Reflection on the universe has always had its profound benefits and great effects. The Quran encourages us to contemplate the signs surrounding us, as it leads one to true faith and certainty in Allah. This contemplation strengthens the relationship between the servant and Allah. Therefore, the Quran employs various methods to promote reflection, including:

First: Narrating Stories

Storytelling is a method of guidance in the Quran, as human nature is drawn to stories and news. People live through stories emotionally and situationally, making them an effective way to impart guidance and lessons in an engaging manner. The Quranic stories are characterized by simplicity in meaning, richness in language and style, and the use of rational persuasion to encourage reflection and contemplation.

Sayyid Qutb summarizes the purpose of these stories as: “To stimulate human thought and drive it to seek the truth, provide summaries of human experiences, and extract lessons and rules that govern human actions and destinies, removing the veil of forgetfulness, and providing insights that light the way and help resist temptations, avoiding bad outcomes, and aiding success and happiness in this world and the Hereafter.” ⁽¹⁾

One Quranic story that encourages contemplation of Allah's dominion, even without explicit mention, is the story of Prophet Ibrahim, peace be upon him, and the star worshippers. Allah says, “And thus did We show Ibrahim the realm of the heavens and the earth that he would be among the certain [in faith]. So when the night covered him [with darkness], he saw a star. He said, 'This is my lord.' But when it set, he said, 'I like not those that disappear.' And when he saw the moon rising, he said, 'This is my lord.' But when it set, he said, 'Unless my Lord guides me, I will surely be among the people gone astray.' And when he saw the sun rising, he said, 'This is my lord; this is greater.' But when it set, he said, 'O my people, indeed I am free from what you associate with Allah. Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah.'” (Al-An'am: 75-79)

Ibrahim's wise method in refuting his people's worship of stars is a result of his contemplation of Allah's dominion. He established a lasting example for those who came after him to seek the truth, reaching a state of certainty in knowing Allah. He engaged with his people by initially declaring the star, then the moon with its brightness, and finally the sun with its greater light as his lord, only to renounce them as they set and vanish on the horizon. This declared his complete rejection of their worship and total submission to the Creator of the heavens and the earth, without any partners.

Al-Alusi quotes Ibn al-Munir as saying, “He ascended to this method because the initial argument was a proof to the opponents. If he had stated this at first, they might have repelled and not listened to the argument. Thus, he did not declare them astray until he was confident they would listen to the complete message, reaching his purpose.” ⁽²⁾

Thus, Ibrahim succeeded in invalidating his people's beliefs, demonstrating that the true deity must be acceptable to both reason and perception. His story is an invitation to reflect and draw lessons, leading to faith and certainty that settles in the heart and guides to the path of truth.

Second: Using Parables

The Quran uses parables as a method of guidance and divine illustration to explain monotheism, Sharia rulings, establish proof, and make facts easier to understand. Parables express rational meanings through sensory images, aiding understanding and contemplation.

The author of “Al-Burhan” states it is called a parable “because it constantly remains in the human mind, serving as a reminder and lesson.” ⁽³⁾

The Quran pays special attention to this method for its strong impact on the human soul, surpassing emotions and directing thought through artistic imagery that achieves the intended purpose of correcting beliefs, refining behavior, and acquiring morals. Allah says, “And these examples We present to the people, but none will understand them except those of knowledge.” (Al-Ankabut: 43)

Parables associated with reflection appear in five ayahs in the Quran:

The first: “Would one of you like to have a garden of palm trees and grapevines underneath which rivers flow in which he has from every fruit? But he is afflicted with old age, and he has weak offspring, and it is hit by a whirlwind containing fire and is burned. Thus does Allah make clear to you [His] verses that you might give thought.” (Al-Baqarah: 266)

This ayah appears in the context of a series of parables about spending in the way of Allah. Scholars differ in interpreting this parable: some consider it about a hypocritical spender, ⁽⁴⁾ others say it represents one who shows off with his deeds, ⁽⁵⁾ and some see it as one who obeyed Allah in life but ended with a bad deed that nullified his previous good deeds. ⁽⁶⁾

The individualistic address in the ayah appeals to the selfishness of human nature, encouraging reflection on the parable's meaning and its analogy with the disappointment at harvest time. The conclusion, “that you might give thought,” invites reflection on the consequences and outcomes of actions.

The second: “Then do they not give thought? There is in their companion [Muhammad] no madness. He is not but a clear warner.” (Al-A'raf: 184)

This parable concerns prophethood, addressing those who deny Allah's ayahs revealed to His Prophet. Allah commands the Messenger to clarify that what they demand is beyond his capacity, denying his control over the treasures of giving or encompassing hidden knowledge, as these are attributes of Allah alone. It also negates his ability to perform angelic miracles, emphasizing that the message lies in his human nature, being sent to humans, living among them and feeling their struggles, thus serving as a role model to them.

This illustration reflects the state of polytheists in their flawed reasoning and sterile criteria, contrasting with the believers who were guided and placed matters in their proper context.

The third: “The example of [this] worldly life is but like rain which We have sent down from the sky that the plants of the earth absorb - [those] from which men and livestock eat - until, when the earth has taken on its adornment and is beautified and its people suppose that they have capability over it, there comes to it Our command by night or by day, and We make it as a harvest, as if it had not flourished yesterday. Thus do We explain in detail the signs for a people who give thought.” (Yunus: 24)

This parable follows Allah's mention of people's tyranny and corruption on earth, preferring worldly life over the Hereafter. The parable is used because it is more impactful and convincing to human nature, making abstract concepts like life and the Hereafter easier to understand through the analogy of earth and plants.

The parable compares worldly life to plant life, which thrives and flourishes with rain from the sky. The similarity lies in the water being the cause of plant life, just as Allah's blessings of wealth, status, knowledge, health, and youth cause people's infatuation with the world. However, when Allah's decree of destruction comes, the plant is as if it never existed, reflecting the perishability of worldly life and its allure when the Day of Judgment arrives. This parable reveals the futility of clinging to the world and encourages working for the Hereafter.

The fourth: “And recite to them, [O Muhammad], the news of him to whom we gave [knowledge of] Our signs, but he detached himself from them; so Satan pursued him, and he became of the deviators. And if We had willed, we could have elevated him thereby, but he adhered [instead] to the earth and followed his own desire. So his example is like that of the dog: if you chase him, he pants, or if you leave him, he [still] pants. That is the example of the people who denied Our signs. So relate the stories that perhaps they will give thought.” (Al-A'raf: 175-176)

This parable refers to a scholar who possesses knowledge but does not act upon it, compared to a dog that pants whether it is at rest or working, reflecting its base and vile nature. The dog is chosen for this comparison because it is one of the most despicable animals, overly eager for food, symbolizing the scholar who follows his desires and pursues worldly gains unnecessarily. The ayah concludes with an invitation to reflect, as this is one of the worst examples given, intolerable to any human being.

The fifth: “If We had sent down this Qur'an upon a mountain, you would have seen it humbled and coming apart from fear of Allah. And these examples We present to the people that perhaps they will give thought.” (Al-Hashr: 21)

This parable illustrates how a lofty, solid mountain would humble and split from the grandeur of the Quran and its lessons, while the human heart remains hard and unaffected. The purpose is “to rebuke humans for the hardness of their hearts and their lack of humility when reciting the Quran and contemplating its warnings and admonitions.” ⁽⁷⁾ If the mountain, despite its solidity, humbles before Allah's word, the human who remains unaffected lacks reason and perception. Allah uses the mountain image to remain memorable over time, as disregarding the Quran exists in every era and place.

Third: The Use of Interrogation

Interrogation in language is defined as “the request to understand (asking questions).” ⁽⁸⁾

In the Quran, “interrogation in Allah's discourse is for the purpose that the addressee already knows the affirmation or negation of the matter and is being asked about it so that his own self informs him of it. Allah has placed this understanding within them... For Allah does not seek information from His creation but rather uses interrogation to establish and remind them that they are aware of the truth of the matter. This is a unique style exclusive to the Quranic discourse, differing from human speech.” ⁽⁹⁾

The style of interrogation is used to emphasize issues that have clear signs and proofs for the intellect, challenging thought and stirring emotions. This prompts self-reflection and deep contemplation, leading to internal conviction.

