“60 Practical Commandments on the Rights of Children” is a valuable book from the treasures of the Islamic library. It is considered an important reference for fathers, mothers, and educators, and a scientific and educational platform for investing in children in a way that uplifts the new generations—those who carry the banner of Islam and defend truth and virtue.

The book’s importance increases when considering the stature of its author, Dr. Salah Al-Din Sultan, Professor of Islamic Law at the Faculty of Dar Al-Uloom in Cairo and a well-known preacher. In this book, he combines modern educational theories with the essence of his personal experiences, intertwined with religious and moral dimensions, in an engaging and constructive manner.

Published in 2008, the book addresses several family and social issues, most notably the rights of children over their parents before marriage, before conception, after birth, during early childhood, adolescence, and youth. It divides these rights into two main categories: faith-based duties and practical duties.

The faith-based duties relate to doctrinal matters, such as the belief that children are a blessing from Allah and not by human power and will; that the child will not avail his parent on the Day of Judgment; that pleasing Allah comes before pleasing one’s children; that loyalty to children is conditioned upon their loyalty to Allah; and that love for them should remain at a level beneath the love of Allah and His Messenger.

As for the practical duties, they are distributed according to life stages. In the stage before marriage, these duties include choosing a righteous spouse, marrying someone of religion, and seeking piety and good lineage when selecting a husband or wife.

Understanding and Harmony

In the pre-conception stage, the author recommends the importance of mutual understanding and harmony between the spouses, supplicating Allah for righteous offspring, maintaining remembrance of Allah during intimacy, frequently reading the Quran and adhkar (remembrances) during pregnancy, and preparing for parenthood through in-depth reading and attending verified courses by specialists in parenting methods.

During the stage after birth through early childhood, Dr. Sultan advises following the Sunnah related to childbirth and fitrah, completing two full years of breastfeeding, focusing on the child's psychological, mental, and physical health, and introducing the child to their religion, Creator, and Prophet in a simple and endearing way.

As for the pre-puberty stage, the book emphasizes it to be a critical and decisive period in a child’s upbringing. Hence, the author stresses the importance of reminding children of essential religious duties and teaching them the basics of worship through family sessions, educational courses, camps, or trips, along with providing a good role model, righteous companionship, taking them to mosques and knowledge gatherings, wisely choosing educational institutions, and selecting morally upright—not merely wealthy —neighborhoods.

Delaying Parenthood in the Scale of Sharia

Building Character

To further enhance character-building, he encourages habituating children to ethical values and practices through the creation of a family shura (consultative) council, which meets daily or weekly to study religious and worldly sciences, drink from the fountains of the Quran, Sunnah, jurisprudence, and the Prophet’s Seerah, share experiences and information, and consult on matters related to the Muslim community, the homeland, and the family.

He also advises during this phase not to leave children in the care of housemaids, to surround them with love and care, to ensure fairness among siblings, discover their talents and abilities, elevate their academic and scientific standards, and correct their mistakes and guide their behavior.

Sultan outlines several principles for the post-puberty to adulthood stage, including companionship, mutual advice, constructive correction, overlooking minor faults, studying the tremendous psychological and physical changes of adolescence, and linking behavior to Allah’s constant observation and the standards of halal and haram.

This stage is particularly sensitive, as it involves sexual education from the perspective of Islamic jurisprudence regarding purification, bathing, and fulfilling religious duties. It also involves cautioning against romantic relationships, the dangers of pornography, and the impact of social media, while channeling youths’ energies into sports, volunteer work, and instilling in them responsibility, leadership, management, and financial planning, thus developing their capabilities and potential.

Learning and Marriage

During the stage from full adulthood to youth, the author offers numerous recommendations, the most important of which relate to the emotional side, through nurturing motherhood and wise fatherhood, family cohesion, and emotional closeness that fosters the healthy and sound development of children.

It is the duty of parents to ensure the continuation of learning, support academic achievement and excellence, and assist their children in achieving chastity through marriage as much as possible, while also giving them responsibilities, respecting their choices, and offering advice or suggesting righteous examples when needed.

The author stresses the importance of administrative and financial independence after marriage. He asserts this clearly: “When your sons and daughters marry, give them the chance to manage their lives independently. Do not interfere except with light advice, not heavy-handed management.”

Throughout the book, the author cites ayahs from the Quran, authentic Prophetic hadiths, and statements of scholars in ethics and behavior as evidence for his recommendations and advice. These are skillfully blended with modern educational theories and life experience, while upholding the noble Arab traditions of dignity and loyalty. This gives the book an Islamic and Arab flavor infused with contemporary knowledge.

Dr. Sultan concludes his book by affirming that these sixty commandments are living, realistic, and practical duties that meet a dire need in our lives, stating: “Perhaps an early beginning leads to enduring prevention, rather than painful surgeries in homes overwhelmed by sickly and repulsive behaviors.”

This book—recommended by Al-Mujtama Magazine for acquisition and reading—lays the foundation for a healthy parent-child relationship. It is suitable for all segments of society, as it contains an effective and successful educational prescription, by Allah’s permission, as a guide for parenting that leads our children safely to the shore of well-being and the pleasure of Allah.

Book Review: “Prophetic Guidelines for Protecting the Muslim Family”

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At a time when human rights slogans are loudly declared and relentless campaigns are launched against Islam, a starkly different reality unfolds. Islam has honored every creature and commanded kindness toward all beings, even the fetus in the depths of the womb. From the very first pulse, Islam has enveloped this delicate soul with rights that surpass those found in the most advanced human rights charters.

However, our contemporary world, hidden behind a veil of hollow slogans and empty claims, reveals widespread violations of the rights of these fragile beings. According to World Health Organization (WHO) reports from 2023, approximately 73 million abortions occur worldwide each year, representing 29% of all pregnancies. In the United States alone, there were more than 1.03 million abortions, the highest number recorded in over a decade. Even more concerning is that nearly 45% of these procedures are performed in unsafe conditions, leading to severe harm to mothers.

But the violations against fetuses are not limited to abortion. They also include maternal negligence during pregnancy. According to data from the Centers for Disease Control and Prevention (CDC), over 10% of pregnant women in the U.S. consume alcohol during pregnancy, which leads to Fetal Alcohol Spectrum Disorders (FASDs)—one of the leading causes of physical and intellectual disabilities in newborns.

In stark contrast, Islam came to guarantee the rights of the fetus even before it becomes a drop of fluid in the mother’s womb.

