There is nothing more bitter than the feeling of the oppressed who, due to weakness or inability, cannot fend off themselves. This person harbors resentment towards the society that allowed their injustice, towards the oppressor, and sometimes even towards themselves.

The danger of injustice does not only lie in its impact on the oppressed, but its consequences extend to the society, sowing hatred among its members, instilling fear, weakness, and helplessness, which are unbefitting of a Muslim community.

Therefore, among the gravest crimes that Allah and His Messenger warned against is injustice, which includes violating the rights of others, whether money, honor, or self.

The Prohibition of Injustice

The Quran strongly condemns injustice and links it to disbelief and inevitable destruction. Allah says, “And thus is the seizure of your Lord when He seizes the cities while they are committing wrong. Indeed, His seizure is painful and severe.” (Hud: 102) He also says, “And how many a city did We destroy while it was committing wrong, so it is [now] fallen into ruin, and [how many] an abandoned well and [how many] a lofty palace.” (Al-Hajj: 45) Allah also states, “And the Day the wrongdoer will bite on his hands [in regret] he will say, ‘Oh, I wish I had taken with the Messenger a way.’” (Al-Furqan: 27), and: “And do not incline toward those who do wrong, lest you be touched by the Fire, and you would not have other than Allah any protectors; then you would not be helped.” (Hud: 113) Additionally, Allah says, “And never think that Allah is unaware of what the wrongdoers do. He only delays them for a Day when eyes will stare [in horror], racing ahead, their heads raised up, their glance does not come back to them, and their hearts are void.” (Ibrahim: 42-43)

The Prophet Muhammad (peace be upon him) said, “A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection.” (Sahih Bukhari)

He also said, “Whoever has wronged his brother, should ask for his pardon (before his death), as (in the Hereafter) there will be neither a Dinar nor a Dirham. (He should secure pardon in this life) before some of his good deeds are taken and paid to his brother, or, if he has done no good deeds, some of the bad deeds of his brother are taken to be loaded on him (in the Hereafter).” (Sahih Bukhari)

Abu Dharr al-Ghifari reported that the Prophet (peace be upon him) said, narrating from his Lord, Allah the Almighty: “O MY slaves, I have made oppression unlawful for myself and I have made it unlawful among you, so do not oppress one another.” (Sahih Muslim)

Types of Injustice

• Injustice Against Allah the Almighty

The greatest injustice against Allah is shirk (associating partners with Him). Allah, the One and Only, says, “Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly gone far astray” (An-Nisa :116) The Prophet (peace be upon him) said: “Whoever dies while he is setting up rivals along with Allah (i.e. worshipping others along with Allah) shall be admitted into the (Hell) Fire.” (Sahih Al-Bukhari)

• Injustice Against Oneself

There is no greater injustice against oneself than sinning and committing acts that anger Allah, thus preventing oneself from His mercy. Allah, in His mercy, has opened the door for repentance and expiation of sins through good deeds, and has made illness and trials as expiation for sins.

• Injustice Against Others

This type of injustice involves violating the rights of others in any form, whether emotionally or materially. The Prophet (peace be upon him) said, “On the Resurrection Day, the rights will be paid to those to whom they are due so much so that a hornless sheep will be retaliated for by punishing the horned sheep which broke its horns.” (Sahih Muslim)

Consequences of Injustice

1. Allah Does Not Guide the Wrongdoers:

Many Muslims sin due to weakness or overwhelming desires but still cling to Allah for repentance and forgiveness. However, Allah forgives sins except associating partners with Him. Regarding injustice, Allah says, “Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin.” (An-Nisa: 48) and He also says, “O you who have believed, do not take the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever is an ally to them among you - then indeed, he is [one] of them. Indeed, Allah guides not the wrongdoing people.” (Al-Maida: 51)

2. The Wrongdoer is Cursed by Allah:

The curse is the expulsion from Allah’s mercy. Without His mercy, no one can enter Paradise, no matter how many good deeds they have. Allah says, “The Day their excuse will not benefit the wrongdoers, and they will have the curse, and they will have the worst home.” (Ghafir: 52)

3. The Oppressor Will Face the Du’a of the Oppressed:

Even if the oppressor can inflict harm on the oppressed who cannot defend themselves, the oppressed has the power of du’a, which can shake the heavens. The Prophet (peace be upon him) said: “Be afraid, from the curse of the oppressed as there is no screen between his invocation and Allah.” (Sahih Al-Bukhari)

4. Causes the Destruction of Communities ⁽¹⁾:

 The spread of injustice does not only harm the oppressor and the oppressed but acts as a plague that destroys the fabric of society, igniting hatred and destruction instead of love and affection. Allah says, “And how many a city did We destroy while it was committing wrong, so it is [now] fallen into ruin, and [how many] an abandoned well and [how many] a lofty palace.” (Al-Hajj: 45) He also states, “And thus is the seizure of your Lord when He seizes the cities while they are committing wrong. Indeed, His seizure is painful and severe.” (Hud: 102)

5. Spreads Chaos in Societies:

When injustice prevails, chaos spread, and security is lifted among the simple people. Allah says, “They who believe and do not mix their belief with injustice - those will have security, and they are [rightly] guided” (Al-Anam: 82)

6. Brings Calamity upon All:

One might wonder why the oppressed also suffer if injustice reverts to its perpetrator. The answer is that injustice is a test for both the oppressor and the oppressed. The oppressed must not surrender and must resist injustice, defending their rights. Those who witness injustice should also oppose it to avoid collective punishment, even if they cannot repel it. Allah says, “And they planned a plan, and We planned a plan, while they perceived not. Then look how was the outcome of their plan - that We destroyed them and their people, all [together]. So those are their houses, desolate because of the wrong they had done. Indeed in that is a sign for people who know.” (An-Naml: 50-52)

7. Leads to Hellfire:

 Abu Musa al-Ash'ari reported that the Prophet (peace be upon him) said: Allah gives respite to the oppressor, but when He takes him over, He never releases him. Then he recited:-- “Such is the seizure of your Lord when He seizes (population of) towns in the midst of their wrong: Painful indeed, and severe is His seizure.” (11.102) (Sahih Al-Bukhari and Muslim)

8. The Wrongdoer is Deprived of Intercession:

Allah says, “For the wrongdoers there will be no devoted friend and no intercessor [who is] obeyed.” (Ghafir: 18)

9. The Wrongdoer Never Succeeds:

 Allah states, “Indeed, the wrongdoers will not succeed.” (Al-Anam: 21) He also says, “And when they had thrown, Moses said, ‘What you have brought is [only] magic. Indeed, Allah will expose its worthlessness. Indeed, Allah does not amend the work of corrupters’” (Yunus: 81)

10. Blessings are Removed from the Life of the Oppressor and Those Around Him:

 Blessings come from the prayers of the weak and the closeness of a person to Allah. The wrongdoer is far from these qualities, leading to a life of hardship, even if it appears otherwise to people. The ill effects of their actions are evident in the behavior of their children, spouse, and health. The most frightening thing is that Allah extends time to the wrongdoer, but when He seizes him, He does not let him go.