Often, it is used to reprimand the actions of the polytheists and their lack of reflection. The phrase (""أولم يتفكروا) appears twice, as in Surah Al-A'raf: “Then do they not give thought? There is in their companion [Muhammad] no madness. He is not but a clear warner.” (184), which comes to reprimand the disbelievers for accusing the Prophet Muhammad (peace be upon him) of madness. In Surah Ar-Rum: “Do they not contemplate within themselves? Allah has not created the heavens and the earth and what is between them except in truth and for a specified term. And indeed, many of the people, in [the matter of] the meeting with their Lord, are disbelievers.” (8), where the interrogation expresses astonishment at people's heedlessness regarding the Day of Judgment.

The phrase ("أفلا يتفكرون") appears once in Surah Al-An'am: “Say, [O Muhammad], 'I do not tell you that I have the depositories [containing the provision] of Allah or that I know the unseen, nor do I tell you that I am an angel. I only follow what is revealed to me." Say, "Is the blind equivalent to the seeing? Then will you not give thought?'” (50), where Allah denounces their negligence and lack of reflection on obvious and clear matters.

Thus, interrogative negation acts as a stimulus for reflection, being severe on the disbelievers and carrying a warning of punishment, giving them an opportunity for deep contemplation and response to the call of innate nature and truth.

Fourth: Praising Those of Understanding

Praising those who reflect in the Quran is an effective method to encourage the process of contemplation due to human nature's love for praise and commendation. Praise motivates the human soul to think and reflect, as humans do not prefer direct methods of advice and guidance. Therefore, Allah praises those who reflect and possess understanding they use their minds and hearts to ponder His signs, making them role models to be followed.

Allah says, “Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding. Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], 'Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.'” (190-191)

“Those of understanding” are those with clear minds and enlightened hearts. The term appears in the Quran sixteen times, all in the context of praise and commendation. They achieved this great status due to their constant remembrance of Allah and their awareness of His presence at all times and in all states—standing, sitting, and lying down.

This divine state and profound fear of Allah make them see everything in this universe as evidence of Allah's existence, His magnificent creation, and His profound wisdom. They nourish their hearts with faith, which is clearly manifested in their actions and words.

It is narrated in Sahih Ibn Hibban from Aisha (may Allah be pleased with her) that she said: “On one night, the Messenger (ﷺ) said to me: “O Aishah, excuse me to worship my Lord on this night. I (Aishah) said: “By Allah, I love your companionship and I love what makes you happy. She said, he (the messenger ﷺ) stood and purified himself, then stood in prayer. She said, he began crying until his cheeks became wet, and (she said) he cried after that until his beard was wet, and (she said) he continued crying until the tears started to fall to the ground. At that moment, Bilāl (RA) came to the Messenger of Allah ﷺ to announce the Fajr prayer and he saw him crying. He said, “O Messenger of Allah, why are you crying? Indeed, Allah has forgiven your previous and future sins.” The Messenger replied, “Shall I not be a grateful servant? A verse has been revealed to me on this night, woe to the one who reads it and does not reflect upon it. He then read: “Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding” (3:190).” ⁽¹⁰⁾

Remembrance complements reflection. Reflection alone is not enough unless it is coupled with the remembrance of Allah. In this regard, Al-Alusi states: “Remembrance is mentioned first to indicate that the mind is not sufficient for guidance unless it is illuminated by the light of Allah's remembrance and guidance. Therefore, the one reflecting must return to Allah and observe what He has prescribed.” ⁽¹¹⁾

Al-Razi, in his tafsir, says: “In this ayah, there is a combination of the three categories of servitude, and a realization of the meaning of faith, which is a confirmation by the heart, acknowledgment by the tongue, and action by the limbs. The phrase 'who remember Allah' points to the servitude of the tongue, 'standing or sitting or lying on their sides' points to the servitude of the limbs and body parts, and 'give thought to the creation of the heavens and the earth' points to the servitude of the heart, mind, and spirit. Man is nothing but this collective.” ⁽¹²⁾

The pious Salaf considered reflection one of the best acts of worship. It is narrated that Umm Al-Darda, when asked, “What was the best worship of Abu Al-Darda?” she replied, “Reflection and consideration.” ⁽¹³⁾

These are the true believers who elevated their hearts and minds in a journey to the heavens, contemplating the creation of Allah and recognizing His greatness, to glorify Allah above all imperfections and strive for sincere worship. They chose the eternal bliss of the Hereafter over the transient pleasures of this world.

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• Tafsir Modoee Encyclopedia

1. Artistic Imagery in the Quran by Sayyid Qutb, p. 125.
2. Ruh al-Ma'ani by Al-Alusi, 7/198.
3. Al-Burhan fi Ulum al-Quran by Al-Zarkashi, 1/487.
4. Al-Bahr al-Muhit by Abu Hayyan, 2/326.
5. Al-Kashaf by Al-Zamakhshari, 1/341.
6. Al-Tafsir al-Qayyim by Ibn al-Qayyim, p. 165.
7. Al-Kashaf by Al-Zamakhshari, 4/508.
8. Al-Lubab fi 'Ilal al-Bina' wa al-I'rab by Al-‘Ukbari, 2/129.
9. Al-Burhan fi Ulum al-Quran by Al-Zarkashi, 2/327.
10. Sahih Ibn Hibban, 2/386, Hadith No. 620.
11. Ruh al-Ma'ani by Al-Alusi, 4/158.
12. Mafatih al-Ghayb by Al-Razi, 9/456.
13. Tafsir Ibn Munzir, 2/534.

There is no greater and more honorable achievement than for a Muslim to receive Allah's honor. Among the highest degrees of divine honor bestowed upon the servants is what Allah honored His Messenger Muhammad (peace be upon him) describing him as a servant when he was elevated to the highest heavens and then to the Sidrat al-Muntaha. Allah the Almighty says, “Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa, whose surroundings We have blessed, to show him of Our signs.” (Al-Isra: 1)

True servitude is the state in which the servant's heart is solely attached to Allah, freeing himself from his own whims and the whispers of Shaitan, and directing his actions exclusively towards Allah. Allah says, “Say, 'Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds. No partner has He. And this I have been commanded, and I am the first [among you] of the Muslims.'” (Al-An'am: 162-163) Allah also says, “Say, 'Allah [alone] do I worship, sincere to Him in my religion.'” (Az-Zumar: 14), and: “And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth.” (Al-Bayyina: 5) Whoever perfects his servitude to Allah is granted such grace in this world and such rewards in the Hereafter that no eye has seen, no ear has heard, and no human heart has conceived. Below is an explanation of some of what Allah has prepared in the Hereafter for those who fulfill the right of servitude: ⁽¹⁾

1- Salvation from Clear Loss

Allah says, “Say, 'Allah [alone] do I worship, sincere to Him in my religion. So worship what you will besides Him.' Say, 'Indeed, the losers are the ones who will lose themselves and their families on the Day of Resurrection. Unquestionably, that is the manifest loss. They will have canopies of fire above them and below them, canopies. By that Allah threatens His servants. O My servants, then fear Me.'” (Az-Zumar: 14-16) Whoever sincerely worships Allah is saved from loss and punishment, which is a great gain and immense grace.

2- Elevation of Ranks and Forgiveness of Sins

Allah says, “And it is He who accepts repentance from His servants and pardons misdeeds, and He knows what you do.” (Ash-Shura: 25) Muslim reported from Thawban, the freed slave of the Messenger of Allah (peace be upon him), who said, “O Messenger of Allah, tell me about an act for which, if I do it, Allah will admit me to Paradise. He gave no reply. I again asked and he gave no reply. I asked him for the third time, and he said: I asked Allah's Messenger (ﷺ) about that and he said: Make frequent prostrations before Allah, for you will not make one prostration without raising you a degree because of it, and removing a sin from you, because of it.”

