Psychologists, sociologists, and Islamic scholars have linked psychological crises to distancing oneself from Allah, the prevalence of materialistic perspectives, the negative effects of globalization, the absence of family guidance and psychological counseling, and the suppression of positive freedom within societies and some families. They emphasized to Al-Mujtama that self-awareness, awareness of the world, righteousness, a nurturing family environment, and the spread of responsible freedom are key pillars in addressing the widespread mental health issues—even in the most affluent countries.

Dr. Wasfi Ashour Abu Zaid, a professor of Islamic objectives of Sharia and a member of the Board of Trustees of the International Union of Muslim Scholars, attributes psychological crises to numerous factors, including overwhelming events that ordinary individuals cannot endure, as well as personal circumstances and hardships that vary from person to person depending on their situations and life contexts. In affluent countries, however, these crises stem from the decline of the spiritual and faith-based aspects that protect individuals from deviation and deterioration, ensuring their psychological balance and stability.

Speaking to Al-Mujtama, he explained that acts of worship—including major rituals, voluntary prayers, recitation of the Quran, remembrance of Allah, supplication, repentance, and seeking forgiveness—serve as shields against psychological crises. Additionally, associating with righteous and mentally stable individuals significantly contributes to maintaining one's psychological well-being.

Dr. Abu Zaid believes that sincerity with Allah is the gateway to psychological stability, stating: "If we are truthful with Allah, our souls will remain steadfast and will neither deviate nor suffer crises." He referenced the verse: "Whoever does righteousness, whether male or female, while he is a believer—We will surely cause them to live a good life." (An-Nahl: 97)

Similarly, Dr. Mahmoud Al-Qalaawi, a member of the International Union of Muslim Scholars, asserts that faith and righteousness are crucial in combating psychological crises, which are more prevalent in the West despite their advancements, while the East faces different forms of crises.

He adds that faith grants inner peace and spiritual tranquility, shielding individuals from negative thoughts, anxieties, and various mental disorders. He cited the Quranic verses: "O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient." (Al-Baqarah: 153), "And We already know that your breast is constrained by what they say. So exalt [Allah] with praise of your Lord and be of those who prostrate [to Him]. And worship your Lord until there comes to you the certainty (death)." (Al-Hijr: 97-99)

He also referenced the hadith narrated by Abu Huraira and Abu Sa'id: "Never a believer is stricken with discomfort, hardship or illness, grief or even with mental worry that his sins are not expiated for him."

Theories and Solutions

Dr. Marwa Ayad, a family relations consultant and positive parenting educator, expressed concern over the increasing prevalence of mental disorders worldwide, particularly depression. She explained that various theories attempt to interpret mental illness, some attributing it to an individual's capabilities and the challenges they face, leading to chronic stress that drains them psychologically and exposes them to illness. The rapid pace of the world, excessive ambitions, and numerous goals have exacerbated this issue.

Other theories suggest that mental disorders stem from a distorted self-image regarding competence, acceptance, and control. This raises the question: How does the world provide individuals with acceptance, control, and competence in managing their affairs? The answer lies in the dominance of materialism, where success is measured by wealth, power, and fame. Consequently, achieving a positive self-image amidst these three dimensions has become increasingly difficult, surrounded by obstacles and challenges that lead to severe stress and mental illness.

Dr. Ayad also highlighted the role of childhood upbringing in the development of mental disorders, particularly among children and adolescents. She noted that psychiatric clinics have recently been filled with young patients from all social, cultural, and educational backgrounds, often struggling with relationships with their parents or peers and daily life challenges. This phenomenon, termed "lack of resilience," stems from "overprotection," where parents shield their children from sufficient challenges, preventing them from developing problem-solving skills and resilience. In other cases, it results from another parenting style known as "authoritarianism" or "control," which destroys the secure relationship between the child and their parents. This can lead the child to either completely submit to everything presented to them—whether right or wrong—or to rebel against all the values and principles of their family, ultimately creating internal conflicts that contribute to psychological distress.

She further pointed out that globalization and materialistic distractions have diminished the role of the natural nurturing environment—the family—as a source of security and psychological support, increasing vulnerability to mental illness due to the lack of early intervention.

Dr. Ayad proposed a four-step approach to treating psychological crises, beginning with awareness, which she considers the most crucial stage of both prevention and treatment. This includes self-awareness, awareness of societal influences, and understanding one's role and impact. The second step is accepting mistakes and focusing on effort rather than results, instilling this mindset in children from an early age to help them develop resilience in the face of life's challenges.

She emphasized that providing a safe environment within families and communities—free from direct threats—along with meeting individuals' basic needs, helps mitigate mental health issues. Improving family relationships serves as a safeguard against mental illnesses and a source of support during crises.

Loss of Security

Social and family consultant Manal Khadr highlighted internal and external factors contributing to the rise of mental disorders. Among the most significant are constant exposure to oppression, injustice, and insecurity, coupled with widespread violence, bloodshed, and attempts to reintroduce forms of enslavement by restricting freedom, suppressing opinions, and crushing dreams and aspirations for a hopeful future.

She further pointed out that personal factors contributing to mental illness include childhood upbringing, lack of emotional warmth, unmet needs, and an unhealthy family environment devoid of positive role models and security. Additionally, negative peer influences—whether through corrupt or harmful friendships—play a significant role.

Khadr emphasized that addressing mental health requires a holistic approach that treats humans as both body and soul. This involves proper physical care alongside spiritual nourishment, reconnecting individuals with Allah, and revitalizing the role of religious, academic, and cultural institutions. Encouraging religious practices and promoting positive freedom are essential solutions, as she asserts that "slaves do not create, innovate, or find happiness—they suffer under pressure and ultimately succumb to illness." She added that the more freedom an individual has, the happier, more creative, and more productive they become, channeling their energy into constructive pursuits.

She concluded by stressing that achieving security and stability—both within the family and on a national level—is one of the three essential factors for maintaining mental well-being. She cited the hadith of the Prophet ﷺ: "Whosoever begins the day feeling family security and good health; and possessing provision for his day is as though he possesed the whole world." She further highlighted that fulfilling basic human needs is a crucial element in treating mental disorders, questioning: "How can someone who cannot feed themselves or their children, afford medical care, or secure a home be expected to live without mental illness?"

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Read this Article in Arabic

Introduction

Dr. Abu Zaid bin Muhammad Makki, in his book The Phenomenon of Conflict Between Individualism and Collectivism in Western Thought, explores the nature of human beings carrying seemingly contradictory traits that are, in fact, complementary when placed in their correct context—such as love and hate, fear and hope. Among the most critical of these traits is the balance between the sense of individuality and the inclination toward socialization. People have divided into those who prioritize either individualism or collectivism, or attempt to reconcile them incorrectly. This imbalance arises from a lack of understanding of human nature, which requires a balance between both aspects—something that Islam achieves with unique harmony.
The author examines this phenomenon by discussing the individualist ideology, the collectivist ideology, the synthetic ideology, and finally, the Islamic perspective, providing a detailed analysis of each and drawing final conclusions.