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(1) Al-Muqaddimah by Ibn Khaldoun.

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The Quran has left no disease without providing a cure for it. Just as it describes harm—which encompasses all forms of affliction and poor condition, whether it be due to poverty, hardship, or bodily affliction ⁽¹⁾—it also outlines various methods to mitigate its effects on us, aiding us in overcoming crises and trials with patience, steadfastness, and faith.

Firstly: Seeking Refuge in Allah the Almighty

Allah is the sole owner, disposer, and controller of the affairs of His servants, and none deserves to be worshipped but Him. When we firmly believe in this, we turn to Allah for benefit and relief from harm. Allah says, “And to Him belongs whatever is in the heavens and the earth, and to Him is [due] worship constantly. Then is it other than Allah that you fear? And whatever you have of favor - it is from Allah. Then when adversity touches you, to Him you cry for help.” (An-Nahl: 52-53)

All provisions, blessings, health, and victory people have are from Allah’s grace and kindness. They know that all the blessings they enjoy are from Him. Then Allah describes the nature of humans; when harm touches them, be it illness or disaster, they earnestly pray and supplicate to Allah in all their states: standing, sitting, and lying down. The benefit of mentioning these states is to show that a person in distress continues to supplicate until the harm is lifted. He calls upon us in all conditions. ⁽²⁾

There are several ayahs in the Quran that point to humans seeking refuge in Allah during times of trials and afflictions, knowing that He is the Creator, the Controller, and the Only One who can remove harm. Even those who associate partners with Allah turn to Him in supplication and plea when harm befalls them, like Pharaoh who, when he realized he was about to perish, his pure nature awakened, and he called upon Allah to save him. Allah says, “And We took the Children of Israel across the sea, and Pharaoh and his soldiers pursued them in tyranny and enmity until, when drowning overtook him, he said, 'I believe that there is no deity except that in whom the Children of Israel believe, and I am of the Muslims.'” (Yunus: 90)

The Quran also describes the condition of those who turn to and supplicate to Allah during times of distress but then forget all about it once He has granted them relief: “And when adversity touches the people, they call upon their Lord, turning in repentance to Him. Then when He lets them taste mercy from Him, at once a party of them associate others with their Lord.” (Ar-Rum: 33)

Al-Qurtubi stated: This condition mentioned by Allah is not exclusive to disbelievers; it occurs with many Muslims as well. Their tongues soften in supplication, and their hearts humble and submit when faced with what they dislike. They supplicate for the removal of what has befallen them of harm and for the lifting of what’s disliked, which indicates that the ayah applies to both Muslims and non-Muslims. ⁽³⁾

The true believer returns to Allah in all times, not waiting for trials and hardships to bring him closer to the Almighty.

Secondly: Taking Preventive Measures Before Harm Occurs

Prevention is better than healing. A believing servant knows Allah at all times, which makes it more likely that their supplication is answered and harm is lifted from them. The Prophet Muhammad (peace be upon him) said, “Whoever wishes that Allah would respond to him during hardship and grief, then let him supplicate plentifully when at ease.” ⁽⁴⁾

Thirdly: Piety, Patience, and Reliance on Allah

Allah says, “And those who are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.” (Al-Baqarah: 177) If the believer is patient during trials, relies on Allah properly, and fears Him as He should be feared, they attain the causes of victory and deserve Allah’s help, so no harm or evil can affect them.

Fourthly: Contentment with Allah’s Decree  

Prophet Ayyub (peace be upon him) provides an excellent example of patience during affliction and contentment with Allah’s decree. He did not despair or lose faith, becoming a good example and a great role model for every afflicted person. Allah says, “And [mention] Job, when he called to his Lord, 'Indeed, adversity has touched me, and you are the Most Merciful of the merciful.'” (Al-Anbiya: 83)

Some believe that complaining compromises patience. In response, Sufyan ibn Uyaynah said, “Whoever complains to Allah does not count as impatience if they are content with Allah's decree in their complaint. It is not a condition of patience to enjoy the trial. Have you not heard the words of Ya'qub (peace be upon him), 'He said: I only complain of my suffering and my grief to Allah, and I know from Allah that which you do not know.' (Yusuf: 86)” ⁽⁵⁾

A believer must be content with what Allah has decreed and know that it is for their own good in this world and the Hereafter, for Allah is Wise and All-Knowing, and He decrees nothing but good for His servants.

Fifthly: Self-Improvement

Improving oneself can only be achieved by striving to adhere to Allah’s commands. Allah says, “O you who have believed, upon you is [responsibility for] yourselves. Those who have gone astray will not harm you when you have been guided. To Allah is your return all together; then He will inform you of what you used to do.” (Al-Ma'idah: 105)

As-Samarqandi mentioned: Among the reasons for repelling harm is what was narrated from Abu Bakr as-Siddiq (may Allah be pleased with him). He was asked about this ayah, and he said, “When you see desires obeyed, temptations followed, and the worldly matters preferred, and everyone is impressed with their own opinion, then focus on (rectifying) yourselves.”

A believing servant occupies themselves with obedience to train themselves and keep away from disobedience to Allah before it corrupts them by indulging in sins and transgressions. They should not be preoccupied with others so as not to be ruined.

Sixthly: Reconciliation and Understanding

This involves dealing with worldly people for worldly matters and loving the people of the Hereafter for the Hereafter. Hide your sin between you and your Lord, for if you do so, no harm will come to you from those who have gone astray as long as you are guided. This means loving whoever Allah loves, whether they are red or white, and avoiding backbiting. ⁽⁶⁾

It is said that people should be busy with themselves and not with the faults of others, focusing on self-improvement rather than seeking out others flaws. Allah says, “Every soul, for what it has earned, will be retained.” (Al-Muddaththir: 38)

An example of reconciliation is the treaties and agreements the Prophet Muhammad (peace be upon him) made with the Jews, ensuring that Muslims were safe from their harm.

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 -Tafsir modoee.

1- Tahzib al-Lughah by Al-Azhari (3/2108), Al-Sihah by Al-Jawhari (2/619), al-Mukhaṣṣaṣ by Ibn Sidah (3/70), Lisan al-Arab by Ibn Manzur (8/44).

2- Al-Kashshaaf by Al-Zamakhshari (2/317), Madaarik at-Tanzeel by An-Nasafi (2/120).

3- Al-Jami' li Ahkam al-Qur'an by Al-Qurtubi (8/397), Fath al-Qadeer by Ash-Shawkani (2/429).

4- Reported by At-Tirmidhi in his Sunan, Book of Supplications, Chapter on What Has Been Related That The Supplication Of A Muslim Is Answered 5/462, No. 3382.

5- Mafatih al-Ghayb by Ar-Razi (17/41-43).

6- Ad-Durr al-Manthur by As-Suyuti (3/218).

