How religion rebuilds a fractured mind
There are moments in life when the human mind feels like shattered glass. When thoughts no longer form into meaning, when prayer starts to feel more like a chore than a blessed opportunity to connect with Allah (SWT), and when the soul aches for something it can’t name. We live in an age of noise and numbness, all we’re really doing is scrolling, consuming, and reacting, yet somehow we’re growing emptier by the hour. People speak of burnout and depression, of trauma and therapy, but beneath these modern terms lies an ancient cry for spiritual coherence. A need to just feel whole again. It is in these quiet moments in which the mind collapses that religion, true religion, does not arrive as an escape, but as a reconstruction for yourself to become the best version that you can be. It doesn’t erase your pain; it reorders it. It doesn’t silence your mind entirely; it steadies it. Islam, in particular, rebuilds the fractured mind by reconnecting it with the One who designed it: Allah (SWT). Secular therapy may heal who you are on a surface level, but Islam completely changes the state of your soul. It takes the scattered fragments of identity, ego, and intellect, and realigns them with divine harmony. In this article, we will explore and remember what happens to our minds when we drift too far from the One who created us. A fractured mind isn’t just something doctors can easily diagnose and then treat. This is a struggle in spirituality where it feels like your soul has lost its way home. Healing begins the moment we stop running from that emptiness and start turning back to Allah (SWT) which, indeed, requires a lot more courage than you think. The soul and the mind are dependent on each other—if you neglect one, the other suffers The Quran teaches us that the human being is a creation of two elements: the physical and the spiritual. Revealed in The Quran, “[…] then He fashioned them and had a spirit of His Own creation breathed into them. And He gave you hearing, sight, and intellect. Yet you hardly give any thanks.” (The Clear Quran®, 32:9) The human body belongs to the earth, but the ruh, the divine breath, belongs to the heavens. When the two are in balance, man lives in peace, but when the soul is starved and the intellect is left to roam without divine direction, the human being becomes internally divided. The Quran describes this loss of self-awareness with haunting accuracy when it says, “And do not be like those who forgot Allah, so He made them forget themselves. It is they who are truly rebellious.” (The Clear Quran®, 59:19) Forgetfulness of Allah (SWT) leads to alienation from one’s own identity. The modern human speaks of “losing myself,” not realizing that this phrase is spiritually literal. To forget Allah (SWT) is to forget who you are. The mind, when detached from revelation, becomes anxious, defensive, and restless because it is trying to find purpose in a universe it no longer recognizes as sacred. Religion heals this forgetfulness not by numbing the intellect, but by integrating it with the heart. The Prophet (SAW) said, “There is a piece of flesh in the body; if it is sound, the whole body is sound; if it is corrupt, the whole body is corrupt. Truly, it is the heart.” (Sahih Bukhari) The qalb in Islamic theology is not merely a metaphorical heart, it is the seat of perception. When the heart remembers, the mind begins to heal. How does Islam rebuild your inner universe? Islamic tradition does not separate psychology from spirituality. The Quran and Sunnah treat the human being as an integrated whole: body, mind, and soul. When one part is wounded, the others will surely respond. Modern psychology isolates trauma within the mind. Islam sees trauma as an imbalance in Tawheed, the oneness of purpose and dependence on Allah (SWT). When faith is weak, anxiety becomes tyrannical. When remembrance fades, desires are to multiply. When trust in Allah (SWT) wavers, control becomes an obsession, but Islam restores order by reorienting the self toward its Creator. The act of saying “Allahu Akbar” five times a day is, in a way, cognitive restructuring. It dismantles the ego’s illusion of control and re-establishes divine authority in the mind. This is why Allah (SWT) says, “Recite what has been revealed to you of the Book and establish prayer. Indeed, genuine prayer should deter one from indecency and wickedness. The remembrance of Allah is an even greater deterrent. And Allah fully knows what you all do.” (The Clear Quran®, 29:45) Prayer doesn’t merely regulate behavior; it regulates consciousness. It replaces intrusive thoughts with purposeful thoughts. It anchors, recalibrates emotion, and retrains the human being to live with presence rather than panic. Every bow, every prostration, every whispered SubhanAlah is an act of psychological repair, a rewiring of neutral chaos into rhythmic peace. The Quran is healing through meaning Allah (SWT), referring to His Book, says, “O humanity! Indeed, there has come to you a warning from your Lord, a cure for what is in the hearts, a guide, and a mercy for the believers.” (The Clear Quran®, 10:57) In this verse, the Arabic term shifa is crucial. It implies a healing that penetrates both physical and psychological disease. The Quran heals not because it distracts the reader from reality, but because it reframes reality itself. A fractured mind struggles because it misinterprets suffering. It asks, “Why me?” The Quran responds, “Fighting has been made obligatory upon you believers, though you dislike it. Perhaps you dislike something which is good for you and like something which is bad for you. Allah knows and you do not know.” (The Clear Quran®, 2:216) It teaches the believer to see divine wisdom behind worldly confusion. It turns chaos into curriculum, each trial becomes a classroom of patience and surrender.
Stories of the Anbiya: Who was the blueprint of mankind?
