Youth’s Problems

IN THE NAME OF
ALLAH
THE ALL-COMPASSIONATE, ALL-MERCIFUL
YOUTH'S PROBLEMS.
Issues that Affect Young People
Discussed in Light of the Qur'an and the Sunnah

Title: Youth's Problems - Issues that affect young people
Author: Shaykh Muhammad Salih al-'Uthaymeen
English Edition l (1999)
New and Revised English Edition 2 (2011)
Translator: 'Ahdur-Raafi' Adewale Imaam
Layout Design: IIPH, Riyadh, Saudi Arabia
Filming and Cover Design: Sarno Press Group

YOUTH'S
PROBLEMS
Issues that Affect Young People
Discussed in Light of the Qur'an and the Sunnah
'
New and revised edition
Shaykh Muhammad Salih al-'Uthaymeen
Translated by
'Abdur-Raafi' Adewale Imaam
INTERNATIONAL ISLAMIC PUBLISHING HOUSE

Copyright© 2011 International Islamic Publishing House
King Fahd National Library Cataloging-in-Publication Data
Al- 'Uthaymeen, Muhammad Salih
Youth's Problems - Issues that affect young people. I
Muhammad Salih al-'Uthaymeen .- Riyadh, 2011
64 p; 21 em
ISBN Paperback: 978-603-501-095-5
1- Muslim youth
1- Title
219 de
2- Muslim youth - Religious life
1432/3212
Legal Deposit no. 1432/3212
ISBN Paperback: 978-603-501-095-5
All rights reserved. No part ofthis book may be refrroduced or transmitted in any form
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IContents
Pronunciation and transliteration chart ..................................... 07
Arabic honorific symbols used in this book ............................ 11
About the word Lord.............................................................. 12
When 'jihad' refers to fighting ................................................ 13
1be Islamic viewpoint on slavery............................................ 15
Publisher's Note...................................................................... 19
Translator's Preface................................................................. 21
Introduction............................................................................. 24
CHAPTER 1
A LOOK AT YOUNG PEOPLE............................................. 27
Upright young people......................................................... 27
Corrupt young people......................................................... 33
Confused young people...................................................... 34
CHAPTER 2
THE CORRUPTION AND PROBLEMS OF YOUNG PEOPLE 37
1. Joblessness..................................................................... 37
2. Estrangement between the youth and their elders............ 38
3. Being in contact with corrupt people
and keeping their company ............................................ 39

6 Contents
4. Reading and viewing destructive, un-Islamic material
in books and magazines, on TV and the Internet ........... 40
5. Wrong assumption of some young people that
Islam imposes restrictions on liberties and
suppresses human energy.............................................. 41
CHAPTER 3
ISSUES TROUBLING THE MINDS OF YOUNG PEOPLE... 47
CHAPTER 4
CONFUSION ON THE ISSUE OF QADR.............................. 51
CHAPTER 5
SOME HADITHS ABOUT YOUNG PEOPLE........................ 57
Glossary of Islamic terms........................................................ 62

i
I
Pronunciation and
Transliteration Chart
Arabic script Pronunciation
i short 'a', as in cat
..s - T onger 'a', as in cab (not as in cake
.._, fbi as in bell, rubber and tab
...:..> ltf as in tap, mustard and sit
0 takes the sound of the preceding
~iactrical mark sometimes ending in h
when in pausal form): ah, ih, or ooh;
or atu(n), ati(n) or ata(n) when in
uninterrupted speech
..;., /th/ as in thing, maths and wealth
(. /j/ as in jam, ajar and age
c a 'harsher' sound than the English
·nitial /h/, and may occur medially and
in word-final position as well
c as in Bach (in German); may occur
initially and medially as well
~ /d/ as in do, muddy and red
; as in this, father, and with
J
1
r/ as in raw, art and war; may also be
a rolled r, as with Spanish words
Transliterated
as:
a
a
b
t
h or t (when
followed by
another
Arabic word)
th
j
1).
kh
d
dh
r

