In the previous article, we discussed upbringing children through the Quran and the Prophetic Sunnah in light of contemporary events, marking the “Al-Aqsa Flood” as a global event with significant influential aspects worth utilizing across various domains. We outlined four educational landmarks derived from this event, and through this final part of the article, we will discuss six additional landmarks as follows:

Fifthly: Da'wah Upbringing:

We have observed throughout the events and developments of the battle the significant impact it had on da'wah (Islamic advocacy), inspiring many around the world to explore and embrace Islam. Witnessing the signs of contentment, steadfastness, resilience, and defiance, many have questioned: What is the secret behind all of this? If it stems from a religion, then surely this must be the true religion. How can we get to know this religion? What are its beliefs and laws?

As such, many people have embraced Islam because of Gaza through the blood of its martyrs, the wounds of its injured, and the perseverance of its people, becoming a beacon of da'wah and a practical source of learning about Islam. This is a blessing of jihad and its effects.

Some enter Islam through kind words, others through good behavior, and yet others need to witness the contentment, steadfastness, and manifestations of resistance and resilience, despite deep wounds and great pain.

Another noteworthy aspect of da'wah is the transformation undergone by many writers and intellectuals who once harbored anti-Islamic sentiments, shifting towards correcting their views and completely altering their perceptions. This includes their writings about Islam, Muslims, or even the Palestinian cause itself. This too is a blessing of jihad and an effect of the shedding of this pure blood.

All of this must be presented to our children and explained, comparing the present situation with the past, to instill in their minds the importance and necessity of da'wah and to imprint in their hearts the greatness of jihad and its beneficial effects.

Sixthly: Political Upbringing:

 Many people talk about “politics.” Almost everyone you meet has something to say about it, whether they are knowledgeable or ignorant; however, it is based on their own perceptions. The significant event of the “Al-Aqsa Flood” undoubtedly intensified political discussions, necessitating reflection and consideration of how to leverage it for the political education of our children.

We must contemplate the profound political changes brought by the battle of the “Al-Aqsa Flood” on various levels:

• Locally, the Palestinian Authority, which had been feeding and leveraging “reconciliations” and chasing the mirage of the so-called peace for decades, has become evidently naked. It is now apparent that there is no solution to the liberation of homelands except through jihad.
• Regionally, the blatant collusion and apparent complicity with the Zionist enemy at the expense of Muslims in Palestine have become very evident, for crossings remain closed and no action is taken to halt the enemy's aggression. The “official” Arab world is no less guilty in its betrayal, collusion, and conspiracy!
• Globally, it has become clear that the war is not only between “Israel” and Palestine, or Hamas, but between two civilizational projects, a war of existence rather than a conflict over borders, a religious and ideological war rather than one over political interests. Statements from Western leaders have made these meanings stark and prominent, with many of them embracing the Zionist ideology, including President Biden, among others. Even the President of “Israel” once stood up during this war to say, “The current war is not only between Israel and Hamas, but to save Western civilization!”

This clear change must be explained to our children in simple and understandable language, leading to a deep awareness of the implications of the event. It should further solidify their adherence to Islam as creed, law, and ethics, enabling them to understand and interpret events.

Seventhly: Economic Upbringing:

The Quran and Sunnah are filled with teachings about economics, preserving wealth, and prohibiting extravagance and wastefulness. Those who squander are likened to the brothers of Satan: “Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful.” (Al-Isra: 27). What is happening on the land of Gaza in the battle of the “Al-Aqsa Flood” is a significant source for economic education on multiple levels, including:

Engaging in economic jihad by boycotting the enemy comprehensively, involving the masses, governments, and societal institutions. Boycotts will only be truly effective when the will of the people to boycott aligns with the political, diplomatic, and economic actions of governments.

It is a great blessing from Allah that there is widespread public awareness of the importance of boycotts during these events. The people's economic jihad through boycotts preceded the discourse of scholars, preachers, and writers. It is a manifestation of Islamic solidarity with our people in Gaza and an attempt to weaken the enemy. The popular impact of the boycott is undeniable, damaging the economy of the enemy and those who support it. Additionally, cutting some goods, living within means, and saving to support the steadfast and mujahideen is a tangible expression of solidarity and support.