Stories of the Anbiya is a new series exploring the lives of the prophets mentioned in The Quran. Through these narratives, we aim to uncover not only the historical journeys of the prophets but also the timeless truths they reveal about the human soul, the struggle for justice, and the meaning of faith in a fractured world. This series is an invitation to revisit these lives with fresh eyes, and to see their stories echoed in our own. Within the religion of Islam, Prophet Adam (as) indeed occupies a uniquely and powerfully foundational position where he is not just the first human being, but also the first prophet, the first father, and the first khalifah of Allah (SWT) upon this earth. His story is the story of humanity itself. It begins in the heavens, moves through divine knowledge and angelic awe, encounters deception and regret, and then unfolds on earth through resilience, responsibility, and return. Prophet Adam (as) is truly the beginning of every soul, every civilization, and every spiritual journey, and so we must take it upon ourselves to study and reflect upon the glorious and powerful life that he has led which carry abundant lessons for us to learn from. Prophet Adam (as) has been mentioned 25 times in The Quran, often in different contexts, yet each time he has been mentioned, an important purpose to note has always followed. In Islamic theology, his creation was a deliberate act carried out by Allah (SWT). Within the Judeo-Christian framework, Prophet Adam (as) is usually cast as the “bearer of original sin”, but Islam has re-centered this narrative on mercy, learning, and accountability. Yes, Prophet Adam (as) made a mistake, but he also repented to the One who created him, and he was able to receive Allah’s (SWT) forgiveness and mercy. His error was certainly not “the be-all and end-all”, as many of us humans have come to accept. Rather, it showed the true nature of Allah’s (SWT) creations – that we are fallible, yet remain capable of attaining greatness. As Muslims, when we speak about Prophet Adam (as), we are outlining the divine blueprint for human life. His story sets the tone for the struggle between good and evil, obedience and rebellion, divine mercy and human fragility. Prophet Adam (as) is the first to experience loneliness, temptation, parenthood, loss, and repentance which are all core experiences of human life. In this deep dive, we will not only explore the well-known events of his life – such as his creation, his time spent in Allah’s (SWT) Paradise, the deception of Iblis, his descent to earth, and the tragedy of his sons – but also the deeper meanings of his stories that shape our understanding of who we are and why we’re even here. Prophet Adam’s (as) story isn’t limited to the story of the first man in creation, but it is the origin story to us all. The creation of Prophet Adam (as) Before the creation of man, a divine announcement was made. Allah (SWT) says in The Quran, “Remember when your Lord said to the angels, ‘I am going to place a successive human authority on earth.’ They asked Allah, ‘Will you place in it someone who will spread corruption there and shed blood while we glorify Your praises and proclaim Your holiness?’ Allah responded, ‘I know what you do not know.’” (The Clear Quran®, 2:30) This verse sets the tone for what human existence is meant to be. It was not a random act or any sort of experiment, it was a purposeful act of creation that was imbued with meaning and trust. The term khalifah signifies someone that has been entrusted with authority, stewardship, and responsibility. Humanity, then, was not born from any sort of chaos, but from discipline and intention. Prophet Adam (as) was created from clay which was dust mixed with water, shaped into the form of man, and then brought to life by the breath of Allah (SWT). The choice of natural material that Allah (SWT) selected to form the human body, is also deeply significant. Clay is humble, malleable, and grounded. It suggests that humans are both limited and adaptable, but the infusion of divine spirit elevated this earthen form into something sacred. This duality, earth and spirit, remains the core tension of the human experience. We are creatures of need and desire, yet capable of reflection and transcendence. What then follows is a moment that marks humanity’s exceptional status. Revealed in The Quran, “He taught Adam the names of all things, then He presented them to the angels and said, ‘Tell Me the names of these, if what you say is true?’” (The Clear Quran®, 2:31) This was an endowment by Allah (SWT) of knowledge, intellect, and capacity to categorize, abstract, and understand. Prophet Adam (as) was being honored not for his physical form, but for his mind and his soul, for his ability to learn, name, and know things. Knowledge, then, became the marker of superiority, and it is this divine gift that establishes humans as worthy stewards of the earth. Allah’s (SWT) command to prostrate and the rebellion of Iblis When Allah (SWT) presented Prophet Adam (as) to the angels and commanded them to prostrate, He (SWT) was not ordering this act so that the angels may worship him, but to give His khalifah the recognition and honor that he deserved. It was a bow to the divine wisdom of Allah (SWT) that had now manifested in creation. The angels, who are pure beings of light that never disobey and comply immediately, lowered their foreheads to the grounds of Jannah in sujood. However, one such angel among them deliberately refused. Iblis, who was made of smokeless fire instead of life, held a rank among the angels due to his devotion to Allah (SWT). Yet, when he was confronted with Prophet Adam’s (as) elevation, arrogance clouded his mind. In The Quran, it is written, “Allah asked, ‘What prevented you from prostrating when I commanded you?’ He replied, ‘I am better
From the Dajjal to the rising sun: Everything that will happen before and on the Day of Judgment
There is no concept in Islam that sobers the heart, humbles the intellect, and awakens the conscience quite like Yawm al-Qiyammah – the Day of Judgment. It is not a doctrine that we must memorize when we learn about the five pillars of Islam or a theological belief to be checked off as part of one’s faith. It is a reality that is so central to The Quran’s message and the Prophet’s (SAW) mission that it forms the spiritual backdrop against which all human life is meant to be understood. The Day of Judgment is the moment where all illusions fall away. It is the day when all souls are brought to account, when hidden truths are exposed, when every word, glance, intention, and deed is weighed with perfect justice. It is the day when even the most powerful rulers will stand barefoot and trembling, and the most unknown of believers may be crowned with honor. The Quran doesn’t just describe this Day with distant language; it immerses the reader in it, making it feel near, vivid, and urgent because it is. In a time when many are absorbed in the distractions of the dunya, when moral boundaries are blurred, and when injustice is both widespread and unpunished, the belief in the Day of Judgment is a moral and spiritual anchor. It reorients the soul, reminding the believer that his life is neither the beginning nor the end. It is but a station. The true home lies beyond. And that final return to Allah (SWT), the Most Just, is inevitable. This article will explore the concept of the Day of Judgment with the depth and seriousness it demands. From its signs, to the resurrection, to the standing before Allah (SWT), and the final reward or punishment, this is a journey that every soul will undertake. The only question is, how prepared are we? The inevitable arrival The Quran repeatedly affirms the certainty of the Day of Judgment. It does not leave room for metaphor or ambiguity. It is a Day that is coming, as sure as night follows day. In Surah Al-Mursalat, Allah (SWT) says, “Surely, what you are promised will come to pass.” (The Clear Quran®, 77:7)Lorem ipsum dolor sit amet, consectetur adipiscing elit. Ut elit tellus, luctus nec ullamcorper mattis, pulvinar dapibus leo. The word used, la waaqi, is strong in its tone connoting that this is not merely probable, but inevitable. In many verses, The Quran couples belief in Allah (SWT) with belief in the Last Day, indicating that faith is incomplete without it. For a person to truly grasp the nature of divine justice, the tests of this life, and the purpose of suffering and patience, belief in the Hereafter is essential. Our beloved Prophet (SAW) constantly reminded his companions of the Hereafter, and often in ways that left a lasting imprint on their hearts. In one powerful narration, he (SAW) said, “How can I enjoy this life when the one with the horn (i.e., Angel Israfil) has placed the horn to his lips, tilted his forehead, and is listening attentively, waiting for permission to blow?” (Musnad Ahmad) This vivid imagery portrays the