No household is free from problems or crises, and no marital life is without its irritations or conflicts. However, each party has their own magical solutions to end the dispute, only if they have the will to do so. They can even turn the conflict into a space for affection, understanding, and dialogue.

Couples need a new space for innovation and unconventional tools to overcome estrangement and conflict. This is possible if their relationship is strong and their understanding is deep, which is determined by several factors such as educational level, spiritual state, and psychological and mental fitness, among others.

These lines offer both spouses effective and quick ways to resolve conflicts, in addition to traditional attempts at reconciliation, such as reproach, offering gifts, or seeking intervention from a trusted family member to end the problem between the spouses.

John Gottman, a psychologist at the University of Washington and researcher in marital issues, highlights the first method to resolve conflicts: smiling. He considers it a means of calming down and absorbing the anger of the other party. Through a genuine smile, a spouse can embrace their partner, transforming negative emotions into positive ones.

The genuine smile is the secret weapon of emotionally intelligent spouses who can contain their partners through verbal or physical gestures that may succeed in defusing tension and absorbing the other's anger, according to Gottman in his book “The Seven Principles for Making Marriage Work.”

The second method starts with a word, for example, “Can I hug you?” or “I want to fix what I did,” or “Sorry, I didn't mean that,” or “Let me fix what I did.” These words carry extremely important meanings and can end the conflict in an instant because the guilty party did not resist and quickly showed respect for the other, expressing readiness to fix what was spoiled. These words indicate good intentions from the husband or wife, hastening the resolution of the conflict.

Family and social experts say that a clear apology is capable of resolving the conflict, or at least preventing it from escalating or getting out of control. Therefore, those who possess the culture of apology are the most successful in managing their disputes. Why not, when they hold a magical key to avoiding conflicts, which is a noble character recommended by the Holy Quran. It says in the words of Queen Sheba, who grew up in a pagan environment: “My Lord, indeed I have wronged myself, and I submit with Solomon to Allah, Lord of the worlds.” (An-Naml: 44) When Musa accidentally killed a man, he admitted his wrongdoing, saying: “This is from the work of Satan. Indeed, he is a manifest, misleading enemy. He said, 'My Lord, indeed I have wronged myself, so forgive me,' and He forgave him. Indeed, He is the Forgiving, the Merciful.” (Al-Qasas: 15-16)

The third method involves a kind gesture towards the other party, such as feeding them in their mouth, as our Prophet, peace and blessings be upon him, instructed. The best charity for a man is a morsel he places in his wife's mouth or money he spends on his children. Sa'd ibn Abi Waqqas narrated that the Messenger of Allah, peace and blessings be upon him, said: “You will get a reward for whatever you spend for Allah's sake, even for what you put in your wife's mouth.” (Agreed upon) The Prophet also said: “Verily, when a man quenches the thirst of his wife with water, he will be rewarded.” (Narrated by Ibn Majah)

Undoubtedly, such a gesture will dispel feelings of anger in the wife and restore her sense of tenderness and affection from her husband. It can eliminate the conflict entirely and open a wide door for reconciliation, love, and mutual appreciation, especially if they reciprocate the same gesture. This fosters love between them, and the Prophet, peace and blessings be upon him, was the best in dealing with and treating his family. He said, “The best of you is he who is best to his family, and I am the best among you to my family.” (Narrated by Ibn Majah)

The fourth method is also derived from the noble Sunnah. The Prophet, peace and blessings be upon him, used to race with his wife, Aisha, may Allah be pleased with her, to bring joy to her heart. He would call her ‘Aeish to show affection, entertain her with conversation, tell her stories, and listen to her when she spoke. He was keen to drink from the spot where she drank.

These gestures indicate good companionship, defuse tension, and quickly resolve conflict. They are short paths to love, mercy, and harmony, making it easy to respond to them. With the couple's experience, each can find the special gesture or affectionate word that suits the other, signaling the end of estrangement and conflict.

So, we have before us a smile, a word, affection, and endearment. These are simple yet very effective actions. The reason, as Gottman explains, is that emotional interactions between spouses are like a balance in their emotional bank account. Any investment in this account increases their savings, which will support them during difficult times.

In other words, these simple methods are based on the emotional bank account that the husband or wife established at the beginning of their life together. Each party increases the balance of love and affection in the other's account. If the husband deposits positive emotional investments, his attempts will succeed. Similarly, if the wife increases her emotional balance with her husband, he will surely forgive her mistakes and overlook them.

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Whenever a Muslim hears or reads an ayah from the Quran that speaks of guidance, happiness, or eternal bliss without hastening to adhere to it and seeking ways to apply it in their life. Among the greatest ranks that a Muslim strives to attain is that of the humble (mukhbiteen). Humility (ikhbat) is defined as submissiveness and modesty. ⁽¹⁾ Imam Al-Tabari explained the meaning of Allah's words: “And, [O Muhammad], give good tidings to the humble [before their Lord].” (Al-Hajj: 34), as those who are submissive to Allah in obedience, yielding to Him in servitude, and returning to Him in repentance. ⁽²⁾

The Reward of the Humble

Allah has promised guidance to the humble towards the straight path. He said, “And so those who were given knowledge may know that it is the truth from your Lord and [therefore] believe in it, and their hearts humbly submit to it. And indeed is Allah the Guide of those who have believed to a straight path.” (Al-Hajj: 54) Furthermore, Allah promised them entry into Paradise and eternal residence therein: “Indeed, they who have believed and done righteous deeds and humbled themselves to their Lord - those are the companions of Paradise; they will abide eternally therein.” (Hud: 23) When a Muslim comprehends the rank of humility, they hasten towards good deeds. Imam Ibn Al-Qayyim said, “When the servant's foot settles in the station of humility, his aspiration rises, and his soul elevates; he does not rejoice in people's praise, nor grieves for their criticism, and the sweetness of faith directly touches his heart.” ⁽³⁾

The Prophet Muhammad (peace be upon him) understood the importance of humility, and he would supplicate to Allah to make him among the humble, and taught his Ummah to do the same. It is narrated by Ibn Abbas that the Messenger of Allah (peace be upon him) would say in his du’a (supplication): “My Lord, make me grateful to Thee, mindful of Thee, full of fear towards Thee, devoted to Thy obedience, humble before Thee...”

How to Be Among the Humble?

Since humility is an Islamic goal and a means to attain great reward and eternal bliss, it is essential to learn the way to achieve it. The Quran guides us to this path in the ayah: “And, [O Muhammad], give good tidings to the humble [before their Lord], Who, when Allah is mentioned, their hearts are fearful, and [to] the patient over what has afflicted them, and the establishers of prayer and those who spend from what We have provided them.” (Al-Hajj: 34-35) This ayah outlines the acts of worship that lead to humility: having a fearful heart when Allah is mentioned, patience in the face of calamities, performing Salah, and spending from what Allah has provided. Below is an explanation of how these acts lead to humility.

