In a world abundant with ideas and overflowing with news, Islam rejects every claim that is not supported by conclusive evidence. Indeed, it invites every claimant to bring forth evidence to prove the truth of their claim, as Allah says, “Say, 'Produce your proof, if you should be truthful.'” (Al-Baqarah: 111)

Definition and Uses of Evidence in the Quran and Sunnah

Evidence, known as “burhan,” refers to clear and decisive proof. ⁽¹⁾ It is defined as reasoning composed of certainties, ⁽²⁾ serving as conclusive proof of the truth of matters.

Allah mentions evidence in the Quran as an undeniable truth, acknowledged by all rational beings. He also uses it to challenge disbelievers to corroborate their claims of following others or worshipping deities other than Allah.

Regarding undeniable truth, Allah says, “O mankind, there has come to you a conclusive proof from your Lord.” (An-Nisa: 174) To challenge disbelievers to provide evidence for their claims, He says, “And We will extract from every nation a witness and say, 'Produce your proof,' and they will know that the truth belongs to Allah, and lost from them is that which they used to invent.” (Al-Qasas: 75)

In the Sunnah, evidence is mentioned to signify a definitive truth within the self and reality. In Sahih Muslim, Abu Malik Al-Ash'ari narrated that the Messenger of Allah (peace be upon him) said, “Charity is a proof,” indicating that charity is a sign of a believer's faith. Thus, those who give in charity demonstrate the sincerity of their faith through their actions.

Types of Evidence

The Quran directs us to various types of evidence that should be relied upon when presenting or accepting ideas, which include:

1. Sensory Evidence:

This refers to evidence perceivable through the senses, such as observation and the like. Allah says, “Say, 'Have you considered your 'partners' whom you invoke besides Allah? Show me what they have created of the earth.” (Fatir: 40) Additionally, He states, “And they have made the angels, who are servants of the Most Merciful, females. Did they witness their creation? Their testimony will be recorded, and they will be questioned.” (Az-Zukhruf: 19) He also says, “[And] who created seven heavens in layers. You do not see in the creation of the Most Merciful any inconsistency. So return [your] vision [to the sky]; do you see any breaks? Then return [your] vision twice again. [Your] vision will return to you humbled while it is fatigued.” (Al-Mulk: 3-4) These ayahs call upon sensory observation which validates or invalidates ideas.

2. Audible Evidence:

This refers to evidence heard from divine revelation, which conveys Allah's commands and prohibitions. If the prophethood of a prophet is proven through definitive proofs, that he presents the will of Allah the Almighty, it is obligatory to accept his teachings on matters of legislation, commands, prohibitions, etc. Any claim regarding these matters can only be supported by evidence and knowledge from Allah.

The Quran addresses those who arbitrarily deemed certain livestock lawful or unlawful, saying: “Inform me with knowledge, if you should be truthful.” (Al-An'am: 143) When they claimed that Allah willed their actions, He responded: “Say, 'Do you have any knowledge that you can produce for us? You follow not except assumption, and you are not but falsifying.'” (Al-An'am: 148) When they claimed Allah commanded their nudity during circulating the Kabbah, He stated: “And when they commit an immorality, they say, 'We found our fathers doing it, and Allah has ordered us to do it.' Say, 'Indeed, Allah does not order immorality. Do you say about Allah that which you do not know?'” (Al-A'raf: 28) In emphasizing the need for audible evidence in refuting false claims, Allah says, “Or have they taken other gods besides Him? Say, [O Muhammad], 'Produce your proof. This [Quran] is the message for those with me and the message for those before me.' But most of them do not know the truth, so they are turning away.” (Al-Anbiya: 24) When some Jews claimed that Allah had forbidden them certain foods and based their claim on the Torah, Allah addressed them by saying: “Say, [O Muhammad], 'Ao bring the Torah and recite it, if you should be truthful.'” (Aal-Imran: 93)

3. Historical Evidence:

This type of evidence is based on well-documented historical accounts or visible remnants of past civilizations, indicating their strength, influence, and achievements. Allah says, “Say, [O Muhammad], 'Have you considered that which you invoke besides Allah? Show me what they have created of the earth; or did they have partnership in [creation of] the heavens? Bring me a scripture [revealed] before this or a [remaining] trace of knowledge, if you should be truthful.'” (Al-Ahqaf: 4) This “trace of knowledge” refers to historical evidence.

The Quran also mentions historical evidence in the story of Qarun, who attributed his wealth to his own knowledge. Allah says, “Did he not know that Allah had destroyed before him of generations those who were greater than him in power and greater in accumulation [of wealth]?” (Al-Qasas: 78) This type of evidence is also highlighted in the story of the people of 'Ad: “As for 'Ad, they were arrogant upon the earth without right and said, 'Who is greater than us in strength?' Did they not consider that Allah, who created them, was greater than them in strength? But they were rejecting Our signs.” (Fussilat: 15)

4. Rational or Theoretical Evidence:

This evidence is based on logical reasoning, starting with examining matters and deducing their validity or falsehood through reason and logic. The Quran challenges polytheists to provide rational evidence for their idolatry, saying: “Or have they taken gods besides Him? Say, 'Produce your proof.'” (Al-Anbiya: 24) Additionally, Allah states, “Is there a deity with Allah? Say, 'Produce your proof, if you should be truthful.'” (An-Naml: 64) These forms of evidence confirm whether an idea is acceptable or rejected based on reason, logic, history, and sensory observation.

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(1) Lisan al-Arab, by Ibn Manzur (13/ 51).

(2) Al-Tarifat, by Al-Jurjani, p. 44.

(3) Reason and Knowledge in the Holy Quran, by Dr. Yusuf Al-Qaradawi, p. 271.

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Our children today, even those who are committed to their faith, face significant struggles and unprecedented societal contradictions. They are caught between the values imparted within the family circle and what they encounter outside this safe environment in the streets, schools, clubs, and universities. The conflict arises between religious education and general education, leading to an internal struggle when the nature of life forces these children to interact naturally with a society vastly different from the one they grew up in, causing psychological anxiety and a sense of alienation.

Many households of preachers find themselves puzzled by the insistence of their children on taking crooked paths after their initial uprightness. They are distressed by their children's neglect of acts of worship after being diligent in performing them. Parents keep questioning what went wrong. They believe that merely having their children with them in the same house is enough to make them replicas of themselves without adequately equipping them to face the contradictions they encounter once they leave the family home and are forced to mix with a society where concepts have become confused and Islamic values have been lost.

Foundations of Muslim Youth Identity

Identity is formed by the general culture surrounding a person, starting from the parents to the family, society, and the nation. The extent to which culture influences an individual, and the degree to which they draw their ethics, behavior, and beliefs from it, determines the depth of their identity, knowledge, awareness, and answers to existential identity questions like: Who am I? Why am I here? What is my destiny?