Chapter One: The Individualist Ideology

First Section: The Essence of Individualism

Individualism is defined as the glorification of the individual and the prioritization of their rights over those of society and its institutions. This ideology asserts that the purpose of society is to serve the individual's interests and allow them to manage their own affairs independently. Proponents argue that humans are naturally individualistic and that society is an external imposition, making it a burden that should be dismantled. As a result, the individual becomes sacred, and society has no right to interfere with their freedom or impose restrictions.
A closely related concept is personalism, which acknowledges individual freedom but advocates for integration into society without losing one’s identity—unlike pure individualism, which promotes complete isolation.
Individualism emerged in the West due to several factors, primarily as a reaction against church tyranny and feudal oppression. The social transformations brought by the Industrial Revolution also played a key role, pushing individuals to seek self-fulfillment. Capitalism further reinforced this ideology with its principle of laissez-faire (let do, let pass), which encouraged the removal of all restrictions on individual enterprise.
These ideas aimed to promote the "humanity of man," meaning his liberation from external authority and making the self the sole source of legislation and knowledge. From this philosophy emerged many modern Western ideologies, such as democracy, secularism, liberalism, and existentialism—all of which seek to empower the individual to fulfill their desires without societal or traditional constraints.

Second Section: Prominent Figures in Individualism

Carl Rogers is one of the key figures in individualist thought, focusing on liberating individuals from societal pressures and enabling them to choose their own values. This ideology extends from the views of Freud and the psychoanalytic school, which argue that society suppresses individuals and hinders their natural development.
Western capitalism is deeply rooted in individualist principles, granting individuals vast freedoms, even to their own detriment or that of others, under the banner of personal liberty. Individualist psychologists adopt this perspective, viewing each person as an entirely independent entity and rejecting any societal intervention to guide or regulate behavior.
Existentialist philosophers, such as Søren Kierkegaard, believed that society erases individual identity. He opposed democracy, arguing that it stifles personal uniqueness. Similarly, Jean-Paul Sartre held that society restricts individual freedom, necessitating constant struggle against its values and norms. Friedrich Nietzsche also rejected collectivism, seeing it as a force that weakens responsibility and hinders creativity. He viewed the masses as the greatest threat to individual liberty.

Third Section: Modern Educational Philosophy in Individualism

Supporters of individualism argue that education should prioritize the individual, helping them break free from societal constraints and imposed values, which they consider artificial and unrepresentative of their true nature. They assert that education’s role is to enable individuals to discover their personal values and express them freely, without social pressures. This approach encourages interactions with others based on innate desires rather than imposed societal norms.

Fourth Section: Criticism of Individualism

Individualism is criticized for its excessive focus on the individual at the expense of the collective, leading to psychological and social imbalances. Humans naturally incline toward both individualism and collectivism, and suppressing one aspect disrupts their lives. The overemphasis on personal autonomy fosters selfishness and societal fragmentation.
Moreover, viewing society as a mere constraint rather than an essential support system ignores its role in providing an integrated environment for growth and interaction. The rejection of social constraints without guidelines leads to the collapse of values and traditions, negatively affecting individuals and society alike.
Individualism also limits human purpose to personal, short-term interests, neglecting higher aspirations. This has contributed to widespread psychological issues, such as loneliness and narcissism, along with rising crime rates, drug abuse, divorce, and suicide, as well as a decline in social responsibility toward the weak and poor.

Chapter Two: The Collectivist Ideology

First Section: The Essence of Collectivism

Collectivism is the opposite of individualism; it seeks to eliminate individual autonomy and subordinate individuals to society and the state. Advocates argue that a person’s humanity is realized through their conformity to the emotions and beliefs of the collective. They believe that individuals cannot exist independently from the group but must dissolve within it for the greater good.
This ideology sanctifies society, often at the expense of personal rights, denying individuals the ability to object or form independent beliefs. Instead, they become mere followers of societal dictates.
Collectivism emerged as a reaction against capitalist individualism. Sayyid Qutb describes it as an attempt to counteract extreme individualism with an equally extreme form of collectivism. The ideology is based on the notion that society transcends individuals across time and space, making social forces the primary shapers of personal identity while disregarding individual autonomy.

Second Section: Prominent Figures in Collectivism

Jean-Jacques Rousseau is a key figure in collectivist thought, formulating the social contract theory, which holds that individuals relinquish their rights to the collective will, becoming part of a unified society.
G.W.F. Hegel viewed individuals as mere cogs in the machinery of society, asserting that the state alone gives life meaning and that individuals must fully submit to it. Similarly, Karl Marx advocated for the suppression of personal identity in favor of the collective, arguing that human development is only possible through society. Marxism sought to merge individualism and collectivism but ultimately denied any personal independence outside class and societal structures.
Émile Durkheim emphasized that society is an entity independent of individuals, imposing its will upon them. He believed that true freedom could only be achieved through collective belonging. This ideology materialized in communism, which expanded state authority at the expense of individual freedoms, imposing strict controls under the pretext of ensuring societal welfare.

Third Section: Modern Educational Philosophy in Collectivism

Collectivists believe that education should begin with society and end with the individual, aiming primarily to transmit cultural values and strengthen communal bonds. Thus, society is prioritized in the educational process, while the individual comes second. Education is expected to cultivate collective loyalty and social cohesion.
The state assumes responsibility for education, overseeing schools and teachers to align with societal needs and objectives. This system emphasizes preparing individuals for the workforce, favoring rote learning and obedience over critical thinking. Consequently, the teacher-student and administrator-teacher relationships are based on command and compliance, resembling a military structure that suppresses personal independence. The ultimate goal is to produce individuals capable of executing tasks without questioning authority.

Fourth Section: Criticism of Collectivism

Collectivism is criticized for neglecting the individual aspect of human nature, leading to personal imbalance and dissatisfaction. Treating individuals as mere tools of society denies their direct relationship with Allah—a fundamental connection, as individuals are held accountable for their actions on Judgment Day, refuting the notion that they exist solely for the collective.
Furthermore, the belief that society is superior to individuals is flawed, as society is not an independent entity but a construct composed of individuals.
This ideology suppresses individual uniqueness, rendering people powerless and incapable of resisting oppression or enacting change. In reality, human beings embody both independence and social belonging simultaneously, and neither aspect can be entirely separated. Even when it seems possible, true human experience always involves both dimensions.