1. Having a Fearful Heart When Allah is Mentioned

The ayah begins by mentioning the fearful heart when Allah is remembered. This is the foundation of other acts of worship. Fear of Allah leads a servant to humility and submissiveness before Allah. Prioritizing the act of the heart (fear) over physical acts of worship emphasizes the truth asserted by the Prophet Muhammad (peace be upon him), that the rectification of a servant's state begins with the rectification of the heart. If the heart is sound, the body will be sound. An-Nu'man b. Bashir reported God's Messenger as saying, “In the body there is a piece of flesh, and the whole body is sound if it is sound, but the whole body is corrupt if it is corrupt. It is the heart.” (Sahih Al-Bukhari and Muslim)

2. Patience in the Face of Calamities

The ayah continues by discussing patience over calamities. Patience is a pathway to acquiring humility and tranquility of the heart. By being patient, one submits to Allah’s decree, which leads the heart towards submissiveness and humility before Allah. Allah commands seeking help through patience and prayer, saying: “O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.” (Al-Baqarah: 153) Additionally, Allah emphasizes that patience combined with prayer helps in maintaining righteousness except for the humbly submissive, as He says: “And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive [to Allah].” (Al-Baqarah: 45) The humbly submissive are characterized by their ability to be patient and persistent in prayer.

3. Performing Salah

The aforementioned ayah also highlights that establishing prayer is a means to assist in maintaining righteousness, which is easy for the humbly submissive. Prayer, with its bowing, prostration, and supplication, naturally leads a servant towards humility and tranquility before Allah, provided the prayer is performed correctly.

4. Spending from What Allah has Provided

Wealth can often lead to arrogance and pride. Therefore, one path to humility is for the wealthy to spend from what Allah has provided. The Quranic expression “and spend out of what We have provided for them.” (Al-Baqarah: 3) contains various nuances. Wealth is a provision from Allah, with the individual being merely a trustee. The ayah also implies general spending beyond obligatory charity (zakat), encouraging those seeking humility to increase their acts of generosity and charity, thereby seeking Allah's pleasure and Paradise.

These acts of worship (fear of Allah, patience, prayer, spending) foster a state of humility and softness in the heart, embedding modesty within. They also manifest the effects of humility in a person's life, encouraging peace and submission to Allah.

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1. “Maqayyis Al-Lughah,” by Ibn Faris (2/238), see also “Al-Mu'jam Al-Waseet,” Arabic Language Academy (1/214).
2. “Jami’ Al-Bayan fi Tafsir Al-Quran,” by Imam Al-Tabari (18/628).
3. “Madaarij As-Saalikeen,” by Imam Ibn Qayyim Al-Jawziyyah (2/213).

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The idea of evolution has dominated Western civilization, to the extent that people cannot fathom anything in life without viewing it through the lens of evolution. This concept has extended to encompass every aspect of their lives.

The Reason Behind the Dominance of the Idea of Evolution in Western Civilization

The reason Westerners have embraced the idea of evolution is due to the stagnation and rigidity that dominated life during the Middle Ages in Europe. They suffered greatly from stagnation in all aspects of life, whether political, economic, or social. Everything during that period of rigidity was merely a continuation of what came before, without acceptance of development or renewal. This concept was derived from the church and remained in place until the clash with the church, which represented rigidity in all aspects of life. The culmination was the sidelining of religion from life and from various systems. Religion was only allowed to exist in individuals' consciences or places of worship, while public life was subjected to the law of evolution, with no room for religion whatsoever.

Western Statements Rejecting the Idea of Stability

Western civilization bases its foundation on the idea of constant evolution and change through the statements of Western philosophers and thinkers who were keen on denying anything stable, to the extent of glorifying everything that is variable and evolving. One of the earliest to announce the idea of evolution in Western culture was the English researcher Charles Darwin, who published his book “On the Origin of Species” (1859), causing a significant stir. The church rejected it outright, as the book revolves around the hypothesis of life's evolution in organic beings, advancing from lower to higher forms. Darwin posited that species that can adapt to the natural environment, withstand sudden disasters, and ascend the ladder of advancement deserve to survive and thrive, while species that fail to do so, the weaker ones, perish.

Darwin explained his doctrine: “I am fully convinced that species are not immutable; but that those belonging to what are called the same genera are lineal descendants of some other.” ⁽¹⁾ He established a materialistic and atheistic theory ⁽²⁾ with perpetual evolution as its core theme.

Then Bertrand Russell came forward, advocating for abandoning all that is stable and embracing evolution and change in everything. He stated: “There is no end to human affairs, no fixed perfection, no ultimate wisdom. Whatever wisdom we achieve is minimal compared to what can be attained. Any belief we hold, no matter how important we consider it, is not eternal. If we imagine it contains eternal truth, the future will mock us.” ⁽³⁾ Thus, Western statements race to reject any stability in life, whether in religion, principle, or law.

The Impact of the Dominance of the Idea of Evolution on Western Civilization

At the dawn of the modern era, Western individuals could not tolerate the idea of stability in anything, as the concept of evolution governed everything. People freed themselves from all constraints. Muhammad Qutb depicted this situation, saying: “Nothing is stable at all—not religion, morals, traditions, values, ideas, truths, information, lifestyle, societal structure, individual entity, individual-community relations, individual-state relations, men's feelings, women's feelings, life goals. Stability should be fought by every means of warfare. Everything must be forcibly evolved if it does not evolve on its own. Nothing should remain stable at all.” ⁽⁴⁾

They deny stability in anything, viewing it as a theoretical concept to be abandoned. The call to abandon fundamental commitments spread, urging individuals to move with societal changes, knowing no constants. Practicality must prevail. They considered the laws of motion, growth, and evolution to be human behavioral habits, denying any real destiny or necessity, only apparent regularity. ⁽⁵⁾

According to them, the world is not subject to any form of determinism—there are no laws governing the movement of the world, life phenomena, or society. The goal is to deny any necessity with laws that serve as a foundation for people's actions and guide them in changing their reality. They only recognize the material world within the scope of subjective experience. There is no knowledge except what humans perceive, no stability except for the present mental state. Here, individuals choose based on what they see as reality.

Observing this state of overwhelming materialism resulting from evolution in everything reveals that it does not align with the true nature of humanity, which needs stability as much as it needs evolution. Clinging solely to stability leads to stagnation, while holding onto evolution alone leads to deviation. Both are rejected. The correct approach is to combine both without allowing one to dominate the other. Stability should be evident in the existence of humans, who remain humans from birth to death, without evolving from animals. This human must have stable values and beliefs that do not change. Evolution and change should be in the means and tools that help improve life and elevate it for the benefit of humanity.

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(1) “On the Origin of Species” by Charles Darwin, translated by Ismail Mazhar, p. 122.

(2) “History of Modern Philosophy” by Youssef Karam, p. 354.

(3) “Portraits from Memory - Mind and Matter” by Bertrand Russell, p. 256.

(4) “Evolution and Stability in Human Life” by Muhammad Qutb, p. 29.

(5) “History of Philosophy in America” by Peter Kaze, p. 82.