3- Changing Sins into Rewards

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)

4- Forgiveness of Sins

Allah says, “[O Muhammad], inform My servants that it is I who am the Forgiving, the Merciful.” (Al-Hijr: 49), and: “Say, 'O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful'” (Az-Zumar: 53), and: “Worship Allah, fear Him and obey me. Allah will forgive you of your sins.” (Nuh: 3-4)

5- Security from Fear

Allah says, “O My servants, no fear will there be concerning you this Day, nor will you grieve.” (Az-Zukhruf: 68) At-Tirmidhi reported from Anas ibn Malik that the Prophet entered upon a young man while he was dying. So he said: “How do you feel?” He said: “By Allah! O Messenger of Allah! Indeed I hope in Allah and I fear from my sins.” So the Messenger of Allah said: “These two will not be gathered in a worshipper's heart at a time such as this, except that Allah will grant him what he hopes and make him safe from what he fears.”

6- Success

Allah says, “O you who have believed, bow and prostrate and worship your Lord and do good - that you may succeed.” (Al-Hajj: 77)

7- Entry into the Shade of the Throne

Al-Bukhari and Muslim reported from Abu Hurayrah that the Messenger of Allah (peace be upon him) said, “Seven (people) will be shaded by Allah by His Shade on the Day of Resurrection when there will be no shade except His Shade. (They will be), a just ruler, a young man who has been brought up in the worship of Allah, a man who remembers Allah in seclusion and his eyes are then flooded with tears, a man whose heart is attached to mosques (offers his compulsory congregational prayers in the mosque), two men who love each other for Allah's Sake, a man who is called by a charming lady of noble birth to commit illegal sexual intercourse with her, and he says, 'I am afraid of Allah,' and (finally), a man who gives in charity so secretly that his left hand does not know what his right hand has given.”

8- Attaining High Ranks in the Hereafter

Allah says, “Indeed, there was a party of My servants who said, 'Our Lord, we have believed, so forgive us and have mercy upon us, and You are the best of the merciful.' But you took them in mockery to the point that they made you forget My remembrance, and you used to laugh at them. Indeed, I have rewarded them this Day for their patient endurance - that they are the attainers [of success].” (Al-Mu'minun: 109-111) Allah also says about the servants of the Most Merciful: “Those will be awarded the Chamber for what they patiently endured, and they will be received therein with greetings and [words of] peace. Abiding eternally therein. Good is the settlement and residence.” (Al-Furqan: 75-76)

9- Entrance into Paradise, Inheriting It, and Drinking from Its Springs

Allah says, “That is Paradise, which We give as inheritance to those of Our servants who were fearing of Allah.” (Maryam: 63), and: “A spring of which the [righteous] servants of Allah will drink; they will make it gush forth in force [and abundance].” (Al-Insan: 6) In Sunan At-Tirmidhi, it is reported from Mu'adh ibn Jabal that he said: I was with the Messenger of Allah (ﷺ) on a journey. One morning I drew close to him when we were on the move and said: “Inform me, messenger of God, of an act which will cause me to enter paradise and remove me far from hell.” He replied, “You have asked a serious question, but it is easy for the one whom God helps to answer it. Worship God, associate nothing with Him…”

10- Enjoying Bliss with Spouses in Paradise

Allah says, “But not the chosen servants of Allah. Those will have a provision determined - fruits; and they will be honored in gardens of pleasure.” (As-Saffat: 40-43) Allah also says, “O My servants, no fear will there be concerning you this Day, nor will you grieve. [You] who believed in Our verses and were Muslims, enter Paradise, you and your kinds, delighted. Circulated among them will be plates and vessels of gold. And therein is whatever the souls desire and [what] delights the eyes, and you will abide therein eternally.” (Az-Zukhruf: 68-71)

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The Educational Implications of the Concept of Servitude in the Noble Quran: Imad Muhammad Hussein, p. 27.

Read the Article in Arabic

Since a child enters school, parents often express their dreams for the future, saying things like “We want you to be a doctor,” “We want you to be an engineer,” “We want you to be an officer,” “We want you to be a scientist,” “We want you to be a famous athlete,” and so on.

Education experts say it is wrong to impose a career path on your child without understanding their abilities or knowing their interests, which may differ from your own. Perhaps they want something else; perhaps they aspire to be different from you.

Recent studies indicate that future jobs are changing, with new professions emerging in the coming years while others disappear or decline in importance in the job market. Therefore, preparing your child according to scientific standards is necessary, making them qualified for multiple jobs and skilled in various areas and languages.

Education technology expert Cathy Davidson, as quoted by “Coda Kid,” states that 65% of children will face unfamiliar future jobs due to technological development, artificial intelligence, the robotics revolution, modern communication and connectivity applications, alternative energy, and online shopping roles.

There is no doubt that the new generation of children can absorb many of these developments. You might find a child proficient in a game whose rules are unknown to the parents. Often, children are more skilled in social media applications than their mothers, for instance. Today’s children perform tasks on computers while their fathers might struggle to handle many basics on their personal computers.

Experts recommend, alongside the launch of the educational process during the new school year, applying five general strategies to prepare children for future jobs:

1. Encourage Learning: Foster a passion for knowledge, and develop a love for learning through reading, writing, analysis, exploration, and leadership. Enhance memory, intelligence, and special abilities—not just by adhering to school curricula but by nurturing your child's talents, improving their skills, raising their academic and mental levels, and providing necessary information and experiences.
2. Introduce Technology Early: Encourage children to enter the world of technology and programming, develop their innovation and invention skills, enhance logical thinking, and boost their creative problem-solving and crisis management abilities.
3. Build Self-Confidence: Avoid scolding or imposing commands on your child. Give them the chance to experiment, make mistakes, and correct them, fostering motivation toward positivity, success, and the desire to overcome challenges. Excessive fear of a child's failure is misguided; it is natural to make mistakes, learn, and succeed.

Education experts advise teaching children how to handle difficulties, recover quickly from failure or setbacks, and give them another chance to learn and improve results.

4. Promote Teamwork: To complete the future preparation strategy, it is essential to develop a spirit of cooperation and teamwork in children. Encourage participation in group activities—whether sports, cultural, or religious—and teach them to accept criticism and others' opinions. This enriches their ability to learn from others and benefit from past experiences.
5. Master Leadership Skills: Leadership is a necessity for future jobs and is crucial in a child's performance and mental and intellectual development, thus shaping their ambitions and dreams. According to specialized researchers, it is also a strong indicator of self-confidence and a child's ability to achieve multiple accomplishments.

These five foundations represent a scientific approach that goes beyond school curricula, meaning that this strategy should accompany the child as an overall educational approach. Many families focus solely on monthly and yearly exams, neglecting the importance of knowledge itself and making it a continuous process. This approach achieves the best investment in human resources, especially when that resource is your child.

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Read the Article in Arabic

Some people tend to remain silent about many current events, claiming that silence ensures safety from dangers and protection from harm. The truth, however, is that when a person recognizes what is right, it is obligatory for them to adhere to it and declare their support and defense for it through all possible means. If the truth is not clear to them, they must seek it out to support and stand by it. Withdrawing and resorting to silence has significant dangers for both individuals and society, as follows:

First: Disobeying Allah's command to enjoin good and forbid evil:

Allah Almighty says, “And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful.” (Al-Imran: 104) This ayah encourages enjoining what is right and forbidding what is wrong, which is a sign of a believer’s faith. Those who do this will be successful, and those who abandon it will be among the losers.

Second: Ignoring the prophetic guidance:

The noble Sunnah of the Prophet ﷺ is filled with many instructions that emphasize enjoining good and forbidding evil and urge changing evil through all possible means. In Sahih Muslim, Abu Sa’id Al-Khudri reported that the Messenger of Allah ﷺ said: “Whosoever of you sees an evil, let him change it with his hand; and if he is not able to do so, then [let him change it] with his tongue; and if he is not able to do so, then with his heart — and that is the weakest of faith.”

