Although the term "artificial intelligence" has become familiar to many people, and everyone is constantly repeating this term and promoting it as the technological revolution that will change the world, many studies have confirmed that these systems are not as intelligent as some believe. Instead, what has emerged is known as "artificial stupidity." Supporting these findings is a report from the Massachusetts Institute of Technology (MIT), which indicated that AI algorithms make errors ranging from 7% to 35% in image recognition when there are slight changes in colors or angles. In contrast, a five-year-old child can easily correct these mistakes.

Another study from Stanford University found that 40% of intelligent chatbots provide incorrect answers when dealing with unusual or unfamiliar questions. AI systems have also made grave errors in the world of self-driving cars. Data from the National Highway Traffic Safety Administration showed that cars equipped with AI tools were involved in more than 400 accidents in just one year due to incorrect decisions resulting from difficulties in recognizing pedestrians or failing to read traffic signals. This raises the question: If AI is truly superior to humans, as some claim, why does it make simple mistakes that an ordinary person would not? Is it really true intelligence, or are these systems simply mastering artificial stupidity in a new way?

Defining Artificial Stupidity:

Artificial stupidity is a term used to describe the unacceptable or erroneous behaviors exhibited by AI due to its limitations and its failure to reach the level of human intelligence. Despite the tremendous advancements in AI, it still lacks human consciousness and true understanding, making it prone to making unexpected decisions.

The term "artificial stupidity" does not necessarily mean that AI and its tools fail to perform their tasks, but rather that they cannot comprehend things in the same way humans do. One of the biggest challenges developers face in this field is training AI models to understand natural language effectively, which requires vast amounts of data and training. Additionally, the reasoning behind AI decisions often remains unclear—decisions are made without understanding their causes or motivations, as AI relies solely on the data it is fed.

Causes of Artificial Stupidity:

Although AI has simplified many tasks and reduced the time and effort required for traditionally performed work, there are numerous errors that have led to what is known as artificial stupidity. These causes include:

• Lack of Contextual Understanding: AI relies on data and patterns but cannot interpret information like humans. For example, machine translation programs may provide literal but incorrect meanings.
• Bias in Data: Since AI learns from the input data, if that data is biased, the results will be too. Examples include hiring systems that exclude certain groups due to unbalanced training data.
• Algorithmic and Programming Limitations: AI systems operate based on fixed rules, making them incapable of creative or critical thinking. This is evident in self-driving systems that have caused numerous accidents.
• Difficulty Handling Unfamiliar or Rare Cases: AI excels at handling repetitive patterns but fails when faced with uncommon situations. Fraud detection systems, for instance, may produce incorrect results when encountering new fraudulent methods.

Potential Risks of Artificial Stupidity:

Despite significant progress in AI, artificial stupidity can lead to numerous risks across various fields, including:

• Incorrect Decisions in Critical Fields: Such as medicine, where AI may provide inaccurate diagnoses, leading to inappropriate treatments, or exclude qualified candidates based on biased criteria.
• Spread of Misinformation and Fake News: AI can generate convincing fake images, potentially manipulating public opinion.
• Errors in Self-Driving Systems: Leading to increased accidents and casualties.
• Technological Unemployment and Job Losses: Due to the replacement of human workers with AI tools.
• Security Vulnerabilities and Cyber Risks: AI systems may contain exploitable flaws, enabling advanced cyberattacks and financial fraud.
• Negative Social Impacts: Such as privacy violations and reduced genuine human interaction, weakening social bonds.
• Loss of Control Over AI: Potentially leading to dangerous and unpredictable behaviors.

How to Mitigate Artificial Stupidity:

Despite the challenges related to errors, bias, and lack of deep understanding, artificial stupidity can be reduced through several measures, including:

• Improving Data Quality: Eliminating bias by diversifying sources and monitoring content for any skewed representations.
• Cleaning Data: Removing duplicates and errors that could lead to inaccurate conclusions.
• Developing More Flexible and Intelligent Algorithms: To enhance contextual understanding, deeper meanings, and critical thinking.
• Enhancing Human Oversight: Particularly in sensitive fields, through dedicated review teams.
• Increasing Transparency in AI Operations: Clarifying the reasoning behind decisions and providing the public with information on how AI tools function.
• Addressing Security Risks: Strengthening cybersecurity to protect systems from hacking and data manipulation.
• Establishing Regulations for AI Governance: Requiring companies to review their systems' impact and ensure safe AI usage.
• Promoting AI Research and Development: Collaborating with specialized companies, universities, and academic institutions to develop smarter and safer technologies.

Conclusion:

From the above, it is clear that artificial stupidity is not merely a technical issue but a serious challenge that could affect personal safety, the economy, and society at large. Therefore, it is essential to develop AI to be safer, enhance human oversight, and reduce blind reliance on these tools. A balance must be struck between innovation and responsibility to ensure the safe and beneficial use of AI. After all, these are machines that cannot reach the level of intelligence and understanding possessed by the human mind.

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Read This Article in Arabic

In a world where cultures clash, and races and religions diverge, the need for a value system capable of organizing human relations, safeguarding rights, and establishing justice and compassion in dealings becomes ever more pressing. Without a doubt, Islamic values—with their lofty principles and timeless teachings—offer humanity a noble model for achieving peaceful coexistence among diverse communities, regardless of their differences in color and background.

From its very dawn, Islam laid its foundation upon the principle of the unity of human origin. "O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you." (Surah Al-Hujurat: 13). Thus, the common denominator uniting all humans is their shared humanity. Any distinctions among them should not be grounds for conflict or hatred, but rather a cause for mutual understanding and cooperation.

Coexistence in the Islamic Perspective

Coexistence in Islam is not limited to passive tolerance or simply living side by side without conflict. Instead, it rises to a higher level involving collaboration in righteousness and piety, doing good to others, and upholding their dignity, even when they differ in belief. The Prophet ﷺ exemplified this concept most beautifully in the Constitution of Medina, which organized the relations between Muslims, Jews, and polytheists, laying down the principles of shared citizenship based on justice and mutual rights.

In the Prophet's ﷺ practical Sunnah are numerous examples of good treatment toward non-Muslims, reflecting the gentle spirit of Islam. He would visit their sick, accept their gifts, and command kindness to them as long as they were peaceful. As Allah says: "Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes—from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly." (Surah Al-Mumtahanah: 8).