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Ibn Ghanam al-Maqdisi narrates from Ibn Sirin that one of the caliphs saw in a dream that all his teeth had fallen out. He recounted his dream to an interpreter, who said: “All your family will die, leaving you alone.”

 The caliph was deeply angered by this interpretation. He then summoned another interpreter and recounted his dream again. This interpreter replied: “You will live the longest among your family.” The caliph was pleased with this response because it conveyed the same meaning in a positive manner by focusing on life rather than death. ⁽¹⁾

It is beautiful to remain silent from uttering harmful words, even more beautiful to speak good words, and the most beautiful is to soften one's speech to turn bitter advice into words that others wish to hear a thousand times.

When Allah loves a servant, He guides them to good speech, as He described the successful believers: “And they had been guided [in worldly life] to good speech, and they were guided to the path of the Praiseworthy.” (Al-Hajj: 24)

Thus, good words are a guidance from Allah to the believers and a gift to all people. They strengthen the weak, heal the broken, encourage the young, and bring joy to the old. Below are some social benefits of kind words:

1. A Sign of the Speaker's Good Origin:

Allah says, “Evil words are for evil men, and evil men are [subjected] to evil words. And good words are for good men, and good men are [an object] of good words. Those [good people] are declared innocent of what the slanderers say. For them is forgiveness and noble provision.” (An-Nur: 26)

Some people interpret this ayah to mean that corrupt women are for corrupt men, and good women are for good men. However, although the general wording of the ayah does not prevent this interpretation, it has a specific context. The ayah was revealed regarding those who slandered Umm al-Mu'minin Aisha, the wife of the Prophet (peace be upon him), in the incident of al-Ifk (the false accusation). The ayah signifies that corrupt words are for corrupt people, while good people select the best words because they are most deserving of them. ⁽²⁾ This indicates that kind words reflect the good nature and integrity of the speaker.

2. Has Good Fruit:

Allah gives a wonderful example in the Quran of the difference between a good word and an evil word, emphasizing that the good word bears good fruit. Allah says, “Have you not considered how Allah presents an example, [making] a good word like a good tree, whose root is firmly fixed and its branches [high] in the sky? It produces its fruit all the time, by permission of its Lord. And Allah presents examples for the people that perhaps they will be reminded. And the example of a bad word is like a bad tree, uprooted from the surface of the earth, not having any stability.” (Ibrahim: 24-26)

3. Spreads Goodness:

Not only is the origin of the speaker of kind words good, but the gathering where kind words prevail is also good. This is demonstrated in a narration by Imam Ahmad in his Musnad from Abu Hurairah: A man insulted Abu Bakr while the Prophet, peace and blessings be upon him, was sitting down. The Prophet was initially impressed by Abu Bakr and he smiled, but then Abu Bakr insulted the man with some of the same words as him. The Prophet became angry and he stood to leave. Abu Bakr went to the Prophet, and he said, “O Messenger of Allah, the man insulted me, and you were sitting, but when I responded in kind, you became angry and stood up.” The Prophet said, “Verily, there was an angel with you responding on your behalf, but Satan appeared when you responded with some of the same words as him. I will not sit in the presence of Satan.”

4. Form of Virtue:

Al-Bayhaqi and Ibn Abi Dunya narrated from Ibn Umar that he said: “Virtue is something accessible: a cheerful face and gentle speech.”

5. Brings Love:

In Al-Targhib wal-Tarhib, Ali (may Allah be pleased with him) said: “He whose speech is gentle, his love is obligatory.”

6. Reflects High Manners:

One who looks into the Noble Quran, the noble Prophetic Sunnah, and the lives of the righteous finds multiple examples that confirm that the refined taste possessed by virtuous people drives them to choose the best and most eloquent words, to protect themselves from foul speech and safeguards others from having their feelings hurt.

One such example is found in the story of Prophet Ibrahim's invitation to his father in Surah Maryam, where he repeatedly addressed him with “O my father...”—an expression that signifies kindness and gentleness in speech. Despite this, his father's harsh and coarse response, as recounted in the Quranic ayah, was: “[His father] said, 'Have you no desire for my gods, O Abraham? If you do not desist, I will surely stone you, so avoid me a prolonged time.'” (Maryam: 46) However, Prophet Ibrahim (peace be upon him) maintained his gentle speech and behavior, responding: “[Abraham] said, 'Peace will be upon you. I will ask forgiveness for you of my Lord. Indeed, He is ever gracious to me.'” (Maryam: 47)

Similarly, Prophet Yusuf (peace be upon him), after being harmed by his brothers, was blessed by Allah with goodness and kingship, becoming the 'Aziz (chief minister) of Egypt. When his brothers came to him in a state of humiliation, he spoke kindly to his father in their presence, saying: “O my father, O my father, this is the explanation of my vision of before. My Lord has made it reality. And He was certainly good to me when He took me out of prison and brought you [here] from bedouin life after Satan had induced [estrangement] between me and my brothers. Indeed, my Lord is Subtle in what He wills. Indeed, it is He who is the Knowing, the Wise.” (Yusuf: 100) He chose the most gracious words, saying “when He took me out of prison” instead of “when He took me out of the well,” to avoid hurting his brothers' feelings. Moreover, he did not attribute their plotting to them but to Satan.

Prophet Isa (peace be upon him), while passing by some people with his companions, was greeted with harsh words but responded kindly. They repeated their rude remarks, and he continued to respond with kindness. On the third instance, his companions asked him about this, and he replied: “Everyone spends from what he has.” It is also narrated that when he passed by a dog, he said, “Pass in peace.” When his companions asked why he did not insult the dog like common people, he responded, “So as not to accustom my tongue to foul language.”

The Messenger of Allah (peace be upon him) was known for his kind speech. In Sahih al-Bukhari, Anas ibn Malik reported: “The Prophet (ﷺ) was not one who would abuse (others) or say obscene words, or curse (others).”

An example of refined speech is also found in the conduct of the Prophet's uncle, al-Abbas, who was asked: “Who is older, you or the Prophet?” He replied, “The Prophet is greater, but I was born before him.”

Furthermore, when Umar ibn al-Khattab was inspecting the conditions of his people one day, he came across some people who had kindled a fire. To call out to them, he chose not to say “O people of the fire,” fearing they might think he was cursing them to be people of the Hellfire. Instead, he called them “O people of the light.”

Additionally, a certain judge had a blind companion. Whenever he wanted to get up, he would say, “O boy, go with Abu Muhammad,” instead of saying, “Take his hand,” ensuring he did not hurt his companion's feelings. The blind man swore by Allah that he had never been wronged in this manner even once. ⁽³⁾

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1. Ibn Ghannam al-Maqdisi, Nuzhat al-Anam fi Ta'bir al-Ahlam, p. 161.
2. Al-Tabari, Tafsir al-Tabari, (19/ 142).
3. Ibn Qayyim al-Jawziyya, Al-Turuq al-Hukmiyah, p. 41.