sheer imminence of the Day of Judgment as not some distant, far-off event, but as something waiting only for Allah’s (SWT) command. The Sahabah, upon hearing this, were shaken. They understood that every moment in this world was a step toward a final, eternal reality. Their belief in the Hereafter was not abstract, it shaped their worship, humbled their ambitions, and inspired their patience in hardship. They lived each day knowing that at any moment, the trumpet could sound, and the world as we know it would end. The companions knew that they would stand before the One who sees all, hears all, and forgets nothing. The signs before the storm Out of His immense mercy, Allah (SWT) has not left His creation in total suspense. Through the Prophet (SAW), He (SWT) has described both minor and major signs that precede the Final Hour. These signs are not put into place so that we may spend our time marveling at them or engaging in apocalyptic speculation; they are meant to awaken the heart, shake the heedless, and motivate sincere change within ourselves and societies. The minor signs, many of which we see today, include: Obsession of wealth and lack of charity. The arrival of the Prophet (SAW). Conquest of Jerusalem. Constructions of grand masajid and towering buildings (& competitiveness within societies to build them). Deliberate ignorance, and people will abstain from practicing the deen. Immorality and shamelessness will become normalized. Widespread use of riba. Bloodshed and unjust killings. Disobedience to the elderly, especially the parents. Women will dress immodestly. The rise and surge in false prophets. Increase in natural disasters such as earthquakes, tsunamis, etc. Sudden death will be common. The major signs, on the other hand, are way more terrifying and earth-shattering. They include: The rise of Dajjal. Prophet Isa (AS) will descend upon the earth. The appearance of Ya’juj and Ma’juj. Three major landslides. Dabbat al-Ard. The sun will rise from the West. Atmospheric phenomenon of smoke covering the people. A fire from Yemen that will drive people to their final gathering. The arrival of the Mahdi, the descendant of the Prophet (SAW). The Prophet (SAW) has said, “When three things appear, no soul will benefit from its faith if it had not believed before: the rising of the sun from the west, the Dajjal, and the Beast of the Earth.” (Sahih Muslim) The resurrection and the gathering After the trumpet is blown by Angel Israfil, not once, but twice, the world will be undone. The first blast will bring death to every living creature. Mountains will crumble like cotton, seas will boil, the sky will tear apart, and then, after a period only known to Allah (SWT), the second trumpet will be blown, and every soul, from the first human to the last, will rise from their graves. This is not symbolic, it is very much real. The Quran says, “Beware of the Day the earth will split open, letting them rush forth. That will be an easy gathering for
How Islam frames the world of dreams and the unseen
Every night, the world grows quiet. We lie down, close our eyes, and drift into a different kind of reality, one we can’t control, one that feels both familiar and strange. Sometimes, we wake up with our hearts racing, remembering nightmares we can’t explain. Other times, we hold onto a beautiful image or message that seems to mean more than just a dream. For many Muslims, these moments raise questions: was that dream from Allah (SWT)? Could it be a sign? Or was it just my imagination? Islam gives us a powerful framework for understanding dreams not in the way of superstition or modern dream psychology, but in a way that links them to something far greater: the world of the unseen, or Aalam al-Ghayb. This is the realm that surrounds our visible world, a world that includes angels, jinn, the soul, the afterlife, divine knowledge, and events that haven’t yet occurred. It’s not a fantasy. It’s part of the foundation of our faith. In fact, when Allah (SWT) begins describing the people of true belief in The Quran, He says they are those, “who believe in the unseen.” (The Clear Quran®, 2:3) This means we believe in realities we cannot see or measure, but that are known to Allah (SWT) and revealed through His words and His Messenger (SAW). And one of the ways Allah (SWT) occasionally allows a glimpse into that unseen is through righteous dreams. What Islam actually says about dreams Prophet Muhammad (SAW) taught us that dreams are not all the same. In fact, he (SAW) described them as coming from three different sources. Some are from Allah (SWT), and these are considered true or righteous dreams. They often bring peace, insight, or spiritual clarity, and may even reflect a future event or a personal message that aligns with our faith. These dreams can act as a form of guidance or a kind of glad tidings for the believer. Not revelation, but a personal sign of mercy. Then there are dreams from Shaytan. These usually show up as disturbing nightmares, scary or shameful images, or things that leave a person unsettled or anxious. They are not worth interpreting, and the Prophet (SAW) taught us to seek refuge in Allah (SWT), turn away in our sleep, and not share these dreams with anyone. They’re meant to distract or harm us, nothing more. The third type is probably the most common: dreams from our own selves. These reflect our thoughts, emotions, and daily experiences. They’re like mental echoes. You think about something all day, and it shows up in your dream. These dreams may not be spiritual, but they’re still part of how the mind and heart process what we go through. So while not every dream is a message, some may be, and we can know the difference between which is which through Islamic teachings. The role of dreams in prophetic tradition Dreams have always had a place in the lives of the righteous. Prophet Yusuf (AS) was given the gift of dream interpretation, and The Quran dedicates an entire surah to his story, beginning and ending with dreams. The dream of Prophet Yusuf (AS) as a child – of stars, the sun, and the moon prostrating to him – was a symbolic message that came true years later. This shows that dreams can hold layers of meaning, but also that they unfold according to Allah’s (SWT) timing, not ours. The Prophet (SAW) himself would ask his companions after Fajr prayers if any of them had seen a dream. He (SAW) would listen and, at times, interpret their dreams. In one famous narration, he (SAW) said, “Nothing remains of prophethood except glad tidings.” When asked what that meant, he (SAW) replied, “The righteous dream.” (Sahih Bukhari) This doesn’t mean dreams are now a substitute for divine revelation – far from it! Rather, they are a remaining trace of spiritual connection that Allah (SWT) grants to some of His believing servants but, as scholars have emphasized for centuries, dreams do not create new rulings, beliefs, or religious obligations. They are personal signs, not public scripture. Proceeding with caution is important when interpreting dreams Islam does allow dream interpretation, but only for those qualified. Not every dream is meant to be analyzed, and not everyone who interprets dreams knows what they’re doing. Scholars like ibn Sirin were famous for interpreting dreams, but they also warned against forcing meanings or pretending to know. In fact, the Prophet (SAW) warned that lying about a dream, saying you saw something you didn’t, is a serious sin. If a person sees a good dream, they are encouraged to keep it private or share it with someone who is wise, sincere, and spiritually grounded. If they see something disturbing or confusing, they should ignore it and turn to dhikr and dua. The Sunnah protects us from overreacting or misreading a dream, something that can lead people into paranoia or false hope. Today, with the rise of dream-related content on social media, this has become even more important. Some people treat dream interpretations like entertainment. Others turn to strangers or apps or YouTube to interpret personal dreams. This approach is dangerous. Dreams should be treated with respect, not as viral content. Seeing the Prophet (SAW) in a dream One of the most special experiences a believer can have is seeing the Prophet (SAW) in a dream. The Prophet (SAW) himself said, “Whoever sees me in a dream has truly seen me, for Shaytan cannot take my form.” (Sahih Bukhari) This is a gift, but it’s also something that requires knowledge. If someone claims to have seen the Prophet (SAW) they should compare the person they saw to the authentic physical descriptions of him found in the ahadith. Without that, it’s possible they only saw a symbol, or their mind’s idea of the Prophet (SAW), not his actual form. Can we see the unseen in our sleep? Because dreams come from the soul, and because the soul belongs to the unseen world, it’s possible that a
You keep hearing about the jinn, but do you know what they actually are?