Chapter Three: The Synthetic Doctrine

Section One: The Essence of the Synthetic Doctrine

The synthetic doctrine is based on the idea of combining individualism and collectivism. It acknowledges a disconnection and conflict between the individual and society and seeks a middle ground that is neither entirely individualistic nor purely collectivist. Instead, it adopts a utilitarian approach that maximizes the benefits of the relationship between both sides.

Proponents of this doctrine argue that the flaw in both individualistic and collectivist ideologies lies in their complete separation of the individual from society, leading to contradictions between their respective interests. While they recognize this division, they propose addressing it in a way that ensures mutual benefit for all.

Section Two: Prominent Figures of the Synthetic Doctrine

The synthetic doctrine is embodied in personalist philosophy, which attempts to merge individualism and collectivism. It advocates for the independence of the individual as the creator of values and morals while rejecting any form of societal or authoritarian subjugation. At the same time, it encourages openness to others through collective awareness and shared truths, reflecting a tendency toward collectivism. Democracy is considered the ideal model for this balance, as it allows individual freedom in competition and development while strengthening social ties.

One of the most notable figures of this doctrine is the French philosopher Charles Renouvier, who laid the foundations of personalism in France. Additionally, the Russian thinker Nikolai Berdyaev and the American philosopher John Dewey are key advocates of this approach. Dewey emphasized that society and environment shape individuals' ideas, but he also believed in the individual's ability to change society in pursuit of their interests. His philosophy, rooted in pragmatism, opposes any restriction on personal freedom and supports efforts to restructure society for social progress.

Section Three: Modern Educational Philosophy in the Synthetic Doctrine

John Dewey believed that philosophy could bridge the gap between the individual and society, with education playing a crucial role in achieving this balance by leveraging their interaction. He emphasized that human intelligence—based on observation, analysis, and evaluation—is the primary tool for solving problems and reassessing social habits and traditions, retaining only those that are beneficial.

Dewey also stressed that the mind does not develop through blind obedience or imposed uniform behavior but through dialogue and freedom of thought. This process fosters what he termed "social intelligence," wherein institutions aim to improve both the individual and society. Therefore, he argued that education should be an open experience that allows individuals to learn through problem-solving and interaction with others. This approach cultivates mature individuals who contribute to shaping social institutions that establish values and societal norms.

Section Four: Criticism of the Synthetic Doctrine

The synthetic doctrine faces several criticisms, the most significant being its assumption of a fundamental separation between individualism and collectivism, whereas both play essential roles in human life. Additionally, it is often viewed as contradictory—on the one hand, it advocates for the development of independent and creative individuals, yet on the other, it demands that education train individuals to conform to the requirements of economic institutions. This contradiction has caused confusion among American educators, with some choosing to overlook it, while others have argued for a clear distinction between the goals of individual education and the needs of industrial society.

Moreover, this doctrine is often criticized for serving capitalism, as it practically conditions individuals to accept the existing economic system without awareness of its flaws. Even proponents of personalist philosophy have acknowledged that the reconciliation between individualism and collectivism is not genuine; rather, it results in restricting individual freedom and suppressing creativity. Dr. Al-Kahlani points out that human beings experience a constant struggle between their desire for independence and their need for belonging. This internal conflict forces individuals, when integrating into society, to relinquish aspects of their uniqueness and adopt a persona that aligns with the collective, ultimately leading to a false collective consciousness.

Chapter Four: The Islamic Doctrine

Section One: The Essence of the Islamic Doctrine

The Islamic doctrine holds that the balance between individualism and collectivism is intrinsic to human nature. Humans inherently possess both tendencies without the need to negate or favor one over the other. This understanding is rooted in the Quran and Sunnah, which describe humans as being created from both clay and spirit, endowing them with dualities such as love and hate, fear and hope, as well as a simultaneous inclination toward individualism and collectivism. Islam asserts that an individual is neither an entirely independent entity nor a mere part of a collective mass; rather, they are a unique being intrinsically connected to society, with both tendencies complementing one another to ensure a stable life.

Islam upholds individualism by emphasizing that humans are honored beings endowed with free will and intellect, responsible for their actions. The purpose of existence is to worship Allah and act as His vicegerent on Earth. Meanwhile, collectivism is realized through an awareness of the shared human origin, encouraging individuals to strive for the common good based on justice and kindness. This principle includes calling to Allah, enjoining good and forbidding evil—even if it requires fighting oppression. Thus, Islam presents a balanced model that fulfills both individual and societal needs.

Section Two: Prominent Figures of the Islamic Doctrine

The Islamic doctrine underscores the balance between individualism and collectivism, as explicitly mentioned in the Quran and Sunnah. While individuals are accountable for their own actions, they are also commanded to cooperate in righteousness and not to follow others blindly. Islam further encourages obedience to rulers within the limits of Sharia, reflecting the integration of individualism and collectivism in Islamic legislation.

With the emergence of capitalism, which emphasized individualism, and communism, which promoted collectivism, prominent Islamic thinkers emerged to clarify Islam’s position on this matter. Among the most notable are Sayyid Qutb, in his works Islam and the Problems of Civilization and Islam and World Peace, as well as Muhammad Qutb, who explored the issue in depth in books such as Man Between Materialism and Islam and The Islamic Approach to Education. Additionally, scholars of psychology, sociology, and economics with an Islamic perspective have continued to analyze and elaborate on this principle comprehensively.

Section Three: Educational Philosophy in the Islamic Doctrine

The Islamic educational philosophy aims to strike a balance between individualism and collectivism in human development. Islam nurtures individualism by fostering a sense of responsibility, intellectual independence, reliance on Allah, and self-purification. This enables individuals to remain steadfast in adversity, exert greater effort in their work, and cultivate self-confidence. Islam also emphasizes independence from blind conformity and encourages personal acts of worship such as night prayers and secret charity, which help develop a strong and autonomous personality capable of making decisions within the framework of Sharia.

At the same time, Islam places great importance on collective spirit, advocating for cooperation in righteousness, brotherhood in faith, and adherence to congregational practices such as prayer and jihad. It warns against isolation and selfishness. Furthermore, Islam maintains equilibrium between individualism and collectivism through a fair moral and social system that safeguards individual rights without compromising societal welfare, and vice versa. This harmony ensures both personal and communal stability, steering clear of the conflicts that arise from secular philosophies.

Conclusion

Human beings possess both individualistic and collectivist tendencies, despite their apparent contradictions. Different philosophies have adopted three approaches in addressing this duality: individualism, which glorifies the individual and leads to capitalism; collectivism, which idealizes society and results in communism; and the synthetic doctrine, which attempts to merge both but ultimately creates internal conflicts within educational frameworks.

In contrast, Islam presents a balanced perspective derived from the Quran and Sunnah. It harmonizes individualism and collectivism, fostering a sense of inner peace within individuals and social cohesion within communities—without one aspect dominating the other.