Abortion a Murder or Human Right

Rights from the Start

The first of these rights is a righteous family environment. Islam places great emphasis on choosing righteous spouses and recommends religion and character as the two main criteria in marriage. Allah says, “And their father was righteous.” [Al-Kahf: 82] The righteousness of both parents has a positive influence on the upbringing of children. Islam also commands earning a lawful and pure livelihood to ensure the purity of one’s lineage and the moral foundation of the family: “O mankind, eat from whatever is on earth [that is] lawful and good.” [Al-Baqarah: 168]

Islam also lightened the burden of certain religious duties for pregnant women. Many scholars have permitted pregnant and nursing women to break their fast if they fear harm to themselves or their babies. Allah says, “And upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person [each day].” [Al-Baqarah: 184]

Additionally, Islam considers the status of a pregnant woman when carrying out legal punishments. It does not cancel them entirely, but delays them to protect the fetus. This is illustrated in the story of the woman from the Ghamid tribe who confessed to adultery. The Prophet ﷺ delayed the execution of the punishment until she gave birth, and delayed it again until the child nursing was taken care of.

Islam also legislated financial compensation for the fetus if it is lost, intentionally or unintentionally. In an authentic narration, Abu Huraira reported that among two women of the tribe of Hudhail one flung a stone upon the other causing an abortion to her so Allah's Apostle (may peace he upon him) gave judgment that a male or a female slave of best quality be given as compensation.

If the fetus dies and is delivered with distinguishable human features, a funeral prayer is performed, even if the baby did not cry or show signs of life—as long as its form was complete.

Islam also recognizes the psychological impact on the pregnant mother, which in turn affects the fetus. It commands the husband to treat his pregnant wife kindly and support her, as emotional stability of the mother directly contributes to the healthy development of the unborn child. Allah says, “And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness.” [Luqman: 14]

This ayah indicates the difficulty and vulnerability of pregnancy, making it incumbent upon the husband to provide comfort and tenderness to his wife.

It is also recommended to pay zakat on behalf of the fetus, as Uthman ibn Affan (may Allah be pleased with him) used to do, even though zakat is not obligatory upon the unborn. This was seen as an act of generosity and goodwill.

Moreover, Islam preserves the fetus’s right to inheritance. If someone dies and leaves behind a pregnant wife, the fetus’s share is reserved based on all possible outcomes (boy, girl, twins, etc.) until the child is born. If born alive, the child receives the full share; if not, the estate is redistributed accordingly.

Above all, the most significant right granted by Islam to the fetus is the right to life. While pre-Islamic ignorance led to the burial of daughters alive, Islam condemned and strictly prohibited the killing of children. Allah says, “Those will have lost who killed their children in foolishness without knowledge and prohibited what Allah had provided for them, inventing untruth about Allah. They have gone astray and were not [rightly] guided.” [Al-An’am: 140] The life of the fetus is sacred and inviolable, and it is strictly forbidden to terminate it under any unjustified pretense.

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• Mahasin al-Islam Encyclopedia.
• Islamweb

About the Author:

Sheikh Wahiduddin Khan (1925-2021) was an Indian renowned Islamic Scholar and a peace activist. He rediscovered Islam from the Quran and Sunnah and presented it in a modern sense. He founded the Centre for Peace and Spirituality International in 2001 as a non-profit, non-political, non-governmental organization to present Islam. 

Quran and Nature

In Discovering the Quran, Sheikh Wahiduddin Khan opens by emphasizing that the Quran often alludes to natural phenomena—such as mountains, rain, and the heavens—only through subtle hints, inviting human inquiry to uncover their deeper meanings. Scientific discoveries, therefore, become vital tools for better understanding these divine signs, complementing the traditional sources like the prophetic traditions. Allah says in the Quran: “Praise be to Allah! He will show you His signs and you will recognize them. Your Lord is not unaware of what you do.” (Quran 27:93) As human knowledge advances, Khan argues, the recognition of Allah’s signs in the natural world will become increasingly profound.

Yet, Khan firmly warns against the misconception that the Quran is a book of science. Rather, scientific discoveries serve to elucidate the Quran’s allusions without forcing them onto the text. He criticizes exaggerated attempts to extract scientific theories from verses without basis. Nonetheless, he notes that when contemporary readers encounter verses like “We have made every living thing out of water.” (Quran 21:30), modern biology enables them to appreciate the Quran’s profound truth at a deeper level, thereby strengthening their faith.

Scientific Inquiry as a Path to Spiritual Insight

Building on this, Khan highlights how scientific advancement has shifted the human view of nature from a realm of mystery to one of rational investigation. This shift has made the signs of Allah more accessible to reflection, fulfilling the Quranic prophecy: “We shall show them Our signs in the Universe and within themselves until it becomes clear to them that this is the Truth.” (Quran 41:53). Scientific awakening, therefore, becomes a tool for spiritual enlightenment.

Integral to Khan’s discussion is the concept of faith in the unseen (iman bil-ghayb). He explains that belief in Allah, though He is unseen, mirrors how much of the universe’s reality remains invisible yet undeniable. Allah’s invisibility, far from irrational, serves as a divine test that spurs intellectual growth and reflection. Only an awakened mind, through study and contemplation, can truly realize Allah’s existence and appreciate His signs scattered throughout creation.

Delving deeper, Khan traces humanity’s historical search for Allah, noting that ancient Greek philosophers failed because they relied on flawed, direct observational methods. In contrast, the Quran teaches—through the story of Prophet Musa, that Allah must be discovered indirectly, through reflecting on His creation. Khan credits the scientific revolution, particularly Galileo’s methodical study of the observable world, for paving the way toward rational affirmation of a Creator.

Khan elaborates that Galileo’s distinction between the observable (quantitative) and the unobservable (qualitative) aspects of reality enabled modern science to flourish. This separation, while often misused to distance science from faith, actually provided a stronger intellectual foundation for belief in Allah, by reinforcing the value of inferential reasoning.

Modern Discoveries and Timeless Revelation

Transitioning from method to message, Khan underscores that the universe was created to serve humanity, offering countless signs for reflection. Allah says: “He has subjected whatever is in Heaven and on the earth to you; it is all from Him.” (Quran 45:13). By contemplating nature, humans elevate worship into a universal act of awe, love, and consciousness of the Hereafter. However, despite scientific progress, humanity has often failed to reach a deeper realization of Allah—a tragedy Khan attributes to negative thinking and spiritual negligence.