Among the many unseen creations of Allah (SWT), the jinn hold a unique place in the Islamic worldview. Often spoken of with curiosity, fear, or fascination, jinn are real beings who live among us, yet remain hidden from our physical senses. Unfortunately, for many Muslims today, especially the younger generation, what they know about jinn is often shaped by pop culture, ghost stories, or superstition, rather than authentic Islamic teachings. This article aims to provide a clear, well-rounded understanding of jinn based on The Quran, the authentic Sunnah, and classical Islamic scholarship, while offering spiritual and practical lessons relevant to our daily lives. Who are the jinn? The Arabic term jinn comes from the root word ج-ن-ن, which means “to conceal” or “to hide.” This reflects their very nature, they are part of the unseen world, aalam al-ghayb, and cannot normally be perceived by humans. Allah (SWT) describes their origin in The Quran when He (SWT) says, “[…] and created jinn from a smokeless flame of fire.” (The Clear Quran®, 55:15) This origin sets them apart from humans, who were created from clay, and angels, who were created from light. Like humans, jinn are sentient beings with free will. They eat, drink, marry, and die. They live in communities and have languages and social dynamics, although their world remains largely unknown to us. Importantly, they are morally accountable before Allah (SWT) and subjected to the same spiritual responsibilities as mankind. Allah (SWT) states in The Quran, “I did not create jinn and humans except to worship Me.” (The Clear Quran®, 51:56) Thus, their existence is not aimless or purely mystical; they are part of the divine plan, created for the worship and recognition of the One True God. Jinn and the message of Islam Though the Prophet Muhammad (SAW) was sent as a messenger to humans, the message of Islam reached the jinn as well. In fact, The Quran tells us of a moment when a group of jinn heard the Prophet (SAW) reciting The Quran and were so moved by it that they accepted Islam immediately. Allah (SWT) revealed, “Say, O Prophet, ‘It has been revealed to me that a group of jinn listened to the Quran, and said to their fellow jinn: ‘Indeed, we have heard a wondrous recitation. It leads to Right Guidance so we believed in it, and we will never associate anyone with our Lord in worship.’” (The Clear Quran®, 72:1-2) This powerful moment emphasizes that the guidance of The Quran is not limited to humans. Like us, jinn will be judged on the Day of Judgment according to their belief and deeds. There are Muslim jinn who pray, fast, and obey Allah (SWT), and there are disbelieving jinn who reject His guidance and live in disobedience. Types of abilities and jinn The Prophet (SAW) described the jinn as being of different categories. In one authentic narration, he (SAW) said, “There are three types of jinn: one type that flies through the air, another that takes the form of snakes and dogs, and a third that moves from place to place.” (Tirmidhi) Jinn have certain abilities that humans do not. They are generally faster and more mobile, and they can move through spaces inaccessible to us. Some jinn can shapeshift and appear as animals or even humans in rare cases. However, these abilities do not make them supernatural or divine, they are still creatures of Allah (SWT), limited by His will and command. An example of a jinn’s strength appears in the story of Prophet Sulayman (AS) who was given control over the jinn by Allah (SWT). In Surah An-Naml, a powerful jinn offered to bring the throne of the Queen of Sheba to Prophet Sulyman (AS) in the blink of an eye. “One mighty jinn responded, ‘I can bring it to you before you rise from this council of yours. And I am quite strong and trustworthy for this task.’” (The Clear Quran®, 27:39) Despite these remarkable traits, jinn are not well-knowing. They do not possess knowledge of the unseen. In fact, after the death of Prophet Sulayman (AS), the jinn did not even realize he had died until a creature of the earth revealed it by weakening his staff (Surah Sabah). This incident powerfully demonstrates that jinn, like humans, are limited, fallible, and unaware of the full reality around them. Shaytan and the evil among jinn Not all jinn are evil, but some certainly are. Among the jinn are those who, through arrogance and disobedience, become shayatin (devils). The most well-known of them is Iblis, who disobeyed Allah (SWT) when commanded to prostrate to Prophet Adam (AS). Allah (SWT) tells us in The Quran, “And remember when We said to the angels, ‘Prostrate before Adam, so they all did—but not Iblis, who was one of the jinn, but he rebelled against the command of his Lord. Would you then take him and his descendants as patrons instead of Me, although they are your enemy? What an evil alternative for the wrongdoers to choose!’” (The Clear Quran®, 18:50) Iblis and his followers have dedicated themselves to misleading mankind. The Quran warns, “O children of Adam! Do not let Satan deceive you as he tempted your parents out of Paradise and caused their cover to be removed in order to expose their nakedness. Surely he and his soldiers watch you from where you cannot see them. We have made the devils allies of those who disbelieve.” (The Clear Quran®, 7:27) However, the believer is not helpless. Allah (SWT) has given us spiritual tools to protect ourselves, including dhikr, dua, and regular recitation of The Quran. The Prophet (SAW) taught us to seek refuge in Allah (SWT) from Shaytan in many situations—when entering the bathroom, before eating, before sleeping, and even when entering our homes. He (SAW) said, “When a man enters his house and mentions the name of Allah at the time of entering and while eating, Shaytan says, ‘You have no place to stay and no dinner.’” (Sahih Muslim) Possession, magic, and protection Some jinn may interact with the human world in negative ways, such as causing whisperings, waswas, or, in rare cases, through possession or collaboration with sorcerers and magicians. Magic, sihr, involving jinn is a serious and forbidden crime in Islam, classified among the major sins. Allah (SWT) says regarding those who learned magic in
Are you ready for the loneliest night of your life? Here’s everything that happens during the first night in the grave
Among the most powerful realities that every human being will face is death. In Islam, we are taught that death is not the end, it is simply a transition from this temporary worldly life to the eternal life of the Hereafter. However, before one reaches the final destination, Jannah or Jahannam, the soul must pass through several critical stages. One of the most intense, mysterious, and terrifying of these stages is the first night in the grave. Known in Arabic as laylat al-qabr, this is the moment when the soul returns to the body, the grave is closed, and the trial of the grave begins. This article explores in depth what happens during this stage, drawing from The Quran, authentic ahadith, and classical Islamic scholarship. The goal is not to create fear for fear’s sake, but to awaken the heart, remind the soul, and motivate us to live a life of purpose, in submission to Allah (SWT). Death and departure of the soul The first phase of the journey begins at the moment of death. The Prophet Muhammad (SAW) described, in vivid detail, the soul’s departure from the body and its journey to the unseen world. In the well-known and lengthy hadith of al-Bara ibn ‘Azib, which is narrated in Musnad Ahmad and Abu Dawood, the Prophet (SAW) taught that when a righteous person is about to die, angels with bright, shining faces descend from the heavens, bringing a shroud