All these meanings must be utilized in the upbringing of children, fostering a culture of economics, boycotts, and financial jihad. Allah the Almighty has linked jihad of the self with financial jihad in many ayahs in the Quran, sometimes prioritizing financial jihad over self-jihad. Without financial jihad, self-jihad would not be possible. Allah says, “Go forth, whether light or heavy, and strive with your wealth and your lives in the cause of Allah. That is better for you if you only knew.” (At-Tawbah: 41), and “[It is that] you believe in Allah and His Messenger and strive in the cause of Allah with your wealth and your lives. That is best for you, if you should know.” (As-Saff :11).

Eighthly: Social Upbringing:

One of the important aspects of upbringing that Islam emphasizes is social education. There is no message that contains social values and etiquette like Islam. Our heritage is filled with books on etiquette, whether ancient as “Ala'dab Alshra'iah Walmnh Almra'iah” by Imam Ibn Muflih or modern as “Fiqh Al-Adab” by our Sheikh, Imam Yusuf al-Qaradawi, may Allah have mercy on them both.

The “Al-Aqsa Flood” imposes this type of education and utilizes the event for social education, whether through engaging with people, explaining the cause to them, or fostering solidarity among Palestinians themselves and Muslims in general with the Palestinians, particularly with the people of Gaza. This solidarity is a requirement of faith.

This internal and external solidarity is in line with the Sharia principles, Quran, and Sunnah, which encourage mutual support, cooperation, and solidarity. As narrated by Al-Bukhari and Muslim on the authority of Nu'man ibn Bashir, the Prophet Muhammad (peace be upon him) said: “The believers in their mutual kindness, compassion and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever.” (Sahih al-Bukhari and Muslim)

Islam is a humanitarian religion. It does not accept a Muslim sleeping with a full stomach while their neighbor is hungry, let alone those whose homes are demolished, who are displaced, and who live in camps constantly bombed by the enemy's military aircraft day and night. Not to mention witnessing the scenes of children and women on our screens, along with martyrs and body parts, and the half-bodies rescued from beneath the destroyed buildings!! All of this necessitates social education and makes this significant event a source for reinforcing these values in the hearts of our children.

Ninthly: Collective Upbringing:

Collective education is an authentic Quranic and Prophetic form of education. The calls of the Quran to the believers do not come in the singular form of “O believer” or “O Muslim,” but rather in the plural form: “O you who have believed,” “O servants,” and even addressing all people collectively: “O mankind,” “O children of Adam.” Even in the supplication of a Muslim during prayer, when reciting Surah “Al-Fatiha,” they do not say, “Guide me,” but rather evoke the Muslim community in their conscience, saying, “Guide us to the straight path.”

All the teachings found in the Sunnah of the Prophet Muhammad (peace be upon him) regarding mutual support, cooperation, compassion, and solidarity are inherently collective. The Sunnah verified the Quran and made it a humanitarian principle. During his Farewell Pilgrimage, the Prophet Muhammad (peace be upon him) said: “O people, your Lord is one, and your father is one. An Arab has no superiority over a non-Arab, nor does a non-Arab have any superiority over an Arab; a white has no superiority over a black, nor does a black have any superiority over a white; none have superiority over another except by piety.”

It is necessary to utilize the battle of the “Al-Aqsa Flood” to instill these meanings among Muslims in general and among our children in particular. This great battle cannot be faced with individual actions alone, not only on the battlefield, which requires coordination between the factions of the resistance internally and externally, as well as coordination and solidarity among Palestinian politicians abroad, but also with Muslims worldwide supporting the people of Palestine: in intellectual, charitable, and advocacy work, and in rallying Muslims for the blessed land of Palestine.

All of these meanings must be lived by our children, ingrained in their minds, and reflected in their interactions with people. Education through experience and events has an impact and effect that cannot be achieved in normal circumstances except through years of effort, great struggle, and continuous hardship.

Tenthly: Media Upbringing:

Today, media outlets are in the hands of every individual, with countless media platforms that are influential in shaping public opinion and beliefs. A significant part of warfare relies on the media, and we are witnessing how “Israel” propagates false narratives about the resistance and its treatment of prisoners, only for these lies to be exposed over time as events unfold and many released prisoners speak out.

This underscores the power and significant impact of media, which is essentially a battle within the broader war. Those who underestimate the power of the media have no one to blame but themselves. Occupying and oppressing regimes today employ marketing media companies to improve their global image. Our era is indeed the era of the media, and media jihad is the duty of our time.

It is our duty, in the wake of the momentous battle of the “Al-Aqsa Flood” and its aftermath, to invest in media education for our children: teaching them how to engage in media jihad, understanding the importance of media, its profound effects, and its influence on the broader public and the battle itself.