The Prophet ﷺ warned against remaining silent about the truth. In Musnad Ahmad, Abu Sa'id Al-Khudri reported that the Messenger of Allah ﷺ said: “Do not let the fear of people prevent you from speaking the truth when you see it or witness it. Verily, it does not bring one closer to death nor push away sustenance to speak the truth or remind others of the greatness of Allah.”

Third: Encouraging sinners to commit more sins:

Remaining silent about the truth encourages the people of falsehood to persist in their wrongdoing. Shaitan beautifies their evil deeds for them, making them believe their actions are good, while they are actually not. These are the worst of people, as Allah the Almighty says, “Say, [O Muhammad], 'Shall We [believers] inform you of the greatest losers as to [their] deeds? [They are] those whose effort is lost in worldly life, while they think that they are doing well in work.' Those are the ones who disbelieve in the verses of their Lord and in [their] meeting Him, so their deeds have become worthless; and We will not assign to them on the Day of Resurrection any importance.” (Al-Kahf: 103-106)

When evil increases and becomes widespread without resistance, it becomes a norm for people, making them feel no shame in committing and promoting it until they no longer recognize good or denounce evil.

In Sahih Al-Jami', Hudhayfah ibn Al-Yaman reported that the Messenger of Allah ﷺ said: “The temptations are presented to the hearts one after another like a reed mat. Thus, any heart that accepts them will have a black spot embedded in it, and any heart that rejects them will have a white spot. Until the heart becomes as white as a clean sheet, it will not be harmed by any temptation as long as the heavens and the earth exist. However, the other heart is black, filthy, like a dirty pot. It does not recognize goodness nor does it reject evil, except for what it desires.”

Fourth: Distorting the truth:

Repeated sins committed by many people without being denounced by knowledgeable individuals can lead some to believe that these actions are not sinful. This results in distorting the truth, seeing falsehood as truth and truth as falsehood, as happened with the people of Lot when they said: “Expel the family of Lot from your city. Indeed, they are people who keep themselves pure.” (An-Naml: 56) They reversed the truth, considering purity a flaw because they did not denounce each other's evil deeds.

Fifth: Beautifying sin in people's hearts:

People tend to follow the example of those around them. When they see sins being committed without condemnation, they are encouraged to imitate these actions and enjoy the pleasure of sin. As sinners find enjoyment in their sins and see them spreading among people, their fear of committing these sins diminishes until they openly commit and proclaim them.

Sixth: Delaying the declaration of truth is not permissible:

When a person witnesses an evil, they must denounce it immediately, as this is the time when denunciation is needed. Delaying the declaration of truth is not permissible unless denouncing the evil would lead to a greater evil. A person who remains silent about the truth might claim that the time is not right for denunciation, but when the time comes, their voice will be heard proclaiming the truth. The reality is that there are degrees of denouncing evil: if someone can change it with their hand, they should; if they cannot, then with their tongue; and if they cannot, then with their heart, but they should never be content or accept it, instead their face should show anger if they are unable to speak or act.

Here, we must clarify this issue clearly: if a person fears harm if they denounce the evil, they have two options; the first: if they can endure the harm for the sake of Allah, they should denounce the evil according to the Sharia guidelines, and they will have their reward. The second: if they cannot endure the harm, they are permitted to remain silent (as they are considered coerced), while still condemning the evil in their heart and not being content with it, let alone participating in it.

Seventh: Resembling Shaitan:

A Muslim should not be content to see Allah's sanctities being violated while remaining silent, as by doing so they contribute to spreading these violations. In this, they resemble the accursed devil. Abu Ali Al-Daqqaq rightly said: “Whoever remains silent about the truth is a mute devil.” ⁽¹⁾

Eighth: The spread of tyranny:

When tyrants find no one to stop them or object to their evil actions, they increase in tyranny and despotism. Therefore, Allah the Almighty says about Pharaoh: “So he bluffed his people, and they obeyed him. Indeed, they were [themselves] a people defiantly disobedient [of Allah].” (Az-Zukhruf: 54)

Ninth: Exposure to Allah's curse and being expelled from His mercy:

Allah the Almighty cursed the Children of Israel when they committed sins without enjoining good and forbidding evil among themselves. He said, “Cursed were those who disbelieved among the Children of Israel by the tongue of David and of Jesus, the son of Mary. That was because they disobeyed and [habitually] transgressed. They used not to prevent one another from wrongdoing that they did. How wretched was that which they were doing.” (Al-Ma'idah: 78-79) Although the ayah specifically refers to the Children of Israel, it generally applies to any nation that commits sins without enjoining good and forbidding evil among themselves.

Tenth: Exposure to divine punishment:

Abu Dawood reported from Abu Bakr As-Siddiq that the Messenger of Allah ﷺ said: “When people see an oppressor but do not prevent him from (doing evil), it is likely that Allah will punish them all.” In another narration, Abu Bakr said: “I heard the Messenger of Allah ﷺ say, 'If acts of disobedience are done among any people and do not change them though the are able to do so, Allah will soon punish them all.'”

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(1) Imam Nawawi's commentary on Sahih Muslim (2/ 20).

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Among the men whom the Quran elevated after they carried it and devoted themselves to it was the exemplary imam, the judge of Damascus. As Imam al-Dhahabi said about him: “The companion of Allah's Messenger ﷺ, Abu al-Dardaa', Uwaimir ibn Zaid ibn Qais,” and it is also said: Uwaimir ibn Aamir, or Ibn Abdullah, or Ibn Thaalaba ibn Abdullah, al-Ansari al-Khazraji, the wise man of this Ummah and the master of the Quran reciters in Damascus. Ibn Abi Hatim said, “He is Uwaimir ibn Qais ibn Zaid ibn Qais ibn Umayyah ibn Aamir ibn Adiy ibn Ka’b ibn al-Khazraj.” It is also said that his name is Aamir ibn Malik, and al-Bukhari mentioned that he asked a man from the descendants of Abu al-Dardaa', who said: “His name is Aamir ibn Malik, and his nickname is Uwaimir.”

He narrated several hadiths from the Prophet ﷺ and is counted among those who recited to the Prophet ﷺ. It has never reached us that he read to anyone else. He is also counted among those who gathered the Quran during the lifetime of Allah's Messenger ﷺ. He became a prominent teacher of Quran recitation in Damascus during the caliphate of Uthman and before that, ⁽¹⁾ and he has numerous virtues:

1. His Embrace of Islam and His Jihad:

Said ibn Abdul-Aziz said: Abu al-Dardaa' embraced Islam on the day of Badr, then witnessed Uhud. On that day, the Messenger of Allah ﷺ instructed him to drive away the enemies from the mountain, and he did so alone. His acceptance of Islam was somewhat delayed.

Shuraih ibn Ubaid al-Himsi said: When the companions of the Messenger of Allah were defeated on the day of Uhud, Abu al-Dardaa' was among those who returned to the Messenger of Allah ﷺ. When the polytheists overshadowed them from above the mountain, the Messenger of Allah ﷺ said: “O Allah, they do not have the right to overpower us.” Then, some people returned to him, including Uwaimir Abu al-Dardaa', and they repelled them from their place. On that day, Abu al-Dardaa' fought admirably. The Messenger of Allah ﷺ said: “What a fine horseman Uwaimir is.”

Abu al-Zahriyah said: Abu al-Dardaa' was one of the last of the Ansar to embrace Islam. He used to worship an idol, and one day Ibn Rawahah and Muhammad ibn Maslamah entered his house and broke his idol. When he returned, he started to gather the pieces of the idol, saying: Woe to you! Why didn’t you defend yourself? Why didn’t you protect yourself?' His wife, Umm al-Dardaa', said: If it could benefit or protect anyone, it would have protected and benefitted itself!

Abu al-Dardaa' then said: Prepare water for me in the bathing place. He bathed, dressed in his finest clothes, and went to the Prophet ﷺ. When Ibn Rawahah saw him coming, he said: O Messenger of Allah, here comes Abu al-Dardaa', and I don't think he has come except to seek us. The Prophet ﷺ said: “He has come to embrace Islam. My Lord has promised me that Abu al-Dardaa' will accept Islam.”