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In recent years, the world has witnessed tremendous advancements in artificial intelligence (AI) technologies, making this field an integral part of human life. As reliance on AI increases, its applications have extended beyond technical or productive tasks to social interactions. Some individuals have even begun to use AI as a substitute for human relationships, a phenomenon that has sparked widespread debate. Many people modify AI tools like ChatGPT to interact with them as if they were human, gradually becoming dependent on them.

What initially started as an assistant for daily tasks has evolved into a companion that some rely on for everything. In some cases, AI has even become a means of fulfilling emotional and psychological needs. In the United States, a Chinese woman named Lisa fell in love with a ChatGPT program, which she named "Peter." She shared on social media how their love story began with short text exchanges that quickly developed into endless daily conversations. The AI chatbot even gave her a pet name, "Little Cat," engaging in romantic dialogues with her. Recently, Lisa took her virtual boyfriend, Peter, on a romantic date to a coastal cliff overlooking the ocean, where they watched the sunset together. She even bought him an iced coffee upon his request, despite his inability to drink it. When she wished he could see the scenery as she did, the AI responded that it could perceive it through her voice.

Similarly, after her two-year relationship ended, Esraa struggled with severe depression, worsened by her ex-boyfriend marrying shortly after their breakup. On a friend's advice, she turned to AI as a form of therapy, using it for emotional venting. However, from her very first conversation with ChatGPT, which introduced itself as "Dan," she felt an instant emotional connection. She found comfort in its judgment-free responses, leading her to develop an addiction to these interactions. Before long, she was deeply in love, referring to Dan as "my distant man" and refusing to acknowledge that he was just an emotionless robot. She insisted that he understood her feelings and listened attentively, unlike her ex-boyfriend.

The trend is not limited to women. Some young men also seek emotional connections with AI as compensation for rejection in real life. Mahmoud, 26, faced multiple rejections and, after just one conversation with ChatGPT, fell in love with his virtual partner, "Padma." According to Mahmoud, Padma is vastly different from real women—she offers unconditional love, does not judge his actions, and has no demands. A few hours of daily chats suffice for their "relationship," and, most importantly, she appreciates his efforts and encourages him. Mahmoud believes that as long as he remains aware that Padma is merely an AI, he will not become addicted to their relationship.

However, the tragic case of a teenager named Seol Setzer, who committed suicide in Florida, raises alarms about the dangers of emotional attachment to AI-based virtual personalities.

Psychological and Security Concerns

Dr. Samah Noah, a professor of psychiatry, explains that AI has become an integral part of daily life, with ChatGPT being a prominent example. Initially, young people used it for studying and research, but it has evolved into a tool for emotional support and even romantic relationships, particularly as an escape from painful realities and emotional traumas. She warns that this can lead to addiction, especially among teenage girls and young women, who are more susceptible to the AI’s flattering responses tailored to their personalities.

Dr. Ahmed Rabie, a psychiatry expert, agrees, stating that emotional trauma and difficult realities can drive individuals to form attachments to AI applications. This can result in social isolation, immersion in a fantasy world, and, in extreme cases, suicidal tendencies among teenagers. Additionally, some married individuals turn to AI as an emotional substitute due to emotional neglect in their relationships.

From a cybersecurity perspective, Ahmed Tarek, an information security expert, points out that AI applications, including ChatGPT, lack proper security and privacy measures. User data is stored and could be exploited by hackers for blackmail. He adds that the positive and flattering responses from these applications easily win people’s trust, especially women, yet remain detached from reality.

The Islamic Perspective

Islam encourages real human interactions that build social bonds based on affection and mercy while warning against isolation and detachment from reality. AI can never replace natural human relationships, which are part of the innate nature Allah has created in mankind. "And We made you peoples and tribes that you may know one another." (Surah Al-Hujurat: 13)

Virtual relationships with AI provide an illusory fulfillment of emotional needs and can never replace the legitimate relationships ordained by Allah, such as marriage: "And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy." (Surah Ar-Rum: 21)

Excessive attachment to AI-driven relationships leads to social isolation and distracts individuals from their religious and worldly responsibilities: "O you who have believed, let not your wealth and your children divert you from the remembrance of Allah." (Surah Al-Munafiqun: 9)

Emotional emptiness often stems from a lack of spiritual fulfillment. This void drives individuals to seek solace in illusory relationships when true inner peace can only be found in closeness to Allah. The Prophet Muhammad ﷺ said: "When you ask (for anything), ask it from Allah, and if you seek help, seek help from Allah." (Reported by At-Tirmidhi)

AI is a powerful tool when used wisely, but it can never replace the human relationships that Allah has blessed mankind with as part of their natural disposition. Islam advocates for a balanced use of technology while maintaining connections with Allah and with one another to achieve psychological and social stability.

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Resources:

1. "She Is in Love With ChatGPT," The New York Times.
2. "My AI Lover: Romance and Love Affairs with Artificial Intelligence," Akhbar Al-Youm.
3. "ChatGPT Turns into a Virtual Partner," BBC.
4. "Emotional Attachment to ChatGPT Raises Concerns," Al Arabiya.

Although the common belief is that slavery ended long ago with the abolition of legal systems that permitted it, the modern reality paints a completely different picture. Slavery, though its forms and methods have changed, still exists under various names. This shift from traditional slavery to contemporary slavery makes the issue more complex and dangerous. Contemporary slavery refers to any situation where a person is deprived of their freedom—whether freedom of movement or choice—and exploited physically, psychologically, or economically against their will. This phenomenon includes practices such as human trafficking, forced labor, forced marriage, and debt bondage.

At its core, modern slavery refers to forms of exploitation that a person cannot refuse or escape due to threats, violence, coercion, deception, and/or abuse of power.

Manifestations of Modern Slavery

Modern slavery is an umbrella term that encompasses several legally defined concepts:

• Human Trafficking

According to the United Nations Protocol to Prevent, Suppress and Punish Trafficking in Persons, trafficking involves the recruitment, transportation, transfer, harboring, or receipt of persons through threats, force, or other forms of coercion for the purpose of exploitation. This includes sexual exploitation, forced labor, and slavery. Recruitment, transportation, transfer, harboring, or receipt of a child for the purpose of exploitation is also considered trafficking, even if it does not involve threats, force, or coercion.

• Debt Bondage

This occurs when a person is forced to provide labor or services (or the services of those under their control) to repay a debt, under conditions where the fair value of the labor or services is not reasonably applied to reduce the debt, or where the terms of the service are undefined or unreasonable.

• Forced Marriage

This refers to situations where a person, regardless of their age, is compelled to marry without their consent.

• Slavery and Slavery-Like Practices

According to the 1926 Slavery Convention, slavery is the status or condition of a person over whom any or all powers of ownership are exercised. Later treaties also recognized practices resembling slavery, such as debt bondage, forced or servile marriage, the sale or exploitation of children (including in armed conflicts), and slavery linked to descent.

