah says, “That home of the Hereafter We assign to those who do not desire exaltedness upon the earth or corruption. And the [best] outcome is for the righteous.” (Al-Qasas: 83)

Similarly, the story of the people of Prophet Shu'ayb highlights the consequences of corruption. They were among the most corrupt nations, so he warned them: “And do not deprive people of their due and do not commit abuse on earth, spreading corruption.” (Ash-Shu'ara: 183)

Yet, they mocked Allah’s signs and refused to listen to the warning. As a result, they were struck with divine punishment: “But they denied him, so the punishment of the day of the black cloud seized them. Indeed, it was the punishment of a terrible day.” (Ash-Shu'ara: 189) And the examples remain abundant in the Quran.

7 Penalties for Failing to Promote Virtue and Preventing Vice

2-Law of Struggling Against Corruption:

The struggle between truth and falsehood is a divine law and the methodology of prophets in combating corruption. Allah says, “And if it were not for Allah checking [some] people by means of others, the earth would have been corrupted.” (Al-Baqarah: 251)

Imam At-Tabari explained: “If Allah did not push back some people—those who obey Him and believe in Him—against others—those who disobey Him and associate partners with Him—the earth would be ruined. Meaning, its people would perish due to Allah's punishment, causing the land to be laid to waste. But Allah, in His mercy, spares them by countering the wicked with the righteous and the obedient with the disobedient.” ⁽²⁾

This struggle unleashes hidden potentials, shakes off the lethargy that paralyzes societies, and sharpens minds and hearts so that Allah’s forces prevail and corruption is eradicated, bringing about the highest forms of goodness and reform.

3- Exposing the Corrupted:

Islam actively works to combat corruption by exposing those who spread it. Allah exposed the Jews and their actions, saying: “Every time they kindled the fire of war [against you], Allah extinguished it. And they strive throughout the land [causing] corruption, and Allah does not like corrupters.” (Al-Ma’idah: 64)

They continuously “Kindle the flames of war, discord, and fighting by attempting to prevent the unity of the Arabs, hindering their transition from illiteracy to knowledge, and from idolatry to monotheism, as well as by plotting against the believers and casting doubts about their religion—out of envy toward them and a desire to maintain their own superiority over them. But Allah does not love the corrupters on earth; thus, He does not grant success to their deeds, nor does He make their efforts fruitful, for they stand in opposition to His divine wisdom, which seeks the righteousness of people and the flourishing of lands.” ⁽³⁾

This is evident in their widespread global corruption today, especially in Palestine, where they unleash all forms of evil against Islam and Muslims. Some may mistakenly believe that they are victorious due to their global influence and support. However, their victory is temporary, for Allah has promised to vanquish corruption and grant triumph to the sincere believers. The steadfast resistance in Palestine continues to humiliate them and inflict defeat upon them time and again.

Allah also warns us about the hypocrisy of corrupt individuals: “And when it is said to them, 'Do not cause corruption on the earth,' they say, 'We are but reformers.' Unquestionably, it is they who are the corrupters, but they not perceive it not.” (Al-Baqarah: 11-12) This serves as a call for reformers to expose them and warn people of their corruption.

Allah’s laws in the universe favor no one; just as righteousness and integrity lead to prosperity in this life and the next, corruption and immorality result only in destruction and disgrace. Allah has made clear the humiliating fate of corrupters in this world and the intensified punishment awaiting them in the Hereafter. Salvation lies only in holding firmly to the Quran and the Sunnah of the Prophet ﷺ, following the path of the righteous reformers.

Reform Impact on the Nation's Goodness

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

1. Fi Dhilal Al-Quran, Sayyid Qutb, 4/1933.
2. Al-Jami' li-Ahkam Al-Qur'an, Al-Qurtubi, 1/117.
3. Tafsir Al-Manar, Muhammad Rashid Rida, 6/380.