2. Abu al-Dardaa' and the Quran:

Abu al-Dardaa' memorized the Quran and recited it to the Prophet ﷺ. He is counted among those who gathered the Quran during the Prophet's lifetime. Anas ibn Malik said: “The Prophet ﷺ passed away, and none had gathered the Quran except four: Abu al-Dardaa', Muadh, Zaid ibn Thabit, and Abu Zaid.” Aamir al-Shaabi added: “Ubayy ibn Ka'b and Saad ibn Ubayd.”

After the Prophet ﷺ passed away, Abu al-Dardaa' moved to Sham (Greater Syria). Muhammad ibn Ka'b al-Qurazi narrated that five people gathered the Quran: Muadh, Ubadah ibn al-Samit, Abu al-Dardaa', Ubayy, and Abu Ayyub. During the time of Umar, Yazid ibn Abi Sufyan wrote to him: “The people of the Levants have increased, filled the cities, and need someone to teach them the Quran and educate them in the religion. Help me with men to teach them.” Umar called the five and said: “Your brothers have sought my help to teach them the Quran and educate them in the religion. Assist me with three of you, if you wish. If three of you volunteer, may they go.” They said: “We will not draw lots. This is an elderly man (Abu Ayyub), and this one is ill (Ubayy).” So, Muadh, Ubadah, and Abu al-Dardaa' volunteered.

Umar said: “Start with Homs. You will find the people there with different inclinations. Teach them until you are satisfied with them. Then, one of you stays there, another goes to Damascus, and the third to Palestine.”

They went to Homs and stayed there until they were satisfied with the people's learning. Ubadah stayed in Homs, Abu al-Dardaa' went to Damascus, and Muadh went to Palestine, where he died in the plague of Amwas. Ubadah later moved to Palestine and died there, while Abu al-Dardaa' remained in Damascus until his death.

Since then, Abu al-Dardaa' became a prominent teacher of Quran recitation in Damascus, becoming the master of reciters there. It is said that the circle of recitation under Abu al-Dardaa' had more than a thousand men. Each group of ten had a tutor, and Abu al-Dardaa' would walk among them, checking their recitation. When a man mastered it, he would come to Abu al-Dardaa' to read the Quran to him.

Among those who recited to him were Atiyyah ibn Qais al-Kalabi, Umm al-Dardaa', Khaleed ibn Sa’d, Rashid ibn Sa’d, Khalid ibn Ma’dan, and Abdullah ibn Aamir al-Yahsubi.

Saalim ibn Abi al-Ja’d said that he heard Abu al-Dardaa' say: Ask me, for by Allah, if you lose me, you will lose a great man from the Ummah of Muhammad ﷺ. ⁽²⁾

3. His Narrators:

Anas ibn Malik, Fudalah ibn Ubaid, Ibn Abbas, Abu Umamah, Abdullah ibn Amr ibn al-Aas, and other prominent companions narrated from him. Also, Jubair ibn Nufair, Zaid ibn Wahb, Abu Idris al-Khaulani, Alqamah ibn Qais, Qabisah ibn Dhu’aib, his wife Umm al-Dardaa', his son Bilal ibn Abu al-Dardaa', Sa’id ibn al-Musayyib, Ataa' ibn Yasar, Ma’dan ibn Abu Talhah, Abu Abdurrahman al-Sulami, Khalid ibn Ma’dan, and Abdullah ibn Aamir al-Yahsubi narrated to him. Atiyyah ibn Qais and Umm al-Dardaa'.

Abu Amr al-Dani said: Those who recited the Quran to him include Khaleed ibn Sa’d, Rashid ibn Sa’d, Khalid ibn Ma’dan, and Ibn Aamir. He also served as a judge in Damascus during the caliphate of Uthman, making him the first judge we know of in Damascus. His house was at Bab al-Barid, later known during the reign of Sultan Salahuddin as Dar al-Ghazi. ⁽³⁾ He narrated 179 hadiths, two of which were agreed upon by Bukhari and Muslim. Bukhari uniquely narrated three, and Muslim eight.

4. His Status:

The Prophet ﷺ said about Abu al-Dardaa': “He is the wise man of my Ummah.” ⁽⁴⁾ The companions respected his status. Makhul al-Shami narrated that the companions used to say: “The most merciful of us is Abu Bakr, the most eloquent in truth is Umar, the most trustworthy is Abu Ubaidah, the most knowledgeable in halal and haram is Muadh, the best reciter is Ubayy, and a man with knowledge is Ibn Mas’ood.” Then Uwaimir Abu al-Dardaa' was mentioned for his wisdom.

When Muadh ibn Jabal was on his deathbed, they asked him to advise them. He said: “Knowledge and faith are in their places. Whoever seeks them will find them.” He said it three times. “Seek knowledge from four: Uwaimir Abu al-Dardaa', Salman, Ibn Mas’ood, and Abdullah ibn Salam, who was a Jew and embraced Islam.”

Abu Dharr said to Abu al-Dardaa': “The earth hasn’t carried anyone more knowledgeable than you, Abu al-Dardaa'.”

Abdullah ibn Umar ibn al-Khattab used to say: “Tell us about the two wise men.” When asked who they were, he would say: “Muadh and Abu al-Dardaa'.”

Umar ibn al-Khattab highly valued Abu al-Dardaa', assigning him a monthly stipend of 400 dirhams, like those who fought in Badr. The tabi’i Masrooq ibn al-Ajda’ said: “I found the knowledge of the companions had reached six: Umar, Ali, Ubayy, Zaid, Abu al-Dardaa', and Ibn Mas’ood.” Then their knowledge reached Ali and Abdullah. ⁽⁵⁾

His Death

When death approached him, he wept. Umm al-Dardaa' asked him: “You’re the one crying, O companion of Allah's Messenger?” He replied: “Yes, why shouldn’t I weep when I don't know what I will face regarding my sins?” He called his son Bilal and said: “Woe to you, Bilal! Work for the Hereafter, work for a situation like your father's, and remember your death as if it is near.” Then he passed away. It is mentioned that this was in the year 31 AH. ⁽⁶⁾

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(1) “Siyar A'lam al-Nubala,” Imam Shams al-Din al-Dhahabi, vol. 2, p. 336.

(2) Ibid.

(3) Ibid, p. 337.

(4) “Al-Isabah Fi Tamyiz Al-Sahabah,” Uwaimir Abu al-Dardaa'.

(5) Ibid.

(6) “Al-Kamil fi al-Tarikh,” Ibn al-Athir, vol. 3, p. 24.

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At a time when the Ummah is going through great trials, placing it at a dangerous crossroads, there is a dire need to be closer to Allah and seek His help. This can only be achieved through acts of worship that awaken the Ummah, asking Allah to lift the affliction, guide it on the right path, and restore it to its former state.