from Paradise and a fragrance sweeter than any found on earth. The Angel of Death then arrives and says, “O pure soul, come out to the forgiveness and pleasure of Allah.” The soul is drawn out gently, like a drop of water slipping from a jug. It is then wrapped in the heavenly shroud and taken upwards, passing by angels who ask, “Who is this beautiful soul?” The angels respond, “It is so-and-so, the son of so-and-so.” The soul is then taken through the heavens, where it is welcomed and registered in ‘Illiyyin, the record of the righteous. For the disobedient or disbelieving soul, however, the process is drastically different. Angels with dark and terrifying faces descend with a foul-smelling cloth from Hell. The Angel of Death says, “O wicked soul, come out to the anger and wrath of Allah.” The soul resists and is torn from the body with pain, compared in the hadith to pulling a thorny branch through wool. It is wrapped in the cloth of Hell and carries a stench so foul that the angels say, “What is this wretched soul?” The journey after death is not metaphorical, it is real, and it begins before the body is even buried. Allah (SWT) says in The Quran, “But no! The wicked are certainly bound for Sijjin in the depths of Hell—and what will make you realize what Sijjin is?—a fate already sealed.” (The Clear Quran®, 83:7-9) Then, Allah (SWT) further goes on to describe, “Moreover, they will surely burn in Hell, and then be told, ‘This is what you used to deny.’ But no! The virtuous are certainly bound for ‘Illiyun in elevated Gardens—and what will make you realize what ‘Illiyun is?—a fate already sealed, witnessed by those nearest to Allah.” (The Clear Quran®, 83:19) In Kitab al-Ruh, Imam ibn al-Qayyim al-Jawziya explains how the righteous soul desires to move forward, while the wicked soul dreads it. You can quote his observation, “The soul, when righteous, is like a bird longing to fly to its Lord. But when it is wicked, it clings to the earth, terrified of what comes next.” The return of the soul to the body and the first moments in the grave Once the body has been washed, shrouded, and prayed over, it is lowered into the grave. At this point, something unseen but very real takes place. The soul, which had been taken up, is returned to the body in a manner known only to Allah (SWT). The Prophet (SAW) said, “When a human being is laid in his grave and his companions return and he even hears their footsteps, two angels come to him and make him sit and ask him, ‘What did you say about this man, Muhammad?’ He will say, ‘I testify that he is Allah’s slave and His Apostle.’” (Sahih Bukhari) These two angels are Munkar and Nakir, and their arrival marks the beginning of fitnat al-qabr, the trial or test of the grave. This is the moment when the soul begins to face the consequences of its beliefs and actions in the worldly life. The dead person is not unconscious. He or she is in a different state of life called barzakh, and this is a barrier between the worldly life and the afterlife. In this state, the soul is aware, conscious, and responsive to the events occurring in the grave. This is confirmed by the Prophet’s (SAW) statement when he says, “When the deceased is buried, he hears the footsteps of those who leave him behind.” (Sahih Muslim) This is the first moment of true loneliness. Family, friends, and wealth remain behind. Only one thing remains, and that is your deeds. After the Battle of Badr, the Prophet (SAW) stood by the graves of the Quraysh leaders and called them by name, saying, “Have you found what your Lord promised you to be true?” The companions asked, “O Messenger of Allah, are you speaking to the dead?” He replied, “They hear me better than you do, but they cannot respond.” (Sahih Bukhari) The three critical questions of the grave The most crucial moment of the first night in the grave comes when Munkar and Nakir ask the deceased three questions: Who is your Lord? What is your religion? What do you say about the man who was sent among you? These questions are not answered by memorization. They are answered with sincerity of the heart and practice of the limbs. A person may have known the answers in the world, but only those who truly lived by them will be able to answer confidently in the grave. The believer will say: “My Lord is Allah (SWT).” “My religion is Islam.” “That man
If my life is already written, then what’s the point?
The beauty of divinity and paradox within Islamic philosophy The paradox between free will and divine knowledge is one of the most challenging and enduring questions in Islamic theology, also known as ‘ilm al-kalaam, engaging scholars from the earliest generations of Islam to the modern day. How can human beings possess moral responsibility if all is foreknown by an all-knowing God? This article will explore the tension between divine omniscience, ‘ilm Allah, and human volition, ikhtiyaar, examining Quranic foundations, hadith literature, classical theological responses, and the spiritual implications of living within this paradox. In doing so, it aims to clarify misconceptions and offer an intellectually honest yet spiritually nourishing perspective rooted in the Islamic worldview. For every thinking Muslim, young or old, scholar or layperson, there comes a time when a deeply unsettling question emerges. If Allah (SWT) already knows what I’m going to do, then do I really have a choice? And if everything has already been decreed, then what role do my efforts, intentions, and moral accountability truly play? These questions are neither new, nor are they abnormal to ask or be curious about. They echo from the earliest generations of Islam. In fact, when a man asked the Prophet (SAW) about qadr, his companions became so enraged at the question that the Prophet (SAW) had to calm them down. Yet, the Prophet (SAW) did not dismiss the question, he engaged it. Why? Because Islam never silences sincere inquiry, it disciplines it. The objective of this article is not to offer simplistic answers, but to faithfully unpack the Islamic tradition’s depth in addressing this profound tension. Divine knowledge is timeless and total, but never tyrannical In Islam, Allah’s (SWT) knowledge is not like ours. We know things after they happen. We learn through experience. Allah’s (SWT) knowledge, by contrast, is eternal which means it is without beginning or end. He (SWT) does not wait to see what we will do. He (SWT) already knows. Allah (SWT) says, “Surely Allah knows the unseen of the heavens and earth. And Allah is All-Seeing of what you do.” (The Clear Quran®, 49:18) Let’s look at this simple analogy to make this concept more clear for us all. A mother knows her child incredibly well and will easily gauge what the child will do, how they will behave, and how they will react to certain circumstances, but that doesn’t mean that she caused the result. The child will make efforts, or fail to, and the results will reflect their actions. Her foreknowledge doesn’t deny their agency. It reflects her insight. Now, imagine that analogy stretched to its absolute perfection. Allah’s (SWT) knowledge is not predictive, it is absolute. He (SWT) knows what we will choose, how we will choose it, and what was in our hearts when we made those decisions, but we are still the ones making them. Free will for humans is a real concept with limitations The Quran speaks often about human responsibility. It repeatedly calls us to make choices, to reflect, to act righteously, and to take account of ourselves. Allah (SWT) says, “We already showed them the Way, whether they choose to be grateful or ungrateful.” (The Clear Quran®, 76:3) Further, He says, “Whoever does good, it is to their own