There are slogans due to the frequency with which their promoters repeated them, then the press repeated them, thus we came to imagine that they were facts, though they are mere lies blatant lies that gained roots merely from constant repetition.

Among these lies, it is claimed that leftism is progressivism and anything else is regressive – that religion is the opium of the people... and that communism is liberation.

And that Russia is the fortress of progress in the world, and that the Eastern bloc is the paradise of workers while the Western bloc is the hell of the proletariat and the inferno of exploitation.

Some of these phrases have acquired an abstract value, giving them sustaining power and self-propelling influence like the word “left” being circulated to say that someone is automatically right. You see someone labeling so-and-so as leftist, meaning thereby that they don’t bother to understand what this “left” actually means; rather, they believe it with animalistic credulity and repeat it mechanically, as if it were an indisputable fact.
If only one bothers to think, even just a little their judgment would change considerably.

So, for example, what does the word “left” mean in our countries?

Let us think it through, with extreme neutrality.

The word “left,” in our countries, in every country, and in its original lexicon, means, at its furthest extreme, achieving justice through radical solutions and radical means: seizing capital from its owners, taking land from its possessors, factories from their proprietors, and expropriating ownership of the means of production from every productive hand, so that all of this becomes state property instead of private property, and the entire population becomes employees of this state – what we call nationalization or the public sector. Simply put, it means the ruler transforming the entire populace with the stroke of a pen into slaves; their sustenance in his hands, their livelihood in his hands, and thus their freedom in his hands too. And thereby, everyone is turned into a flock without opinion, without power, without strength without courage for anything, and without incentive for anything.

It doesn’t take long for this public enterprise to lead to a society of indifference, laziness, loss of drive, negligence, and poor productivity, becoming exactly like the condition of religious endowment lands (waqf), which we see reflected around us in all public-sector institutions. The result is a decline in production both qualitatively and quantitatively... until the situation flips entirely. What leftist philosophers envisioned as an economic solution ends up failing, leaving no remedy but to return to openness, to economic deficits, and to reaching out to the private sector, enticing individual investors from within and outside the country. We do this in our country... and they do it too – in Romania, Hungary, Poland, Yugoslavia, and all the strongholds of the left, everyone takes a wide step back toward the right.

Thus, the left was not the truth.

The left was not progress, but backwardness. It was not a progressive vision but rather a biased and foolish one.

It was not economic prosperity but economic collapse.

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Taken from the book: “Lie of the Islamic Left.”

A wife is always the keeper of her husband’s secrets, the closest person to him, and the one most familiar with his traits and the depths of his soul. She is the most entitled person to know these matters.

Every person needs a confidant to whom they can reveal their worries and seek advice. There are secrets a person may not want to reveal immediately, nor keep hidden forever—thus, they need someone to entrust with them.

If revealing a secret is a blameworthy trait in anyone, it is far more severe when it comes from either spouse.

This reveals a side of the strict action taken by the Messenger of Allah ﷺ toward all his wives. His response served as a lesson, a warning, and a powerful message that remains etched in the mind: he vowed not to approach them for an entire month. In fact, they were at risk of divorce and being replaced by others.

This leads us to explore the motivation behind revealing secrets in general and, more specifically, the motive behind revealing it in this particular case.

Psychological Motives Behind Revealing a Secret

People’s souls and temperaments differ from one another, and accordingly, their motives for revealing secrets also differ. However, these motives can generally be traced back to the following main reasons:

1. A desire to portray oneself as special in the eyes of the person who entrusted them with the secret—after all, had they not been worthy of trust and honesty, they wouldn’t have been given the secret or singled out for this distinction.

In this act of disclosure, there is a type of boasting and showing off, highlighting superiority over others. But in reality, it often masks an inferiority complex sensed by the one who reveals the secret.

1. A desire to provoke jealousy and envy in others, or to gloat over them for not receiving the same privilege, while the revealer did. Although this is close to the first motive, they differ in their outcomes: the first is about boasting, the second is about gloating.
2. A desire to harm the one who shared the secret, by shaking people’s trust in him once they realize what he truly harbors within.
3. Seeking closeness to others by doing them a favor, in exchange for some material or moral benefit. This includes what was done by Hatib ibn Abi Balta’ah رضي الله عنه when he wrote to the Quraysh informing them of the Prophet’s ﷺ intention to conquer Makkah. He explicitly stated that he only did this to gain favor with them to protect his wealth and family, not out of disbelief after having faith.