Among these acts of worship, which are both simple yet greatly rewarding, is dhikr (remembrance of Allah). Allah says, “O you who have believed, remember Allah with much remembrance. And exalt Him morning and afternoon." (Al-Ahzab: 41-42) Abud Darda’ reported God's messenger as saying, “Would you like me to tell you the best and purest of your deeds in the estimation of your King, those which raise your degrees highest, those which are better for you than spending gold and silver, and are better for you than that you should meet your enemy and cut off one another's head?” On receiving a reply in the affirmative he said, “It is remembering God.” (Reported by At-Tirmidhi)

Dhikr is mentioned in the Quran in various forms and numerous ayahs, encouraging Muslims to perform it regularly. The Prophet (peace be upon him) also emphasized its importance in many instances. Allah says, “There is no blame upon you for seeking bounty from your Lord [during Hajj]. But when you depart from 'Arafat, remember Allah at Al-Mash'ar Al-Haram. And remember Him, as He has guided you, for indeed, you were before that among those astray.” (Al-Baqarah: 198) And He says, “He said, 'My Lord, make for me a sign.' He said, 'Your sign is that you will not [be able to] speak to the people for three days except by gesture. And remember your Lord much and exalt [Him with praise] in the evening and the morning.'” (Aal-Imran: 41) Also: “O you who have believed, when you encounter a company [from the enemy forces], stand firm and remember Allah much that you may be successful.” (Al-Anfal: 45) And: “O you who have believed, let not your wealth and your children divert you from remembrance of Allah. And whoever does that - then those are the losers.” (Al-Munafiqun: 9)

Abu Huraira reported that the Messenger of Allah (ﷺ) said, “The Mufarridun have gone ahead.” He was asked, “Who are the Mufarridun?” He (ﷺ) replied, “Those men and women who frequently celebrate the remembrance of Allah.” (Reported by Muslim). Abu Musa Al-Ash'ari reported that the Prophet (ﷺ) said, “The example of the one who celebrates the Praises of his Lord (Allah) in comparison to the one who does not celebrate the Praises of his Lord, is that of a living creature compared to a dead one.” (Reported by Al-Bukhari). Abu Huraira reported that the Messenger of Allah (ﷺ) said, “Whoever sits in a place where he does not remember Allah (SWT), he will suffer loss and incur displeasure of Allah; and whoever lies down (to sleep) in a place where he does not remember Allah, he will suffer sorrow and incur displeasure of Allah.” (Reported by Abu Dawood)

Abu Sa'id Al-Khudri said God’s messenger was asked who would be most excellent and most exalted in degree in God’s estimation on the day of resurrection, and replied, “The men and women who make frequent mention of God.” (Reported by At-Tirmidhi) Abu Huraira reported that the Prophet (peace be upon him) said, “Allah says, ‘I am as My slave thinks I am, and I am with him when he mentions Me. If he makes mention of Me to himself, I make mention of him to Myself; and if he makes mention of Me in an assembly, I make mention of him in an assembly better than it. And if he draws to Me a hand-span length, I draw near to him a forearm's length. And if he comes to Me walking, I go to him in a hurry.’” (Reported by Muslim)

Dhikr and Lifting Calamities

Allah says, “Is He [not best] who responds to the desperate one when he calls upon Him and removes evil and makes you inheritors of the earth? Is there a deity with Allah? Little do you remember.” (An-Naml: 62) The Prophet (peace be upon him) said: “The people who assemble in one of the houses of Allah, reciting the Book of Allah, learning it and teaching, there descends upon them the tranquillity, and mercy covers them, the angels flock around them, and Allah mentions them in the presence of those near Him; and he who lags behind in doing good deeds, his noble lineage will not make him go ahead.” (Reported by Muslim)

This is one form of dhikr that Allah has guided us to in order to avoid the general calamities that befall the Ummah due to its shortcomings. Allah says, “And said, 'Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver. He will send [rain from] the sky upon you in [continuing] showers. And give you increase in wealth and children and provide for you gardens and provide for you rivers.” (Nuh: 10-12)

Abu Musa Al-Ash'ari reported that the Prophet (peace be upon him) said, “Should I not point you to one of the treasures of Paradise?” I said: “Yes, O Messenger of Allah.” He said: “Say: La hawla wa la quwwata illa billah (There is no power and no strength except with Allah).” (Agreed upon)

Dhikr for Day and Night

The dhikr for day and night includes the adhkar (remembrances) that are said after the five daily prayers, in the morning and evening, and during the daily activities of a Muslim such as eating, drinking, traveling, moving, and working. These adhkar have great virtue in protecting the Muslim from falling into calamities, easing the impact of such calamities if they occur, and hastening the lifting of the calamity by Allah. These adhkar are numerous and cannot be fully covered in a single article, but here are a few examples:

• The Muslim should recite in the morning “Syed-ul- Istighfar”: “Allahumma Anta Rabbi, la ilaha illa Anta, khalaqtani wa ana 'abduka, wa ana 'ala 'ahdika wa wa'dika mastata'tu, a'udhu bika min sharri ma sana'tu, abu'u laka bini'matika 'alayya, wa abu'u bidhanbi faghfir li, fa innahu la yaghfirudh-dhunuba illa Anta.” (O Allah! You are my Rubb. There is no true god except You. You have created me, and I am Your slave, and I hold to Your Covenant as far as I can. I seek refuge in You from the evil of what I have done. I acknowledge the favours that You have bestowed upon me, and I confess my sins. Pardon me, for none but You has the power to pardon). (Reported by Al-Bukhari)
• “Rabbi a'udhu bika minal- kasali, wa su'il-kibari; Rabbi a'udhu bika min 'adhabin fin-nari, wa 'adhabin fil-qabri.” (My Rubb! I seek refuge in You from lethargy and the misery of old age. O Allah! I seek Your Protection from the torment of Hell-fire and the punishment of the grave). (Reported by Muslim)
• A desert Arab came to Allah's Messenger (ﷺ) and said, “Teach me a word that I can say.” The Prophet told him to say: ‘Lā ilāha illallāh waḥdahu lā sharīka lah, Allāhu Akbaru kabīra, walḥamdu lillāhi kathīra, Subḥānallāhi Rabbil-`ālamīn, Lā ḥawla wa lā quwwata illā billāhi ‘l-`Azīzil-Hakīm.’ (There is none worthy of worship but Allah, Who has no partner, Allah is the Great, the Most Great, and praise is to Allah in abundance, glory is to Allah, Lord of the worlds. There is no power and no might but by Allah the Mighty, the Wise.) He said, “That is for my Lord, but what about me?” The Prophet (ﷺ) told him to say: ‘Allāhummaghfir lī, warḥamnī, waḥdinī warzuqnī.’ (O Allah forgive me, and have mercy on me and guide me, and provide for me.). (Reported by Muslim)

 The Prophet (peace be upon him) said: “The good deeds which endure are: “Subḥānallāh. Walḥamdu lillāh. Wa lā ilāha illallāh Wallāhu Akbar Wa lā ḥawla wa lā quwwata illā billāh.” (Glorified is Allah, and The praise is for Allah, and There is none worthy of worship but Allah, and Allah is the Most Great, and There is no power and no might except by Allah). (Reported by Ibn Hibban)

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The Real Anti-Semites

It is ironic that Muslims are being called “anti-Semitics” while Europe has a long and documented history of severe anti-Semitism. Historically, Christians in Europe committed numerous massacres against Jews. According to Christian belief, Jews were responsible for killing Christ, leading to Jews having significantly fewer rights than Christians during the Middle Ages. They were forbidden from owning lands, forced to live in designated areas, and restricted from many professions, leaving money lending as one of the few permitted jobs due to its prohibition in Christian teachings. This led to Jews eventually opening banks and accumulating wealth.

During the 11th century Crusades, as crusaders marched towards Jerusalem to seize it from Muslims, Christians began slaughtering Jews in Europe as retribution for Christ's death, eradicating entire Jewish communities. In 1215, the Church decreed that Jews must wear distinguishing badges, live in specific areas, and take on particular professions, normalizing their suffering. King Edward I of England expelled Jews, banning them for nearly 400 years. Shakespeare's writings reflect this anti-Semitism, with disdain for Jews who weren't even present in England at the time, as seen in the character Shylock from “The Merchant of Venice.” Hence, the Jewish population in England remains relatively small today.

In Andalusia, after Ferdinand II and Isabella I invaded Granada from Muslims, they issued Alhambra Decree in 1492 forcing Jews to convert to Christianity or face expulsion. No to mention the Holocaust under Hitler (1933-1945) which was another horrific chapter, stemming from the ingrained racism in Europe, contrary to their claims.