benefit. And whoever does evil, it is to their own loss. Your Lord is never unjust to His creation.” (The Clear Quran®, 41:46) These verses are not just poetic encouragement. They are theological declarations. The Quran is holding us responsible for our choices, because we do, in fact, choose. But here’s what’s crucial: Islam never claimed that we have absolute freedom. We do not choose when we are born. We do not choose what family we are born into, or what trials we face. We do not control the outcomes of our actions. We are, in fact, limited beings within a broader Divine reality. Our will is real, but it operates within the will of Allah (SWT). “But you cannot will to do so unless Allah wills. Indeed, Allah is All-Knowing, All-Wise.” (The Clear Quran®, 76:30) verse is not a negation of our will, it’s a framing of it. We choose, we intend, we act, but all of it unfolds in a universe created, sustained, and known by Allah (SWT). Our freedom is delegated, not absolute. We are free within the limits that Allah (SWT) has set, just as a child is free to walk around a playground, though they remain within the boundaries set by their guardian. A common response to misunderstandings about qadar One of the most damaging misunderstandings among Muslims today is the idea that “everything is already written, so why should I try?” This is not Islamic theology, it’s qadar-based fatalism, and it’s a deviation from the path of the Prophet (SAW). Let us reflect on the well-known hadith, “A man asked: ‘O Messenger of Allah, should we not rely on what has been written (i.e., our fate)?’ The Prophet (SAW) replied, ‘No, act, for everyone will find easy that for which they were created.’” (Sahih Bukhari) The Prophet (SAW) rejected passive fatalism. He taught that qadar is not an excuse to surrender effort, but a reason to work with humility. It’s important to note that this hadith was given after the Prophet (SAW) explained that Allah (SWT) had written the decree of every person in the womb, including their sustenance, actions, and whether they would end up in Jannah and Jahannam. Yet even in light of this complete knowledge, the Prophet (SAW) insisted, “Act!” This is the beauty of Islamic theology because it allows for divine foreknowledge and human responsibility to coexist, because it doesn’t treat them as competing truths. The role of dua and effort Another misconception is that if everything is already written, then dua is pointless. However, the Prophet (SAW) has taught us the opposite. He says, “Nothing repels the Divine Decree except dua.” (Tirmidhi) This statement is radical. It means that some aspects of qadar are conditional, they can change through prayer, action, and sincere repentance. This is known in theology as qadar mu’allaq, the contingent decree, as opposed to qadar mubram, the absolute, unchanging decree in Allah’s
The Man the Angels Were Shy Around: Reflecting on the Character of Uthman ibn Affan (RA)
Uthman ibn Affan (RA) may not have been the most outspoken or commanding figure among the companions, but his quiet strength, deep faith, and generosity left a lasting imprint on the history of Islam. He was a man who led not through force, but through character, and he was known for his modesty, his love for The Quran, and his willingness to give everything he had for the sake of Allah (SWT). His life offers something relatable to all of us whether young or old, and that is a reminder that true leadership begins with sincerity and ends with sacrifice. Early life and his acceptance of Islam Uthman ibn Affan (RA) was born into the noble Umayyad clan of the Quraysh, one of the wealthiest and most respected families in Makkah. His upbringing was marked by refinement, literacy, and commerce. Even before accepting Islam, Uthman ibn Affan (RA) was known for his honesty, his generosity, and his pure character. He was among the rare Arabs of the time who could read and write, a skill that would later play a pivotal role in the preservation of The Quran. When the Prophet Muhammad (SAW) began to call people to Islam, Uthman ibn Affan (RA) did not hesitate. He embraced the message early, becoming one of the first ten to accept Islam through the efforts of his close friend Abu Bakr as-Siddiq (RA). Despite being wealthy and influential, Uthman ibn Affan (RA) chose to leave behind the ease of his privileged life for the truth of Islam. He faced the backlash of his tribe and family with quiet resolve. He was also among the few companions who participated in both migrations — first to Abyssinia with his wife Lady Ruqayyah bint Muhammad (RA), and later to Madinah. This dual migration is a mark of his early and enduring commitment to the faith. Marriage to the daughters of the Prophet (SAW) One of the unique honors of Uthman ibn Affan (RA) was his marriage to Lady Ruqayyah bint Muhammad (RA), the daughter of the Prophet (SAW). When she passed away, the Prophet (SAW) offered him his other daughter, Lady Umm Kulthum bint Muhammad (RA), in marriage. For this reason, Uthman ibn Affan (RA) is known as “Dhu al-Nurayn” — the Possessor of Two Lights. No other man in history has been married to two daughters of a prophet, which itself speaks to his closeness and trustworthiness in the eyes of Rasulullah (SAW). Modesty and generosity Uthman ibn Affan (RA) was a man of great haya (modesty), a trait so profound that even the angels respected it. The Prophet (SAW) once said, “Should I not feel shy of a man before whom the angels feel shy?” (Sahih Muslim) He was also among the most generous companions. During the Tabuk expedition, when the Muslims were in dire need of resources, Uthman ibn Affan (RA) provided 300 camels, along with gold and silver. The Prophet (SAW) responded by saying, “Nothing Uthman does after today can harm him.” (Jami‘ al-Tirmidhi) This wasn’t a one-time act. Uthman ibn Affan (RA) also bought and donated the famous well Bi’r Rumah in Madinah so that Muslims could have free access to clean water. Participation in early battles Although Uthman ibn Affan (RA) missed the Battle of Badr due to caring for his ill wife Lady Ruqayyah bint Muhammad (RA), the Prophet (SAW) assured him: “You [Uthman] will receive the same reward and share (of the booty) as anyone of those who participated in the battle of Badr.” (Sahih al-Bukhari) He later participated in other key battles such as Uhud and the Battle of the Trench. During the campaigns of Ghatafan and Dhat al-Riqa, the Prophet (SAW) entrusted Uthman ibn Affan (RA) with the leadership of Madinah in his absence — a sign of deep trust. The caliphate of Uthman ibn Affan (RA) After the passing of Umar ibn al-Khattab (RA), Uthman ibn Affan (RA) was chosen as the third caliph of Islam. His caliphate lasted 12 years — the longest among the Rightly Guided Caliphs. The first six years were marked by growth, peace, and expansion. Islam spread into North Africa, Persia, and deeper into the Byzantine territories. Expansion of the Islamic Empire Under Uthman ibn Affan’s (RA) leadership, the Muslim world saw unprecedented territorial growth: North Africa: Muslim forces advanced into Tripoli and Tunisia (Ifriqiya), laying the groundwork for future expansion into the Maghreb. Persia and Central Asia: The final remnants of the Sasanian Empire were subdued, including regions like Khorasan and Transoxiana. Naval Power: Uthman ibn Affan (RA) authorized the creation of the first Muslim navy, leading to the historic Battle of the Masts (655 CE), a major victory against the Byzantines off the coast of Lycia. Administrative Reforms Uthman ibn Affan (RA) introduced several key reforms to manage the rapidly expanding Islamic empire. His leadership was marked by foresight and a sincere desire