The Messenger of Allah ﷺ believed him and did not allow anyone to insult or harm him in any way.

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Taken from the book: “Raising a Muslim Family in the Light of Surat Al-Tahrim.”

What is the ultimate purpose of this world, and what is its final destiny? Is there another life after this one? And if so, what is its nature? Are there guidelines and instructions in this worldly life for the afterlife? From what source are these instructions derived? What are the paths and principles that, if followed, would lead a person to a satisfactory and fulfilling afterlife? And what is the source of these paths? What is the ideal way to attain eternal bliss and uninterrupted joy after death? And from where can this path be learned?

These are questions that the Eastern man has inherited from generation to generation, questions that have occupied his mind and troubled his thoughts for centuries. He has never been able to ignore or forget them, even in his moments of leisure and pleasure. These questions have been the driving force of his soul and the call of his conscience; he could neither turn a deaf ear to them nor disregard them. Rather, he has listened to them with eagerness, sincerity, and devotion, granting them the highest priority in his life. For thousands of years, he has been engaged in an ongoing dialogue, debating and contemplating these matters.

What we refer to as metaphysics, divine philosophy, mysticism, spiritual discipline, science, and wisdom are but attempts and ventures along this long and obscure path—explorations into the unknown, reflecting the deep concern of the East for these issues and its persistent pursuit of their answers.

This has been the nature of the Eastern man—and of most people in temperate regions—before the emergence of Westerners. If we were to use the language and expressions of philosophers, we could say: In addition to the five external senses, there has always existed within people a sixth sense that may rightly be called the religious sense. Just as the external senses have their respective domains—where the eye perceives visible objects and the ear hears sounds—so too does this religious sense have its own outcomes and effects, which are unique to it. This sense has been an intrinsic part of Eastern life.

Just as the loss of one of the external senses nullifies its specific perceptions—so that one cannot acquire them through another sense except by an extraordinary phenomenon, and no sense, however strong or intact, can substitute for another—likewise, the loss of the religious sense, whether due to external influences or an innate deficiency, nullifies its unique results. The one who lacks it cannot comprehend or believe in its realities, just as a blind person cannot perceive colors or visible objects and may even stubbornly deny their existence, and just as a deaf person experiences the bustling world as a silent graveyard, devoid of calls and responses.

Similarly, one who is deprived of the religious sense rejects the unseen, denies what lies beyond the physical world, resists religious meanings, and remains unmoved by the spiritual subtleties and admonitions that stir the soul, soften the heart, and bring tears to the eyes.

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• Book: What the World Lost Due to the Decline of Muslims

Islam came as a comprehensive and balanced religion, organizing both worldly and spiritual affairs, caring for both the individual and society. It pays attention to the individual’s soul, body, and mind, desiring a Muslim who is strong in body, intellect, and faith. “A believer who is strong (and healthy) is better and dearer to Allah than the weak believer.”

While some religions neglect the human body and focus only on the soul, with some even advocating self-torture to purify the soul and elevate it, prohibiting the body from enjoying lawful sustenance and adornments, the Quran opposes this notion, stating: "O children of Adam, take your adornment at every masjid, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess. Say, 'Who has forbidden the adornment of Allah which He has produced for His servants and the good [lawful] things of provision?'" (Al-A'raf: 31-32).

Who has forbidden these adornments and lawful provisions for people? Islam came to care for the human body, and people heard for the first time in a religious context the prophetic words: “Your body has a right over you.” The right of your body includes strengthening it when it weakens, cleansing it when it becomes dirty, resting it when it is tired, and treating it when it is ill. Furthermore, you must protect it from diseases as much as possible.

This is how Islam seeks to build a strong nation, and a nation can only be strong if its individuals are strong. A society is composed of individuals just as a building is made of bricks. Can a strong building be built from weak, hollow bricks? Certainly not. This is why Islam is keen on forming righteous individuals who are strong in every aspect, including physical strength.