The first foundation of a Muslim youth's identity is the belief in the creation of humans by the hand of Allah, as affirmed by His words: “And [mention, O Muhammad], when your Lord said to the angels, ‘I will create a human being out of clay from an altered black mud. And when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration.’” (Al-Hijr: 28-29) Furthermore, they believe that humans are honored creations of Allah, as He says, “And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference.” (Al-Isra: 70) They also believe that Allah appointed humans as His successor on earth, as stated: “And [mention, O Muhammad], when your Lord said to the angels, ‘Indeed, I will make upon the earth a successive authority.’” (Al-Baqarah: 30)

From all these beliefs, they also believe in the purpose for which Allah created humans, which is to worship Him, as He says, “And I did not create the jinn and mankind except to worship Me.” (Adh-Dhariyat: 56) Thus, the identity of Muslim youth is formed around the Islamic concept of human creation and the belief in the purpose for which they were created, which is to worship Allah.

Then where did all the problems of faith, represented by the phenomenon of atheism spreading in educational environments, come from? Among those who grew up in religiously conservative settings, what drove these youths to seek other identities than the one originally present, leading some of them astray during a critical stage of their lives?

Manifestations of Ideological Conflict

The entire global civilization may be experiencing an existential struggle. Western civilization has provided all its material capabilities and has tried with all its soft power to impose its identity and culture on the entire world through the globalization project, using its tools that it still exclusively controls and there is no equivalent power to stand against it, such as the Internet, social media, Hollywood products, directed literature, the capitalist economy, and other means and products of Western civilization.

On the other side, there is the East with its history and divine identity, where a nation holds an identity, culture, and one of the greatest civilizations that ever existed on earth from the beginning of creation until the Day of Judgment. Despite this, the nation has weakened, abandoned its identity, and every space it gave up was filled with intellectual emptiness, losing its leadership and status, becoming an entity without identity. This echoes the words of the Commander of the Faithful, Umar ibn Al-Khattab: “We are a people whom Allah has honored with Islam; should we seek honor through anything else, Allah will disgrace us.” Among the youth, manifestations of internal conflict have emerged, including:

1. The shift from a culture of production, work, effort, and excellence to a culture of consumption and excessive buying of Western products regardless of necessity.
2. The rush of women and some men towards cosmetic products and surgeries, spending extravagantly on them.
3. Increased family problems and poor treatment of parents, opposing them merely for the sake of being contemporary, and sometimes criticizing their thinking as backward and regressive.
4. The emergence of Western ideological currents within the Muslim community that have quickly infiltrated and found an alarmingly high level of acceptance, such as atheistic thought, gender mixing, and the appearance of so-called homosexuality.

Reasons for the Spread of Westernization

Amidst these intellectual tragedies faced by the Ummah, we ask: How did such influences manage to infiltrate such a heavenly society? The truth is that the Ummah has faced several severe shocks due to the weakness of the Ottoman Caliphate, the wars it fought, the fall of the Caliphate, the Sykes-Picot Agreement, and other factors, including:

1. The siege of globalization with its tools targeting the youth and women of the Ummah, who are responsible for raising the next generation and changing any negative reality.
2. The weakness of educational curricula within institutions, focusing solely on the scientific aspect.
3. The strength of Western media and its affiliates in influencing young people and offering them temptations.
4. The absence of family involvement due to the family itself falling into the traps of globalization.

Restoring Islamic Identity

The process of restoring the Ummah's original identity relies on the strong will of concerned parents, educators, preachers, and educational and religious institutions, as well as the collective will of the Muslim community to save itself from further moral and doctrinal decline.

This begins with what the Prophet Muhammad (peace be upon him) started, which is deep and focused upbringing to prepare a new generation with a pure creed. The steps to the solution begin with:

   1- Family Awareness:

The family is the primary source from which a young person draws their identity and culture. Preparing families and young people about to marry comprehensively is the first step in restoring the family's role in raising the next generation. The Prophet Muhammad (peace be upon him) said, “A woman may be married for four reasons, for her property, her rank, her beauty and her religion; so get the one who is religious and prosper.” (Narrated by Al-Bukhari and Muslim).

   2- Restoring the School's Role in the Educational Process:

What the school instills in early childhood can be more influential than the family. This is a call for wealthy individuals to invest in education by establishing Islamic schools that focus on moral building, in addition to various scientific subjects, so that public schools in Arab countries return to paying attention to values and morals again.

   3- Restoring the Role of the Mosque:

In Islam, the mosque has a fundamental role in managing all aspects of life. In the early days of the Muslim community, prayers were performed in mosques, the affairs of the community were managed, war and conquest decisions were made, and learning sessions were held. Parents must connect their children to the mosque. Preachers should develop themselves and their messages according to contemporary needs and the needs of the youth and the Ummah. Mosque lessons should cover beliefs, worship, morals, and behavior, offering models to imitate in an easy and appealing manner. The beauty of Islam should be highlighted, such as its order, cleanliness, strength, heroism, and glory.

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Chastity is a noble virtue that Islamic Sharia has always emphasized for both individuals and society. This emphasis ensures that individuals can live securely without disturbances and calamities, and that the Muslim community can also exist in peace and tranquility, free from the ethical issues that may arise from straying away from this virtuous conduct.

Hence, the importance of understanding the Prophet Muhammad's (peace be upon him) saying: “I have only been sent to perfect noble character,” becomes clear. The Prophet, as an exemplary role model, is the ideal figure that the entire Ummah, both individuals and communities, should follow and immitate. From this standpoint, chastity as an Islamic virtue, when practiced, provides the Muslim with tranquility within his home and family, not to mention the societal benefits that arise from the widespread practice of chastity among its members and acting according to its requirements in their daily lives.

Given the good and beneficial outcomes of chastity, we wish to take a careful pause to elucidate the importance of chastity and its impact on our communities, which have begun to witness the spread of Western behaviors and ethical problems in this era of openness to everything new without placing limits or restrictions. Therefore, it is essential to clarify the means that help us embody the virtue of chastity correctly as our noble religion commands. Some of these means that reinforce chastity in the hearts of individuals and communities are as follows:

1. Faith and the Consciousness of Allah:

One of the strongest aids for an individual to maintain chastity is being aware that Allah is ever watching, fearing to be seen by Him in a state of disobedience, and believing in Allah's attributes and His perfection, knowing that nothing is hidden from Him. Allah says, “He knows that which deceives the eyes and what the breasts conceal.” (Ghafir: 19)

2. Enhancing Personal Awareness:

This can be achieved by reading the stories of the righteous, especially those that depict examples of the pious Salaf dealing with temptations and their adherence to the value of chastity, avoiding places of temptation and bad company.