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Parents often resort to letting their child browse the internet freely, thinking it will keep the child occupied or believing it to be an inevitable requirement of the modern age. However, educational and psychological experts warn against the dangers children may face online, such as cyberbullying, digital harassment, racism, and hate, all within a virtual world often devoid of ethics and values. This makes it essential for parents to seek “safe internet” options.

The maxim, “Prevention is better than cure,” offers a practical solution to mitigate the negative impacts of internet use on young children. This goal can be achieved through various approaches, including parental monitoring—sometimes remotely—to build trust between you and your child without making them feel as though their privacy is being invaded.

Safe internet usage means evaluating and improving your online behavior, protecting yourself, securing your personal information, and avoiding suspicious sites, links, inappropriate content, and posts offensive to religions or people, as well as other violations that may lead to legal repercussions.

1. Educate Children on Protecting Personal Information

Experts recommend that children be educated on how to safeguard their personal information, avoiding sharing details such as their home address or phone number. They should also learn to protect family photos and data, decline friend requests from strangers, avoid downloading suspicious files, and steer clear of links from unknown sources.

2. Instill Religious Awareness in Children

Educational studies show that enhancing a child's religious consciousness serves as an essential shield against internet addiction, a growing concern among adolescents and youth. Parents should, therefore, emphasize Allah's awareness of our actions, reminding children that Allah is aware of everything they do and that He hears and sees all. As Allah says, “And We have already created man and know what his soul whispers to him, and We are closer to him than [his] jugular vein” (Qaf: 16)

3. Enable Family Supervision with Digital Tools

It’s important to activate family monitoring through available digital tools and applications that allow parents to monitor their children’s online interactions and the content they receive or view. These tools enable parents to review contact lists, private messages, and even restrict who can send friend requests to their children. Parents can intervene if necessary by blocking, advising, or using rewards and consequences.

4. Set Up Your Child's Social Media Accounts

When setting up a child’s social media account, especially if they are under 13, it’s preferable for parents to create the account themselves, manage privacy settings, and use safe apps like “Messenger Kids,” which allows children to chat only with family and friends. Parents can also report suspicious or inappropriate content and block users from interacting with the child. Additionally, parents can set a time limit for the app's usage.

5. Use Safe Apps Like “Safes” for Monitoring

Parents can receive reports on their child’s online activity using secure applications such as “Safes,” which provides options to monitor internet usage, block inappropriate content, and even temporarily pause the child’s device. However, since teenagers might try to bypass these tools, parents need to stay updated on the latest technology to monitor effectively.

6. Set Limits on Internet Time

It’s essential to control the amount of time children spend online, helping them prioritize activities like memorizing Quran, performing daily prayers, studying, and completing school assignments. Parents should allocate specific times for entertainment and browsing, making sure it’s not right before bed, and keeping health and safety guidelines in mind.

7. Guide Children on Online Etiquette

Direct your child to adhere to online etiquette, avoid using offensive language, sharing prohibited images or videos, spreading rumors, sharing false news, or a content that harms a person, a race or a religion. Islam teaches us to avoid harming others, as the Prophet Muhammad (peace be upon him) said, “There should neither be harming (of others without cause), nor reciprocating harm (between two parties).” (Reported by Ahmad and Ibn Majah)

8. Warn Against Wasting Time

Warn children against excessive time spent in the virtual world, neglecting prayer, remembrance of Allah, and beneficial learning and actions, including family ties and other responsibilities. It’s important for the whole family to uphold these principles, with parents setting a good example, and reminding the children regularly.

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Islamic Sharia has laid down clear rulings and virtuous forms of worship. Upon careful examination of the essence of these rulings and acts of worship, one will find that they are all fundamentally aimed at instilling noble character traits within the Muslim community. The ultimate goal of these acts of worship is to refine and discipline the soul, helping individuals succeed against desires and temptations. This, in turn, promotes the development of virtuous morals in individuals, allowing society to thrive in peace, security, and reassurance, free from moral issues and foreign influences that contradict true faith and encourage corruption and moral decline. This is precisely in line with the Prophet Muhammad’s ﷺ saying: “I have only been sent to perfect noble character."

Islamic Sharia has laid down clear rulings and virtuous forms of worship. Upon careful examination of the essence of these rulings and acts of worship, one will find that they are all fundamentally aimed at instilling noble character traits within the Muslim community. The ultimate goal of these acts of worship is to refine and discipline the soul, helping individuals succeed against desires and temptations. This, in turn, promotes the development of virtuous morals in individuals, allowing society to thrive in peace, security, and reassurance, free from moral issues and foreign influences that contradict true faith and encourage corruption and moral decline. This is precisely in line with the Prophet Muhammad’s ﷺ saying: “I have only been sent to perfect noble character.”

When we look into the factors that lead to good character and the means to attain it, the Quran provides much guidance, and the teachings of the Prophet ﷺ further clarify the various paths to reach this noble goal. Undoubtedly, Islamic legislation, grounded in both the Quran and the Sunnah, guides us in all matters and does not leave us exposed to misguidance. Whoever holds firmly to divine guidance and follows the path will, without doubt, reach the ultimate goal.

The primary methods for developing good character are as follows:

1. Frequent du’a to obtain good character, as the Prophet ﷺ would pray, “O Allah, guide me to the best of manners, for none can guide to the best of them but You. And protect me from bad deeds and bad manners, for none can protect against them but You.” (Sahih at-Tirmidhi)
2. Keeping Company with righteous individuals who possess insight and a sound understanding of religion.
3. Accepting advice from others, regardless of their age or the nature of their advice.
4. Contemplating the rewards Allah has promised for those who embody good character.
5. Studying the Prophet’s ﷺ life, Observing the examples of his character, which Allah has praised.
6. Training oneself to practice good morals by practical application.
7. Striving against the soul and Exerting effort to stay away from bad character traits.
8. Avoiding bad company and environments that lead to negative behaviors.
9. Gaining awareness of any bad habits or traits one may have.
10. Listening to and benefiting from both friends and opponents alike.

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In the face of the accelerating pace of life and the diminishing sense of security due to the distancing from religion and the rapid social transformations witnessed in today’s world, new trends have begun to spread on social media in the West. The most notable of these is the the “tradwife trend,” which calls on women to return to their original and traditional gender roles within the household, such as raising children, cooking, cleaning, and meeting the husband’s needs. Some influencers have emerged, dressed like women from the 1950s, with full makeup, paying over attention to their aprons! This trend has gained wide popularity on social media, with millions of followers for these women, igniting many heated discussions between supporters and opponents.

The Tradwife Trend

The phenomenon of "tradwives" began to appear on social media and blogs several years ago, but it has only recently gained wider spread and genuine momentum. This movement promotes the idea of returning to the lifestyle that was prevalent in the 1950s, where the man was the primary breadwinner for the family while the woman dedicated herself to household chores and child-rearing. This lifestyle has attracted women who feel disappointed by the challenges associated with modern life and believe that returning to traditional gender roles can provide them with psychological and social stability.

Why Did This Trend Emerge?