This negligence contrasts starkly with the scientific journey from Newton to Einstein, during which early materialism gradually gave way to recognition of consciousness and intelligent design. Discoveries such as the Big Bang and cosmic background radiation point towards a created universe. Observations by scientists like George Smoot, who spoke of “seeing the face of God,” further underline that modern science increasingly affirms the existence of a higher mind. Throughout, Khan emphasizes human powerlessness in the face of the vast, perfectly coordinated cosmos. Despite human ambition, man neither controls his existence nor the universe’s systems. Such observations compel humility and gratitude toward Allah.

In demonstrating how the Quran anticipated modern scientific findings, Khan highlights verses that remarkably align with discoveries like the Big Bang: “Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them?” (Quran 21:30). While maintaining that the Quran is not a science textbook, he stresses that its encouragement to study nature points to Allah’s extraordinary design.

Spiritual Fulfillment in the Age of Doubt

Khan then explores how scientific principles—like verificationism and compatibility—when applied sincerely, strengthen belief in Allah. Even agnostic scientists, though refraining from direct affirmation, often point towards intelligent design. The universe's harmonious structure, complexity, and planning reveal not randomness but deliberate creation.

Modern astronomy offers further evidence. Observing cosmic phenomena, such as massive black holes, invites awe of Allah’s majesty. The Quran describes true believers as those “whose hearts tremble when Allah is mentioned.” (Quran 8:2), and Khan shows how contemporary science cultivates this emotional and spiritual awareness.

He extends this reflection inward, noting that realization of one’s own limitations—and Allah’s limitless nature—leads to profound faith. Scientific exploration, approached with sincerity, becomes a gateway to recognizing Allah’s greatness.

Sheikh Wahiduddin also reflects on the intricate systems sustaining human life. Internally, organs like the heart and brain perform vital functions; externally, life depends on air, water, and sunlight. Their interconnectedness points to a deliberate divine arrangement that nurtures gratitude and humility in the reflective mind.

Adding historical evidence, Khan discusses the discovery believed to be Noah’s Ark on Mount Ararat, preserved as a sign for humanity (Quran 54:15; 29:15). The Ark’s preservation against natural decay is presented as a miraculous reminder of divine punishment and future accountability.

In discussing human nature, Khan critiques Freud’s theory of moral neutrality, highlighting modern research from Yale’s Infant Cognition Center that supports the Quranic view: “And inspired it [the soul] with [discernment of] its wickedness and its righteousness.” (Quran 91:7-8). This innate moral compass, he argues, is a divine gift, not a societal construct.

Khan then turns to the roots of modern atheism. He explains that it emerged not from profound scholarship but as a reaction to historical conflicts between the Church and science. Figures like Newton, Darwin, Freud, and Marx promoted secular ideas that sidelined God, often based on flawed reasoning. Yet, human psychological and spiritual needs remain unfulfilled by atheism. True peace lies in a relationship with Allah, as the Quran reminds: “And they ask you, [O Muhammad], about the soul. Say, 'The soul is of the affair of my Lord. And mankind has not been given of knowledge except a little.'” (Qur'an 17:85).

Highlighting human dignity, Khan notes that modern technologies—such as communication and transportation—are reflections of Allah’s blessings (Qur'an 17:70). He speculates that Paradise, described in the Quran, may be hidden within what scientists term “dark matter”—offering hope for ultimate fulfillment beyond worldly dissatisfaction.

Finally, Khan reflects on Allah’s unseen protection over Earth, citing near-misses like the 2012 solar storm as signs of divine mercy (Quran 21:42). He draws attention to cosmic marvels like HR 5171 A, a star 1,300 times larger than our sun, as further testimony to Allah’s majesty (Qur'an 56:75-76).

Throughout, Sheikh Wahiduddin maintains that nature’s subjugation to humanity—including the laws of buoyancy and the stability of the seas—should inspire profound gratitude. Scientific discoveries, rather than leading to denial of Allah, should instead open new windows for realizing His signs.

Ultimately, he concludes that the journey toward recognizing Allah begins with introspection. Even simple reflections—such as contemplating the purposeful design of fingers and toes—can awaken the soul. As Allah says: “We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the Truth.” (Quran 41:53). Discovering Allah, remains a natural and accessible journey for anyone sincerely seeking the truth.

A Muslim in London recounts: After Friday prayer, I noticed some safety cones had fallen into the road. Cyclists were swerving to avoid them, and people were walking past indifferently. So I went over and put them back in place. I didn’t realize that a man walking behind me had noticed what I did. He came over to help, smiled at me, and we began talking. He said to me, “Do you know that my entire family embraced Islam because of a simple act like that?”

He told me how his father used to see a Muslim man and his son rearranging the cones every day in their neighborhood. When he asked them why, the man replied, “Removing harm from the road is a form of charity,” as his religion, Islam, had taught him. That was the beginning of their acquaintance, which eventually led to his and his whole family's conversion to Islam!

Such a small act changed the life of an entire family!

But why?

It wasn’t merely the act of removing harm from the road that touched this man’s heart, but the fact that an entire religion encourages such small details in a society burdened by individualism, where everyone is solely focused on themselves and pays no attention to the welfare of others.

A field study conducted in France in 2002 by researchers Peggy Chekroun and Markus Brauer demonstrated that the presence of others significantly reduces the likelihood that an individual will intervene when witnessing antisocial behavior such as littering or vandalism. The researchers observed that people’s reactions to norm violations are largely shaped by their sense of personal involvement. If individuals do not feel personally affected by the behavior, they tend to assume that someone else will intervene, a phenomenon known as the bystander effect, which often results in no one taking action at all.

Amid the growing trend of individualism in Western societies, loneliness and social isolation have become widespread phenomena, threatening the wellbeing of both individuals and communities. A large-scale study involving over 46,000 participants from 237 countries, conducted as part of the BBC Loneliness Experiment, found that feelings of loneliness are significantly more prevalent in individualistic cultures—particularly among young adult males. These feelings are strongly associated with a higher risk of depression, various mental health disorders, and even premature death, with some estimates suggesting an increased mortality risk of up to 50%. This is largely a result of encouraging people to detach from their social environments in favor of personal independence.