Islamic Respect and Protection

Contrarily, Muslims have historically played a crucial role in respecting and protecting Jews since the dawn of Islam. Starting with the Medina Constitution, the Prophet Muhammad ﷺ stated, “The Jews of Banu 'Awf are one community with the believers; the Jews have their religion, and the Muslims have theirs.”  ⁽¹⁾

The Prophet ﷺ was just in his judgments, even if it favored Jews over Muslims. When Al-Ash'ath bin Qais had a dispute with a Jew over land in Yemen, and Al-Ash'ath had no proof, the Prophet ﷺ ruled in favor of the Jew. ⁽²⁾ Additionally, Jews were allowed to adjudicate among themselves by their laws unless they chose to bring their case to the Prophet ﷺ, as Allah says, “So if they come to you, [O Muhammad], judge between them or turn away from them. And if you turn away from them - never will they harm you at all. And if you judge, judge between them with justice.” (Al-Ma’idah: 42)

The Prophet ﷺ treated Jews with kindness, as he did with everyone, in obedience to Allah’s command “Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.” (Al-Mumtahanah: 8)

The Prophet ﷺ visited their sick, as he did with the Jewish boy who used to serve him. ⁽³⁾ He also accepted their gifts, such as the poisoned sheep given to him by a Jewish woman, and he ate from it. He forgave the woman and didn’t seek to avenge himself. ⁽⁴⁾ However, he later executed her in retribution for the death of his companion, Bishr ibn al-Bara', who died from eating the poisoned sheep.

This kindness continued under Muslim rulers. When Muslims conquered Persia, large Jewish communities in Baghdad and Isfahan were granted protection under Umar ibn al-Khattab. Upon conquering Jerusalem, where Jews were previously forbidden, Umar allowed them to live and worship freely, establishing their first synagogue there.

During the Abbasid era, Jews were appointed as translators in the House of Wisdom in Baghdad due to their linguistic expertise, regardless of their religion. Similarly, the Umayyads and Fatimids in Spain employed Jews and Christians in the House of Wisdom, providing them with full financial rights. The Jewish Rabbi Samuel ibn Naghrillah became the vizier of Granada, even leading Muslim armies against Crusader forces in Cordoba.

Other prominent Jews like Hasdai ibn Shaprut held significant positions in the Umayyad court in the 10^th century in Cordoba, managing foreign affairs and enhancing Talmudic studies in Spain, transforming it into a center for Hebrew Studies. Judah Halevi, a renowned Arab Jewish poet, physician, and thinker, received his education in Islamic Spain, where he studied Hebrew, Jewish religious texts, philosophy, Arabic language, literature, and medicine. His work reflected a strong influence from Arabic poetry. 

Most notably is Moses ben Maimon, commonly known as Maimonides, one of the greatest Jewish minds, grew up and thrived in Cordoba under Muslim rule, developing a deep love and appreciation for Islam. Some even claim that he converted to Islam for several years, although he was never compelled to do so due to the religious freedom that existed in Al-Andalus at the time. The influence of Islamic principles was evident in his renewal of Jewish theology. He was profoundly influenced by Muslim philosophers such as Al-Farabi, Al-Kindi, and Ibn Rushd. He became the first to author a comprehensive book on Jewish theology and became one of the best physicians of his era due to his detailed studies of Ibn Sina. This earned him the trust of Saladin, who appointed him as his personal physician.

These are just a few examples of flourishing Jews under Muslim rule, due to the safety and good treatment they received. Muslims not only coexisted peacefully with Jews but also defended them from the persecutions they faced in Europe. When Ferdinand II and Isabella I issued the 1492 decree to expel the Jews from Andalusia, Sultan Bayezid II welcomed hundreds of thousands of Jews expelled from Andalusia under his rule. He did not stop there but also decided to punish any official preventing Jews from settling in Andalusia.

Even during Hitler's reign and the oppressive practices of the Nazi concentration camps, Sultan Muhammad V of Morocco, despite being under French colonialism, refused to hand over Moroccan Jews to the Nazis. Similarly, Muslims in Bosnia, Tunisia, the Ottoman Empire, and France protected Jews. Imam Abdelkader Mesli of the Grand Mosque of Paris instructed Muslims to bring Jews to the mosque to protect them from the Nazis. He forged Islamic identity documents for the Jews, saving thousands of Jewish lives until he was arrested by the Nazi Gestapo and deported to concentration camps, where he was subjected to severe torture.

Given this profound legacy of Muslims, how unfair is to brand Islam and Muslims as terrorists and anti-Semites!!

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1. Biography Of The Prophet by Ibn Hisham, 1/503-504.
2. Sahih al-Bukhari (2417), Sahih Muslim (138).
3. Sahih al-Bukhari (1356).
4. Sahih al-Bukhari (2617), Sahih Muslim (2190).
5. Concepts of Religion Between Divine Revelation and Human Perception by Amar Ahmad Khalaf Qutb.
6. Ikhbar al-ulama' bi-akhbar al-hukama' by Al-Qifti.
7. Yasir Qadhi, muslimcentral.com.
8. Christian Europe Created Jews Haterd in the Middle Ages, swissinfo.ch.
9. BBC Arabic: Learn about the First European Country to Expel Jews.
10. The Atlantic: Putting Shakespeare on Trial in His Own Anti-Semitic Play.
11. Moshe Gil (1997), pp. 70-71.
12. Spain in Arabic: Alhambra Decree: 530 Years Since Spain's Expulsion of Muslims and Jews.
13. The Philosophy of Maimonides and the Influence of Islamic Thought: A Study in Ethics and Interpretation - Arab Center for Research & Policy Studies.
14. aljazeera.net
15. aljazeera.doc

Many claim that the first to advocate for women's freedom and their right to education were feminist movements. However, Islam granted women their freedom 1400 years ago. Abu Sa'id Al-Khudri (May Allah be pleased with him) reported: A woman came to the Messenger of Allah and said: “O Messenger of Allah! Only men benefit from your talks, so please fix a day for us, to teach us the knowledge which Allah has taught you.” The Messenger of Allah (ﷺ) fixed a day and directed them to assemble. When they gathered, the Prophet (ﷺ) went to them and taught them what Allah had taught him. ⁽¹⁾

Islam did not stop there; it even doubled the reward for a man who educates women. Abu Musa Al-Ash'ari (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, “Three kinds of people will have a double reward: A man from the People of the Book who believes in his Prophet and (also) believes in Muhammad; a slave who discharges properly the duties towards Allah and towards his master; and a man who possesses a slave-girl and teaches her manners, educates her well, and frees her and then marries her.” ⁽²⁾

The Islamic Fiqh Council affirmed that “it is not permissible, according to Sharia, to deprive any male or female of any beneficial type of education in its two branches, as this contradicts the Sharia texts that command their education, the consensus of the Ummah throughout the ages on the obligation of their education, and the many evils resulting from this deprivation, such as the spread of ignorance, poverty, and disease, and their derivatives.” ⁽³⁾ Sheikh Hassan Al-Deddo mentioned that women are half of society, and their number increases as the Hour approaches. If they are wise and thoughtful, there is no doubt that dismissing their opinions harms society... Therefore, the Prophet (ﷺ) used to consult women. ⁽⁴⁾

Examples of Educated Women in Islam

The education of women in Islam is of a very great importance, as many women were consulted on various issues, the most famous being Aisha (may Allah be pleased with her), from whom many companions and caliphs took knowledge. She had fatwas on various issues, and Al-Zarkashi wrote a book about her. ⁽⁵⁾ Similarly, Al-Shifa bint Abdullah was a writer during the pre-Islamic era and a well-known physician for treating skin diseases during the Prophet's time. ⁽⁶⁾ She became the first teacher in Islam, teaching Hafsa bint Umar reading and writing before her marriage to the Prophet (ﷺ). After their marriage, the Prophet (ﷺ) asked Al-Shifa to continue teaching and educating her. ⁽⁷⁾

Even female slaves had significant learning and cultural opportunities throughout various Islamic eras. Ibn Al-Mutarrif Al-Lughawi had a slave girl who learned Arabic grammar and language from her master and even surpassed him in it. ⁽⁸⁾ Additionally, “Shuhda the Writer,” who was originally a slave, excelled in knowledge, literature, and beautiful handwriting, and many people learned from her. ⁽⁹⁾

Fatima Al-Fihri: A Role Model

Among the glorious women who had a significant impact on their countries and Islamic civilization is Fatima Al-Fihri. She was born in the Islamic city of Kairouan, Tunisia, in the early ninth century CE. Her father, Muhammad ibn Abdullah Al-Fihri, descended from Uqba ibn Nafi Al-Fihri Al-Qurashi, the conqueror of the Maghreb al-Aqsa. Her father was a jurist and a wealthy merchant who ensured that his daughters, Fatima and her sister Mariam, were educated in literature, poetry, and various sciences, nurturing Fatima’s goal to assist students.