3. Mosques and Religious Lessons:

Mosques and religious lessons play a significant role in guiding youth towards the importance of chastity and adherence to Islamic manners through sermons and lessons that remind them of the forgotten meanings due to daily life preoccupations, such as the importance of self-discipline and avoiding temptations and desires.

4. Family Awareness:

The family is the foundation of upbringing and purification. Therefore, educators must focus on the meanings of chastity and adherence to Islamic commands. Parents should strive to be role models in their commitment to these means so that their children can see them embodied before their eyes. Many behavioral deviations in our societies have an evident cause, which is the neglect of parents in embodying chastity in themselves, let alone teaching it to their children.

5. Attention to Schools and Education:

Particularly in teaching the young generation the value of time and utilizing it in beneficial ways, emphasizing engagement in significant matters and avoiding trivialities, self-monitoring by refining the prevalent materialistic and consumeristic tendencies, and not following what is popular or demanded by the masses.

6. Community Monitoring:

This is represented by maintaining the practice of enjoining good and forbidding evil, which is the secret of the Muslim community's excellence. Allah the Almighty says, “You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.” (Aal Imran: 110) This includes media monitoring of what promotes behavioral deviations or ideas contrary to Islamic ethics and manners, and organizing awareness courses for youth about the dangers of moral decay.

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Allah’s blessings manifest in every part of existence, and when we reflect upon ourselves, we see the wonders of Allah's creation evidently. Among the remarkable and noble blessings Allah has bestowed upon us, which serve as pathways to knowledge and enlightenment, are the heart, hearing, and sight. The heart is the repository of knowledge, which reaches it either through the ear’s hearing or the eye’s seeing. Thus, Allah commanded us to preserve our hearing, sight, and hearts, as we are accountable for them, as He says, “And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart—about all those [one] will be questioned.” (Al-Isra: 36) ⁽¹⁾

Since sight is such a precious blessing, it is our duty to guard it and express our gratitude for it. Allowing one’s gaze to wander aimlessly is one of the harmful plagues of our time, a doorway to temptation that can lead to the corruption of the heart and the weakening of faith. In a world where moral standards have deteriorated and we are constantly exposed to temptations that are now part of everyday life, Islam offers us numerous means and methods to help us protect the blessing of sight.

1. Seeking Help from Allah

Relying on Allah is the most crucial step toward achieving any goal. The struggle against Shaitan and one’s own desires can only be won through reliance on the Creator of one’s soul. Allah says, “And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive [to Allah].” (Al-Baqarah: 45) Additionally, the Prophet Muhammad (peace be upon him) said, “When you ask (for anything), ask it from Allah, and if you seek help, seek help from Allah.” (Narrated by At-Tirmidhi).

2. Be Mindful of Allah Constantly

Being mindful of Allah at all times, knowing that He observes and witnesses everything, instills a sense of piety in every action and fosters fear from His punishment. This consciousness makes a person weigh each glance and think carefully, aware that Allah is always watching. Allah says, “He knows that which deceives the eyes and what the breasts conceal.” (Ghafir: 19) Maintaining such awareness is achievable through regular dhikr (remembrance of Allah), du’a, and contemplation on the promised reward for those who are mindful of Allah’s commands.

3. Striving Against the Self and Aspiring High

The believer must fight against his own desires, resisting temptations and worldly distractions, instead of allowing himself to be easily led astray by Shaitan and the whims of his soul. The Prophet Muhammad (peace be upon him) said, “And the mujahid is he who strives with himself regarding obedience to God.” (Reported by Ahmad) When Allah sees the sincerity and determination of a believer to struggle against his desires, He helps him along this path, as He says, “And those who strive for Us—We will surely guide them to Our ways. And indeed, Allah is with the doers of good.” (Al-Ankabut: 69)

4. Engaging in Worship Abundantly

The renowned scholar Ibn al-Qayyim (may Allah have mercy on him) said, “The self, if not occupied with good, will busy you with evil.” ⁽²⁾ Filling one's time with worship keeps one from falling into sin and temptations, leaving no space for indulgence in forbidden looks or acts. Salah, for instance, is a great help, as Allah says, “Indeed, prayer prohibits immorality and wrongdoing.” (Al-Ankabut: 45)

5. Avoiding Forbidden Things

Avoiding viewing forbidden things such as immoral media content and indecent programs, which incite corruption, protects the heart from falling prey to sin. The Prophet Muhammad (peace be upon him) said, “The fornication of the eye consists in looking.” (Sahih al-Bukhari) Avoiding places filled with temptations and sinful attractions, where one is constantly exposed to immoral things, protects one from easily falling into sin. Allah says, “Tell the believing men to reduce [some] of their vision and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do.” (Al-Nur: 30)

6. Sincere Repentance

Sincere repentance is the key to all goodness and a means to reform oneself after making mistakes. Naturally, one may occasionally falter, casting forbidden glances or inadvertently seeing what one should avoid, such as glimpsing an immodestly dressed person on the street. However, one must not tire of repentance, no matter how many times one repeats the mistake, as long as the repentance is genuine and he pledges to avoid the sin in the future. Allah says, “Except for those who repent, believe, and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful.” (Al-Furqan: 70)

A story that illustrates this beautifully is that of a young worshiper from Kufa ⁽³⁾ who was admired by a woman of beauty and intelligence. Despite her advances, he turned away, lowering his gaze out of fear of Allah. His piety, reverence, and fear of Allah saved him and her from potential sin, and she eventually repented and returned to Allah, because of by his steadfastness.

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1. Tahdhib al-Tafsir wa Tajrid al-Ta'wil, by Ibn Shaybah.
2. Al-Wabil al-Sayyib (1/111), by Ibn Qayyim al-Jawziyyah.
3. Ithaf al-Sadah al-Muttaqin by Al-Zabidi.
4. “Means Helping to Lower the Gaze,” islamqa.info.
5. The Poisoned Arrow, from the Educational Memoirs series by Abdulrahman bin Foad Al-Jarallah.
6. “Benefits and Rewards of Lowering the Gaze,” alukah.net.

Lately, it has become increasingly evident that we must prepare ourselves for the trials and challenges that lie ahead in order to deserve the victory Allah has promised us. This readiness applies to all segments of society—young and old, men and women, youth and elders alike. Achieving victory is a collective responsibility, not one that falls on a single group or faction.