8 Pronunciation and transliteration chart
Arabic script Pronunciation Transliterated
as:
J /zl as in zoo, easy and gaze z
V" Is/ as in so, messy and grass s
. as in ship, ashes and rush shV"
~
no close equivalent in English, but ~
may be approximated by
pronouncing it as /sw/ or
Is/ farther back in the mouth
v4' no close equivalent in English, Q
but may be approximated by
pronouncing /d/
farther back in the mouth
J:, no close equivalent in English, t
pronouncing It!
j; no close equivalent in English, dh
-
pronouncing 'the'
t no close equivalent in English: '
a guttural sound in
the back of the throat
t no close equivalent in English, gh
but may be closely approximated
by pronouncing it like the
French /r/ in 'rouge'
'-' Iff as in fill, effort and muff f

Youth's Problems 9
,, Ap'lir script Pronunciation Transliterated
as:
~ no close equivalent in English, q
pronouncing lkl
!l lkl as in king, buckle and tack k
J VV as in lap, halo; in the word Allah, 1
'"'
it becomes velarized as in ball
r (ml as in men, simple and ram m
j In/ as in net, ant and can n
- - 0---"" /hi as in hat; unlike /hi in English, h
in Arabic /hi is pronounced
in medial and word-final
positions as well
.J as in wet and away w
.J long u, as in boot and too 00
(as a vowel)
~
as in yet and yard y
~ long e, as in eat, beef and see ee
(as a vowel)
glottal stop: may be closely '~
approximated by pronouncing it (Omitted in
like 't' in the Cockney English
initial position)
pronunciation of butter: bu'er, or the
stop sound in uh - oh!

10 Pronunciation and transliteration chart
Diphthongs:
Arabic script Pronunciation Transliterated
as:
j ' ji Long o, as in owe, boat and go au, aw, ow
C? ' L?i Long 'a', as in able, ay, ai, ei
rain and say
Diacritical marks (tashkeel):
IName of mark Pronunciation Transliterated
as:
/ very short 'a' or schwa a
fatl}ah (unstressed vowel)
shorter version of ee or schwa 1/
kasrah (unstressed vowel)
~ shorter version of oo u
Dammah
"' a doubled consonant is stressed Double letter
shaddah in the word, and the length of the
sound is also doubled
0 no vowel sound between Absence of
sukoon consonants or at the end of a word vowel

Arabic honorific symbols
used in this book
(~): SubiJanahu wa ta'Gla - 'The Exalted'
(JW: Salla-Allahu 'alayhi wa sallam - 'Blessings and peace
be upon him'
(~ ): 'Alayhis-salam - 'Peace be upon him'
(~): Ratjiya Allahu 'anhu- 'May Allah be pleased with him'
(~): Ratjiya Allahu 'anha- 'May Allah be pleased with her'

•I
t
li
t
r
~
IPublisher's Note
c.t{ll thanks and praise are for Allah, the Exalted, Lord of
the worlds. Blessings and peace be upon Muhammad, his family,
his Companions, and all those who follow in their footsteps until
the Last Day.
Youth is a time of great change and hope for the future. It
can be the happiest and most productive time ofa person's life, yet
this stage of development can also be fraught with numerous
psychological, sociological, and spiritual crises. Because the
young people of any society carry the future of their nations on
their shoulders, their problems and troubles should be of utmost
concern for everyone around them and solutions to these
difficulties must be practical and concrete.
Islam offers a perfect code of life which addresses human
concerns at all stages of life. The dilemmas faced by
contemporary young people are no exception. Worries and
misconceptions creep into their minds, make them feel confused
and distressed, and may cause them to tum in the wrong direction;
this may result in their being led astray. Allah the Creator,
however; has bestowed upon humanity complete guidance which,
if understood and followed, offers direction to even the most
troubled minds and hearts. Young people who follow Allah's
guidance will become a source of pride, inspiration, and strength
for the global Muslim community. They offer hope for the future
and a cure for the ills that plague the world. Their reward lies not
only in this world but in the eternal life to come.