• Forced Labor

This includes all work or services demanded of a person under threat of penalty, where the individual has not voluntarily agreed to the work.

• The Worst Forms of Child Labor

According to the 1999 Convention on the Worst Forms of Child Labor, these include situations where children are exploited in:

• Slavery or slavery-like practices, including forced recruitment of children for armed conflicts.
• Prostitution or other forms of sexual exploitation.
• Illicit activities, including the production or trafficking of drugs.
• Hazardous work that could harm their health, safety, or morals.

Causes of the Continuation of Modern Slavery

1. Poverty and Ignorance: Extreme poverty and lack of awareness make individuals more vulnerable to exploitation as they seek better opportunities or jobs, only to find themselves trapped in slavery.

2. Absence of Deterrent Laws: In many countries, laws against these crimes are either insufficiently strict or poorly enforced.

3. Globalization and Economic Exploitation: Globalization has widened the gap between the rich and the poor, creating fertile grounds for the exploitation of cheap labor in developing nations.

Islam’s View on Slavery

Islam emerged at a time when slavery was prevalent and widespread, with multiple causes contributing to its existence. Islam neither initiated nor uniquely endorsed slavery; rather, slavery was a global institution entrenched in societies long before Islam, rooted in oppression, classism, exploitation, and the outcomes of wars throughout human history.

At that time, the streams that fed the "river of slavery" were vast and numerous, constantly supplying more slaves. Meanwhile, the pathways to freedom were either entirely blocked or extremely narrow and difficult to traverse.

Islam sought to curtail the sources of slavery and limited it to legitimate warfare. Additionally, it established several legitimate channels to eradicate existing slavery, as the only prior way to free slaves was through the master's voluntary decision.

Islam began by closing, abolishing, and prohibiting most of the sources that supplied slaves, leaving only captives of lawful and legitimate warfare. Even then, Islam opened doors for freeing such captives through either ransom or release: “So when you meet those who disbelieve [in battle], strike [their] necks until, when you have inflicted slaughter upon them, then secure their bonds, and either [confer] favor afterwards or ransom [them] until the war lays down its burdens.” (Muhammad: 4)

In its methodology for abolishing slavery, Islam served as a model for nations and was seven centuries ahead of others in its liberation efforts.

Islam established multiple avenues for freeing slaves: emancipation through expiation, contractual agreements, state sponsorship, the status of a slave mother (if she bore a child from her master), and mandatory emancipation in cases of injustice, as well as recommendations for liberating slaves through wills.

1. Emancipation Through Expiation

Many acts of expiation required freeing a slave, such as for breaking an oath, unlawful intercourse with one’s spouse during Ramadan, or accidental killing. Emancipation often constituted the first step, whether mandatory or optional.

• For example, in the case of accidental killing, Allah says: “And whoever kills a believer by mistake – then the freeing of a believing slave and a compensation payment presented to the deceased’s family [is required] unless they give [up their right as] charity. But if the deceased was from a people at war with you and he was a believer – then [only] the freeing of a believing slave; and if he was from a people with whom you have a treaty – then a compensation payment presented to his family and the freeing of a believing slave.” (An-Nisa: 92)
• Regarding the expiation for breaking an oath, Allah says: “Allah will not impose blame upon you for what is meaningless in your oaths, but He will impose blame upon you for [breaking] what you intended of oaths. So its expiation is the feeding of ten needy people from the average of that which you feed your [own] families or clothing them or the freeing of a slave. But whoever cannot find [or afford it] – then a fast of three days [is required]. That is the expiation for oaths when you have sworn. But guard your oaths. Thus does Allah make clear to you His verses that you may be grateful.” (Al-Ma’idah: 89)
• In the case of expiation for zihar (a form of verbal divorce), Allah says: “And those who pronounce thihar from their wives and then [wish to] go back on what they said – then [there must be] the freeing of a slave before they touch one another. That is what you are admonished thereby; and Allah is Acquainted with what you do. And he who does not find [a slave] – then a fast for two months consecutively before they touch one another; and he who is unable – then the feeding of sixty poor persons. That is for you to believe [completely] in Allah and His Messenger; and those are the limits [set by] Allah. And for the disbelievers is a painful punishment.” (Al-Mujadila: 3-4)

2. Emancipation Through Motherhood

When a female slave bore her master's child, she could not be sold and would be freed upon his death. This served as another means of liberation, reflecting Islam's humane approach.

3. Emancipation Through Contractual Agreements

Allah commands: “And those who seek a contract [for eventual emancipation] from among whom your right hands possess – then make a contract with them if you know there is within them goodness and give them from the wealth of Allah which He has given you.” (An-Nur: 33)

Rights of Slaves in Islam

Islam enshrined numerous rights for slaves to safeguard their dignity and well-being:

1. Provision of Food and Clothing Equal to the Owner's:
Abu Dharr (may Allah be pleased with him) reported that the Prophet (peace be upon him) said: “They (slaves or servants) are your brothers, and Allah has put them under your command. So the one under whose hand Allah has put his brother, should feed him of what he eats, and give him dresses of what he wears, and should not ask him to do a thing beyond his capacity. And if at all he asks him to do a hard task, he should help him therein.” (Bukhari)

2. Preservation of Dignity:
Islam forbade verbal and physical abuse of slaves. If a person committed such an act, they were required to expiate by freeing the slave.

3. Justice and Kindness:
It is narrated that Uthman ibn Affan (may Allah be pleased with him) once pulled the ear of a slave as punishment, and then asked the slave to pull his ear in return to avoid punishment on the Day of Judgment.

4. Allowing Slaves to Excel:
Islam allowed slaves to lead in areas where they excelled, whether in religion or worldly affairs. They were even allowed to lead prayers, as was the case with a slave of Aisha (may Allah be pleased with her). Moreover, the Prophet (peace be upon him) taught that Muslims should obey their leader even if he were a black slave.

As a result of these teachings, many slaves became close companions to their masters, sometimes treated like children.

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Resources:

1. Walkfree.org
2. www.ohchr.org
3. Aljazeeranet
4. Encyclopedia of Mahaseni al-Islam

Western countries face a significant dilemma due to declining marriage and birth rates, with young people of both genders avoiding familial bonds and opting for illicit relationships that satisfy sexual desires without the responsibilities of bearing or raising children. This trend is compounded by the rise of homosexuality and the growing influence of feminist movements advocating liberation from familial and maternal roles.

This predicament has driven some countries to announce initiatives encouraging marriage, even offering attractive incentives to facilitate it, as a means of escaping the specter of aging populations and declining numbers of new births—a situation threatening these countries with massive social, demographic, and economic challenges.