When we examine the reasons that lead to victory, we find that the Quran provides us with much guidance, and the life of the Prophet ﷺ offers us many pathways to achieve empowerment. Yet, the essential question remains: what are the conditions for achieving victory? For it is known that victory requires an aware generation that embodies the qualities needed to fulfill this divine promise. Here are the most important requirements to achieve the desired victory:

1. Certainty that Faith is the Core of the Battle:

Achieving the desired victory requires that its proponents understand the true nature, motivations, and ambitions of the enemy. This is only possible through an awareness of the enemy’s religious motives and a readiness to counter them, as Allah says, “And Allah is most knowing of your enemies; and sufficient is Allah as an ally, and sufficient is Allah as a helper.” (An-Nisa’: 45)

       2. Understanding the Civilizational Nature of the Conflict:

This understanding necessitates the development of an Islamic project with its political, economic, and intellectual aspects, supported by scientific and technological advancements. We must acknowledge the scientific and technical progress that the adversary possesses and find ways to surpass and utilize it for the benefit of humanity, to save the world from a dark future. At the forefront of these efforts is drawing from the rich heritage of Islamic civilization throughout its history while keeping pace with modern advancements in a way that enables us to stand on equal footing with the adversary.

         3. Recognizing the Ummah’s Mission:

The role of the best Ummah brought forth for mankind is profound, involving not only a specific group or elite leadership but also the support of the public and grassroots. It cannot be carried out solely by the youth without the wisdom of elders and experienced teachers, nor without the aspirations to pass on knowledge to younger, promising generations. This noble endeavor must embody the blessings of divine revelation, the Prophetic methodology, and the eternal natural and divine laws.

           4. The Need for Strong, Insightful Workers:

The path to raising the Ummah requires both strength and the sharp-sightedness of those who are constantly mindful of the Hereafter, sincerely dedicating their efforts to Allah. Allah describes this in the Quran: “And remember Our servants, Abraham, Isaac, and Jacob - those of strength and [religious] vision. Indeed, We chose them for an exclusive quality: remembrance of the home [of the Hereafter].” (Sad: 45-46) This path is fraught with trials, as it involves opposing the schemes of tyranny and injustice, yet it is the only way to salvation—both in this world from the maliciousness of adversaries, which we have witnessed firsthand, and in the Hereafter from Allah’s judgment. Allah has entrusted us with His religion and the legacy of His Prophet, as He states, “And We had already destroyed generations before you when they wronged, and their messengers had come to them with clear proofs, but they were not to believe. Thus do We recompense the criminal people. Then We made you successors in the land after them so that We may observe how you will do.” (Yunus: 13-14)

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The world today is experiencing rapid and unprecedented changes in all fields, from technology to the economy and politics. Never before has the world witnessed such a diverse range of generations living, working, and interacting together. While this diversity was considered natural in the past, it now presents a significant challenge, with the gap between generations widening day by day.

The generation gap refers to a set of differences in values, interests, expectations, and behaviors between successive generations. These differences often arise due to cultural, social, and technological changes over time, which affect each generation differently.

Today’s Generations

1. The Silent Generation (1928-1946) This generation grew up during World War II and the Great Depression, instilling values such as discipline, hard work, and loyalty. They tend to follow rules and respect traditions.
2. Baby Boomers (1946-1964) This generation experienced economic and social prosperity, focusing on career success and self-fulfillment. They are known for their ambition and competitiveness.
3. Generation X (1965-1980) Growing up during significant social and economic transformations, this generation is more flexible and adaptable to change. They value independence, entrepreneurship, and seek work-life balance.
4. Millennials (1981-1996) The first digital generation, growing up in the age of technology and communication. They are highly connected, seek meaningful work, and are concerned with social issues.
5. Generation Z (1997-2012) The most technologically connected generation, born during the technological boom. They are diverse, innovative, and seek unique experiences.

Causes of the Generation Gap

Technological Development: One of the primary causes of the generation gap is technological advancement. Younger generations have never known a world without technology and are more adept at using modern tools efficiently. This greatly influences their thinking and interaction with the world. Conversely, older generations often struggle with technology, leading to a significant gap that affects all aspects of daily life.

Social and Economic Changes: Recent years have witnessed major social and economic changes impacting all generations. With globalization and market expansion, lifestyle and social patterns have shifted. While older generations relied on stable, government jobs, today's youth lean more towards independence and freelance work. Wars, famines, and economic crises have also shaped the younger generation's approach to their surroundings.

Cultural and Value Changes: Many values have changed from previous years, with Arab and Islamic societies influenced by waves of Western cultural invasion, leading to a radical shift in daily values and beliefs such as marriage, gender mixing, and openness. New concepts have emerged and are embraced by younger generations, once completely rejected by their predecessors, such as homosexuality, gender freedom, and feminism, causing a significant gap due to the irreligiosity of the new generations.

Educational Gap: There is a significant difference in education levels between generations due to the diversity of learning sources and technological advancement. Newer generations receive more modern and developed education, increasing their chances of securing suitable, well-paying jobs. In contrast, older generations struggle to adapt and benefit from technology, relying solely on their scientific and practical experience, which surpasses that of the youth. This has led to a considerable gap, with younger generations feeling more knowledgeable, intelligent, and superior, and the older generations feeling disrespected and frustrated by their inability to keep up.

How Islam Bridged the Generation Gap

The Prophet Muhammad ﷺ said, “Anyone who does not show mercy to our children nor acknowledge the right of our old people is not one of us.” (Sahih al-Albani) Although the generation gap has existed since ancient times, Islam has successfully addressed and managed it. This hadith serves as a comprehensive and straightforward constitution outlining the boundaries of interaction between different generations.

Addressing the Gap in Quranic Stories

The Quranic stories present a unique model of generational interaction in a healthy and productive way:

The Story of Prophet Ibrahim and His Son Ismail in Building the Kaaba: The Quran narrates how Prophet Ibrahim and his son Ismail cooperated in building the Kaaba, showcasing a wonderful scene of mercy, respect, and collaboration between two different generation. Allah says, “And [mention] when Abraham was raising the foundations of the House and [with him] Ishmael, [saying], 'Our Lord, accept [this] from us. Indeed, You are the Hearing, the Knowing. Our Lord, and make us Muslims [in submission] to You and [raise] from our descendants a Muslim nation [in submission] to You. And show us our rites and accept our repentance. Indeed, You are the Accepting of repentance, the Merciful. Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might, the Wise.'” (Al-Baqarah: 127-129)

The Story of Prophet Yusuf and His Father Yaqub: Prophet Yaqub set an example of a loving father who attentively listens to his son and offers advice and guidance. “When Joseph said to his father, 'O my father, indeed I have seen [in a dream] eleven stars and the sun and the moon; I saw them prostrating to me.' He said, 'O my son, do not relate your vision to your brothers or they will contrive against you a plan. Indeed, Satan is to man a manifest enemy.'” (Yusuf: 4-5)

The Story of Musa's Mother and Her Daughter: We also have the story of Musa's mother who trusted her daughter with a very dangerous mission to follow the news of Musa when he was an infant in Pharaoh's palace. “And she said to his sister, 'Follow him'; so she watched him from a distance while they perceived not. And We had prevented from him [all] wet nurses before, so she said, 'Shall I direct you to a household that will be responsible for him for you while they are to him [for his upbringing] sincere?'.” (Al-Qasas: 11-12)

The Prophet's ﷺ Approach in Dealing with Different Generations

With Elders

Islam encourages respect and reverence for the elderly. The Prophet ﷺ said, “Glorifying Allah involves showing honour to a grey-haired Muslim and to one who can expound the Qur'an, but not to one who acts extravagantly regarding it, or turns away from it, and showing honour to a just ruler.” (Sunan Abi Dawud)

Umar ibn al-Khattab - may Allah be pleased with him - used to go out at night, and Talha saw him. Umar entered a house and then another. In the morning, Talha went to that house and found a blind, immobile old woman. He asked her, “What does this man do for you?" She replied, "He has been visiting me for such and such time, bringing me what benefits me and removing harm from me.” (Hilyat al-Awliya’ wa Tabaqat al-Asfiya’ by Al-Asfahani).