20 Publisher's Note
In this concise book, Shaykh Muhammad Salil:_l al-
'Uthaymeen (may Allah have mercy on him), one of the greatest
Islamic scholars of the twentieth century, has clearly and
intelligently addressed problems of young people and their
solutions according to the Qur'an and Sunnah1
of the Prophet
(~alla Allahu 'alayhi wa sallam - blessings and peace be upon
him).
May Allah accept these noble endeavours from him and
through them may He grant us the illumination and guidance to
solve all our problems.
Muhammad Abdul Mohsin AI-Tuwaijri
Managing Director
International Islamic Publishing House
Riyadh, Saudi Arabia
1
Sunnah: the practice and collected sayings of Prophet Muhammad (~) that
together with the Qur'an forms the basis of Islamic law

ITranslator's Preface
v{11 praise is due to Allah, Lord of all the worlds. May he
bestow peace and blessings upon our noble Prophet Muhammad,
his family and Companions as well as those who follow their
guidance until the Day of Judgement.
It is a great honour that Allah, the Exalted, made it possible
for me to translate a book of tremendous importance to today's
youth into English. The book is authored by the renowned scholar
and sagacious and erudite jurist, Shaykh Muhammad ibn Salil.t al-
·uthaymeen (may Allah have mercy on him).
My interest in translating this book was aroused by the
uniqueness of its title and the simplicity of its style. As a matter of
fact, many books have been written on youth and much has been
said about them by contemporary Muslim writers and orators but
none has been found to be so unique, so precise, and so encom-
passing as this book entitled: LIIJ '-:"'l::s::.ll ,.,.;. ~ '-:"'~I ..::,;'%:.!,..
meaning Issues that Affect Young People Discussed in Light ofthe
Qur'an and Sunnah. The author has carefully analyzed problems
facing young adults, especially those subtle and sensitive ones
such as ideological and intellectual problems, and proffered for
them the best solutions, which are derived from the Qur'an, the
Sunnah, and substantial rational proofs, thereby putting the round
peg in the round hole. I hope that the reader will find the book
interesting and understandable. May Allah reward the author and
add this work to the scale of his good deeds.
My work procedure in this book is as follows:

22 Translator's Preface
a. I ascribed the numbers of chapters and ayat (verses) to their
places in the Holy Qur'an where the author did not do so.
b. I verified and classified the quoted hadiths (statements or
actions of the Prophet (~), relying on the sayings of past
and contemporary scholars of Hadith.2
c. I completed the partially-quoted hadiths whenever there ·
was need for that.
d. I made a general commentary on the hadiths quoted in
Chapter Five.
e. In translating hadiths I relied on Muhsin Khan's translation
of Sal;eel; Bukhari for hadiths recorded by Bukhari alone.
For hadiths agreed upon by both Bukhari and Muslim I
consulted Khan's translation of Al-Lu'lu wal Marjan.
Otherwise, the translations were done by my humble self.
Nevertheless, I do not claim to have given this book the best it
needs in translation, I only did the best I could - though it may
not be good enough - to bring the meaning of the message that
the author would like to pass across as close as possible to
English-speaking readers. If I therefore succeed in my mission,
the success solely belongs to Allah, but if the mission is
unsuccessful, that is attributable to my meagre knowledge and
little understanding, and the blame is solely mine. However:
.I only intend reform as much as I am able. And my success is not
but through Allah. Upon him I have relied, and to Him I return) 3
(Qur'an 11: 88)
2
Hadith: the collected statements and actions of Prophet Muhammad (~) that
with the Qur'an form the basis of Islamic law
3
All English meanings of the Qur'anic verses used in this book are adapted=

I
I
I'
Youth's Problems 23
I beseech Allah the Almighty, Lord of the majestic Throne,
to make this humble translation pure for His sake and to reward
the author and the translator abundantly. May He also make the
book beneficial for all Muslims.
Abdur Raafi' A. Imaam
t · Madinah
'
III
=from the Umm Muhammad translation, Saheeh International Translations
(Riyadh: Abul Qasim Publishing House, 1997)