Many tradwives express their disappointment with feminism, viewing feminist movements that fought for gender equality as having stripped them of their femininity and forced them to bear the pressures of external work alongside household burdens. Veronica Hubner, a psychology professor at Massey University in New Zealand, and Sophia Sykes, a researcher at the same university, state that much of the content from tradwives they tracked talked about the idea that feminism failed them, and by taking on traditional roles, the division of burdens became fairer and reduced stress for them and their families.

Dixie Andelin Forsyth, who runs a project teaching “femininity” to women around the world, said that the return to femininity movement is on the rise because women are fed up with feminism. “We say to feminists: thanks for the pants, but we see life differently.”

Despite the many rights women have gained from feminist movements, such as the right to vote and equal wages with men, these movements have placed significant pressure on modern Western women who find themselves needing to compete with men under the guise of gender equality, increasing their pressures and responsibilities.

The Countertrend and the Conflict Between the Two Directions

On the other hand, feminist advocates strongly criticize this trend, seeing that “tradwives” ignore the achievements of feminist movements, such as the right to education, work, and legal rights. They consider the return of women to traditional roles a step backward and a threat to the equality and rights women have fought to obtain.

American lawyer Dr. Ann Olivarius, who reminds women that feminism did not just grant them pants, but also fundamental rights such as bank accounts in their names, voting rights, and the criminalization of domestic violence and marital rape, views the return to traditional roles as a threat to these gains.

Feminists also argue that it is not wise for a woman to depend on a man as her sole provider and that she should obtain an education or learn a profession that benefits her if her husband divorces her or even dies. They believe that financial dependence on a man increases domestic violence rates and undermines women's freedom.

This was confirmed by one social media influencer, who was a staunch defender of the “tradwife” trend before her husband betrayed her and left her without a provider for her and her children. She then shifted to the opposite end and became one of the biggest critics of this trend. Jenny said, “Throughout my married life, it never bothered me that my financial security was tied to that man's love for me. I didn't realize that his love for me or lack thereof, that my attractiveness or impressiveness in his eyes determined whether my children would have something to eat, whether I could buy myself a cup of milk or a loaf of bread.”

Reality Contradictions

The West's problem always lies in the lack of moderation. Despite the apparent innocence of this trend, it often paints an unrealistic picture. For example, most of these women film their videos while wearing elegant clothes and full makeup even while doing house chores and cooking.

Some people were also angered by their claim to rely entirely on their husbands for financial support while having social media accounts with thousands or millions of followers that earn them substantial amount of income.

Islam Honoring Women

In the midst of these conflicts and different trends, we Muslims find our solace in our religion. The moderation of Islam has always distinguished this great religion through the different ages. Allah the Almighty says, “And thus we have made you a just community.” (Al-Baqarah: 143) The role and importance of women in Islam is clear to everyone. She is the mother, wife, and nurturer, the pillar and essential building block of the family, and thus Islam has guaranteed her full rights.

In Islam, the mother has a great status and a significant role in raising generations and building communities. In Sahih an-Nasa'i, it is reported that Jahimah came to the Prophet (ﷺ) and said: “O Messenger of Allah! I want to go out and fight (in Jihad) and I have come to ask your advice.” He said: “Do you have a mother?” He said: “Yes.” He said: “Then stay with her, for Paradise is beneath her feet.”

The wife in Islam is a key partner for the man. Islam has given her rights and obliged the husband to be kind and take care of her. Allah the Almighty says, “And live with them in kindness.” (An-Nisa: 19) She has the right to good treatment and to live in dignity and security under her husband's care. The Prophet Muhammad (peace be upon him) advised: “And I advise you to take care of the women.” (Agreed upon) The husband is responsible for taking care of his wife, providing for her, and meeting her needs, ensuring her a stable and happy life. If she is not married, divorced, or widowed, then it is the responsibility of her guardian to provide for her.

Islam remains beacon that, if followed by all nations, would save them from the darkness of ignorance and fanaticism. Islam has elevated the status of women and honored them, whether as mothers, wives, or sisters, unlike any other religion or nation.

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1. euronews, Meet the trad wives: the anti-feminist influencers calling for traditional values.
2. Emorywheel, Tradwives: A superficial threat to feminism but deeper divide among women.
3. Phil: Is The Tradwife Movement A Complete Deception? | Dr. Phil Primetime.
4. BBC Arabic, Why Western Women Promote for “Tradwife” Trend?
5. Psychology Today, The Tradwife Trend Is a Risky Throwback.

About the Author:

Abd al-Rahman al-Kawakibi (1855-1902) was a leading figure in the Arab Renaissance and a prominent thinker of the 19th century. He was a Syrian intellectual and social reformer known for his writings against tyranny and his advocacy for freedom and political reform. His most famous work is “The Nature of Tyranny: and the Devastating Results of Oppression.”

“The Nature of Tyranny: and the Devastating Results of Oppression” book by Abd al-Rahman al-Kawakibi is one of the most important books addressing political tyranny and its impact on society. Al-Kawakibi argues that the root of societal ailment lies in political despotism and that its cure lies in adopting constitutional consultation. The book examines the effects of tyranny on religion, science, education, ethics, glory, and wealth.

Al-Kawakibi treats politics as a broad science branching into various fields, defining politics as the management of public affairs based on wisdom. The most critical issue in this context, according to him, is "tyranny," which he describes as managing public affairs based on whims rather than wisdom, creating a corrupt and unjust political environment. He discusses researchers' views on the causes of tyranny and ways to address it based on their diverse perspectives.

What is Tyranny?

This chapter delves into the definitions and types of tyranny, focusing on governmental tyranny as the most dangerous form. Al-Kawakibi defines tyranny as the control of an individual or a group in other’s rights without fear of accountability, a condition found in most governments that claim to be restrained or republican. He notes that tyranny is not exclusive to dictatorial regimes; it can also be present in governments that claim restraint or representation when they lack effective oversight and genuine accountability, often relying on the ignorance of the populace and the military to maintain control.

Al-Kawakibi argues that the worst form of tyranny is absolute rule by an individual, especially when combined with military and religious authority. While other forms of government may be less despotic, the absence of oversight allows any government to indulge in oppression. He emphasizes the need for people to recognize their responsibility in facing tyranny, noting that tyranny flourishes when people prefer living in humiliation and subservience to facing challenges. He concludes that despots rule only over a naturally subjugated populace, as expressed by the saying, “As you are, so will you be ruled.”

Tyranny and Religion:

This chapter explores the relationship between tyranny and religion. Al-Kawakibi begins by affirming that most scholars agree that political tyranny often stems from religious tyranny, or that both collaborate to serve despotic interests, controlling people's bodies and minds. He notes that political tyrants use religious methods to impose their dominance, intimidating and humiliating people to exploit them for personal gain. This collusion between religious and political despots allows tyrants to claim divinity or at least acquire divine attributes to strengthen their rule, as seen in various historical civilizations.