With Children

The Prophet ﷺ was a role model in dealing with children with kindness and gentleness, never belittling their interests or being harsh with them. Anas b. Malik reported that Allah's Messenger (ﷺ) had the sublimest character among mankind. I had a brother who was called Abu 'Umair. I think he was weaned. When Allah's Messenger (may peace he upon him) came to our house he saw him, and said: Abu 'Umair, what has the sparrow done? He (Anas) said that he had been playing with that. (Sahih Muslim)

With Youth

The Prophet ﷺ balanced the spiritual and physical education of the youth, making sure that none surpasses the other. Anas ibn Malik reported: Three people came to the Prophet’s wives and asked how the Prophet conducted his worship. When they were told about it they seemed to consider it little and said, “What a difference there is between us and the Prophet whose former and latter sins have been forgiven him by God!” One of them said, “As for me, I will always pray during the night.” Another said, “I will fast during the daytime and not break my fast.” The other said, “I will have nothing to do with women and will never marry.” Then the Prophet came to them and said, “Are you the people who said such and such? By God, I am the one of you who fears and reverences God most, yet I fast and I break my fast; I pray and I sleep; and I marry women. He who is displeased with my sunna has nothing to do with me.” (Sahih Al-Bukhari and Muslim) This hadith demonstrates the Prophet's ﷺ balance between worship and life needs.

The Prophet ﷺ also took into account the psychological needs of the youth, never being harsh with them. Abu Umamah reported: A young man came to the Prophet, peace and blessings be upon him, and he said, “O Messenger of Allah, give me permission to commit adultery.” The people turned to rebuke him, saying, “Quiet! Quiet!” The Prophet said, “Come here.” The young man came close and he told him to sit down. The Prophet said, “Would you like that for your mother?” The man said, “No, by Allah, may I be sacrificed for you.” The Prophet said, “Neither would people like it for their mothers. Would you like that for your daughter?” The man said, “No, by Allah, may I be sacrificed for you.” The Prophet said, “Neither would people like it for their daughters. Would you like that for your sister?” The man said, “No, by Allah, may I be sacrificed for you.” The Prophet said, “Neither would people like it for their sisters. Would you like that for your aunts?” The man said, “No, by Allah, may I be sacrificed for you.” The Prophet said, “Neither would people like it for their aunts.” Then, the Prophet placed his hand on him and he said, “O Allah, forgive his sins, purify his heart, and guard his chastity.” (Narrated by Ahmad)

The Prophet ﷺ always praised the good qualities of the youth, enhancing their self-confidence and motivating them to develop themselves. An example of this is his praise for Ashaj Abdul Qais, may Allah be pleased with him, by saying, “Indeed there are two traits in you that Allah loves: Forbearance, and deliberateness.” (Narrated by Abu Dawood)

The Prophet ﷺ also utilized the energies of the youth, entrusting them with leadership positions based on their competence and capabilities. After the conquest of Mecca, he appointed ‘Attab bin Usayd, may Allah be pleased with him, who was only twenty-one years old, as the governor of Mecca when he ﷺ had to leave with his army. Similarly, he appointed Usama bin Zaid, may Allah be pleased with him, who was under twenty years old, as the leader of an army that included prominent companions such as Abu Bakr Al-Siddiq and Umar ibn Al-Khattab, may Allah be pleased with them.

Thus, it becomes clear how Islam addressed the generation gap through the practical examples of the Prophet ﷺ and the Quran. Mutual understanding, respect, and balanced upbringing are the fundamental principles that should govern the relationship between different generations.

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1. Islamic Research Foundation International, Inc., Bridging the Generation Gap.
2. com, Solutions for the Generation Gap (an Islamic Approach/ in an Islamic Lifestyle)
3. Tafsir Center for Quranic Studies, The Meaningful Closeness between Generations in Light of Scenes from the Quran.
4. com, Generational Conflict between Parents and Children: How to Address It?
5. net
6. net, The Care of the Prophet ﷺ for the Youth and Ways to Benefit from Them in Contemporary Reality
7. European Council of Imams, How the Prophet ﷺ Dealt with the Youth?
8. The Official Website of Sheikh Saleh Al-Munajjid, The Prophet ﷺ Treatment of the Elderly.
9. UKM Journal Article Repository, The Relationship Between Generations: Causes of Conflict and Ways to Promote Harmony.

Marital life often goes through challenges, problems, and conflicts that can escalate to separation, divorce, and family disintegration if both parties insist on their stances and conflicts intensify without adhering to Islamic principles governing such matters.

Unfortunately, Arab countries are witnessing alarmingly high divorce rates, posing a significant challenge to Arab and Muslim families and threatening new generations with negative and catastrophic consequences that may be difficult to remedy later.

According to the divorce rate per thousand people, Libya leads with a rate of 2.5%, followed by Egypt at 2.3%, Saudi Arabia at 2.1%, Algeria at 1.6%, and Jordan also at 1.6%. From the sixth to the tenth positions are Lebanon at 1.6%, Syria at 1.3%, Kuwait at 1.3%, the UAE at 0.7%, and Qatar also at 0.7%, according to “Data Pandas,” a website specializing in global divorce rates.

However, other official data revealed that Kuwait leads the Arab world with a divorce rate of 48% of the total number of marriages, according to the Kuwaiti Ministry of Justice. Egypt ranks second in terms of divorce rate to total marriages at 40%, but it leads the Arab world in the number of divorce cases with 240 cases daily and 3 million divorced women, according to official data from the Egyptian Cabinet Information and Decision Support Center.

In Jordan, which ranks third, the divorce rate has risen to 37.2%, Qatar follows at 37%, the UAE and Lebanon are in fifth and sixth positions at 34%, Sudan at 30%, Iraq at 22.7%, and Saudi Arabia at 21.5%, according to “Al Jazeera Net.”