Islamic Values Promoting Coexistence

The Islamic values that promote coexistence stem from the foundational principles found in the Noble Qur’an and the authentic Sunnah. Chief among them are:

1. Justice

Justice is the foundation of governance. Without it, societies collapse, and injustice and turmoil prevail. Islam commands justice for all, without discrimination. "O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness." (Surah Al-Ma'idah: 8). Even in cases of enmity or religious difference, justice remains an unshakable religious obligation.

2. Mercy

Mercy is not merely an Islamic slogan; it is a tangible reality in all aspects of the Shariah. Allah described the Prophet ﷺ: "And We have not sent you, [O Muhammad], except as a mercy to the worlds." (Surah Al-Anbiya: 107). This mercy entails treating others with kindness, ensuring their safety, and upholding their rights.

3. Respect for Human Dignity

Islam honors every human being, regardless of religion or skin color. "And We have certainly honored the children of Adam." (Surah Al-Isra: 70). This divine honor obliges Muslims to respect every person's dignity and refrain from violating their rights due to religious or cultural differences.

4. Fulfillment of Covenants

Islam strongly encourages keeping promises and upholding treaties, which reinforces mutual trust among members of society. "And fulfill [every] commitment. Indeed, the commitment is ever [that about which one will be] questioned." (Surah Al-Isra: 34). A true Muslim honors his obligations and agreements with others.

Shining Historical Examples

Islamic history offers luminous examples of peaceful coexistence. In Islamic Andalusia, coexistence between religions and cultures reached its zenith. Cities like Cordoba, Granada, and Seville became centers where different religions intersected in an atmosphere of mutual respect and practical tolerance. Jews and Christians were not merely protected residents; they were active partners in shaping the civilizational and intellectual scene. Jewish philosophers, physicians, and translators served in Islamic courts and contributed to the great translation movement that absorbed Greek and Persian heritage, interacting with the mature Islamic intellect of the time. Churches and synagogues were free to practice their rituals under Islamic rule, without threat or suppression—unlike Christian Europe at the time, which persecuted dissenters under accusations of heresy and witchcraft.

During the Abbasid era, Baghdad—the capital of the Caliphate and cradle of civilization—witnessed an expansion of pluralism and tolerance. The Abbasid state welcomed scholars from various faiths, allowing them to take up roles in translation, medicine, and administration. The House of Wisdom stands as a testament to this creative civilizational convergence, where Muslims, Christians, and Zoroastrians collaborated in translating, writing, and researching across disciplines. Coexistence was not merely a social condition but a force for renaissance and a mechanism for strengthening society by involving all its members in building it, based on a just vision that judged people by competence and sincerity.

Islamic Values and the Modern World’s Need

Today’s world, plagued by racial and religious conflicts, is in desperate need of Islamic values to achieve coexistence. Intellectual and cultural differences are natural among people, but what prevents them from escalating into destructive clashes is the presence of values that protect human beings and safeguard their rights. These values are deeply embedded in Islam.

Muslims today are not required to withdraw into themselves or apologize for their beliefs. Rather, they should present to the world a practical model of elevated coexistence, inspired by their Prophet’s ﷺ noble biography and the glorious pages of their heritage.

The essence of Islam is a message of peace, mercy, and justice. Allah has willed for the Muslim nation to be witnesses over humanity: "And thus We have made you a just community that you will be witnesses over the people..." (Surah Al-Baqarah: 143). Muslims are thus charged with carrying this message with pride and conviction and contributing their religious values to building a world of greater justice, humanity, and compassion.

While the challenges are many, trust in Allah’s promise and sincere efforts to spread Islamic values are sufficient to restore to humanity some of the serenity and hope it has lost amid the storms of greed and desire.

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Resources:

1. Encyclopedia of Mahasin Al-Islam
2. azhar.eg
3. IslamWeb

About the Author

A.R. Green is a British author and speaker known for his engaging writings on Islam and comparative religion. Formerly a Christian, he embraced Islam after deep study and reflection. He has delivered lectures worldwide on Islamic teachings and spiritual development. His works often focus on making Islamic concepts accessible to a modern audience.

Chapter 1: "The Journey Begins"

In the opening chapter, A.R. Green challenges the reader to confront life's biggest and most avoided questions—death, the meaning of life, and the existence of Allah. Through a blend of informal tone and philosophical reasoning, the chapter introduces the metaphor of "the man in the red underpants" to explore how humans use logic and common sense in daily life, yet often abandon them when considering the origin of the universe. Using examples like mobile phones and fine-tuning in cosmology, Green argues that the complexity and order of the universe point towards intelligent design rather than random chance. He invites the reader to embark on a journey of reason, urging them to examine life with honesty and rationality, laying the foundation for a deeper exploration of belief and purpose in the chapters to come.

Chapter 2: "Unanswered Questions"

Addressing suffering, life’s purpose, and the afterlife, this chapter asserts that while reason alone cannot answer these questions, a benevolent Creator would provide guidance, just as physical needs are met. The author compares religions to strangers claiming to read a gas meter, stressing that trust requires verification—not blind faith, cultural inheritance, or emotional appeals. Critiquing flawed justifications for belief (e.g., tradition or personal happiness), the chapter emphasizes that true religion must offer objective proof of divine origin, preparing readers for further tests of authenticity.

Chapter 3: "The Test of Teachings"

In this chapter, A.R. Green presents a rational test to assess religious teachings by examining their conception of the Creator. He argues that a valid belief system must affirm the existence of a One, Eternal, Unique, and Self-Sufficient Creator, distinct from creation. Based on this test, he contends that only Islam, Judaism, and Zoroastrianism meet this standard, while religions like Hinduism, Christianity, Buddhism, and Sikhism fail due to theological contradictions or lack of divine origin. Green criticizes the notion of a god incarnate or anthropomorphic deity as irrational and inconsistent with the concept of a transcendent Creator. The chapter ends by suggesting the need for further criteria to continue evaluating religions.

Chapter 4: "The Test of Universality"

In this chapter, A.R. Green explores the idea that a true divine message must be universal—accessible and relevant to all of humanity, regardless of race, nationality, or background. He critiques Judaism for being exclusive to a specific lineage and highlights Islam’s claim of universality. Green argues that Islam uniquely offers a rational, intuitive, and inclusive belief system that aligns with the natural disposition (fitrah) of all people. He emphasizes that Islam is not tied to ethnicity or geography but is based on the idea of submitting to the Creator—an idea that can be reached through reason alone, making it a viable path for anyone, anywhere.