Our children's utilization of their social media platforms and tools in this great battle should be considered one of their responsibilities, and it's our duty to educate and guide them in this regard. Thankfully, they are often more proficient in using these platforms than their parents, but the role of parents today lies in guiding and directing them.

While these platforms were created by the West, there is no harm in utilizing them positively to the best of our abilities. Perhaps, in Allah’s will, we will be granted platforms that are more suitable for us and our message, and Allah may grant this nation independence in its own media outlets.

These are just a few aspects of education that I believe it's appropriate to invest in a momentous event like the “Al-Aqsa Flood” to revive our children and ourselves, as event-based education is unparalleled in solidifying meanings, reinforcing values, broadening perspectives, and accelerating educational harvests and practical construction. Indeed, an event can enrich education more than lengthy speeches, shortening decades of explanation and elucidation!

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The Quran and the Prophet’s Sunnah offer numerous situations guiding us towards event-based education. What is mentioned in the Quran regarding events, expeditions, and situations could form a comprehensive educational encyclopedia; similarly, the Prophetic hadiths and biography embody this important and effective approach.

We are currently experiencing a monumental event, namely the “Al-Aqsa Flood” battle. We have no doubt that this battle will be recorded in our history among the great battles that transformed history, such as Badr, the Conquest of Mecca, Hittin, Ain Jalut, the Tours, the Masts, Sagrajas, Al-Uqab, Amorium, the Conquest of Andalusia, Samarkand, the Conquest of Sicily, Al-Qadisiyyah, Nahavand, Alcácer Quibir, Yarmuk, and other battles that completely shifted the course of history.

This requires us to address it from many diverse perspectives, especially the educational aspect, particularly with our children, mostly since the event is still heated. How can this event serve to build comprehensive personalities in our children?

This monumental event, unprecedented in our Ummah for decades, can benefit us in educating our children and building their characters, as follows:

 Firstly: Faith-based Upbringing:

The first investment made in the battle of the “Al-Aqsa Flood” is faith-based education, due to two reasons:

Firstly, it is the first thing a Muslim is raised upon and the first thing he calls others to embrace. As to the former, Abdullah ibn Abbas narrated that when he was accompanying the Prophet Muhammad (peace be upon him), the Prophet placed his hand behind his back and said, “O boy, shall I teach you some words: Be watchful of Allah (Commandments of Allah), He will preserve you. Safeguard His rights; He will be ever with you. If you need assistance, supplicate to Allah Alone for help, and if you beg, beg of Him Alone. The pens have been lifted and the pages have dried. By Him in whose hand Muhammad’s soul is, if all the nation strive to do harm to you, they will not be able to afflict you with anything other than that which Allah had pre-destined against you. ⁽¹⁾ Here, he practically teaches Ibn Abbas the fundamentals of faith.

As for the latter, it is because when the Prophet Muhammad (peace be upon him) sent Mu'adh to Yemen and instructed him, saying, “Invite the people to testify that none has the right to be worshipped but Allah, and I am Allah's Messenger (peace be upon him), and if they obey you to do so, then teach them that Allah has enjoined on them five prayers in every day and night (in twenty-four hours), and if they obey you to do so, then teach them that Allah has made it obligatory for them to pay the Zakat from their property, and it is to be taken from the wealthy among them and given to the poor.” ⁽²⁾ So, the first call here is the call to monotheism and faith, followed by the obligations of Islam.

Secondly, the most prominent aspect of the “Al-Aqsa Flood” is the aspect of faith. The meanings of creed and belief are manifested most profoundly in what we witness in the course of the battle. The enemy's standpoint is merely fundamentally religious. Thus, the driving force behind resistance is protecting sanctities, liberating the land, preserving honor, and the willingness to advance rather than retreat, in hope of Allah’s pleasure and as a sacrifice for His satisfaction. This is what motivates the heroic mujahideen to embrace martyrdom, while the aggressors fear death and seek only the pleasures of life.

This dimension is evident in the reactions of the martyrs' families when losing a loved one. It reflects steadfastness, certainty, determination, and perseverance, all rooted in faith. Therefore, investing in this event from a standpoint of faith and creed is the most important thing parents can instill in their children.

This faith-based upbringing is the foundation of all types of education. It serves as a profound and comprehensive protection against various diseases—doctrinal, intellectual, and psychological—and it enhances activity, determination, continuous effort, and ongoing contribution.

Secondly: Intellectual Upbringing:

 Intellectual education is one of the most important types of education that can be derived from this battle. Reading history, delving into divine social laws, and reflecting on reality based on the lessons of history and the divine laws deepen intellectual dimensions and, consequently, education.