In light of this, there is an urgent need for practical and preventive measures to curb the growing divorce rates in the Arab world and to reduce its levels promptly, with the concerted efforts of all legislative, educational, social, religious, cultural, and media institutions to halt this dangerous cancer that strikes at the heart of family cohesion.

Preventive Measures to Reduce Divorce:

1. Good Spousal Selection from the Start: The selection criterion should be religion and good character, not just wealth and status, as is commonly practiced. This criterion applies to both men and women. For women, the Prophet Muhammad (peace be upon him) said: “If there comes to you one with whose character and religious commitment you are pleased, then marry (your daughter or female relative under your care) to him, for if you do not do that there will be Fitnah in the land and widespread corruption.” For men, he said: “A woman may be married for four reasons, for her property, her rank, her beauty and her religion; so get the one who is religious and prosper.” (Al-Bukhari and Muslim)
2. Living in Kindness and Mercy: There should be mutual kindness, compassion, and love between spouses. Allah says, “And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.” (Ar-Rum: 21) The Prophet also warned against responding to life's annoyances with hostility, saying, “A believer must not hate a believing woman; if he dislikes one of her characteristics he will be pleased with another.” (Muslim) Sheikh Ibn Uthaymeen said: “'Fark' means hatred and enmity; that is, a believer should not harbor enmity or hatred towards a believing woman, such as his wife. He should not harbor enmity or hatred if he sees something he dislikes in her character because a person must act justly. He should consider the treatment that the situation demands. Justice is to balance the bad qualities with the good ones, assess which one is greater and which has a more significant impact, and let the more prevalent and impactful one prevail. This is true justice.”
3.  Advising with Wisdom and Good Counsel: Advice should be repeated wisely and beautifully, clarifying the truth and explaining its sources while being patient. Time is part of the treatment, as a person                     might not accept advice the first time due to stubbornness or other reasons but may soften later.
4. Avoiding Estrangement: For a rebellious woman who refuses to obey her husband in righteousness, estrangement should occur in bed, not outside the home. Allah says, “Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth. So righteous women are devoutly obedient, guarding in [the husband's] absence what Allah would have them guard. But those [wives] from whom you fear arrogance - [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them. But if they obey you [once more], seek no means against them. Indeed, Allah is ever Exalted and Grand.” (An-Nisa: 34)
5.  Resorting to Reconciliation: Through a trusted third party of good and wise people, who can intervene to resolve the conflict, remind each party of the other's good qualities, distance them from Shaitan, and remind them of Allah. Allah says, “And if you fear dissension between the two, send an arbitrator from his people and an arbitrator from her people. If they both desire reconciliation, Allah will cause it between them. Indeed, Allah is ever Knowing and Acquainted [with all things].” (An-Nisa: 35)
6. Islamic Wisdom in Limiting Divorce: Islam made divorce thrice and not once to provide an opportunity for review and reconciliation. A man can take his wife back if he divorces her once or twice as long as she is in her ‘iddah (waiting) period (three lunar months). He can divorce her while she remains in his house, perhaps reconciling and retracting. However, if he divorces her for the third time, she is no longer his wife and becomes unlawful for him until she marries another man willingly. If the latter divorces her willingly, she becomes lawful for her first husband again. Allah says, “Divorce is twice. Then, either keep [her] in an acceptable manner or release [her] with good treatment. And it is not lawful for you to take anything of what you have given them unless both fear that they will not be able to keep [within] the limits of Allah. But if you fear that they will not keep [within] the limits of Allah, then there is no blame upon either of them concerning that by which she ransoms herself. These are the limits of Allah, so do not transgress them. And whoever transgresses the limits of Allah - it is those who are the wrongdoers. And if he has divorced her [for the third time], then she is not lawful to him afterward until [after] she marries a husband other than him. And if the latter husband divorces her [or dies], there is no blame upon the woman and her former husband for returning to each other if they think that they can keep [within] the limits of Allah. These are the limits of Allah, which He makes clear to a people who know.” (Al-Baqarah: 229-230) Allah also says, “O Prophet, when you [Muslims] divorce women, divorce them for [the commencement of] their waiting period and keep count of the waiting period, and fear Allah, your Lord. Do not turn them out of their [husbands'] houses, nor should they [themselves] leave [during that period] unless they are committing a clear immorality. And those are the limits [set by] Allah. And whoever transgresses the limits of Allah has certainly wronged himself. You know not; perhaps Allah will bring about after that a [different] matter.” (At-Talaq: 1)
7. Modern Recommendations: Seeking advice from social relationship experts and family counseling, taking a marital break for a few weeks to cool off, reviewing oneself, or attending training on how to accommodate the other and address the mistakes leading to divorce. Identifying cases deserving divorce while utilizing family, community, and religious awareness programs before making the decision to dismantle the family and endanger children.

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The book “Historical Stances of Islamic Scholars,” published in 1984, provides a glimpse into the historical positions taken by Islamic scholars, particularly the scholars of Al-Azhar, who presented rare examples of esteemed scholars speaking the truth in the face of authority without being swayed by positions or wealth, nor intimidated by rulers or presidents.

The author of the book, Dr. Muḥammad Rajab Al-Bayyumi, former Dean of the Faculty of Arabic Language in Mansoura, highlights numerous instances where Al-Azhar figures defended the truth and stood against falsehood. He calls for the documentation and preservation of these enduring stances, emphasizing the importance of recognizing the same Quranic spirit that inspired figures like Saeed bin Jubair, Saeed bin Al-Musayyib, Ahmad ibn Hanbal, and Al-Izz ibn Abd al-Salam, which also influenced the scholars of Al-Azhar who confronted falsehood with clear and honest speech.

The valuable book, consisting of 235 pages, discusses the actions of the esteemed Egyptian scholar Sheikh Muhammad Abu Zahra (1898-1974). When invited to a major Islamic symposium in one of the Arab capitals, the symposium was inaugurated by the head of state who declared that socialism was the Islamic doctrine. None of the attendees responded, but Abu Zahra courageously took the floor and said: We, the scholars and jurists of Islam, have come to this symposium to speak the word of Islam as we see it, not as politicians see it. It is the duty of politicians to listen to scholars and understand that they are knowledgeable and not easily deceived by superficial appearances. Having studied what is called socialism, we find that Islam is of higher value and greater direction than to be confined within its scope. The participants will express their opinions as they believe, not as politicians want, for they are the ones with authority in this field.

Al-Bayyumi comments in his rich and instructive book that the symposium, initially scheduled for a full week, concluded with its opening session due to Abu Zahra's decisive and rare historical stance.