Islam’s Comprehensiveness

In the midst of this disconnection and detachment from communal values, Islam came to affirm both the rights of the individual and the framework in which they live. It not only focuses on the individual’s rights but also strongly emphasizes their responsibilities toward the society in which they live. Islam does not separate the individual from the community; rather, it sees the success and elevation of society as tied to the success of the individual, and vice versa. This is a value that Islam instills in Muslims and links to success both in this world and the Hereafter. Abu Huraira (may Allah be pleased with him) narrated that the Messenger of Allah ﷺ said: “Faith has over seventy branches or over sixty branches, the most excellent of which is the declaration that there is no god but Allah, and the humblest of which is the, removal of what is injurious from the path” [Reported by Muslim] Notice how Islam links a person’s belief with civil, beneficial behavior. In this way, a Muslim grows up feeling connected to his people and community, completely shedding the destructive tendency of individualism.

The Prophet ﷺ also said: “I have seen a man going about in paradise as a reward for cutting down a tree which was overhanging a road and annoying people.” [Reported by Muslim] And he said: “Removing a harmful object from the road is a charity.” [Agreed upon]

Thus, the Prophet ﷺ places responsibility for society on every individual. No one should sit idle and wait for others to take actions. Rather, every person begins with themselves, seeking the reward of Allah the Almighty. In turn, their acts of worship benefit both themselves and the Muslim community at large.

On the other hand, Allah warns against causing harm to others:
“And those who harm believing men and believing women for [something] other than what they have earned have certainly born upon themselves a slander and manifest sin.” (Al-Ahzab: 58) And the Prophet ﷺ also warned: “Safeguard yourselves from the two matters which cause accursing that befalls the one who relieves himself on people’s path-ways and under the shades.” [Reported by Muslim]

This is how Islam surpasses other religions: a simple scene such as removing a stone from the road becomes, in Islam, a path to Paradise. Meanwhile, harming an animal or a human being may become a cause for entering Hellfire. A nation raised on this principle becomes more merciful and more eager to serve the greater good.

Providing Water as the Best Charity

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• Islamway 
• Alukah.net

We have recently witnessed a profound shift in family life across Western societies, where delaying childbirth after marriage has become an increasingly common and socially accepted phenomenon. While early childbirth was once a natural desire anticipated by every couple, postponing pregnancy is now viewed as a responsible choice reflecting the couple’s awareness of their professional, economic, and psychological priorities.

This shift did not rise from nowhere. It is closely tied to a web of complex factors, including the rising role of women in the workforce, increasing costs of living and education, economic instability, and the influence of ideological currents advocating individual autonomy and the postponement of family responsibilities.

Changing Concepts of Family and Marriage

How could the instinct to bear children remain unaffected when the very concept of family has been distorted? In many Western countries, marriage is no longer seen as a societal or religious necessity, but rather as an emotional partnership that may be temporary or informal. This shift has led to the emergence of new relationship models, such as cohabitation, weakening the traditional concept of family and contributing to lower childbirth rates within marriage. Many couples now perceive children as a financial burden or an obstacle to self-fulfillment, travel, and career promotions. This has had a direct impact on declining fertility rates in Western societies—reaching alarming levels that threaten the long-term stability of demographics and economy.

Recent statistics show a marked increase in the average age at which women have their first child. In the European Union, the average age reached 29.8 years in 2023, with variation across countries—Italy recording the highest at 31.8 years and Bulgaria the lowest at 26.9. In the United States, the average rose to 27.5 years in 2023 compared to 24.9 in 2000. This delay has significantly contributed to declining fertility rates: the EU’s fertility rate dropped to 1.38 children per woman, its lowest since 1961, with a 5.4% decrease in births compared to the previous year. In the U.S., the fertility rate fell to 54.5 births per 1,000 women aged 15–44—the lowest since 1979.

Studies show that this delay is linked to multiple factors. In the U.S., more than half of women holding a master’s degree or higher had their first child after age 30, with 20% delaying until after 35. In London, there has been a rise in childbirth among women over 40, as they strive for professional stability before becoming mothers. Housing costs have also played a role, with areas like London seeing fertility rates fall to 1.35 children per woman—the lowest in the country. Another study indicates that delayed parenthood could shrink American family sizes by 35%, fundamentally altering family structures.

As a result, delayed childbearing has become a socially acceptable option—seen as a responsible decision, especially among women in demanding careers. One study found that 64% of female physicians postponed childbearing to focus on their careers.

However, postponing pregnancy—especially beyond age 35—carries significant risks. It increases the likelihood of infertility, miscarriage, preterm birth, and complications such as gestational diabetes and high blood pressure. The risk of having children with Down syndrome also rises. In addition, it can strain marital relationships, widen generational gaps, and shrink family size, leading to fertility rates that fall below replacement level. This accelerates population aging, weakens the economy by shrinking the workforce, and increases pressure on pension and healthcare systems. The demand for assisted reproductive technologies rises, along with healthcare costs due to complex births and chronic diseases associated with late pregnancies, such as heart disease, diabetes, and hypertension.

A Core Objective of Marriage in Islam

In Islam, procreation is one of the main objectives of marriage—indeed, it is among the higher objectives of the Shariah, particularly the preservation of progeny. Allah says, “And Allah has made for you from yourselves mates and has made for you from your mates sons and grandchildren.” (An-Nahl: 72) The Prophet ﷺ also encouraged having many children, saying: “Marry women who are loving and very prolific, for I shall outnumber the peoples by you.” (Abu Dawood and An-Nasa’i) Thus, childbearing is transformed from a biological act into an act of worship, a means of building the earth, and a guarantee of the continuity of the Ummah.

When is Delaying Childbirth Permissible?

Despite this emphasis, Islamic Sharia does not prohibit delaying pregnancy when there is a valid reason, such as physical weakness, the need to rest between pregnancies, chronic illness, or exceptional circumstances that hinder proper upbringing, so long as both spouses agree. Imam Al-Ghazali mentioned in Ihya’ Ulum ad-Din that 'azl (coitus interruptus)—an early method of birth control—was permissible if agreed upon by both spouses. Shaykh Ibn Baz (may Allah have mercy on him) also ruled that delaying pregnancy for a year or two is permissible if agreed upon and not harmful. However, this allowance is conditioned on the absence of any intent to permanently avoid childbirth or a fear of poverty, as warned against in the ayah: “And do not kill your children for fear of poverty. We provide for them and for you.” (Al-Isra’: 31) Jabir (may Allah be pleased with him) said: “In the period when the Qur'an was coming down they used to withdraw the penis.” i.e. before emission of semen, to avoid conception. (Bukhari and Muslim) Had it been forbidden, the Prophet ﷺ would have prohibited it.