Chapter 5: "The Test of Character"

This chapter scrutinizes Prophet Muhammad’s sincerity and the Quran’s preservation as evidence of Islam’s divine origin. Unlike fragmented scriptures, the Quran’s textual consistency—unchanged for centuries—is highlighted. Muhammad’s life, marked by truthfulness and conviction, defies accusations of deceit or madness. The Quran’s literary brilliance, historical accuracy, and scientific foresight (e.g., embryology) are inexplicable without divine intervention, solidifying Islam’s claim as the True Religion. "Had it been from other than Allah, they would surely have found therein contradictions in abundance." (Surah An-Nisa, 4:82).

Chapter 6: "Amazing Level of Information"

The Quran’s scientific and historical precision—unknowable in 7th-century Arabia—is proof of divine authorship. Examples include correct distinctions between Egyptian rulers (King vs. Pharaoh), Haman’s role in ancient Egypt, the Big Bang, embryonic development, and mountain roots stabilizing Earth’s crust. The chapter argues these details, aligning with modern discoveries, defy human explanation, reinforcing the Quran’s status as revelation.

Chapter 7: "Teachings of the Book"

Outlining Islam’s core tenets, the chapter emphasizes monotheism, life as a test of free will, and the Five Pillars (prayer, charity, fasting, etc.). Moral imperatives—truthfulness, justice, kindness—are tied to eternal consequences: paradise for the righteous, hell for the rebellious. Structured worship and ethical living are paths to inner peace, with life framed as a temporary trial for divine judgment.

Chapter 8: "The Journey’s End"

In the final chapter, Green brings the journey full circle by inviting the reader to act on the truth they've explored. He encourages taking the first step towards embracing Islam by sincerely turning to the Creator and asking for guidance. Green also emphasizes that while accepting the message may seem daunting—especially due to social or cultural concerns—acting upon it is simpler than it seems.

He outlines the core step to becoming a Muslim: testifying that there is no god but Allah and that Muhammad is His Messenger. Practical next steps like learning to pray are mentioned, along with a resource for support (Muslim Now). He closes the chapter with a heartfelt prayer for peace and blessings, encouraging readers to move forward with conviction.

Amidst the scientific clamor, the noise of laboratories, the hum of analytical devices, and the vigilance of space observatories, man deludes himself into thinking he has reached the pinnacle of knowledge and has become the undisputed master of the universe. Yet, a conscious reflection and an unbiased contemplation of the Book of Allah dismantle this scientific arrogance before the grandeur of revelation, revealing that the Qur'an was never an adversary to science, but rather its guide and director—preceding it not only in time but in methodology and objectives as well.

In the Book of Allah, you find scientific indications that humanity could only uncover centuries after the revelation of the verse, as if revelation had preceded the microscope, the telescope, and the MRI scanner—indeed, it surpassed them in the precision of expression, the comprehensiveness of the concept, and the loftiness of purpose. Allah Almighty says: “We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth” (Fussilat: 53).

The revelation describes the stages of human creation in a wondrous manner. Allah Almighty says: “And certainly did We create man from an extract of clay. Then We placed him as a sperm-drop in a firm lodging. Then We made the sperm-drop into a clinging clot, and We made the clot into a lump [of flesh], and We made [from] the lump, bones, and We covered the bones with flesh; then We developed him into another creation. So blessed is Allah, the best of creators” (Al-Mu’minun: 12–14). These are successive stages: from a sperm-drop to a clinging clot to a lump of flesh to bones, then clothing the bones with flesh—a striking alignment with what modern embryology has affirmed in its finest details.

You would marvel at how the masters of laboratories have overlooked secrets that the Qur'an mentioned in concise wording, yet it took sciences centuries to decipher them! The Qur'an's mention of fertilizing winds was once understood merely as referring to plant pollination. However, modern science has proven that winds fertilize clouds, contributing to rainfall: “And We have sent the fertilizing winds” (Al-Hijr: 22). Is this not a miraculous indication of a fine physical structure only satellites can observe today?

Then comes the divine indication of the water barriers between different seas, in His saying: “He released the two seas, meeting [side by side]; Between them is a barrier [so] neither of them transgresses” (Ar-Rahman: 19–20). Modern science has confirmed the existence of delicate water barriers that preserve the physical and chemical properties of each sea, so that neither overwhelms the other.

More astonishing still is that the Book of Allah describes the psychological sensation linked to the lack of atmospheric pressure at high altitudes—long before man flew planes or launched rockets into space! Allah says: “So whoever Allah wants to guide – He expands his breast to [contain] Islam; and whoever He wants to misguide – He makes his breast tight and constricted as though he were climbing into the sky” (Al-An'am: 125). What a profound depiction where the heart, the air, the soul, and physics all intertwine!

Yet, the one who reflects must not confuse the Qur'an with biology and physics textbooks. The Qur'an is not a scientific encyclopedia sitting on academic shelves; rather, it is a guide for humanity, setting the compass for knowledge, refining its path, and purifying its aim. It does not mention scientific facts frivolously, nor does it speak of miracles merely for challenge; instead, it weaves them into the fabric of guidance, remembrance, and pointing towards the power and Oneness of Allah.

Thus, we do not view the scientific signs in the Qur'an with the cold lens of mere miraculousness, but through the lens of remembrance and clarification—so that knowledge remains a servant to revelation, not its competitor, and so that laboratories continue to translate what the Lord of the worlds revealed fourteen centuries ago.

When the West boasts of a biological discovery or a physical law, they announce it to the world as though it is an unprecedented breakthrough. Meanwhile, many sons of this Ummah neglect treasures in their Lord’s Book—treasures that illuminate darkness and enlighten minds—had they only reflected, compared, and connected.

While some modernists hasten to attribute everything to reason, coincidence, and experimentation, the believer sees that sound reason never conflicts with the text; rather, it testifies to it, is guided by it, and believes that the truth is one, even if the paths leading to it are many. And this convergence between the data of science and the latest discoveries with the indications and directives of the Qur'an is but a confirmation of His saying: “And those who disbelieved say, "You are not a messenger."Say, [O Muhammad], "Sufficient is Allah as Witness between me and you, and [the witness of] whoever has knowledge of the Scripture."” (Ar-Ra’d: 43).