The late Sheikh of Al-Azhar, Sheikh Muhammad Mustafa Al-Maraghi (1881-1945), is also featured as one of the prominent figures in “Historical Stances of Islamic Scholars.” He is remembered for his bold stand during his tenure as a judge when King Farouk divorced his wife Queen Farida and wanted to forbid her from remarrying. Al-Maraghi refused to issue such a fatwa. When the king visited him in the hospital, Al-Maraghi famously said, “As for the divorce, I do not approve of it, and as for the prohibition, I do not have the authority for it.” When the king pressed further, the sheikh declared, “Al-Maraghi cannot forbid what Allah has made lawful.”

Another historical stance documented in the book involves the late Sheikh of Al-Azhar, Abdel Meguid Selim (1882-1954), who, when serving as Mufti of Egypt, received a question from a magazine opposed to the king about the legality of hosting dancing parties in palaces. One of the fatwa office officials noted that the king had held such a party at Abdeen Palace, making the question politically charged, as the magazine wanted to drive wedge between the Sheikh and the king. Nevertheless, Sheikh Selim responded that the Mufti must answer questions truthfully and issued a fatwa prohibiting these parties.

The book also highlights the positions of the late Sheikh of Al-Azhar, Sheikh Gad al-Haq Ali Gad al-Haq (1917-1996), who was the first to declare that the genocide in Bosnia and Herzegovina was a crusade aimed at eradicating Muslims. He was the first to call for an Islamic conference at Al-Azhar Mosque to support the Bosnian Muslims, emphasizing that they don’t need mujahideen as much as they needed money and weapons.

When the US Congress decided to move the American embassy to Jerusalem, Sheikh Gad al-Haq issued a clear and strong statement condemning the continuous Zionist aggression on Jerusalem and the US decision, considering it support for the unjust aggressors. He rejected normalization with Israel, stating that there can be no peace with the usurping Jews and that peace would only come with the liberation of Arab lands. He also opposed Muslim visits to Jerusalem following some scholars' fatwa allowing it after the Oslo Accords in 1993. Regarding the Egyptian prisoners killed by Israel on purpose during the June 1967 war, he asserted that deliberate killing deserved retribution.

The late Imam also had a notable stance against the 1994 International Conference on Population and Development held in Cairo. He fiercely opposed some of the conference's provisions and issued a strong statement rejecting its document, reaffirming that Islam does not condone any sexual relations outside of lawful marriage, prohibits adultery, homosexuality and abortion, even in cases of adultery. He urged the Islamic Ummah to disregard any clause or paragraph that contradicted Islamic Sharia.

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Trade has always been a cornerstone of societies throughout the ages and has received significant attention from Islamic Sharia. It has become extremely important to recall the ethics of Muslim merchants in light of the economic crises and rising living costs we face today, to exemplify the Islamic model of a Muslim merchant who neither cheats, betrays, nor lies, regardless of the circumstances, even at the expense of his profit.

We must never forget the importance of trade in spreading Islam. Islam reached Indonesia through Muslim merchants. Coming from the Middle East and South Asia, they were the first to introduce Islam to Indonesia. The morals and generosity of Muslims in trade aroused the curiosity of the Indonesians to learn about this religion, which advocates such ethics. Today, Indonesia is the largest Muslim-majority country, with over 200 million Muslims. Islam entered the hearts of Indonesians because of the ethics of these merchants, who then became advocates for this religion themselves!

The most important ethics that every Muslim merchant should have are:

1- Honesty and Trustworthiness: These are the most important traits in a Muslim merchant, earning him a great place in the eyes of Allah. Abu Sa'id Al-Khudri narrated that the Prophet (peace be upon him) said: “The truthful, trustworthy merchant is with the Prophets, the truthful, and the martyrs.” (Jami` at-Tirmidhi 1209)

This means that whoever strives for honesty and trustworthiness will be among the righteous, alongside the Prophets and truthful ones. (Tuhfat al-Ahwadhi bi Sharh Jami' al-Tirmidhi, Vol: 4, Page: 335)

Rifa'ah reported that he went with the Messenger of Allah (ﷺ) to the Musalla, and he saw the people doing business so he said: 'O people of trade!' and they replied to the Messenger of Allah (ﷺ) turning their necks and their gazes towards him, and he said: 'Indeed the merchants will be resurrected on the Day of judgement with the wicked, except the one who has Taqwa of Allah, who behaves charitably and is truthful.' (Jami` at-Tirmidhi 1210)

2- Constant Remembrance of Allah: A Muslim merchant should not let his trade distract him from dhikr (the remembrance of Allah) and worship. His heart should remain vigilant and filled with faith. Allah says, “[They are] men whom neither commerce nor sale distracts from the remembrance of Allah and performance of prayer and giving of zakah. They fear a Day in which the hearts and eyes will [fearfully] turn about.” (An-Nur: 37)

The Quran also warns against being preoccupied with wealth and earnings, while forgetting dhikr: “O you who have believed, let not your wealth and your children divert you from the remembrance of Allah. And whoever does that – then those are the losers.” (Al-Munafiqun: 9)

3- Seeking the Lawful and Avoiding Doubts: All transactions should comply with Islamic Sharia, avoiding any doubtful or unlawful gains. The Prophet (peace be upon him) said: “What is lawful is clear and what is unlawful is clear, but between them are certain doubtful things which many people do not know. So he who guards against doubtful things keeps his religion and his honour blameless. But he who falls into doubtful things falls into that which is unlawful.” (Al-Bukhari and Muslim)

A Muslim should not accept unlawful earnings to ensure his wealth is blessed and his du’a is answered. Abu Huraira narrated that the Messenger of Allah (ﷺ) said, “Allah the Almighty is Good and accepts only that which is good. And verily Allah has commanded the believers to do that which He has commanded the Messengers. So the Almighty has said: “O (you) Messengers! Eat of the tayyibat [all kinds of halal (legal) foods], and perform righteous deeds.” [23:51] and the Almighty has said: “O you who believe! Eat of the lawful things that We have provided you.” [2:172]” Then he (ﷺ) mentioned [the case] of a man who, having journeyed far, is disheveled and dusty, and who spreads out his hands to the sky saying “O Lord! O Lord!,” while his food is haram (unlawful), his drink is haram, his clothing is haram, and he has been nourished with haram, so how can [his supplication] be answered? (Muslim)

4- Easing the Burden of Others: A merchant should not pressure those he deals with, especially if they are in financial difficulty. Abu Al-Yusr reported that the Prophet (peace be upon him) said: “He who grants a respite to one who is in straitened circumstances or remits his debt will be taken by God under His protection.” (Sahih Muslim)

The Prophet (peace be upon him) told us about a merchant from the Children of Israel who was easy on people. Therefore, Allah rewarded him by forgiving him, “There was a merchant who used to lend the people, and whenever his debtor was in straitened circumstances, he would say to his employees, 'Forgive him so that Allah may forgive us.' So, Allah forgave him.” (Sahih al-Bukhari 2078)

5- Charity: Charity purifies the wealth and brings blessings. Qais bin Abu Gharazah said: “In the time of the Messenger of Allah (ﷺ) we used to be called brokers, but the Prophet (ﷺ) came upon us one day, and called us by a better name than that, saying: O company of merchants, unprofitable speech and swearing takes place in business dealings, so mix it with sadaqah (alms).'” (Sunan Abu Dawood, 3326)

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1. Population of Indonesia (2024) - Population TODAY.
2. The Arrival of Islam in Indonesia.. Paths and Beginnings (1), dawa.center.
3. “Fiqh of the Muslim Merchant,” by Husam al-Din Muhammad ibn Afanah.
4. “Characteristics of the Honest Muslim Merchant,” islamqa.info.
5. “The Ethics and Characteristics of the Muslim Merchant,” Islamic Sciences College at Diyala University.