Nonetheless, this should not become a pretext for habitual and indefinite postponement of childbirth. Nor is it permissible to resort to methods that are forbidden under Islamic Sharia. The Permanent Committee for Scholarly Research and Ifta’ has stated that permanent birth control is impermissible because it contradicts the Islamic aim of increasing the ummah. However, they allowed temporary birth spacing for valid reasons, such as breastfeeding or the mother’s health, and also permitted the use of contraceptive pills for delaying pregnancy if no harm results.

As for permanent sterilization methods, the International Islamic Fiqh Academy ruled that removing the capacity for reproduction—whether in a man or woman—is not permissible except in cases of genuine necessity, such as when pregnancy poses a real threat to the mother’s life or causes unbearable hardship or illness. In such cases, permanent methods may be used only if no suitable temporary alternatives exist. Thus, the method must be evaluated based on the actual harm and should be limited to necessity without exceeding.

Ultimately, there must be a balance between personal desires for delay and the broader mission of the Muslim family, which bears the responsibility of continuing and nurturing the Ummah. A Muslim is not a mere consumer who seeks only personal comfort but an active contributor who carries the concern of the Ummah.

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• Islamweb
• Shaykh Ibn Baz Official Website
• Islamway

The world celebrates “Orphan’s Day” on the first Friday of every April, a matter that Islam has paid attention to for over fourteen centuries. The Noble Quran encouraged sponsoring orphans, caring for them, and providing all forms of support and compassion.

An orphan is someone who has lost his father while still a child, before reaching puberty, whether male or female. Once they reach adulthood, they are no longer considered an orphan in Islamic Sharia. Allah warns against treating orphans harshly or neglecting them, saying: “Have you seen the one who denies the Recompense? {1} For that is the one who drives away the orphan” (Al-Ma'un: 1–2)

The Noble Qur’an also encourages the care and financial support of orphans. Allah says, “And they ask you about orphans. Say, ‘Improvement for them is best. And if you mix your affairs with theirs—they are your brothers. And Allah knows the corrupter from the amender. And if Allah had willed, He could have put you in difficulty. Indeed, Allah is Exalted in Might and Wise.’” (Al-Baqarah: 220) He also says, “And they give food in spite of love for it to the needy, the orphan, and the captive.” (Al-Insan: 8) And: “Or [by] feeding on a day of severe hunger {14} An orphan of near relationship” (Al-Balad: 14–15)

Despite the significant emphasis the Noble Quran places on this subject in multiple ayahs, the attention given to orphans tends to be intense in the initial days and weeks following the death of a parent. However, that care often fades with time.

Initially, there are essential steps to be followed when dealing with a child at the time of losing a parent. These include allowing the child to cry and release emotional energy, then calming the child in a way suitable for their age. Alongside this, a simple explanation of the concept of death should be offered, such as saying that their mother or father is now in a better place, by the will of Allah, and is enjoying the bliss of Jannah, and is in need of the child’s du’a and request for Allah’s mercy and forgiveness.

Experts warn against leaving the orphan alone for extended periods, especially during the first months after losing a parent. They also caution against collapsing emotionally in front of the orphan or constantly weeping and mourning in their presence. It is crucial to seek out activities that engage the child and distract them from fixating on the idea of death, as this could lead them to suicide in an attempt to reunite with their deceased parent.

Modern studies recommend surrounding the orphan with righteous friends who care for them, and involving them in beneficial social, athletic, and recreational activities. Showering the child with love, attention, and appreciation helps them overcome this intense crisis, particularly during the early months.

On a sustained and systematic level, making an orphan happy, not just in April but throughout their entire life until they grow into adulthood, requires the following steps:

First: Sponsoring and showing kindness to the orphan. Sahl ibn Saʿd reported that the Prophet ﷺ said: “I and the one who looks after an orphan will be like this in Paradise,” showing his middle and index fingers and separating them. (Narrated by al-Bukhari)

Second: Feeding the orphan and alleviating their hunger. The Prophet ﷺ said: “Whoever takes in an orphan among the Muslims to raise, to feed him and give him drink, until he becomes independent, paradise will be assured to him.” (Narrated by al-Ṭabarani, authenticated by al-Albani)

Third: Providing a nurturing environment, educational, health-wise, psychological, and social, ensuring a sense of family security by offering them access to education, development, and other opportunities available to their non-orphan peers. This should be done within an integrated framework of care, so they do not feel deprived or disabled.

Fourth: Offering emotional support through counseling sessions and interactive programs that protect them from the effects of family loss, feelings of loneliness, isolation, and depression. This strengthens their self-confidence and social skills, enabling them to build healthy, balanced relationships.

Fifth: Strengthening the orphan’s connection with caring relatives such as grandparents, uncles, and aunts by organizing regular family gatherings and shared activities. This helps the orphan integrate into a supportive environment and build strong familial bonds.

Sixth: Granting the orphan educational and vocational opportunities that align with the modern age, equipping them scientifically, and helping them acquire marketable skills and knowledge of emerging technologies. This will provide them with independent job opportunities and income sources so they are not a burden on others.

Seventh: Promoting their development on all fronts, religious, educational, ethical, and social, ensuring their protection and moral integrity, and eventually helping them marry a righteous spouse to compensate for the loss of their family and serve as a source of comfort and companionship.

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In pursuit of breaking away from the norm, seeking out the bizarre, and embracing the peculiar, some individuals in our societies relinquish their masculinity, imitating women in speech and actions, or women relinquish their femininity, imitating men. By “imitation,” we mean a person deliberately striving to resemble another in all or some of their characteristics.

For this imitation to be reprehensible, it must meet certain conditions: it must be intentional, meaning the person chooses and is determined to do it for a purpose, not by accident. Additionally, the imitation must involve traits or behaviors that distinctly belong to one gender over the other, or be habitual or innate to the other gender, or be specifically designated for one gender in religious texts.

This behavior is rejected by sound human nature, rational thinking, and the noble rulings of Islamic Sharia due to its numerous dangers and corruptions, including:

1. Divine and Prophetic Curse

The Prophetic Sunnah confirms that men imitating women and women imitating men are among the major sins, as severe warnings and explicit curses are only attached to grave sins. The curse signifies expulsion from Allah's mercy.