The Qur'an does not merely precede science in information; it precedes it in purpose, methodology, and spirit. It does not merely open horizons of observation; it binds all that to the ultimate purpose: the worship of Allah, the knowledge of the truth, and the journey towards Him with the light of certainty.

Finally… Whoever makes science a judge over revelation has gone astray. But whoever makes revelation a guide for science has found the right path. One of the greatest tragedies of our time is seeking validation from laboratories before we are certain of what is between the covers of the Qur'an. Is it not time that we read the Book of our Lord with the eyes of seekers, not the eyes of the heedless?

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Resources:

1. Encyclopedia of Mahasin Al-Islam
2. IslamWeb
3. IslamStory

Many studies have shown that social isolation is increasingly spreading among adults in local communities, with the percentage reaching over 43%!

Many people find comfort in avoiding others; they love the moments that separate them from the world, and those dominated by silence. They find in solitude a safe refuge—not because they hate others, or feel superior to mingling with them, or fear their company—but because they enjoy their own companionship, seek to avoid suspicions, and steer clear of gossip and idle talk. Their isolation grants them the opportunity for contemplation and reflection, relaxation and breathing space, reordering of visions and thoughts, and effective communication with the self. They are lovers of small details and find joy in reflection and contemplation. To them, solitude is a world rich with meanings and emotions. These are the people who realize that isolation is salvation. Allah Almighty says: “So when he had left them and those they worshipped other than Allah, We gave him Isaac and Jacob, and each [of them] We made a prophet.” (Maryam: 49).

Those who love solitude are always able to find their balance; they choose when to engage with society and when to withdraw to recharge their souls in peace and tranquility.

Isolation Between Weakness and Serenity:

Isolation is a double-edged sword; it can either be a form of weakness and frailty—resulting from psychological defeat, a sense of helplessness, despair, and fear of mingling with people—which is the type of isolation the Prophet forbade. It is authentically reported that the Prophet ﷺ said: "The Muslim who mixes with the people and he is patient with their harm is better than the Muslim who does not mix with the people and is not patient with their harm." (Narrated by Ahmad and Al-Tirmidhi).

Or isolation can be a source of strength and serenity, through which a person seeks contemplation and reflection, granting the soul tranquility and peace, and protecting it from the temptations of the world, allowing one to return stronger and more balanced. Imam Ahmad narrated from Wahb who said: It is written in the wisdom of the family of David: "It is incumbent upon the intelligent person not to neglect four hours: an hour in which he privately supplicates his Lord, an hour in which he holds himself accountable, an hour in which he meets with his brothers who inform him of his faults and are truthful with him, and an hour in which he releases himself to his lawful desires—for in this hour there is aid for the other hours and refreshment for the heart."
From this wisdom, it becomes clear that the serenity type of isolation helps its practitioner in acts of obedience, facing the hardships of life, reaching aspirations, and achieving goals.

The Isolation of the People of the Cave:

One of the examples of isolation for the sake of serenity and strength is the isolation of the People of the Cave, who preferred living in seclusion rather than remaining in an environment filled with false beliefs and corrupt laws. They sought refuge in the cave, fleeing with their religion from trial and persecution. Allah Almighty says: “And when you have withdrawn from them and that which they worship other than Allah, retreat to the cave; your Lord will spread out for you of His mercy and will prepare for you from your affair facility.” (Al-Kahf: 16).
Their isolation was for tranquility and preservation of faith and monotheism. When they proved their sincerity, Allah honored them with a great miracle: they slept in their cave for 309 years, becoming a sign for the people. After their awakening, they witnessed the change in society and the spread of monotheism.
Their story serves as proof that isolation can be a means of attaining serenity, protecting oneself from misguidance and whims, and avoiding temptations and allurements. We also find in the Prophet ﷺ an example, for he would retreat to the Cave of Hira before the revelation to worship. It was narrated by Aisha may Allah be pleased with her that: "Then the love of seclusion was bestowed upon him. He used to go in seclusion in the cave of Hira where he used to worship (Allah alone) continuously for many days before his desire to see his family"
Ibn Hajar said in Fath al-Bari: “Al-Tahannuth means al-Tahannuf, i.e., following the religion of monotheism—the religion of Ibrahim peace be upon him.”

The Isolation of Imam Al-Ghazali:

The isolation of Imam Abu Hamid Al-Ghazali is considered one of the most significant milestones in his intellectual and spiritual journey because it represented a major turning point in his life. It was a response to the internal conflict he felt between the theoretical knowledge he had studied and practiced, and the depth of faith and genuine spiritual experience he sought.
Thus, the Imam gave up his prestigious academic position at the Nizamiyya School in Baghdad, withdrew from public life, and secluded himself for worship and contemplation, moving between Damascus, Jerusalem, and the Hijaz. He spent his time in seclusion and reflection, and his isolation lasted about eleven years. He sought to purify his heart, prepare himself, and recharge his energy.
He later returned to his hometown of Tus to continue his reflection and writing. Imam Al-Ghazali spoke about this isolation in his book "Deliverance from Error" saying: "The isolation lasted for eleven years, and this was a movement decreed by Allah Almighty, and one of His wondrous determinations which had not occurred to the heart beforehand... I sought to reform myself and others, yet I do not know whether I will reach my goal or be snatched away before achieving it. But I have certain and witnessed faith that there is no power and no strength except by Allah, the Most High, the Great. I did not move, but He moved me; I did not act, but He used me. I ask Him to first reform me, then to reform others through me, and to guide me, then to guide others through me, and to show me the truth as truth and grant me following it, and to show me falsehood as falsehood and grant me avoiding it."

In these words, Imam Al-Ghazali clarifies that the purpose of isolation was serenity, self-examination, reform, and seeking Allah's help with good faith and certainty.
This is the character of a believer: whenever the world confuses him, the earth narrows despite its vastness, and darkness spreads in his heart, he withdraws, revives his spirit, tightens his belt, and returns to his natural human disposition. Allah Almighty commands: “And remember your Lord within yourself in humility and in fear without being apparent in speech – in the mornings and the evenings. And do not be among the heedless.” (Al-A'raf: 205). And Allah Almighty says: “Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], “Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.’” (Al-Imran: 191).