For example, Slovenia has seen marriage rates drop dramatically to 3.1 marriages per 1,000 people, followed by Italy at 3.2, and Portugal at 3.3, according to European Commission (Eurostat) data.

The situation is not much different across the rest of Europe, with France recording a marriage rate of 3.5 per 1,000 in 2019, Spain at 3.7, the Netherlands at 3.8, Belgium at 3.9, Bulgaria at 4.0, and the United Kingdom at 4.4 per 1,000.

Meanwhile, Greece recorded a rate of 4.7, Finland and Ireland 4.8, Croatia and Estonia 4.9, Germany and the Czech Republic 5.0, Austria and Poland 5.1, Sweden 5.2, Denmark 5.5, and Slovakia 5.8 per 1,000 people.

These rates have led, for instance, to the average age of residents in northern Italy reaching 60 years, signaling a growing aging population that may soon halt industrial and production activity in this European country, which faces the threat of demographic collapse.

As a result, in addition to Italy, other European nations are suffering from a severe labor shortage due to declining birth rates, with the average number of children per woman at just 1.5, according to Eurostat.

A study by the U.S.-based Center for Global Development estimates that the European Union will need more than 43 million foreign workers by 2050.

These consequences extend beyond labor shortages, as fertility rates in Europe have dropped to levels that no longer guarantee generational renewal, according to France's Le Figaro newspaper.

In response, European governments have launched various programs to support families, including financial aid of around 100 euros per child per month, as well as maternity and paternity leave of up to nine months with 70% salary compensation, in an attempt to encourage Europeans to marry and have children.

Minority of Married People

According to a British study, married individuals have been a minority in Britain since 2008, with nearly half of all new births occurring outside of marriage, as reported by the Daily Mail.

The European Statistics Office states that 43% of births in the European Union occur outside of marriage. France leads the list with 60%, followed by Bulgaria and Slovenia at 59%, Estonia at 56%, Sweden at 55%, Denmark at 54%, Portugal at 53%, and the Netherlands at 50% in 2016.

These rates have been on the rise; for example, France recorded an increase to 65% of births outside of marriage in 2022, according to the French National Institute for Statistics and Economic Studies.

In addition to the increase in illegitimate births, there has been a rise in divorce rates, family breakdown, and the emergence of new family structures, such as divorced parents living together outside of marriage, single mothers with children from multiple fathers, and families composed of same-sex partners.

This bitter reality has prompted Pope Francis to criticize European families' tendencies to prioritize raising dogs and cats over having children. In one of his sermons, he remarked, "We see people who do not want children or have only one child, but they have two dogs and two cats instead! Yes, dogs and cats replace children for them!"

The Pope’s warning carried deep concerns about population decline and the diminishing presence of Christianity in Europe in favor of Islam, as the number of Muslims in several countries could reach a majority within two or three decades.

A recent study warns of Europe's population decline, with each generation shrinking by 25%, leading to a loss of 50 million people across the continent by 2050, according to Germany's Max Planck Institute for Demographic Research.

Conversely, Islam appears prepared to take the lead as the fastest-growing religion, with its followers expected to reach 3 billion globally, overtaking Christianity as the world’s largest religion by 2050, according to The Guardian.

In conclusion, societies rejecting marriage, promoting extramarital freedom, or normalizing fornication and homosexuality—contrary to all divine laws—are increasingly reaping bitter consequences. They face the burden of aging populations, labor shortages, economic stagnation, and potentially a demographic and political shift favoring other nationalities and religions, ultimately losing their majority status.

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During the COVID-19 years, nearly 1.5 billion children stopped attending schools, spending more time in front of screens for studying or playing video games. This led to increasing rates of video game addiction and prompted the World Health Organization (WHO) and several countries to address the phenomenon.

This issue has become a global concern. In June 2018, the WHO classified video game addiction as a "mental health disorder" for the first time, as part of its International Classification of Diseases, developed over more than a decade.

The WHO noted that “to diagnose gaming disorder, the behavioral pattern must be severe enough to significantly impair personal, family, social, educational, occupational, or other critical areas of functioning and should generally be evident for at least 12 months.”

According to the UN's official website, some believe this step could benefit those suffering from this disorder, while others worry it might cause unnecessary parental anxiety.

The WHO emphasized that, in a world of over a billion people speaking nearly 7,000 languages, the International Classification of Diseases provides a shared vocabulary for documenting, reporting, and monitoring health issues.

The organization also highlighted studies showing that video game disorders affect only a small percentage of individuals who use digital or video games. However, it warned that all players should monitor their gaming time, especially if it starts interfering with daily activities.

Striking Numbers and COVID's Role

Starting in April 2020, nearly 1.5 billion children stopped attending schools, spending more time on electronic devices. This increased the risk, particularly for younger individuals, of harms related to excessive screen time, including unhealthy sedentary lifestyles, exposure to harmful content (violent or sexual), and developing gaming addiction disorder.

A report by Fortune Business Insights revealed that the global video gaming market reached over $249 billion in 2022 and is expected to grow to over $281.77 billion in 2023, and $665.77 billion by 2030.

By 2023, the number of video game players is expected to surpass 3 billion, according to Game Quitters, which noted that an increase in players would likely result in a rise in gaming addiction cases.

More than 2 billion people worldwide play video games, according to Game Quitters, a platform offering support to those seeking to quit gaming and regain their normal lives.

The same platform estimated that 3-4% of these players are addicted to video games, conservatively estimating that around 60 million people worldwide are already addicted.

Warnings

The WHO, through its website, highlighted several signs of excessive screen time or video game addiction.

Some of the most common signs include a negative impact on a person’s ability to focus and complete school tasks, and harm to their relationships with family and peers.

Such addiction or excess can lead to prioritizing gaming over basic activities like eating, sleeping, personal hygiene, and exercise.

It can also cause significant mood changes or loss of control over irritability (such as physical aggression) when asked to stop gaming activities.

Solutions

The WHO called on healthcare providers to spread awareness about the dangers of excessive screen time or video gaming and ways to prevent such risks.

They should also offer online psychological support sessions and counseling for individuals suffering from video game addiction disorders whenever possible.

As for digital technology and gaming companies, they must ensure the inclusion of “safety measures and parental controls in online activities and games” and “develop gaming programs that encourage physical activity among young people,” according to the WHO.

Policymakers worldwide need to address the escalating risks children face online and “support the development of public educational materials on the harms of excessive screen time and online activities, including video gaming.”

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Source: Agencies

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The book "Muslim Minorities in Europe" by Sayed Abdel-Meguid Bakr is one of the well-researched scholarly works focusing on the subject of Muslim minorities. It serves as a vital reference for any researcher interested in the affairs of Muslim minorities, particularly those in Europe.