Ahmad and At-Tabarani narrated from Ibn Abbas that the Prophet (peace be upon him) said: “God has cursed men who imitate women and women who imitate men.” Al-Bukhari narrated from Ibn Abbas: “The Prophet (ﷺ) cursed effeminate men (those men who are in the similitude (assume the manners of women) and those women who assume the manners of men.”
“Effeminate men” refers to those who imitate women in clothing, voice, speech, adornment, and all manner of movements and behaviors that distinguish women. This is prohibited for men.

Women are likewise prohibited from imitating men. Abu Dawud narrated from Aisha (may Allah be pleased with her) that the Messenger of Allah (peace be upon him) said: “God’s messenger cursed mannish women.” Ahmad and Abu Dawud narrated from Abu Huraira: “God’s messenger cursed the man who dressed like a woman and the woman who dressed like a man.”

Al-Ayni stated in Umdat al-Qari: “Men imitating women in clothing and adornments specific to women—such as wearing veils, necklaces, chokers, bracelets, anklets, earrings, and the like—is impermissible. Similarly, it is not permissible for men to imitate women in actions specific to them, such as femineity in their bodies, speaking or walking in a feminine manner.”

2. Deviation from Innate Nature (Fitrah)

When Allah created people, He made them male and female, granting each gender distinct characteristics. Allah says, “And the male is not like the female.” (Aal-Imran: 36) And: “And [by] He who created the male and female, indeed your efforts are diverse.” (Al-Lail: 3-4)

Each gender has a unique nature suited to specific roles and appearances. Any deviation from this divinely ordained path is a corruption of fitrah. The Creator, who knows the nature of His creation, has distinguished between them: “Does He who created not know, while He is the Subtle, the Acquainted?” (Al-Mulk: 14)

3. Undermining Identity

Allah has distinguished each gender with unique traits that enable them to fulfill their roles, preserve their identity, and maintain their appeal to the other gender. He granted men guardianship over women due to their ability to work, provide, and manage affairs. Allah says, “Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth.” (An-Nisa: 34)

Women, on the other hand, are distinguished with abilities such as pregnancy, breastfeeding, and nurturing—qualities for which they are greatly rewarded. When either gender imitates the other or meddles in roles not meant for them, they destroy the distinctions Allah has granted them.

This imitation also leads to a loss of societal identity and the dilution of Islamic character. In some cities, it has become difficult to distinguish men from women in dress, speech, or behavior—contrary to Islamic teachings, which emphasize clear gender distinctions and appropriate treatment based on each gender's inherent nature and responsibilities.

4. Moral Deviation and Falling into Temptation

Gender imitation leads to moral decay, the collapse of values, and falling into temptation. It can result in exposing private body parts and accessing what would otherwise be restricted in a gender-distinct society. Women may become lax in covering what they usually conceal in front of other women, and men may do the same. This laxity can lead to regrettable consequences in an environment where gender lines are blurred.

Additionally, mimicking voices and mannerisms can create confusion and discomfort due to the inability to distinguish between genders. Islam has taken strict measures to block temptation and eliminate its causes.

5. Blind Imitation of Deviant Nations

Some nations have blurred the lines between masculinity and femininity, insisting on absolute equality in all aspects without regard for inherent differences and responsibilities. This has led them astray and caused suffering in all areas of life.

Therefore, Islam prohibits anything that diverts people from their fitrah, prescribing distinct rulings for men and women to preserve their uniqueness. Abandoning Islamic teachings to imitate Eastern or Western nations is a danger to society and a rejection of divine commandments.

Islam has strongly warned against such blind imitation. Allah says, “And similarly, We did not send before you any warner into a city except that its affluent said, 'Indeed, we found our fathers upon a religion, and we are, in their footsteps, following.'” (Az-Zukhruf: 23)

Al-Bukhari and Muslim narrated in their Sahih from Abu Sa'id Al-Khudri that the Prophet (peace be upon him) said: “You would tread the same path as was trodden by those before you inch by inch and step by step so much so that if they had entered into the hole of the lizard, you would follow them in this also.” We said: “Allah's Messenger, do you mean Jews and Christians (by your words) those before you?” He said: “Who else (than those two religious groups)?”

Preserving the identity that Allah has naturally instilled in people is not only a religious obligation but also a societal responsibility. It maintains balance, psychological well-being, and safeguards against temptations and deviations. Let us take pride in how Allah has created us and be grateful for the perfection of our creation and the wisdom behind His commandments.

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The greatness of honoring parents and its sanctity were driven from Allah the Almighty, making this right inseparable from His right to be worshipped. He says, “And your Lord has decreed that you not worship except Him, and to parents, good treatment.” (Al-Isra:23)

The Prophet Muhammad (peace be upon him) also informed us that those who are undutiful to their parents are banned from entering Paradise, “No one who reminds others of his favors, no one who is disobedient to his parents and no drunkard, will enter Paradise.” (Reported by Ahmad and An-Nasa'i)

When the Prophet (peace be upon him) learned that one of his companions had a living mother, he advised him: “Go back and serve her, for there is Paradise.” (Reported by Ibn Majah)

And when a man came to the Prophet (peace be upon him) and asked: Who among the people is most deserving of a fine treatment from my hand? He said: Your mother. He again said: Then who (is the next one)? He said: Again it is your mother (who deserves the best treatment from you). He said: Then who (is the next one)? He (the Holy Prophet) said: Again, it is your mother. He (again) said: Then who? Thereupon he said: Then it is your father. (Agreed upon)

Therefore, we remind of this virtue which Islam brought fourteen centuries ago, following what is called “Mother's Day” - an occasion imposed on us by followers of modernity and globalization in the twentieth century.

This is an annual celebration held in Arab countries in March each year, and on different dates in other parts of the world, where flowers and gifts are presented to mothers, only for them to be forgotten for the rest of the year!

Motherhood in the Quran

Here are 10 ways to celebrate your mother every day, all year round, in the best manner, thereby attaining Allah's pleasure and the companionship of His Prophet (peace be upon him):

First: Begin your day by kissing her head and hand, expressing gratitude and appreciation for all she has done for you as an infant, then as a child, then as a youth, then as a man. Being good to parents is among the obligations Allah has commanded us, warning us against mistreating them: “Whether one or both of them reach old age [while] with you, say not to them [so much as], 'uff,' and do not repel them but speak to them a noble word. And lower to them the wing of humility out of mercy and say, 'My Lord, have mercy upon them as they brought me up when I was small.'” (Al-Isra: 23-24)

Second: Frequently supplicate for her, asking for blessings in her life, complete well-being, righteousness, guidance, forgiveness, and what gives her glad tidings of Paradise and high ranks with Allah. This brings joy and happiness to her heart.