Al-Ghazali did not completely sever himself from society; rather, his isolation was a journey in search of certainty and an attempt at self-reformation.
This experience later had a profound impact on Islamic thought.
Imam Al-Ghazali summarizes his view of isolation by saying: "If you find a companion whose sight and behavior remind you of Allah, stay with him and do not leave him. Value him and do not belittle him, for he is a gain for the believer and a treasure. Know that a righteous companion is better than solitude, and solitude is better than an evil companion."

Five Benefits of Isolation:

In a world filled with noise and temptations, isolation emerges as a source of serenity, contemplation, strength, and creativity—a tremendous opportunity to discover the self and develop skills and capabilities. Among the most prominent benefits of serene isolation are:

1. Increase in Acts of Worship:
Isolation provides a suitable, calm environment that helps in reflecting on the verses of Allah, self-accountability, and utilizing time for acts of worship such as night prayers, Qur'an recitation, supplication, and private supplication—all strengthening the connection with Allah Almighty. It also helps in avoiding prohibited acts such as gossip, slander, hypocrisy, and bad company.

2. Space for Creativity and Reflection:
Many scholars, thinkers, and religious figures have found in isolation an ideal environment for creativity and innovation, away from social pressures, noise, and external distractions.

3. Opportunity for Self-Development:
Through isolation, a person can discover his abilities and skills via reading and self-learning, enhancing his self-confidence, building independence, and improving decision-making skills.

4. Recharging Energy:
Isolation offers an opportunity for psychological relaxation and distancing from pressures, improving mental health, and granting the ability to face daily challenges with a positive spirit.

5. Strengthening the Relationship with the Self:
Many people get caught up in the whirlwind of life, ignoring their true selves, real desires, future goals, and sincere hopes.
Isolation gives them the chance for deep self-acquaintance and achieving internal balance, leading to more conscious decision-making.

Thus, we must distinguish between voluntary isolation—undertaken out of a desire for serenity, inner peace, recharging energy, setting priorities, and self-accountability—and negative, introverted isolation resulting from fear of mixing with people and an inability to deal with them.
It has been reported: "Solitude is better than evil company, and righteous company is better than solitude."

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Resources:

https://n9.cl/u6s1f

https://n9.cl/w04ij

https://n9.cl/gu2x97

https://n9.cl/itnoa

Read This Article in Arabic

A friend is that person who is connected to you by a bond of affection or social ties, which may over time develop into a special relationship built on trust, mutual understanding, and respect. It is someone with whom you share an emotional connection and empathy, who stands by you in hardships and shares moments of joy and sorrow. A true friend is one to whom you confide your secrets and whose company you enjoy. Hence, the Prophetic advice emphasizes the importance of choosing righteous companionship. The Prophet (peace be upon him) said: “Associate only with a believer, and let only a God-fearing man eat your meals.” He also said: “A man follows the religion of his friend; so each one should consider whom he makes his friend.” 

O parents, children naturally tend to build social relationships and form small groups that reflect their personalities and desires—such as a love for dominance, competition, or helping others. Hence, it is our responsibility as parents to teach our children how to choose righteous companions who contribute to building their character and future. A person is influenced by those they befriend, just as an environment is affected by its cleanliness or pollution. Whoever grows in a healthy environment thrives, while those exposed to corruption acquire diseases and plagues that threaten their lives. Therefore, we must help our sons and daughters choose righteous companionship so they may attain the following benefits:

1. Assistance in Obedience

A righteous friend helps you in obedience and constantly reminds you of good deeds, strengthening your resolve to remain on the path of righteousness. Good companionship reflects your virtues and flaws, as the Prophet (peace be upon him) said: “The believer is the believer's mirror, and the believer is the believer's brother who guards him against loss and protects him when he is absent.” 

2. Receiving the Blessings of the Righteous

The Prophet (peace be upon him) said: “The similitude of good company and that of bad company is that of the owner of musk and of the one blowing the bellows. The owner of musk would either offer you some free of charge, or you would buy it from him, or you smell its pleasant fragrance; and as for the one who blows the bellows (i.e., the blacksmith), he either burns your clothes or you smell a repugnant smell”. Thus, one must choose companions carefully to attain their blessings.

3. Refinement of Character

With righteous companionship, competing in good deeds becomes natural, free from envy and malice, as everyone strives to guide and support one another. A righteous friend helps refine behavior and teaches good manners and noble traits. The Prophet (peace be upon him) said: “A man follows the religion of his friend; so each one should consider whom he makes his friend.”.

4. Steadfastness in Faith

Sitting with the righteous is not only a means of improving character but also a way to remain steadfast in faith and resist temptations. The best companionship is with those who uphold good morals, honor their parents, enjoin good and forbid evil, fear Allah, treat people kindly, purify their hearts, and control their anger.

5. Attaining the Love of Allah

The Messenger of Allah (peace be upon him) said in a Hadith Qudsi: “Allah the Almighty said: ‘My love is guaranteed for those who love one another for My sake, who sit together for My sake, and who visit one another for My sake.’” Righteous companionship opens doors to closeness to Allah and is a great aid in performing acts of worship.

I ask Allah the Almighty to rectify our children, nurture them in the best manner, protect their hearts from desires and doubts, and return them to us as righteous and reformative individuals.

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Resources:

1. Encyclopedia of Mahasin Al-Islam
2. IslamWay.net

Despite the multiple traditional economic theories that assume humans are rational and seek to maximize profit and utility, behavioral economics assumes otherwise. Emotions, cognitive biases, and psychological factors play a significant role in shaping individuals' behavior across various sectors. Behavioral economics integrates principles of psychology and economics to understand how individuals, financial institutions, and companies make financial and economic decisions.

Behavioral economics has been applied in several fields, such as designing economic policies, analyzing consumer behavior, and investing in financial markets. Consequently, it helps improve and develop marketing strategies, enhances savings, and reduces the gap between individuals' actual behaviors and economic expectations. Therefore, companies and governments have relied on the principles of this type of economics to guide individuals’ behavior positively, using nudging techniques such as offering incentives in a psychologically effective manner.

From this perspective, behavioral economics sheds light on the human aspect of economics, making it a powerful tool for understanding and improving everyday economic decisions.

In 2007, the price of an iPhone with 8GB of storage was $600. The company was fully aware that this price was higher than the normal market rate. However, it quickly lowered the price to $400 because it understood that if the price had been $400 from the start, the market reaction might have been negative. Instead, consumers perceived the price drop as an unmissable deal, leading to a surge in sales of that version.