Fatima migrated with her family to the city of Fez, a Muslim city in Morocco. She got married there, and after the death of her father and husband, she inherited a large fortune. She used this wealth to help the needy and students of knowledge, earning the title “Umm al-Banīn” (Mother of the Children) for providing students with everything they needed to continue their education.

Al-Qarawiyyin Mosque

The city of Fez flourished and expanded, encompassing Muslims from all over the world. Fatima Al-Fihri volunteered to build a mosque for worshippers and students. Construction of Al-Qarawiyyin Mosque began in Ramadan 245 AH during the reign of Sultan Yahya ibn Idris. It is said that she fasted for 18 years until the mosque was completed, personally overseeing every single detail of its construction.

She dug a well for water for the builders and workers to drink from, and supervised the extraction of gypsum, yellow sand, and stones from the mosque's land to use in the construction. The mosque was completed and opened to worshippers in 263 AH, becoming a marvel of beauty and a symbol of Islamic architecture and civilization.

Kings and sultans continued to expand the mosque over the years. It began to receive students at the end of the Idrisid era and gradually evolved into a university under the Marinids, offering lessons in various fields such as philosophy, medicine, jurisprudence, mathematics, and astronomy. A library was established during the Marinid era, housing over 4,000 manuscripts to rival the largest libraries in the world.

Al-Qarawiyyin Mosque became a hub for students from all over the world, attracting many renowned figures throughout history, such as historian and philosopher Ibn Khaldun, jurist, physician, and mathematician Ibn Rushd, geographer Al-Idrisi, mathematician and astronomer Ibn Al-Banna, and even Pope Sylvester II, who is believed to have introduced Arabic numerals to Europe.

According to UNESCO and the Guinness World Records, Al-Qarawiyyin University is the oldest continuously operating university in the world, predating European universities by about two centuries.

Islam has emphasized the importance of women's education since its outset, presenting brilliant examples that have profoundly impacted Islam and Muslims. Fatima Al-Fihri and other great Muslim women will be honored and remembered by history.

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1. Riyad as-Salihin, agreed upon (954).
2. Riyad as-Salihin, agreed upon (1365).
3. Islamic Fiqh Council Decision No. 239 (25/1)
4. https://www.youtube.com/watch?v=MtwX8e5bePM
5. The Answer to What Aisha Realized About the Companions by Al-Zarkashi
6. Encyclopedia of Prophetic Medicine by Al-Asfahani
7. Futuh al-Buldan by Al-Baladhuri
8. Nafh Al-tayyib by Al-Muqri
9. Wafiyyah al- A'yan by Ibn Khallikan
10. The History of Islam and the Deaths of Celebrities and Famous People by Al-Dhahabi
11. aljazeera.net
12. doc.aljazeera

History books recount that one day, the Caliph of the Muslims, Harun al-Rashid, looked up at a cloud in the middle of the sky and addressed it, saying: “O cloud, rain wherever you wish, for your revenue will come to me.” ⁽¹⁾

Though this statement is brief, it is significant in meaning. It expresses the extent of Islamic power and control over the earth, regardless of its vastness and expansiveness. Wherever the winds carry the cloud, it will rain on land governed by Muslims, and its blessings will return to the treasury of the Muslim state.

If we reflect on this statement and its real implications, we realize that adhering to Islam has led to the spread of its authority and benefits across the earth. How was this achieved? And can adherence to Islam lead us to such flourishing economic growth?

 The answer is yes, as evidenced by the following:

Firstly: Islam Advocates for Urban Development

In the Quran, Allah has made man a successor on earth to reform and build it and to establish justice, as stated in His words: “He has produced you from the earth and settled you in it.” (Hud: 61); meaning, He created you to develop it, which includes agriculture, planting, and digging canals, among other things. ⁽²⁾

This is an invitation to urbanization. Allah also clarified that He has enabled man on earth and made provisions for his sustenance, as stated: “And We have certainly established you upon the earth and made for you therein ways of livelihood. Little are you grateful.” (Al-A'raf: 10); meaning, He has facilitated control over the earth through development and growth.

Allah also called upon us to scatter in the land and seek His bounty: “And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed.” (Al-Jumu'ah: 10)

Due to the importance of urban development and the pursuit of livelihood, Islam equates those who strive for economic activity with those who strive in the cause of Allah, as evidenced in His words: “And others traveling throughout the land seeking [something] of the bounty of Allah, and others fighting for the cause of Allah. So recite what is easy [from it].” (Al-Muzzammil: 20)

These various Quranic ayahs emphasize that Islam calls for work and the pursuit of livelihood to achieve development and economic abundance. Whoever adheres to this has obeyed Allah and will be rewarded, while those who neglect it will face consequences. Considering the state of a Muslim who listens to these commands, one can only conclude that a Muslim is driven to work, build, and achieve economic prosperity out of faith and devotion to Allah.

Secondly: Adherence to Religion Preserves the Ethics of Economic Development

Islam obligates people to adhere to values that contribute to strong economic construction, ensuring sufficiency and welfare for its followers, such as the excellence of work and the improvement of production in quantity and quality. Islam considers this a trust and a means to draw closer to Allah, as Allah says, “And you will surely be questioned about what you used to do.” (An-Nahl: 93), “And stop them; indeed, they are to be questioned.” (As-Saffat: 24), “Indeed, We will not allow to be lost the reward of the reformers.” (Al-A'raf: 170), “We will not allow to be lost the reward of those who do good.” (Yusuf: 56), “We will not allow to be lost the reward of any who did well in deeds.” (Al-Kahf: 30)

The Prophet Muhammad (peace be upon him) urged the perfection of work. In Sahih Al-Jami', Aisha (may Allah be pleased with her) reported that the Prophet (peace be upon him) said, “Allah loves that when one of you does something, you do it well.”

Islam also encourages continuous work and production, even if the worker does not directly benefit from it, he is rewarded by Allah for it. Al-Bukhari and Muslim narrated from Anas ibn Malik that the Prophet (peace be upon him) said, “Never does a Muslim plant trees or cultivate land and birds or a man eat out of them but that is a charity on his behalf.”

Islam even affirms that a Muslim's work in the economic field continues even if he is on the verge of death. If he can contribute to the welfare of others in this state, he should do so. Al-Bukhari narrated from Anas ibn Malik that the Prophet (peace be upon him) said, “If the Final Hour comes while you have a shoot of a plant in your hands and it is possible to plant it before the Hour comes, you should plant it.”

These ethics and duties contribute to achieving economic prosperity. If a Muslim adheres to his religion, he is driven to act on them to please his Lord and serve himself and his community.

Thirdly: Adherence to Religion Addresses the Obstacles to Economic Development

Economic development is not without obstacles and threats that hinder its progress and weaken its output. Islam urges its followers to abandon and confront these obstacles, prohibiting corruption on earth, theft, fraud, bribery, and extravagance. Allah describes His servants as moderate, saying: “And [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate.” (Al-Furqan: 67), and He forbids extravagance and wastefulness, saying, “O children of Adam, take your adornment at every masjid, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess.” (Al-A'raf: 31)

Allah also prohibits giving wealth to the foolish and wasting it, saying, “And do not give the weak-minded your property, which Allah has made a means of sustenance for you.” (An-Nisa': 5)

These directives preserve the value of economic activity and contribute to its abundance and prosperity.

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(1) Memories, by Ali Al-Tantawi (3/303), see also: The Inspiration of the Pen, by Al-Rafii (2/18).

(2) Tafsir al-Qurtubi (9/56).

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