to unify the Ummah and ensure stability across newly conquered lands. Governorships: Uthman ibn Affan (RA) appointed trusted individuals to govern key provinces such as Syria, Egypt, Kufa, and Basra. Land Grants and Economic Policy: As the empire grew, Uthman ibn Affan (RA) implemented a system of land distribution to reward military service and stabilize frontier regions. He also oversaw the management of public funds and ensured that the spoils of conquest were used to benefit the Muslim community. His policies helped maintain economic growth and infrastructure across the caliphate. Centralization of Governance: Uthman ibn Affan (RA) sought to streamline administration by centralizing decision-making and standardizing procedures across provinces — necessary for managing a vast and diverse empire. Standardization of The Quran Perhaps the most significant contribution of Uthman ibn Affan (RA) during his leadership was the standardization of The Quran. As Islam spread to non-Arab regions, different dialects of Quranic recitation caused confusion. Recognizing the danger, Uthman ibn Affan (RA) formed a committee, led by Zayd ibn Thabit (RA), to compile The Quran into a single, standardized mushaf based on the Qurayshi dialect. He then sent copies to different provinces to protect the Ummah from future disagreement. For this preservation, Uthman ibn Affan (RA) is remembered
What are the seven layers of Hell in Islam, and who will enter them?
Hell is not a concept to be brushed aside or spoken of lightly. In Islam, the reality of Jahannam, or Hellfire, is one of the core elements of our belief in the unseen – the ghayb. It is part of our belief in the Last Day, one of the six pillars of faith – also known as arkan al-iman, and it is an essential concept repeated frequently in The Quran. Understanding Hell is not about spreading fear for the sake of fear, it is about developing God-consciousness, instilling moral responsibility, and awakening the heart to the consequences of sin, disbelief, and hypocrisy. Allah (SWT), in His infinite Wisdom, has revealed descriptions of both Jannah and Jahannam so that human beings may reflect, choose the path of righteousness, and realize that this life is not the end. In a time where many are distracted by the material world and desensitized to sin, the subject of Hell is especially relevant. Young Muslims around the world often struggle with weak connection to the akhirah, and communities can fall into spiritual stagnation when reminders of accountability are absent. For this reason, scholars from the earliest generations always emphasized not only the mercy of Allah (SWT), but also His justice. The Quran itself balances the two, with verses about Paradise often followed by verses about Hell to create a complete picture that leads to hope and fear, raja’ wa khawf, in Allah (SWT). This article will aim to explore the concept of the seven layers of Hell in Islam, as described in The Quran and hadith. Each layer represents a deeper level of punishment, designated according to the severity of disbelief, hypocrisy, and sin. Drawing from classical sources of tafsir, hadith, literature, and spiritual reflections, this piece seeks to educate and awaken the Muslim reader with sincerity and clarity. The reality of Hell in The Quran and Sunnah Before examining the layers, we must affirm a crucial Islamic truth, and that is that Jahannam is real. It is not Is it symbolic of anything nor is it some mere psychological concept. It is a created place that exists, and will remain as an eternal abode of punishment for those whom Allah (SWT) has destined for it. It is one of the first creations of Allah (SWT) concerning the Hereafter. In a lengthy and descriptive hadith, the Prophet (SAW) has said, “When Allah created Paradise and Hell, He sent Jibraeel (AS) to Paradise, saying, ‘Look at it and what I have prepared in it for its inhabitants.’ So he went and looked at it, then came back and said, ‘By Your Glory, no one hears of it but will enter it.’ So He surrounded it with hardships and said, ‘Go back and look at it and what I have prepared in it.’ So he went and looked at it, then said, ‘By Your Glory, I fear that no one will enter it.’ Then He said, ‘Go to Hell and look at it and what I have prepared in it.’ So he found it in layers, one above the other. Then He surrounded it with desires and said, ‘Go back and look at it.’ So he said, ‘By Your Glory, I fear that no one will be saved from it.’” (Tirmidhi) This powerful hadith illustrates the reality, danger, and layers of Hell. The Quran refers to Hell more than 130 times, using different names that describe its qualities and severity such as Jahannam, Sa’ir, Saqar, Laza, Jaheem, Hutamah, and Hawiyah – all of which we will explore below. Layer #1: Jahannam as the temporary residence for sinful believers The word Jahannam itself is used in The Quran as a general term for Hell. However, some scholars say it also refers to the uppermost and least severe level. This is where some disobedient Muslims, those who believed but committed major sins without repentance, may be sent. So, who will enter this level? Muslims who were neglectful in fulfilling their religious obligations such as the following: Those who prayed occasionally or delayed salah without valid reasons. Those who engaged in riba (interest), fornication, drinking alcohol, or other major sins while ignoring opportunities to seek forgiveness. Muslims who were arrogant, abusive, or unjust, yet claimed to follow Islam. However, this punishment, according to authentic ahadith, is not eternal. Anyone who dies with even a small seed of faith will eventually leave Hell and enter Jannah. The Prophet (SAW) said, “Whoever says, ‘La ilaaha ilallah’ and has in his heart goodness equal to a barley grain will be taken out of the Fire.” (Sahih Muslim) However, the suffering experienced in Jahannam, even temporarily, is beyond our imagination. It is still a fire fueled by people and stones (The Clear Quran®, 2:24), and not something a believer should take lightly. The lesson here is don’t rely solely on “being Muslim”; our actions matter, and sincere repentance is essential. Layer #2: Laza is the place for those who rejected Tawheed after knowing the truth Laza is described in The Quran as a blazing fire that strips away the outer layers of a person. In The Quran, Allah (SWT) says, “But no! There will certainly be a raging Flame ripping off scalps. It will summon whoever turned their backs on Allah and turned away from the truth, and gathered and hoarded wealth.” (The Clear Quran®, 70:15-18) Who will enter this level? This level is for those who: Knowingly rejected the message of Islam, especially after recognizing its truth. Turned their backs on Tawheed (belief in the Oneness of Allah (SWT)). Committed shirk (associating partners with Allah (SWT)) in worship. These are people who may have been exposed to Islam, through reading, witnessing, or personal experience, but still chose arrogance over submission. This level includes atheists, polytheists, and those who chose to live in active rejection of divine truth. The key lesson here is that rejection of Tawheed doesn’t entirely come from ignorance, it can come from arrogance, self-importance, or love for the worldly life. Laza awaits those who knew and still made the conscious choice to turn away. Layer #3: Saqar is the place for those who abandoned prayer and neglected the poor The level of Saqar is introduced in one of the most terrifying dialogues in The Quran. Allah (SWT) says, “‘What has landed you in Hell?’ They will reply, ‘We were not of those who prayed, nor did we feed
The Ummah and AI: Who owns the future of knowledge?