The Importance of Behavioral Economics

Behavioral economics is highly concerned with explaining individuals' and companies' behavior, analyzing labor market dynamics, and uncovering the hidden motivations, biases, and factors behind economic decisions. This understanding helps policymakers and analysts implement more effective policies and procedures to regulate markets, improve governance, and drive economic development.

Behavioral Economics and Understanding Consumer Behavior

All businesses today must accurately target their audience to succeed. After that, they need to analyze audience behavior and identify the motivations behind it. Here, behavioral economics plays a crucial role in understanding the audience better, determining the best ways to influence them, and ultimately impacting the market and economy as a whole. This is achieved by focusing on purchasing intentions, cultural dimensions, psychological factors, and cognitive biases. Understanding consumer behavior and effectively investing in it leads to increased customer satisfaction, which in turn boosts sales and revenue.

Behavioral Economics and Analyzing Corporate and Institutional Behavior

Any company or institution aiming for competitive superiority must be capable of understanding the behavior of its customers and partners to make intelligent production decisions. Behavioral economic models focus on studying the social and psychological factors that influence corporate economic decisions. Instead of assuming that companies act purely rationally, these models consider cognitive biases and psychological reservations that may impact production decisions.

Behavioral Economics, Competitive Advantage, and Innovation for Companies

As previously mentioned, behavioral economics enables companies to analyze consumer and competitor behavior, anticipate future market trends, and understand how to encourage consumers to make purchasing decisions. Applying this type of economics can drive innovation, help develop unique products, and create a competitive advantage by understanding consumer and producer behavior. It also assists in identifying strengths and weaknesses in the target market, leading to the development of competitive strategies that contribute to company growth and increased revenue.

Behavioral Economics and Government Economic Decision-Making

Behavioral economics is not limited to private sector institutions and companies. It also plays a crucial role in public economic decision-making at the state and governmental levels. It helps analyze economic policies, assess their impact, and focus on the psychological and social interactions influencing individual and group decisions. This knowledge allows governments to design effective economic policies that achieve national goals and improve overall societal well-being.

Want to Double Your Success and Boost Your Profits?

Of course, you want to increase your success and enhance your profits. But numbers alone are not enough!

You likely use data and figures to achieve your goals and grow your business. That makes sense, as numbers provide accurate, measurable, and trackable indicators. However, these figures only cover limited aspects. Behavioral economics reveals what numbers do not—it explains the reasons and motivations behind the data: How did they come about? Why did they appear in these proportions? And how can they be altered or enhanced? It focuses on the why behind the what (numbers).

Six Examples for Understanding Behavioral Economics

By now, the concept of behavioral economics is clear, but here are six real-world examples to deepen the understanding of how it is applied:

1. Free Trial Offers – The strategy of "Get this product for free for a limited time" is based on a psychological principle: loss aversion. It makes consumers feel they will miss out if they don’t take the offer.

2. Exploiting Mental Accounting Bias – Ending a price with ".99" tricks the brain into perceiving a lower price.

3. Using Scarcity Strategy – Phrases like "This offer is available for a limited time" make the brain perceive urgency, prompting immediate purchasing decisions.

4. Social Proof – Consumers tend to trust and buy products that appear to be widely approved by others.

5. Loss Aversion – People fear losses more than they enjoy equivalent gains. The pain of losing something outweighs the pleasure of gaining something of equal value.

6. Framing Effect – Consumers are more influenced by how information is presented than by the product itself.

These examples illustrate that behavioral economics focuses on aspects that traditional economics often overlooks. It assumes that psychological factors play a significant role in shaping consumer behavior, and companies and institutions must consider these factors to attract more customers and increase their sales and revenue.

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1- Ahmed Hassan Al-Najjar, Behavioral Economics and Its Global Applications: 40 Behavioral Experiments Around the World - 8 Diverse Sectors. Saudi Arabia, Obeikan, 2019.

2- Amr Ahmed Abdel-Malek, Fundamentals of Behavioral Economics. United Arab Emirates, Emirates Center for Strategic Studies and Research, 2020.

3- https://thefintechtimes.com/behavioural-economics/

4- https://jliedu.ch/the-need-and-relevance-of-behavioral-economics/.

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In a Western world that feeds on individualism and leans on man-made laws as the ultimate reference, the concept of "adoption" surfaces as a humanitarian solution intended to mend the fractures of a broken childhood and heal the wounds of children who have lost their support and family. Adoption is promoted as the pinnacle of compassion, a hallmark of civilization, and a psychological safeguard to protect children from loss and deviation, offering them a new opportunity for life under the care of a loving family.

However, when we examine this concept against the scale of Sharia and the mirror of divine revelation, we find that Islam has firmly closed this door, abolishing the pre-Islamic practices of mixing lineages and falsifying truths. Allah the Almighty revealed His noble words: "And he has not made your adopted sons your [true] sons. That is [merely] your saying by your mouths, but Allah says the truth, and He guides to the [right] way. Call them by [the names of] their fathers; it is more just in the sight of Allah. But if you do not know their fathers – then they are [still] your brothers in religion and those entrusted to you." (Quran 33:4-5)

Thus, the prohibition is absolute—not out of a lack of mercy or harshness in treatment, but to preserve human nature, protect identity, and prevent harms that emotionally driven admirers of hollow civilizations, devoid of divine guidance, fail to see.

Western Adoption: Forging Lineage in the Name of Mercy

In the Western system, an adopted child is given the family name, granted inheritance rights, and treated as a full-fledged biological child. The traces of their true lineage, if known, are erased, and their innate history is replaced with a fabricated identity that holds no real bonds of kinship.

Over time, tragedies emerge: a boy falls in love with someone he believes to be his sister, a young woman interacts with someone impermissible to her under Islamic law, and families are built on emotional deception and artificial rights. Matters worsen when adoption becomes a tool in the hands of homosexuality to form so-called "alternative families," dragging children from the tragedy of orphanhood into the abyss of distorted human nature and moral disintegration!