What happens in the battle of the “Al-Aqsa Flood” is a chapter in a series of episodes of occupation and liberation. The occupation begins ferociously, then gradually diminishes, and resistance intensifies until it ultimately prevails, leading to the liberation of the land. The outcome is always in favor of the righteous.

It is necessary for Muslims to study the history of the Palestinian cause, the periods and stages it went through, whether occupation or conquest. They should read about the actions and ethics of both the occupiers and the liberators, comparing the behavior of each, which strengthens their conviction in their faith. The stark contrast between the ethics of the occupiers and the liberators is evident throughout history. It’s enough to look at the document of Umar ibn al-Khattab when he conquered Jerusalem, known as “Umar's Assurance,” which outlines the conduct of the conquerors towards both Muslims and non-Muslims.

 “In the name of God, the Merciful, the Compassionate. This is the assurance of safety that the servant of Allah, Umar, the Commander of the Faithful, has given to the people of Aelia. He has given them an assurance of safety for themselves, for their property, for their churches, for their crosses, for the sick and healthy of the city, and for all the rituals that belong to their religion. Their churches will not be inhabited by Muslims and will not be destroyed. Neither they, nor the land on which they stand, nor their cross, nor their property will be damaged. They will not be forcibly converted. And Jews will not live in Aelia with them. The people of Jerusalem must pay the taxes like the people of other cities and must expel the Byzantines and the robbers. Those of the people of Jerusalem who want to leave with the Byzantines, take their property, and abandon their churches and crosses will be safe until they reach their place of refuge. The villagers [who had taken refuge in the city at the time of the conquest] may remain in the city if they wish but must pay taxes like the citizens. Those who wish may go with the Byzantines, and those who wish may return to their families. Nothing is to be taken from them before their harvest is reaped.

If they pay their taxes according to their obligations, then the conditions laid out in this letter are under the covenant of Allah and the responsibility of His Prophet, of the caliphs, and of the faithful.

Witnessed by: Khālid b. Walīd; ʿAmr b. al-ʿĀs; ʿAbd al-Rahmān b. al-ʿAwf; Muʿāwiya b. Abī Sufyān, and it was written and witnessed in the year 15 AH.” ⁽³⁾

This is a covenant and agreement that needs no commentary when compared, for example, to what the Crusaders did when they entered Jerusalem!

Hence, event-based intellectual upbringing is very crucial, enabling the Muslim to address the cause, discuss it, and work towards it to firmly refute falsehoods and respond to misconceptions. Therefore, including it is a religious obligation and a practical necessity.

 Thirdly: Ethical Upbringing:

It is known that ethics are the core of the message of the Prophet Muhammad, peace be upon him, as he said: “Indeed, I was only sent to perfect good character.” ⁽⁴⁾ The Quranic ayahs and Prophetic hadiths that indicate the importance, status, and rewards of ethics in this world and the Hereafter do not need further explanation, as they represent a code of conduct in Islam.

Ethical education, manifested in the “Al-Aqsa Flood” battle, can be evident in people's behavior towards each other, where Islamic ethics are embodied in rescue, chivalry, relief, solidarity, and cohesion.

Moreover, it is evident in the treatment of prisoners, which led many people to embrace Islam and was another victory for this battle. The testimonies of the “Israeli” captives embarrassed the occupation’s government and society as a whole, due to the good treatment they received from the resistance brigades, despite the enemy's atrocities of killing women, elders, children, the wounded, and the sick, and destroying the fabric of society!

All of this should be explained by parents to their children as a utilization of the event that’s still heated, so that the child becomes imbued with the greatness of Islam, increasing their pride and confidence in it, and comparing it to the brutality of the aggressive occupier enemy.

Fourthly: Jihad Upbringing:

Jihad is the peak of Islamic principles. Mu'adh ibn Jabal (may Allah be pleased with him) narrated that the Prophet Muhammad (peace be upon him) said: “The root of this matter (foundation) is Islam, its pillar (mainstay is) As-Salat (the prayer) and its highest point is Jihad (fighting in the Cause of Allah).” ⁽⁵⁾ It is the honor of the Ummah, and abandoning it leads to humiliation and disgrace. Abdullah ibn Umar reported that the Prophet Muhammad (peace be upon him) said: “If you sell anything on credit to anyone, on the condition that you will buy it back for a lower price (al-'Einah), take hold of the tails of cattle, become pleased with agriculture and give up Jihad - Allah will make disgrace prevail over you and will not remove it from you till you return to your religion.” ⁽⁶⁾

The battle of the “Al-Aqsa Flood” is pure jihad, clear as day: occupying enemy, resistance brigades, blood flowing and souls lost, Allah choosing martyrs, and an atmosphere filled with the spirit of jihad. This is what children must be raised upon: love for jihad and longing for it. Today, more than ever, there is a great need to spread the concept of jihad.