The 21st century is witnessing a profound shift in how human beings interact with knowledge. What was once stored in books, passed through teachers, and contemplated in solitude is now increasingly mediated by machines. Artificial intelligence (AI) systems are becoming gatekeepers of information, creators of content, and decision-makers in fields as diverse as education, medicine, law, and even religion. For the Muslim Ummah, a global community built on the sacred centrality of ilm, this development presents a deeply urgent question: who owns the future of knowledge? And, more importantly, what role should Muslims play in shaping that future? This question is not only technical or economic, it is spiritual, ethical, and civilizational. At its heart lies a tension between automation and intention, data and wisdom, and machines that process and humans who reflect. As a faith that began with the divine command iqra, Islam compels its followers not to merely seek knowledge but to preserve its sanctity, embody its ethics, and ensure its benefit for all creation. This article aims to offer a critical Islamic reflection on the rise of artificial intelligence and what it means for the future of knowledge. It draws on The Quran, Sunnah, classical Islamic scholarship, and contemporary academic thought to provide a framework for understanding both the risks and the responsibilities we face. This is not a call to fear technology, but to engage with it consciously, ethically, and spiritually. Islamic epistemology declares knowledge as a sacred trust In Islamic tradition, knowledge is not a commodity. It is a divine trust, a light given by Allah (SWT) to guide human beings. The Quran repeatedly emphasizes the value of knowledge, distinguishing those who possess it from those who do not. Allah (SWT) says in The Quran, “Are they better or those who worship their Lord devoutly in the hours of the night, prostrating and standing, fearing the Hereafter and hoping for the mercy of their Lord? Say, O Prophet, ‘Are those who know equal to those who do not know?’ None will be mindful of this except people of reason.” (The Clear Quran®, 39:9) The story of Prophet Adam (AS), the first human being, illustrates this foundational principle. When Allah (SWT) created Him, He (SWT) taught him the names of all things; this is a symbolic gesture marking the human capacity for abstract thought, categorization, and understanding. The Quran says, “He taught Adam the names of all things, then He presented them to the angels and said, ‘Tell Me the names of these, if what you say is true?’” (The Clear Quran®, 2:31) This divine act of teaching was not a passive transmission of labels, but a sacred initiation into the moral responsibility that comes with knowing. In contrast to the angels, who submitted without knowledge of creation’s details, Prophet Adam’s (AS) unique status as a knower earned him the role of caretaker of the earth. Scholars like Imam al-Ghazali and Ibn Taymiyyah further developed Islamic epistemology, emphasizing that sound knowledge is that which leads to beneficial action and nearness to Allah (SWT). Imam al-Ghazali, in his magnum opus Ihya ‘Ulum al-Din, famously warned that knowledge divorced from action becomes a form of hypocrisy, while action without knowledge is misguidance. For knowledge to be valid in the Islamic framework, it must be guided by sincerity and ethical purpose. This holistic conception of knowledge contrasts sharply with the mechanistic and utilitarian model that underpins much of modern AI. Artificial intelligence is the new engine of knowledge Artificial intelligence, in simple terms, refers to the ability of machines to mimic human cognitive functions, learning, reasoning, problem-solving, and decision-making. Through complex algorithms, AI systems are trained on massive datasets, allowing them to recognize patterns, make predictions, and generate content. From AI-powered language models and automated legal assistants to facial recognition and surveillance systems, these technologies are reshaping the way knowledge is created, accessed, and applied. On the one hand, AI offers tremendous potential. It can help us translate languages, diagnose diseases, detect fraud, optimize systems, and even answer religious queries. On the other hand, though, AI does not understand the knowledge it processes. It does not possess consciousness, morality, or accountability. It has no soul, no intention, and no sense of ultimate purpose. As Muslims, this presents a profound theological question: can tools devoid of taqwa be trusted to mediate knowledge? And if knowledge is a trust from Allah (SWT), are we fulfilling our responsibility by allowing machines to act as arbiters of truth without human ethical oversight? Risks of AI: Epistemic and ethical concerns While AI promises to revolutionize human life, it also introduces serious risks, many of which go unrecognized or are dismissed as mere technicalities. From an Islamic perspective, these risks must be understood not only in terms of functionality but in light of justice, accountability, and the protection of human dignity. One of the primary concerns is epistemic bias. Most AI systems are built using data collected in secular, Western contexts. This creates an inherent skew in how information is classified, ranked, and retrieved. For example, online search engines and content filters may deprioritize Islamic perspectives or misrepresent them entirely. This is a form of epistemic injustice, where certain worldviews are systematically excluded or marginalized. Moreover, the lack of ethical intent in AI creates a dangerous form of moral outsourcing. When people turn to AI to make judgments, whether in hiring, policing, education, or even issuing fatwa, we risk delegating moral responsibility to systems that cannot bear it. The Prophet (SAW) said, “Each of you is a shepherd, and each of you is responsible for his flock.” (Sahih Bukhari) Responsibility is a moral burden that cannot be shifted to machines. Human beings, not algorithms, will be held accountable on the Day of Judgment for the decisions we make, or allow to be made in our name. Lastly, there is a danger of spiritual complacency. The automation of knowledge, particularly in religious spaces, can reduce Islam to a