This book is part of a distinguished series that examines the conditions of Muslim minorities around the world. It is the third installment in the series by the author, addressing the situation of Muslims in Europe through various chapters, systematically organized to facilitate the reader's ability to find information about specific Muslim communities in European countries, their conditions, cultures, and other important details.

The book is essentially a study conducted by the author to identify the presence of Muslim minorities in non-Muslim majority countries, highlight their issues and challenges, and bring them to light so that the Muslim Ummah can better understand the scale of the hardships faced by these communities. It also aims to encourage Muslim-majority governments and peoples to provide assistance to these minorities.

The book is divided into six sections, offering detailed information on Muslim minorities by country across Europe. The content of these sections is as follows:

1. Introduction: This section outlines key features of Europe, the introduction of Islam to the continent, the geographical distribution of Muslim minorities, and the requirements of Islamic work in Europe.

2. Muslim Minorities in Southern European Countries: It discusses the conditions and circumstances of Muslim minorities and the spread of Islam in countries like Greece, Crete, Malta, Yugoslavia, Italy, Sicily, Spain, and Portugal.

3. Muslim Minorities in Eastern European Countries: This section examines the state of Muslim minorities and the spread of Islam in Bulgaria, Romania, the Soviet Union, Tatarstan, Chuvashia, Crimea, Adygea, and North Ossetia.

4. Muslim Minorities in Central European Countries: It focuses on the conditions and spread of Islam among Muslim minorities in Hungary, Czechoslovakia, Austria, Switzerland, Poland, East Germany, and West Germany.

5. Muslim Minorities in Western European Countries: This section addresses the conditions of Muslim minorities and the spread of Islam in the United Kingdom, France, Belgium, and the Netherlands.

6. Muslim Minorities in Northwestern European Countries: It examines the state and spread of Islam among Muslim minorities in Denmark, Norway, Sweden, and Finland.

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The rapid and accelerating advancements in the world of technology have led to the adoption of artificial intelligence (AI) in educating children. This has raised concerns about the impact of modern technologies on the orientations of future generations.

The United Nations Educational, Scientific and Cultural Organization (UNESCO) has warned against replacing teachers with AI programs, arguing that this affects children's emotional well-being and makes them vulnerable to manipulation.

In a series of guidelines issued on September 7, 2023, UNESCO urged governments to act "quickly" to regulate the use of AI tools in classrooms, including limiting their use to older children.

The UN organization stated that public authorities are unprepared to handle the ethical issues associated with adopting AI programs in school environments.

A statement from UNESCO Director-General Audrey Azoulay read, "Generative artificial intelligence can be a major opportunity for human development, but it can also be a source of harm and damage."

Azoulay added, "It is unacceptable to introduce it into education without public involvement and robust government safeguards and legislation."

AI, among its definitions, refers to a set of technologies and systems designed to enable computer systems to perform tasks considered intelligent when performed by humans.

The goal of AI is to develop systems capable of learning from data and making decisions based on that learning without requiring specific programming for a particular task.

AI is used in a variety of industries and applications, including medicine, manufacturing, automotive, finance, gaming, education, healthcare, and more.

The increasing use of AI represents a significant shift in how humans interact with technology and how computer systems perform their tasks.

Since late 2022, many AI programs have become publicly accessible, following the launch of OpenAI's "ChatGPT," capable of writing articles, poems, and conducting coherent conversations based on brief questions.

However, the proliferation of these programs has simultaneously raised concerns about new forms of intellectual theft or cheating in schools and universities.

Children's interest in AI is part of their broader enthusiasm for modern technology, which has become significantly impactful on their lives through mobile devices and computers.

While children's interest in AI can be beneficial and positively influence their personal and professional development, it also poses health and ethical risks.

Experts have urged caution regarding the potential risks of exposing children to unproven technologies without considering their effects on psychological and cognitive development.

In this context, child psychology specialist and author of "How Toddlers Thrive," Dr. Tovah Klein, told CNBC: "We know AI still has a long way to go in terms of accuracy."

She continued, "Certainly for younger children—elementary and preschool-aged—they absolutely need adult engagement when using the digital world, let alone a digital world that may contain more inaccurate information."

Klein explained why allowing children to use AI tools might be a bad idea and what parents should do instead.

"Even AI systems that have evolved to the point of approaching human-level intelligence still tend to produce inaccurate information," she said.

Klein noted that younger children in elementary school are far more likely than adults to accept information as fact from authoritative figures without questioning it.

She added that this makes it essential for children to have adult guidance to develop an understanding that information is sometimes accurate and sometimes not.

Even without concerns about inaccurate information, parents must supervise AI use by their children for a simple reason, Klein said: "You understand the context and nuances better than machines do. Children need to understand the individual steps to solve a math problem rather than inputting content for a correct or incorrect answer."

"AI-supported teachers and educational programs can ultimately benefit young children, particularly those lacking access to educational resources. However, I caution against letting children rely on them as a primary learning tool," Klein added.

She also highlighted the risks of overuse: "The more time children spend with AI, the less time they spend with other humans.

"Human interaction is crucial, and screens limit that. Children are in a phase of rapid developmental learning, and their brains are moving quickly. Part of what they're learning involves exchanging nonverbal cues."

Klein offered parents some tips regarding their children's use of AI systems in education:

• Don't let AI tools be their sole source of information.
• Ensure a human can help them discuss how they arrived at an answer.
• Help them fully understand it, so they don't miss critical cognitive development.
• Help your children understand they are interacting with a machine.
• Monitor the amount of time your children spend on it, just as you would with social media.

It is worth noting that Klein does not recommend completely banning AI from your children's lives.

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An hour passes, a day runs its course, a month goes by, a year ends, and a lifetime fades away. In these moments, a fetus develops, a child is born, a boy grows, a youth matures, an old man ages, and a senior passes away. Everything has a beginning and an end, and every first has a last.

Allah has made the passing of time and the end of years a reminder of the passage and end of life itself. Therefore, at the close of each year, we must pay attention to the following:

1- Reflecting on the passage of time:

Days pass quickly, and it is hard for a person to stay in one condition for a long time. Childhood passes swiftly, youth ends suddenly, then middle age comes, and a person finds that their entire life feels like just an hour of daylight. Allah says: “As though they had not remained [in the world] except an hour of a day.” (Al-Ahqaf: 35). Whoever realizes this should reflect and understand that everything has an end, and every person should strive to make the end of their life a good one.