Spreading the concept of “jihad,” its meanings, highlighting its true nature, and seeking its requirements, in truth, serves as one of the greatest objectives of Islam, especially in this era. This can be achieved by spreading its comprehensive Sharia methods, such as financial jihad, media jihad, jihad through words (articles, fatwas, videos), jihad against corrupted scholars, hypocrites, and disbelievers, and also jihad against negative emotions within oneself. Additionally, there is military jihad within its proper context and under Sharia regulations. All these forms of jihad require the active participation of the entire Muslim Ummah, with all its differences, in fulfilling the Sharia's objectives to adhere to its meanings and to fully support our brethren and the just causes of the Ummah.

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(1) The Selected Hadiths by Al-Maqdisi, (10/22).

(2) Sahih al-Bukhari (1395), narrated by Muslim (19) with slight variation.

(3) “International instruments on human rights,” by, Mahmoud Cherif Bassiouni, Vol. 2, Dar al-Shorouk, Cairo, 2003.

(4) Narrated by Imam Ahmad in his Musnad (8952), with a sound chain of narration.

(5) Narrated by al-Tirmidhi (2616), Ibn Majah (3973), Ahmad (22069), with a sound chain of narration.

(6) Narrated by Abu Dawood (3462), Al-Bazzar (5887), and Al-Tabarani in “Musnad al-Shamiyyin” (2417), Ibn Taymiyyah stated in Al-Fatawa Al-Kubra (6/45): Its chain of narration is authentic.

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The Messenger of Allah (ﷺ) endured the most severe hardships from Quraysh. It was not just a matter of rejecting the new message; it was a war on all fronts.

The war against his preaching manifested in the defamation and false accusations against the Prophet (ﷺ), turning people away from him, and torturing his vulnerable followers, among other things.

Then came the economic war, characterized by the blockade imposed on the Shi'b Abi Talib (Abu Talib Valley), starving Muslims and their supporters, and cutting off trade with them.

The social war emerged in the form of boycotting Muslims and their supporters, preventing any marital relationships among them.

The political war was evident when they did not leave the migrants in Abyssinia in peace. Quraysh, not content with them being away from their homeland, families, and friends, still sent their envoys to Najashi to return the migrants.

The Prophet (ﷺ) did not only face all of this, but the trials intensified with the loss of his beloved wife Khadijah and his uncle Abu Talib. Quraysh and its ignorant hurt the Prophet more than ever before. The Prophet (ﷺ) said, “Quraysh never harmed me so much as after the death of Abu Talib.” ⁽¹⁾

Thus came the Night Journey, an unprecedented and unique event in human history. During this journey, the veils of time and space disappeared. Time ceased to exist, so a group of prophets gathered in the Al-Aqsa Mosque, led by the Prophet (ﷺ) in prayer. The dimensions of space folded, and the Prophet (ﷺ) crossed the universe, transcending into other realms.

A journey that united the realm of the unseen with the seen, the world of bodies with the world of spirits, the earth with the heavens, and the ancient with the modern.

A journey that can be summarized as the Prophet (ﷺ) witnessing “the greatest signs of his Lord.” (An-Najm: 18).

This journey took place nearly at the heart of the prophetic mission, after a period of hardship and just before the migration and the establishment of the Islamic state. It serves as a bridge, a beacon in the middle of the path, guiding those on the journey towards Allah.

It provides Muslims with inspiration, drawing lessons and reflections that they can utilize in their lives, guiding their behavior towards Allah. It stands on a long path of resistance, offering the youth valuable lessons that can strengthen their hearts and guide them towards Allah.

1- Resisting Grief:

Adversities and trials persist throughout a person's life. However, one should not allow sorrow to stand in the way of their life or keep holding on to the past and its pains. Instead, one should turn away from pain and continue on their path. The Prophet (ﷺ) lost his beloved wife Khadijah, but despite the love and pain, he married our mother believer, Sawdah bint Zam'ah, and continued his mission despite the hardships, obstacles, and opposition.