Islam Does Not Exclude the Orphan—It Honors Them Without Falsifying Lineage

Islam, which has presented the most elevated models of mercy and kindness, did not shut the door on orphans and the deprived. Instead, it opened the doors of Kafala (guardianship), elevated the status of the guardian, and placed them alongside the Prophet (peace be upon him) in Paradise, as in the noble Hadith: "I and the one who looks after an orphan will be like this in Paradise," showing his middle and index fingers and separating them. (Bukhari)

Yet, at the same time, Islam did not allow mercy to become a gateway for forging lineage or mixing rights. Kafala in Islam does not grant the child the family name, inheritance rights, or the rulings of Mahramiyyah (marriage prohibitions), except under specific Sharia conditions, such as breastfeeding within the first two years.

When Islamic law prohibited adoption, it was not rejecting mercy—rather, it regulated it, lifting it from the darkness of blind emotion into the light of sound legal discipline. It preserved lineage (one of the five essential necessities in Islam), protected society from the normalization of immorality under the guise of "alternative families," and ensured every child’s right to know their origins and true identity.

If we were to reflect on the divine wisdom behind this prohibition, we would see how many harms are averted, how many innate natures are preserved, and how many families are protected from moral destruction in the name of false mercy.

A Final Word

O those dazzled by Western propaganda and the rhetoric of "universal mercy," would it not be more fitting for you to trust the law of the One Who created the soul and knows its depths?

Is it not rational to submit to the wisdom of the Creator, rather than importing counterfeit solutions that please emotions but corrupt human nature?

The One Who created the human soul knows best what reforms it and what corrupts it. It is from Allah’s wisdom that He legislated what preserves innate nature and prevents social and identity chaos. Pause for a moment and reflect on the balance of Sharia—which neither neglects mercy nor allows it to descend into the abyss of corruption.

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Sources:

1. Encyclopedia of Mahasin Al-Islam
2. islamonline.net
3. Islamweb

"[This is] so that Allah may distinguish the wicked from the good..."
When ʿAbd al-Raḥman ibn ʿAwf (may Allah be pleased with him) arrived in Madinah, the Prophet ﷺ formed a bond of brotherhood between him and Saʿd ibn al-Rabiʿ. Saʿd offered to give him half of his wealth without any compensation, effort, or hesitation, insisting that ʿAbd al-Raḥman accept it. However, ʿAbd al-Raḥman refused, saying: “Show me the marketplace.” He went there and began trading in simple goods like dates and milk, engaging in buying and selling with sharp acumen and honesty. In a very short time, he managed to earn enough capital to be able to get married.

Now the question is: What if you were in the place of ʿAbd al-Raḥman ibn ʿAwf? Would you let this opportunity slip away? Would you choose work and effort over comfort and receiving money for free? Do you believe that money should be earned through personal effort?

If your answer is yes, then you understand the danger of quick and effortless wealth, but you still need to distinguish between lawful and unlawful rapid earning.

Lawful Rapid Earning

Islam does not prohibit rapid earning, nor does it restrict dealings that yield fast profits for their owners. However, it makes a clear distinction between lawful and unlawful gain. Lawful rapid earning is achieved through means that align with Islamic principles and ethical standards, avoiding prohibited practices like riba (usury) and hoarding, which ultimately benefit both the individual and society. This is what ʿAbd al-Raḥman ibn ʿAwf did—he chose trade and effort over taking wealth without labor. This aligns with the command of Allah in His Book: “And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed.” (Al-Jumuʿah: 10). And the Prophet ﷺ said: "The truthful and trusty merchant is associated with the prophets, the upright, and the martyrs."

Unlawful Rapid Earning

Many people look for the shortest route to make money, paying no attention to the legality or ethics of those methods. Their focus is solely on how much they can earn and how fast. Thus, unlawful rapid earning can be defined as: generating income through unethical or illegal methods in a short period of time, without effort or providing any real benefit to society. This often involves exploiting legal loopholes and ignoring the Prophet’s ﷺ advice: “Fear Allah wherever you are, do good deeds after doing bad ones, the former will wipe out the latter, and behave decently towards people.”

Measuring financial flows from such unlawful sources is extremely difficult due to their secretive nature. As a result, many organizations, including UNCTAD and the United Nations Office on Drugs and Crime, have developed statistical methods to help countries estimate these flows. For example, the drug trade in one country alone was estimated to be between $1.3 to $1.7 billion annually—representing 4.5% of that country’s total legal exports!

Examples of Unlawful Rapid Earning

There are many forms of unlawful rapid earnings, such as:

• Financial speculation — where a person buys and quickly sells assets like stocks, goods, or currencies solely for profit without regard to real value.
• Gambling and betting — which now appear in the form of online games like roulette, blackjack, and slot machines.
• Sports betting apps like Bet365 and William Hill, and others, target those lured by flashy promises and quick profit.

And that’s not all—bribery, corruption, market manipulation, cyber fraud, scam projects, false promises, lottery scams, pyramid and network marketing schemes, and illegal trades are all traps for the impulsive and greedy who fall victim to these deceptive opportunities.

Victims Weaving Their Own Noose

In one of many cases of unlawful rapid earning, a group of victims essentially built their own gallows. They gathered around a man of status and asked him to invest their money in his ventures in exchange for a monthly return. At first, this criminal pretended to be pious and upright. The victims insisted, so he took their money and gave them the promised returns—even increasing them over time without being asked.

As his fame grew, people flocked to him with all their wealth. Some even sold possessions to invest with him, enticed by the quick profits—ten thousand turned into multiples in just one month!

Money without effort, hardship, or toil—they danced to the rhythm of the forbidden, forgetting their Islamic principles and ethical values. But soon, a storm swept through and turned their wealth to dust. The criminal disappeared with billions, leaving nothing but regret. Some victims died in shock, others were crippled by illness, and some shut their doors, unable to face society…

Harms of Unlawful Rapid Earning

Contrary to popular belief, unlawful quick earning brings severe harm to both individuals and society:

• Religious harm: Moral decline, spread of fraud culture instead of hard work.
• Economic harm: Market instability, financial loss, and erosion of fair commerce.
• Social harm: Increase in crime, unemployment, and violence due to the disruption of legal work, and widening class divides.
• Psychological harm: Gambling addiction, stress, depression, family breakdowns, and social isolation.
• Legal harm: Risk of imprisonment, fines, and legal pursuit.