Third: Dedicate a day to help her at home with cleaning and cooking, even for a few hours, without her asking you. This kind gesture will ease her burden and translate your love and appreciation from words into actions.

Fourth: Buy her favorite meal or prepare it yourself and present it to her in appreciation of her efforts, showing you want to ease her hardships and provide what her soul desires.

Fifth: Fulfill a wish she had, even if simple, or something she desired but couldn't achieve in her later years. Perhaps she wished for a trip, to own something, or to perform Umrah to Allah's House, if you're able.

Sixth: Present her with a gift, even a simple one, not necessarily on a specific day but in any month, any day - not limiting it to a “Mother's Day” gift then ignoring her the rest of the year as some do.

Seventh: Be attentive to her financial needs, as she might be in hardship but embarrassed to ask you for money. It was narrated from Jabir bin 'Abdullah that a man said: “O Messenger of Allah, I have wealth and a son, and my father wants to take all my wealth.” He said: “You and your wealth belong to your father.” (Reported by Ahmad)

Eighth: Make daily phone calls to her, especially if you live far away or in another neighborhood or country. This soothes her heart and makes her feel cared for and appreciated.

Ninth: Honor her among family and relatives, and beware of favoring your wife over her. Both of you should strive to be good to her, treat her gently, be patient with her, and interact with her kindly and pleasantly.

Tenth: Recall memories with her, talk to her, especially if she's elderly and suffering from old age. You can look through photo albums together or watch videos of her and your father in their youth. This revives her memory, protects against Alzheimer's and memory weakness, brings joy to her heart, and cheers her up.

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 Motherhood is always the focus of discussion and attention, rightfully so, but few pause to consider the role a father plays in shaping his children. A father is not merely an ATM, a shadow in a family photo, or a seasonal presence during holidays. Rather, he holds a vital role in his children's lives, refining and nurturing them. Can absent or misguided fatherhood cast its children into confusion and brokenness? And how does righteous fatherhood raise generations that illuminate the earth with the light of the message of Allah?

Numerous studies have demonstrated the pivotal role of fathers in shaping their children's psychological, social, and behavioral development. Research shows that active father involvement in children's lives significantly contributes to improved academic performance and general behavior. Children who feel emotionally close to their fathers are 43% more likely to earn mostly A's in school, 33% less likely to repeat a grade, 75% less likely to experience teen pregnancy, and 80% less likely to spend time in jail. Father presence is also associated with enhanced social and emotional skills and fewer behavioral problems, especially in low-income families.

Conversely, father absence has detrimental effects on children. Youth from father-absent households account for 71% of all high school dropouts. Additionally, the absence of a father increases the risk of criminal behavior, substance abuse, and alcohol use, and it doubles the likelihood of mental health issues such as depression and aggression. It also negatively impacts emotional relationship stability, particularly among girls, who face higher rates of early pregnancy and involvement in unstable relationships.

Thus, the Noble Quran gives special attention to fatherhood and presents remarkable models of righteous fatherhood, emphasizing the father’s role in raising his children on a firm, unwavering faith and instilling noble values, while warning against Shaitan’s schemes to corrupt these bonds. Among these models is the fatherhood of Prophet Yaqub, peace be upon him, toward his son Yusuf and his brothers. His wisdom was evident in how he dealt with Yusuf’s dream, cautioning him against his brothers’ envy, due to the divine not worldly preference, Yusuf received, as Allah says, “When Joseph said to his father, ‘O my father, indeed I have seen [in a dream] eleven stars and the sun and the moon; I saw them prostrating to me.’ He said, ‘O my son, do not relate your vision to your brothers or they will contrive against you a plan. Indeed Satan, to man, is a manifest enemy.’” (Yusuf: 4-5)

The Quran also presents the model of Luqman the Wise in his advice to his son, combining faith, gratitude, and morals: “And [mention, O Muhammad], when Luqman said to his son while he was instructing him, ‘O my son, do not associate [anything] with Allah. Indeed, association [with him] is great injustice.’” (Luqman :13)

The Quran further emphasizes the prophets’ dedication to passing down the creed to their children, such as Yaqub’s advice to his sons, stressing the importance of pure monotheism: “And Abraham instructed his sons [to do the same], and [so did] Jacob, [saying], ‘O my sons, indeed Allah has chosen for you this religion, so do not die except while you are Muslims.’” (Al-Baqarah: 132)

In contrast, the Quran depicts misguided fatherhood in the story of Prophet Ibrahim, peace be upon him, and his father Azar, who stubbornly worshipped idols, blindly following his ancestors without guidance: “Indeed, we found our fathers upon a religion, and we are, in their footsteps, following.’” (Az-Zukhruf: 23)

Misguided fatherhood is built on blind imitation of forefathers in misguidance and rejecting the truth even when evidence is clear, as seen when Ibrahim denounced idol worship, only for his father and people to accuse him of folly, relying on their severe ignorance. The Quran warns against this: “O my father, do not worship Satan.” (Maryam: 44)

Thus, the Quran guides us to the consequences of following righteous or misguided fatherhood in this life and the hereafter:

First: The Effects of Following Righteous Fatherhood

1. In This World:

• Marital Happiness: As seen in the story of Prophet Musa’s marriage, where a righteous father raised a modest, well-mannered daughter, resulting in her noble character and shyness: “Then one of the two women came to him walking with shyness. She said, ‘Indeed, my father invites you that he may reward you for having watered for us.” (Al-Qasas: 25)
• Hastening Relief: As in Prophet Ismail’s obedience to his father Ibrahim’s command, where his unparalleled patience was met with grave divine intervention: “And We ransomed him with a great sacrifice.” (As-Saffat: 107)
• Family Reunion: Like Yusuf’s reunion with his father and family after years of separation and earning honor and dignity: “And he raised his parents upon the throne, and they bowed to him in prostration. And he said, ‘O my father, this is the explanation of my vision of before.’” (Yusuf: 100)
• Forgiveness for Children’s Sins: When Yusuf’s brothers asked their father to seek forgiveness for their wrongdoing against their brother Yusuf: “They said, ‘O our father, ask for us forgiveness of our sins; indeed, we have been sinners.’” (Yusuf: 97)
• Righteous Example: As in Prophet Adam’s warning to his children against Shaitan’s temptations: “O children of Adam, let not Satan tempt you as he removed your parents from Paradise.” (Al-Araf:27)