People's perceptions of their enemies' strength vary. Some people underestimate their enemy’s strength, while others exaggerate it. Exaggeration involves magnifying and sensationalizing an issue to instill fear. ⁽¹⁾ A balanced approach avoids underestimating the enemy or overemphasizing their strength, assessing matters accurately, and preparing adequately for confrontation. This balanced approach, without fear or panic, is the correct one, as exaggerating the enemy’s strength leads to several dangers, including:

1. Psychological Defeat

Magnifying the enemy's strength leads to fear, weakness, reluctance to confront, and surrender to them. This is psychological defeat, which Islam forbids. The belief should be that victory and support come solely from Allah: “And victory is not except from Allah, the Exalted in Might, the Wise.” (Al-Imran: 126) Allah supports the believers with His soldiers: “And to Allah belong the soldiers of the heavens and the earth. And ever is Allah Exalted in Might and Wise.” (Al-Fath: 7) Allah even strengthens the believers and instills fear in the disbelievers: “[Remember] when your Lord inspired to the angels, 'I am with you, so strengthen those who have believed. I will cast terror into the hearts of those who disbelieved; so strike [them] upon the necks and strike from them every fingertip.'” (Al-Anfal: 12)

This divine support and victory require only a group of believers who support Allah’s religion and prepare with whatever strength they can to face the enemy. Then Allah grants them a clear victory: “It is He who supported you with His help and with the believers.” (Al-Anfal: 62)

2. Succumbing to Hypocrites and Dissuaders

In times of fear, hypocrites and dissuaders try to influence believers, convincing them that the enemy can overpower or humiliate them. They exploit human tendencies to enjoy life’s pleasures, which may affect a believer's spirit, making them vulnerable to discouragement. The Quran warns against this: “Those who remained behind rejoiced at their staying [at home] after [the departure of] the Messenger of Allah and disliked to strive with their wealth and their lives in the cause of Allah and said, 'Do not go forth in the heat.' Say, 'The fire of Hell is more intense in heat' – if they would but understand.” (At-Tawbah: 81) Allah also says about them: “Had they gone forth with you, they would not have increased you except in confusion, and they would have been active among you, seeking [to cause] you fitnah. And among you are avid listeners to them. And Allah is Knowing of the wrongdoers.” (At-Tawbah: 47)  

3. Clinging to Earthly Life

Fear and terror of the enemy’s strength lead to abandoning jihad, laziness, indulgence in worldly pleasures, weakening Muslim strength and prestige, and allowing the enemy to overtake them. Allah warns believers against this and threatens severe punishment if they settled with humiliation: “O you who have believed, what is [the matter] with you that, when you are told to go forth in the cause of Allah, you adhere heavily to the earth? Are you satisfied with the life of this world rather than the Hereafter? But what is the enjoyment of worldly life compared to the Hereafter except a [very] little. If you do not go forth, He will punish you with a painful punishment and will replace you with another people, and you will not harm Him at all. And Allah is over all things competent.” (At-Tawbah: 38-39)

4. Fleeing from Battles

When fear of the enemy overwhelms someone, they may flee the battlefield, mistakenly thinking this will prolong their life or bring them a more comfortable existence. This is an illusion and a loss. Allah says, “Say, [O Muhammad], 'Never will fleeing benefit you if you should flee from death or killing; and then [if you did], you would not be given enjoyment [of life] except for a little.'” (Al-Ahzab: 16)

Allah strictly forbids fleeing on the day of battle unless it’s part of a combat strategy or to join another fighting group, as neither is considered fleeing from combat. Allah says, “O you who have believed, when you meet those who disbelieve advancing [for battle], do not turn your backs [to them in flight]. And whoever turns his back to them on such a day – unless swerving [as a strategy] for war or joining [another] company – has certainly returned with anger upon him from Allah, and his refuge is Hell – and wretched is the destination.” (Al-Anfal: 15-16)

The Prophet Muhammad (ﷺ) also considered fleeing on the day of battle a major sin. In Sahih al-Bukhari and Muslim, Abu Huraira reported God’s messenger as saying, “Avoid the seven noxious things.” When his hearers asked, “What are they, messenger of God?” he replied, “Associating anything with God, magic, killing one whom God has declared inviolate without a just cause, devouring usury, consuming the property of an orphan, turning back when the army advances, and slandering chaste women who are believers but indiscreet.”

5- Despair and Hopelessness

Excessive fear of the enemy's strength, especially during their victories, leads to despair, blame, disputes, and a sense of failure. ⁽²⁾ Islam warns against this and urges Muslims to maintain hope and certainty in Allah’s victory, promising severe consequences for those who despair. Allah say, “And despair not of relief from Allah. Indeed, no one despairs of relief from Allah except the disbelieving people.” (Yusuf: 87), and “And who despairs of the mercy of his Lord except for those astray?” (Al-Hijr: 56)

The Prophet (ﷺ) addressed his companions’ crushed morale after their defeat at the Battle of Uhud, urging patience, faith, and hope, as Allah revealed: “So do not weaken and do not grieve, and you will be superior if you are [true] believers. If a wound should touch you – there has already touched the [opposing] people a wound similar to it. And these days [of varying conditions] We alternate among the people so that Allah may make evident those who believe and [may] take to Himself from among you martyrs – and Allah does not like the wrongdoers.” (Al-Imran: 139-140)

Allah also encouraged them to pursue the disbelievers to Hamra al-Asad ⁽³⁾ and praised their response: “Those [believers] who responded to Allah and the Messenger after injury had struck them. For those who did good among them and feared Allah is a great reward.” (Al-Imran: 172) Thus, a believer does not weaken before their enemy but remains steadfast and strengthens their resolve with faith and proper preparation, seeking Allah’s support and victory.

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1. Taj al-Arus, by al-Zabidi (31/ 168).
2. The Path of Da'wah Between Authenticity and Deviation, p. 114.
3. Ibn Hisham's Biography (2/121).

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