Islam’s Stance on Unlawful Rapid Earning

Islam takes an uncompromising stance against unlawful quick earnings in all its forms due to its clear contradiction to Shariah principles and the harm it causes. The Islamic texts strictly prohibit such ways of earning, stemming from the insatiable greed of the human self, as the Prophet ﷺ said: "If the son of Adam were to possess two valleys of riches. he would long for the third one. And the stomach of the son of Adam is not filled but with dust. And Allah returns to him who repents."
Unlawful earning in Islam includes:

• Riba (usury): “O you who have believed, do not consume usury, doubled and multiplied.” (Al ʿImran: 130)
• Fraud and deception: Prophet ﷺ said: “And he who treats us dishonestly does not belong to us.”
• Bribery: Prophet ﷺ said: “The curse of Allah is upon the one who offers a bribe and the one who takes it.”
• All forms of illicit earnings: Prophet ﷺ said: “Flesh which has grown out of what is unlawful will not enter paradise.”, and: “God is good and accepts only what is good.”

From all this, we understand that Islam categorically forbids all forms of unlawful rapid earning due to the immense harm they cause. Instead, it encourages work, diligence, and honest effort. The Prophet ﷺ said: “No one has ever eaten better food than what he eats as a result of the labour of his hands.” And from the sayings of ʿUmar ibn al-Khaṭṭab: “I see a man and he impresses me, but if I am told he has no trade, he falls from my eyes.” Also: “None of you should sit back from seeking provision.” And ʿAbdullah ibn Masʿud (may Allah be pleased with him) said: “I hate to see a man idle—not working for his worldly life, nor for his hereafter.”

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Death is a source of fear and anxiety for many people, and the fear of death is closely related to human nature, which Allah has created in people. Since time immemorial, death has occupied the minds and thoughts of humanity, raising questions, and people wish they could live for a thousand years without dying, as Allah says: "One of them wishes that he could be granted life a thousand years." (Al-Baqarah: 96). Thus, a person quickly eats when feeling hungry, seeks water with all his strength when feeling thirsty, visits doctors, and takes medicine when experiencing symptoms of illness, as whenever his life is threatened by danger, he strives hard to avoid it for fear of death. This is the nature of humans.

However, some dangers and diseases do not allow their victims the chance to prepare or confront them; they strike suddenly without any prior symptoms. One such disease is type 2 diabetes, which occurs due to the resistance of cells to insulin or the pancreas's inability to produce enough insulin to maintain healthy blood sugar levels.

Type 2 Diabetes as a Trial and Expiation for Sins

Type 2 diabetes is a condition that occurs due to problems in the body's regulation of sugar and its use to provide energy. This type causes an excess amount of sugar in the blood, which, over time, can lead to disturbances in the circulatory, nervous, and immune systems.

Islamic law teaches us that illness is a test from Allah, and through it, Allah expiates the sins of His servants and raises their ranks, as mentioned in the hadith: "No Muslim is afflicted by difficulty, continuous pain, anxiety, grief, injury, or care, or even by a thorn with which he is pierced, without God thereby making an atonement for his sins." (Narrated by Bukhari and Muslim).

Patience, Anger, and Their Relationship with Type 2 Diabetes

Type 2 diabetes is one of the diseases that often appears suddenly, usually without prior symptoms. Those affected by this disease are often quick to anger, as its symptoms develop very slowly, if at all, and they are accompanied by numerous issues that can provoke anger, such as frequent and excessive urination, unintended weight loss, constant thirst and hunger, tingling in the feet and hands, frequent infections, and blurry vision. All of these symptoms and complications require patience, adaptability, and careful management.

Islamic teachings consistently discourage anger. It was narrated that a man said, "O Messenger of Allah, tell me something concise that I can remember." The Prophet (peace be upon him) said: "Do not get angry." He repeated this advice, and each time the Prophet said: "Do not get angry." Anger harms the individual, causing many illnesses, including type 2 diabetes. When a person becomes angry, the body releases stress hormones like cortisol and adrenaline, which increase blood sugar levels and cause insulin resistance, thus leading to the development of the disease.

Causes of Type 2 Diabetes within Islamic Principles

Islamic law consistently emphasizes moderation, avoiding bad habits, and taking care of one’s health and body. The Prophet (peace be upon him) said: "A believer who is strong (and healthy) is better and dearer to Allah than the weak believer." From this, we can deduce the main causes of type 2 diabetes from a religious perspective:

• Overeating and Overdrinking: Not moderating food intake, consuming sugars and fats, and the resulting obesity are key causes of type 2 diabetes. Islam commands moderation in eating, as Allah says: "And eat and drink, but do not be extravagant. Indeed, He likes not those who commit excess." (Al-A'raf: 31), and the Prophet (peace be upon him) said: "A human being fills no worse vessel than his stomach. It is sufficient for a human being to eat a few mouthfuls to keep his spine straight."
• Lack of Physical Activity and Laziness: A sedentary lifestyle and lack of physical activity increase the risk of diabetes. Therefore, the Prophet (peace be upon him) encouraged physical activity and advised his companions to engage in exercise.
• Anger: Controlling anger is crucial to preventing diabetes. The Prophet (peace be upon him) said: "The strong man is not the good wrestler; but the strong man is he who controls himself when he is angry."
• Neglecting Health and Despairing of Recovery: Some people, upon learning they have a certain illness, despair and await death without taking the necessary steps to seek treatment. This is prohibited in Islamic teachings, as the Prophet (peace be upon him) said: "Make use of medical treatment, for Allah has not made a disease without appointing a remedy for it."
• Poor Mental Health: Some people, upon being diagnosed with diabetes, panic and lose patience, which leads to worsening the disease instead of managing it.

From this, it is clear that type 2 diabetes is one of the most serious diseases a person can face. It requires patience and perseverance. The best ways to prevent it, according to Islamic teachings, include engaging in physical activities, maintaining a healthy diet, avoiding obesity and laziness, following the example of the Prophet (peace be upon him), and advising his companions to do the same. For example, Abdullah ibn Umar narrated that "Allah's Messenger (ﷺ) ordered for a horse race; the trained horses were to run from a place called Al-Hafya' to Thaniyat Al-Wada` and the horses which were not trained were to run from Al-Thaniya to the Masjid (mosque of) Bani Zuraiq." He also raced his wife, the Mother of the Believers, Aisha (may Allah be pleased with her), sometimes she would win, and sometimes he would win, saying: "This is for that outstripping." (Narrated by Abu Dawood and Ahmad).

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