2- Resisting Despair and Frustration:

All the circumstances surrounding the Prophet (ﷺ) and his companions did not lead them to despair. The siege, boycott, rejection, and stubbornness of Quraysh were significant obstacles, but they did not halt the flow of the call to Islam.

A believer, guided by the light of Allah, knows that obstacles are part of the journey. Yet, these obstacles teach patience, trust in Allah, certainty in His promises, steadfastness in the truth, and the understanding that one's work continues until their last breath. The delay in victory and empowerment does not indicate an error in the path but signifies that triumph comes only after pursuit.

3- Resisting Falsehood:

During the persecutions that the Prophet (ﷺ) and his companions experienced, it was still vital for them to resist falsehood using all available methods. Falsehood thrives on the division of the people of truth and is prolonged through the weakness of those who uphold the truth.

4- Resisting the Loss of Support:

You may rely on an ally or supporter in your life, but fate might not keep them by your side. Your ultimate allegiance should be to Allah alone, acknowledging that He is your everlasting, true supporter. The loss of support can serve as an opportunity to strengthen your resilience and self-reliance.

5- Resisting Abandonment:

The taste of betrayal is bitter, especially when it comes from those closest to you, whom you anticipate goodness from and expect support from. However, as long as you remain on the path of truth, you’ll succeed, while those who betray will only encounter failure. The reward is immense during betrayals in times of siege, war, and crises. It is mentioned in a Prophet’s narration: “'After you will come days of patience, during which one who does good deeds will have a reward like that of fifty men among you. They asked, 'You mean among them?' He (ﷺ) replied, 'No, among you, because you find helpers for goodness, and they do not find helpers for it.'” ⁽²⁾

6- Resisting Mockery and Ridicule:

People of truth may face times of hardship when believers of weak faith are affected, inclining towards mockery instead. At such times, the balance scale may shift, with jihad being labeled as terrorism, honesty as naivety, falsehood as cleverness, and so on.

However, those with strong beliefs ignore such talk, remaining unaffected and undeterred. While it may sadden them, they continue to strive on their path.

When the Prophet (ﷺ) went on the Night Journey (Al-Isra') to Al-Aqsa Mosque, the people began to talk about it. Some of them renounced their faith after believing and trusting in him.

They looked for Abu Bakr and said, “Have you heard that your friend imagined he was taken by night to the sacred house?”

Abu Bakr said, “Did he say that?”

They said, “Yes.”

Abu Bakr said, “If he said it, then it is the truth.”

They said, “Do you believe he went by night to the sacred house and returned before morning?”

Abu Bakr said, “Yes. Verily, I believe something even more astonishing than that. I believe he has received revelations from heaven for everything he does.”

7- Resisting Showing Off:

If we project Al Isra Wal Miraj into our reality, we can liken it to the movement of the body and the ascension of the heart and soul.

Movement involves taking necessary actions, while the ascension of the heart occurs through faith and trust in Allah.

This is evident in the Palestinian resistance example. They worked to the best of their ability while having faith and trust in Allah, so tunnels were dug without anyone knowing, in which those who sacrificed their lives remained anonymous.

The mujahideen in the “Al-Aqsa Flood” battle, who inflicted the enemy severe losses, remain unknown to us. They rely on Allah, prepared for this day, and accepted Allah's decree.

When Umar was informed about the death of An-Numan ibn Muqarrin and it was said that certain individuals were also injured or killed, along with some who are unknown, he replied, “But Allah knows them.” A man then said, “There’s also another who ruined himself.” So, a man from Ahmas, known as Malik bin 'Awf, said, “That's my uncle, O Amir; people claim that he threw himself into destruction.” Umar replied, “Those people lied. He is one of those who bought the Hereafter with the worldly life.” ⁽⁴⁾

Resisting desires doesn’t appear to others. A person does not go out to people and say, “I strive against myself, my desires, and Shaitan,” but it is merely an inner struggle that only the person and their Lord know of.

We convey these lessons to the youth so they may understand that they are the pillars of the Ummah and the key to rising from these tribulations. They should realize that Al Isra Wal Miraj are not just passing events but an eternal spirit that instills hope and emphasizes Allah's support for His believers until the Day of Judgment.

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(1) The Prophetic Biography, by Ibn Hisham (1/416).

(2) Ahkamul Quran, by Ibn Arabi (2/228).

(3) Narrated by Al-Hakim in “Al-Mustadrak” (4407(.

(4) Narrated by Al-Bayhaqi in “As-Sunan al-Kubra” (9/46) from Husayn bin 'Awf.

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