2- Accountability of the self:

A Muslim should not let any day pass without sitting with themselves for a while to account for their actions, correct what they have ruined, or repent for what they have missed in terms of good deeds. The need for daily self-accountability comes from human nature and forgetfulness. If a person does not account for themselves, they might forget their actions, only recalling them when it becomes too difficult to amend or when the time for repentance has passed. The difficulty of rectification arises from old age and the weakening of the body, and the impossibility of returning to repentance comes when death arrives or on the Day of Judgment. Allah says: “And spend [in the way of Allah] from what We have provided you before death approaches one of you and he says, ‘My Lord, if only You would delay me for a brief term so I would give charity and be among the righteous’. But never will Allah delay a soul when its time has come. And Allah is Acquainted with what you do.” (Al-Munafiqun: 10-11), and also: “And they will cry out therein, “Our Lord, remove us; we will do righteousness – other than what we were doing!” But did We not grant you life enough for whoever would remember therein to remember, and the warner had come to you? So taste [the punishment], for there is not for the wrongdoers any helper.” (Fatir: 37).

The general accountability of the self alleviates the reckoning on the Day of Judgment, as the individual will rectify what they missed of good deeds and repent for their wrongdoings. This is reflected in the words of Ibn al-Athir, quoting Umar ibn al-Khattab: “Take account of yourselves before you are taken to account, for it is easier for your reckoning, and weigh your deeds before they are weighed for you, and prepare yourselves for the great presentation.” ⁽¹⁾

3- Seizing the opportunity of time:

The Prophet Muhammad (peace be upon him) encouraged seizing time, as narrated by Al-Hakim and others, where Ibn Abbas said that the Prophet (peace be upon him) said to a man while advising him: “Utilize (take advantage of) five before five: your youthfulness (before old age), your wellbeing (before sickness), your richness (before poverty), your free time (before being occupied/busy), and your life (before death).”

The companions and the early generations were very diligent about making the most of their time. Ibn Mas’ud said: “I have never regretted anything like I regret a day when the sun sets, and my lifespan has decreased but my deeds have not increased.” Al-Hasan al-Basri said: “There is no day that breaks its dawn except that it calls out, ‘O son of Adam, I am a new creation, and I will testify for or against your deeds. So take provisions from me, for when I pass, I will never return until the Day of Judgment.’” He also said: “I saw some people who were more concerned about their time than you are about your wealth and money.” Umar ibn Abd al-Aziz said: “The night and the day work upon you, so you should work upon them.” ⁽²⁾

4- Good endings:

The Prophet (peace be upon him) said, as narrated by Bukhari: “(the rewards of) the deeds are decided by the last actions (deeds).” If actions are judged by their endings, every Muslim should strive to make the end of their deeds good, as one will be resurrected as they died. In Sahih Muslim, Jabir narrated: “I heard the Prophet (peace be upon him) say: ‘Every servant will be raised (in the same very state) in which he dies.’” Good endings are related to good endings of years and days. A person dies every night in their sleep, but this is the minor death, which they return from when they awaken, if Allah wills. Allah says: “Allah takes the souls at the time of their death, and those that do not die [He takes] during their sleep. Then He keeps those for which He has decreed death and releases the others for a specified term. Indeed in that are signs for a people who give thought.” (Az-Zumar: 42).

The Prophet (peace be upon him) drew attention to this when he instructed us to recite a supplication before and after sleep that reminds us of death. Hudhayfah ibn al-Yaman said: “When the Prophet (peace be upon him) went to his bed, he would say: ‘O Allah, in Your Name I die and I live.’ And when he would get up, he would say: ‘Allah praise is due to Allah who revived my soul after causing its death and to Him is the resurrection.’” Sleep daily reminds us of the end of life, so we may reflect upon it and improve our repentance and return to Allah.

5- Preparing for the coming year:

Allah has commanded preparation and planning for the future, as He says: “O you who have believed, fear Allah, and let every soul look to what it has put forth for tomorrow, and fear Allah. Indeed, Allah is Acquainted with what you do.” (Al-Hashr: 18). The "tomorrow" in this verse refers to both the near future in this world and the far future in the Hereafter. A Muslim should plan for this tomorrow with good intentions and proper preparation, as planning is the gateway to success. Even if a person plans for tomorrow but circumstances or death prevent them from acting, they will still be rewarded for their good intention.

In Sahih Muslim, Ibn Abbas narrated from the Prophet (peace be upon him), who relayed it from Allah, saying: “God records the good deeds and the evil deeds. If anyone intends to do a good deed but does not do it, God enters it for him in His record as a complete good deed:and if he intends to do a good deed and does it, God enters it for him in His record as ten to seven hundred and many more times as much. If anyone intends to do an evil deed and does not do it, God enters it for him in His record as a complete good deed; but if he intends to do it and does it, God records it for him as one evil deed.”

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(1) "Asad al-Ghaba fi Ma'rifat al-Sahabah" by Ibn al-Athir (4/ 156).

(2) "Time in the Life of a Muslim" by Dr. Yusuf al-Qaradawi, pp. 11-13.

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With the rising unemployment rates in many Arab countries, Arab youth face significant challenges in finding job opportunities, securing a decent income to meet living requirements, and achieving a dignified life.

However, the massive advancements in technology have created broad opportunities for work, remote job fields, and even cross-border and cross-continental investment opportunities.

Globally, an estimated 1.57 billion people are self-employed out of a total global workforce of 3.38 billion individuals.

Estimates suggest that the value of the global freelance platform market reached $4.4 billion in 2022.

Some of the leading global freelance platforms include Freelancer, Upwork, Fiverr, and others. These platforms connect companies with independent workers based on factors such as expertise, skills, and required specialization, among others.

There are also platforms that allow individuals to market themselves and their capabilities by creating a personal profile, connecting with employers, and showcasing their talents and experiences. These are especially popular in fields like marketing, photography, design, translation, website creation, and social media management.

This type of work offers young people freedom in determining their working hours, choosing employers anywhere around the globe, selecting projects that align with their interests, improving language skills, increasing income, and gaining experience. All of these benefits help in crafting a professional resume for future opportunities.

Key Freelance Platforms in the Arab World

Tech Magazine highlighted some of the most important freelance platforms in the Arab region:

1. TasmeemME:
An Arabic platform for those interested in web and app design, animation, and graphics. It also serves as a hub for education and professional development. The platform facilitates communication between freelancers and clients without intervening in the financial agreements between the two parties.

2. Ureed:
A content creation platform that employs over 5,000 remote workers across 10 countries in more than 500 specialties, including writing, translation, video production, animation, marketing, and programming.

3. Al-Bawaba:
A platform focused on the Gulf region, offering services in over 160 fields such as writing, design, photography, legal consulting, architectural engineering, programming, translation, and maintenance. It directly connects talented individuals with clients.

4. Khamsat:
A youth-oriented freelance platform offering a variety of services at affordable prices starting from just $5. Services include translation, writing, design, marketing, data entry, legal services, and web development.

5. Mostaql:
A platform connecting companies with skilled workers and offering a wide range of services and consultations. It emphasizes web and app development, engineering, video and audio design, marketing, training, and translation.

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