Al-Kawakibi explains that Islam advocates for justice and consultation, rejecting tyranny, as highlighted in the Quranic verse, “And consult them in the matter.” (Quran 3:159) He stresses that religious reform is fundamental to political reform, pointing out that nations that embraced Islamic principles achieved greater progress than Muslims themselves.

He criticizes scholars for being lenient with oppressive rulers while being strict on trivial matters concerning the general public, weakening the concept of “enjoining good and forbidding evil” and allowing rulers to evade accountability, focusing instead on monitoring individuals only. He expressed regret that the original Islamic principles have been distorted and mixed with innovations and incorrect interpretations, leading to the dominance of despotism and the use of religion as a political tool by the ruling classes. He provided several examples from the Quran of scientific facts discovered by European and American scientists recently, such as the seven layers of the earth mentioned in Allah’s saying: “It is Allah Who has created seven heavens and of the earth like them.” (Quran 65:12)

Tyranny and Science:

In this chapter, al-Kawakibi discusses the antagonistic relationship between tyranny and science, highlighting that tyrants seek to keep their people ignorant and fearful to maintain power. He asserts that science is a divine light with a liberating power that threatens tyranny by revealing truths and raising awareness of individual rights, thus frightening despots.

Al-Kawakibi points out that tyranny welcomes certain sciences that do not challenge its authority, such as linguistic and superficial religious studies, while fearing sciences that enhance awareness of rights, like civil politics, philosophy, and sociology. Tyrants fear genuine scholars who seek to enlighten minds and instead use sycophantic scholars to support the regime. Therefore, tyrants suppress and marginalize true intellectuals. He argues that tyranny controls people through fear and delusions of exalting the tyrant, and that nations embracing science will overcome tyranny. Since Islam was the first religion to call for knowledge and liberation from human subjugation, it is the primary enemy of any tyrant.

Tyranny and Glory:

In this chapter, al-Kawakibi examines how tyranny distorts the concept of “glory” and replaces it with “false glory,” eliminating noble elements in society and substituting genuine glory based on sacrifice and dignity with false glory linked to serving and flattering tyrants. He defines true glory as “earning a place of love and respect in people's hearts,” adding that true glory comes from sacrifice and giving for the community. False glory, on the other hand, involves exploiting proximity to the tyrant to deceive people and falsify reality.

The “false glorifiers” play a crucial role in reinforcing tyranny by deceiving the public in the name of nationalism and religion, passing unjust decisions and actions as being in the public interest. They abandon human values and disguise oppression with a false veneer of goodness.

Tyranny and Wealth:

In this chapter, Abd al-Rahman al-Kawakibi discusses the close relationship between tyranny and wealth, explaining how tyrants use wealth as a tool to reinforce their control and sustain their rule. Tyrants monopolize national resources for personal gain, thereby enhancing their influence and securing the loyalty of the ruling elite while marginalizing and impoverishing the rest of the population through outrageous taxes and exploitation, leaving them in a perpetual state of need and dependency, which prevents them from contemplating rebellion or revolution.

He also describes how tyrannical policies contribute to the deterioration of the national economy and increase the gap between social classes, deepening resentment and tension among individuals. Furthermore, public institutions lose credibility, becoming mere tools to serve the interests of tyrants. Al-Kawakibi concludes that eradicating tyranny requires reforming the financial system and distributing wealth fairly, emphasizing that economic justice is fundamental to achieving freedom and democracy and eradicating tyranny. Islam offers a unique model of economic justice through zakat and charity, promoting social solidarity and reducing class disparities.

Tyranny and Ethics:

In this chapter, al-Kawakibi illustrates how tyranny corrupts human ethics and destroys innate purity, leading to the degradation of moral values and faith in justice. He argues that tyranny drives people to resent society and lose trust in friends and family, creating a state of insecurity and instability. Tyranny distorts the naming of things, so the the one who abandons righteousness becomes obedient and the complainant becomes a troublemaker, manipulating the weak minds of the public and depriving them of the ability to distinguish between good and evil, fostering blind obedience.

Al-Kawakibi points out that tyranny encourages hypocrisy and sycophancy among people, promoting the spread of moral vices due to fear of criticism or opposition, leading to the degradation of individual and communal ethics. He emphasizes the need for free advice and criticism, which enhance moral values and regulate the ethics of the higher classes. Al-Kawakibi asserts that ethics thrive only with free will and that tyranny hinders the development of independent will, resulting in moral corruption and disorder.

Tyranny and Upbringing:

In this chapter, al-Kawakibi discusses the impact of tyranny on upbringing. Allah created humans with the ability to reform or corrupt, depending on the education they receive. Proper education relies on learning, role models, and practical training, while tyranny corrupts bodies, minds, and souls, making people more inclined towards evil. Tyranny corrupts religion in its most essential aspect—morality—while maintaining worship rituals that align with its goals. Religion must be coupled with practical training to be effective.

Al-Kawakibi explains that under justice and freedom, people live with vigor and security, while under tyranny, they live in a state of lethargy and confusion, unable to work or think effectively. They suffer from the pains of tyranny without understanding the real causes, leading them to blame fate or luck.

Tyranny and Progress:

In this chapter, al-Kawakibi discusses the relationship between tyranny and civilizational progress, explaining that progress represents growth and life, while decline represents death and decay. Progress depends on individuals' efforts to improve themselves in areas such as health, science, ethics, and social relations. Tyranny hinders this progress by stifling individuals' will and movement. He also discusses another type of progress related to the spirit and perfection, where individuals seek justice, mercy, and good deeds through their belief in the afterlife.

Al-Kawakibi asserts that religions based on reason, like Islam, encourage people to think and free themselves from illusions and superstitions, leading to progress and advancement. He calls for liberation from tyranny, stating that nations cannot progress unless their minds are free. He criticizes Western exploitation of the East and urges Arabs and Muslims to unite nationally and abandon subjugation and humiliation. He encourages the youth to hope and work, noting that life is work and happiness is hope, and the only way to salvation is to break the chains of tyranny.

Tyranny and Its Elimination:

In the final chapter of this book, al-Kawakibi addresses the concept of tyranny and ways to eliminate it. He begins by explaining the historical evolution of humans from predatory life to settled life, noting that this evolution led to misery and humiliation due to human transgression against Allah's laws, making them deserving of tyranny and enslavement.

He discusses various forms of governments and notes that nations are still politically fluctuating between experimentation and overcoming diligence or tyranny. He reviews some fundamental principles that have become obvious in the West, like rulers being people's servants, acknowledging the most capable individuals, and recognizing the people's right to elect and hold their rulers accountable.

Al-Kawakibi concludes the chapter by discussing how to strive for the elimination of despotism. He emphasizes that a nation where the majority do not feel the pains of tyranny does not deserve freedom. He insists that ridding oneself of despotism must be gradual and gentle, with a preparatory system in place before resisting despotism. He also underscores the importance of knowledge in motivating the nation to overcome despotism. Al-Kawakibi warns that a reckless revolution often merely cuts down the tree of despotism without uprooting its roots, leading to its return in a stronger form.