Elements of Physical Education in Islam

Islam seeks to nurture a person physically based on fundamental elements:

Health, well-being, and freedom from disease – A person should be healthy in body, as the Prophet ﷺ said: “Whosoever begins the day feeling family security and good health; and possessing provision for his day is as though he possesed the whole world.” Good health is one of the primary components of a peaceful and stable life.

The Prophet ﷺ would ask Allah for wellness, saying: “The best thing a person can be given is faith and well-being.” He would also supplicate in his qunut prayer: “O Allah, guide me among those whom You have guided.” And between the two prostrations, he would say: “O Allah, forgive me, have mercy on me, guide me, support me, grant me well-being, and provide for me.” Seeking well-being is essential, so ask Allah for pardon, well-being, and protection in both this life and the Hereafter.

Islam Does Not Reject Sports but Rejects Excessiveness

In our era, sports have evolved into sciences and arts, with specialized institutions teaching people how to train their bodies. In the past, people walked miles to fulfill their needs, but today, they ride vehicles for even the shortest distances. As a result, physical exercise has become a necessity for maintaining strength.

Islam does not oppose this. Any sport is permissible as long as it does not involve excessiveness. Excessiveness ruins everything; when something exceeds its proper limit, it turns into its opposite. It is acceptable for people to play football, volleyball, basketball, or tennis. However, it should not lead to division and fanaticism, where people form factions opposing each other, and sports become an idol that is worshipped—this is unacceptable.

Moreover, sports are not exclusive to men; women can also participate, but within the boundaries of Islamic guidelines and ethical standards. We are not a lawless nation; we are not like the West. Westerners have their own ways, and we have ours. They have no restrictions, but we, if we want to teach women sports, must ensure it is done in female-only spaces.

On the other hand, Westerners adhere to a particular philosophy. Modern Western civilization is built on two fundamental principles: materialism in thought and permissiveness in behavior. We reject both. We reject materialism because we believe in Allah as our Lord, Islam as our religion, and Muhammad ﷺ as our Prophet. We reject permissiveness because we uphold the values and ethics of our religion.

Westerners consider adultery to be normal —even homosexuality, to the point that they no longer call it deviant but rather a legitimate lifestyle. They argue, Why shouldn't people benefit from each other? Why shouldn’t a man enjoy a woman? In fact, why shouldn't a woman enjoy another woman and a man enjoy another man?

O Westerners, “To you is your religion, and to me is my religion.” If we follow in their footsteps, they will never stop at any limit. You may offer them alcohol in the name of openness and encouragement, but they will not be satisfied with just that. They will say, Alcohol is incomplete without a woman—where is the companion? You may comply and provide them with a woman from their own society—imported from Europe or America. But then, they will take another leap and demand women from your own people. They will not be satisfied with Western women alone; they will seek a new taste, a new experience, a different color.

Do not be surprised by this. When evil is unleashed, its harm knows no bounds.

This is why we must stand firm against corruption, awaken the heedless, remind the forgetful, and educate the ignorant. We must not allow ourselves to be swept away by what displeases Allah. By Allah, we will neither find happiness in this world nor honor in the Hereafter, nor will we achieve our aspirations unless we firmly hold onto this religion—the unbreakable bond.

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• Friday Khutbah By Sheikh Yusuf al-Qaradawi

My friend said mockingly:

"How can you claim that your God is perfect, merciful, compassionate, generous, and kind, while He has created all these evils in the world? Disease, old age, death, earthquakes, volcanoes, microbes, poison, scorching heat, freezing cold, and the agonizing pain of cancer, which does not spare even a newborn child or an elderly person. If Allah is love, beauty, and goodness, then how did He create hatred, ugliness, and evil?"

The issue my friend raised is one of the fundamental problems in philosophy, and schools of thought have been divided over it, with differing opinions. However, we say that Allah is entirely merciful and good, and that He does not command evil; rather, He permits it for a wisdom.