2.  In the Hereafter:

• Salvation from Allah’s Wrath: For those who uphold Allah’s commands for themselves and their families: “O you who have believed, protect yourselves and your families from a Fire.” (At-Tahrim: 6)
• Children Joining Their Parents in Paradise: A great blessing Allah reserves for the righteous. “And those who believed and whose descendants followed them in faith—We will join with them their descendants.” (At-Tur: 21)

Second: The Effects of Misguided Fatherhood

1. In This World:

• Rejecting Truth Due to Blind Adherence to Ancestral Traditions: “Then have they not reflected over the Qur'an, or has there come to them that which had not come to their forefathers?” (Al-Mu’minun: 68)
• Distorting Truth and Rejecting Monotheism Under the Pretext of Preserving Traditions: “They said, ‘Have you come to us to turn us away from that upon which we found our fathers?’” (Yunus: 78)
• Following Emotion Over Reason Without Scrutiny or Evidence: “And when it is said to them, ‘Follow what Allah has revealed,’ they say, ‘Rather, we will follow that upon which we found our fathers.’” (Al-Baqarah: 170)
• Falsely Attributing Lies to Allah: “And when they commit an immorality, they say, ‘We found our fathers doing it, and Allah has ordered us to do it.’” (Al-Araf: 28)
• Blind Imitation in Polytheism Without Proof: “They said, ‘Rather, we found our fathers doing thus.’” (Ash-Shu‘ara: 74)

2. In the Hereafter:

• Entering Hellfire for following Shaitan’s Call: “And when it is said to them, ‘Follow what Allah has revealed,’ they say, ‘Rather, we will follow that upon which we found our fathers.’ Even if Satan is inviting them to the punishment of the Blaze?” (Luqman: 21)

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• Mahasin al-Islam Encyclopedia.
• Tafsir Modoee Encyclopedia.

The book Prophetic Guidelines for Protecting the Muslim Family stems from the alarming state of family disintegration these days. The family is the foundational unit of society, requiring protection, care, and reinforcement in the face of life’s upheavals and storms.

The author, Dr. Ahmad Muhammad Abdul-Aal, Professor of Hadith and its Sciences at Al-Azhar University, states that the key to success lies within the individual. The righteousness of the Muslim home can only be achieved through the guidance of its founder and the one who laid its first cornerstone; the Messenger of Allah ﷺ.

The first chapter of the book, published in 2004, explores how Islam placed great emphasis on family building. It outlines the regulations governing marital relationships and defines the rights and duties of each spouse. The husband is responsible for striving and earning a lawful income, while the wife is tasked with managing the household and caring for the children.

Dr. Abdul-Aal emphasizes the significance of marriage as a source of security and protection for society from moral decay and behavioral deviance. Marriage is a lawful channel to satisfy desires and maintain chastity. He stresses the importance of facilitating marriage and combating excessive dowries, warning that otherwise, we invite corruption and immorality into our societies.

The book discusses a collection of noble prophetic hadiths that lay the foundation for a sound and successful marital relationship, beginning with the hadith of the Messenger of Allah ﷺ: “A woman may be married for four reasons, for her property, her rank, her beauty and her religion; so get the one who is religious and prosper.” (Agreed upon)

The author highlights the importance of prioritizing religion when choosing a spouse — whether husband or wife — while acknowledging that beauty, wealth, and lineage can also be considered as long as they accompany religious commitment. He affirms the consensus among scholars that compatibility in religion is essential: a Muslim woman is not permitted to marry a non-Muslim man, whereas a Muslim man may marry a woman from the People of the Book.

He adds that Islam does not oppose or suppress natural human desires, but sets a proper and balanced path for them — without excess or negligence. He cites the hadith of Anas ibn Malik (may Allah be pleased with him), who said: Three people came to the Prophet’s wives and asked how the Prophet conducted his worship. When they were told about it they seemed to consider it little and said, “What a difference there is between us and the Prophet whose former and latter sins have been forgiven him by God!” One of them said, “As for me, I will always pray during the night.” Another said, “I will fast during the daytime and not break my fast.” The other said, “I will have nothing to do with women and will never marry.” Then the Prophet came to them and said, “Are you the people who said such and such? By God, I am the one of you who fears and reverences God most, yet I fast and I break my fast; I pray and I sleep; and I marry women. He who is displeased with my sunna has nothing to do with me.” (Narrated by Al-Bukhari and Muslim)

In the first chapter, the author explains several issues, including looking at the woman one intends to marry, proposing over someone else’s proposal, the necessity of the woman’s consent in marriage, excessive dowries, and the prohibition of temporary marriage (Nikah al-Mut'ah). He stresses the dangerous consequences of high dowries, such as youth refraining from marriage, wasting their years, the spread of immorality and fornication, and the rise of unofficial marriages, such as 'urfi (without official contract), hiba (gifting the woman herself to the man without dowery), and al-Mut'ah — all of which are relatively recent phenomena in modern Muslim societies.

The second chapter of the book is dedicated to the prophetic counsel and advice directed toward the Muslim woman. It also discusses how she should be treated — with compassion, good conduct, and patience — and how to avoid divorce and the causes that lead to it. The author warns women against being ungrateful to their husbands, the dangers of al-hamu (the husband’s male relatives), traveling without a mahram, and the importance of blocking all avenues that may lead to immorality. He also warns against men resembling women, and women resembling men, and against those who alter the creation of Allah — such as those who attach hair extensions or get tattoos — and other legal issues specific to women that influence their behavior in marriage, potentially leading the Muslim household away from the Prophetic model.

The third chapter, within the book's 200 pages, focuses on the issue of raising children in Islam, highlighting the virtues of raising daughters, maintaining justice among children, examples of Islamic fairness in inheritance distribution, the recommendation to promote harmony between siblings, treating children equally even in bequests, honoring one’s parents, the prohibition of disrespecting them, and the virtue of maintaining kinship ties.

In the fourth and final chapter, the author offers a rich and insightful overview of divorce — its rulings and its negative effects on the family and society. He addresses the prohibition against a woman asking for the divorce of another, and the danger of causing separation between a man and his wife by a woman requesting the divorce of her Muslim sister so she may take her place. He also discusses the difference between valid and innovated forms of divorce, and the issue of issuing three divorces in one statement. He emphasizes that divorce was only legislated to prevent harm or to bring benefit, concluding his book with a strong reminder of the need to protect and preserve the Muslim household from disintegration and deviation.

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