"Indeed, Allah does not order immorality. Do you say about Allah that which you do not know? Say, [O Muhammad], ‘My Lord has ordered justice and that you maintain yourselves [in worship of Him] at every place [or time] of prostration…’" (Al-A‘raf: 28, 29)

Allah only commands justice, love, kindness, forgiveness, and goodness, and He is only pleased with what is pure.

So why did He allow the oppressor to oppress, the murderer to kill, and the thief to steal?

Because Allah wanted us to be free. And freedom necessitates the possibility of error—there is no meaning to freedom without the right to experience, to err, to choose between obedience and disobedience. Allah could have made us all righteous by force, compelling us to obedience. However, that would have deprived us of free will.

In Allah’s divine order, freedom with suffering is more honorable for humans than slavery with happiness. That is why He allowed us to err, suffer, and learn. This is the wisdom behind permitting evil.

Moreover, an impartial and fair look at the world reveals that goodness is the rule and evil is the exception. Health is the norm, while illness is an exception—we spend most of our lives healthy, with only a few days of sickness. Similarly, earthquakes last only a few minutes within the millions of years of Earth’s existence. The same applies to volcanoes and wars, which are brief eruptions in the long stretches of peace that nations experience.

Furthermore, every event has a beneficial aspect. Sickness strengthens immunity, pain builds resilience and endurance, and earthquakes release built-up pressure within the Earth’s crust, preventing catastrophic explosions and keeping mountains in place as stabilizing weights. Volcanoes bring forth valuable minerals and enrich the soil with fertile volcanic ash. Wars lead to the unification of nations, fostering alliances that eventually result in institutions like the League of Nations and the United Nations—a global platform for conflict resolution. Some of the greatest inventions emerged from wars: penicillin, nuclear energy, rockets, and jet planes—all born from the crucible of conflict.

From snake venom, we derive antidotes. From microbes, we create vaccines.

If our ancestors had not passed away, we would not have inherited their roles. Evil in the universe is like the shadow in a painting—up close, it might seem like a flaw, but when viewed from a distance, as part of the whole picture, one realizes that it is essential and serves a purpose in the overall composition.

Could we recognize health without illness? Health is a crown on our heads that we only notice when we fall sick. Likewise, we wouldn’t appreciate beauty without ugliness, or normalcy without exceptions.

This is why the philosopher Abu Hamid Al-Ghazali said: The imperfection of the universe is its very perfection, just as the curve of a bow is what makes it suitable for shooting arrows—if it were straight, it would be useless.

Hardships and suffering serve a function—they test people and reveal their true nature.

Were it not for hardships, all people would be noble… Generosity is a virtue, and courage is the essence of battle.

It is through trials that we discover ourselves and determine our ranks before Allah.

Besides, this world is just one chapter of a story with many chapters to come. Death is not the end of the tale but its beginning. It is unreasonable to judge an entire play based on a single act, or to dismiss a book because its first page is unappealing.

Such a judgment would be incomplete…

The full wisdom can only be revealed at the final stage.

And what alternative does the critic propose? Does he wish for a life without death, disease, aging, weakness, limitations, sorrow, or pain?

Does he seek absolute perfection?

But absolute perfection belongs to Allah alone.

And there is only One who is perfect—why should there be more than one? What could He lack that would require another?

This means that my friend will not be satisfied unless he himself becomes Allah, and that is nothing but arrogance and presumption.

Now, let us turn the mockery back on him and his likes—those who are never pleased with anything. These people want the world to be a paradise. But what have they done to deserve paradise? What has my friend contributed to humanity to make himself worthy of being the Almighty who commands, “Be,” and it is?

Even my grandmother is wiser than this highly educated professor from France when she simply says: Goodness comes from Allah, and evil comes from our own souls.

These few words are an honest summary of the entire issue.

Allah sends the wind and flows the river, but the greedy shipowner overloads his vessel beyond capacity, causing it to sink—and then blames Allah and fate. What fault does Allah bear? Allah sent the wind as a blessing and the river as a gift, but human greed turned this blessing into a disaster.

How true and beautiful these words are: Goodness comes from Allah, and evil comes from our own souls.

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• Book: “Dialogue with My Atheist Friend”