IIntroduction
c7"{ll praise is due to Allah, the Exalted. We praise Him,
seek His assistance and forgiveness, and return to Him in
repentance. We equally seek His protection from our evils and
misdeeds. No one can mislead whom He guides and no one can
guide whom He misleads.
I testify that there is no god worthy of worship except Allah
Alone. He has no partner. I also testify that Muhammad (*) is His
slave and Messenger. May Allah bestow His peace and blessings
upon him, his family, his Companions, and those who rightly
follow them.
It is my pleasure to discuss with my brothers and sisters one
of the most important topics of this age. This concern is not
peculiar to Muslim society alone but rather presents itselfin every
social setting: it is the subject ofproblems affecting today's young
people.
Many ideological and psychological questions creep into
the minds of today's young adults that sometimes make them
confused about life and they try to escape from that confusion and
relieve the distress caused thereby.
The aim of escaping from confusion can never be achieved,
however, except through religion and good morals, which are the
main ingredients of a sound society and keys to the good of this
world and the hereafter. Indeed, it is through them that prosperity
and blessings are attained and evils and adversity are averted.

~
!
Youth's Problems 25
A society can only be made by those who live in it; so also
can religion stand firmly only by the help of its adherents.
Whenever they stand by it, Allah makes them victorious no matter
who their enemies are. Allah, the Exalted, says:
•oyou who have believed, if you support Allah, He will support
you and plant fmnly your feet. But those who disbelieve - for
them is misery, and He will waste their deeds) (Qur'an 47: 7-8)
If religion cannot stand except with the help of its
adherents, we - the people of Islam and its flag bearers - are
then obliged to set ourselves straight so that we may qualify to
lead and guide others and subsequently deserve success from
Allah.
It is also our obligation to learn from the Book of Allah and
the Sunnah ofHis Prophet (~) that which will qualify us to speak,
work, direct people, and propagate Islam and make us capable of
using glorified weapons against those who want falsehood and
offering clear light to those who want truth.
It is therefore incumbent upon us to put into action all that
v.·e learn which emanates from faith, conviction, sincerity, and
following the Sunnah. We should not occupy ourselves with
speech alone, because the effect of speech that is not supported by
action will not go beyond the air that carries it and its end result
will be negative. Allah, the Exalted, says:

26 Introduction
~0 you who have believed, why do you say what you do not do?
Great is hatred in the sight of Allah that you say what you do not
do) (Qur'an 61: 2-3)
It is, therefore, more suitable for us to start from the
beginning and cast a cursory look at our young people and their
thoughts and actions so that we can develop their good
characteristics and correct their inappropriate ones, because
today's youths are tomorrow's elders and they are the basis upon
which the future of this Ummah is built. It is in view of this that
Sharia 4
texts enjoin their perfect upbringing, directing them to all
that is good and righteous. When young people, who are the basis
upon which the future of this Ummah is built, are good and their
goodness is based on strong religious foundations and moral
standards, the Ummah will have a bright future and its elders will
have righteous successors, Allah willing.
4
Sharia: Islamic law derived from the Qur'an and the Sunnah

CHAPTER 1
A Look at Young People
8f we take a careful look at young people, we will be able
ID conclude that they are generally of three categories: the upright,
lbe corrupt, and the confused.
Upright young people
Upright young people are believers - in every sense of the
word. They believe in their religion in such a way that they love it
atd are convinced by and content with it. They regard embracing
il as profit and denial of it as a clear loss.
They sincerely worship Allah alone and follow the Prophet
Muhammad (~) in their words and deeds because of their belief
that he was truly a Messenger of Allah and that he is the leader
that should be followed.
They observe ~a!Gh (obligatory prayer) perfectly to the best
of their abilities because they believe in its temporal, eternal, and
social benefits and advantages as well as in woeful consequences
of its neglect for individuals and nations.
They pay zakah (obligatory fixed alms) fully to those who
deserve it because they believe that it satisfies the needs of Islam
and Muslims: a reason that makes it one of the pillars of Islam.
They fast in the month of Ramadan and abandon their
desires and pleasures, whether in winter or summer, because they

28 A look at young people
believe that it pleases Allah and therefore give what pleases Him
preference over their own desires.
They perform the obligatory pilgrimage (Hajj) to the Sacred
House of Allah because they love Allah and as a result love His
House. They go to places of His mercy and forgiveness and share
their experiences with their Muslim brothers and sisters who also
visit those places.
They believe that it is Allah who created them as well as the
heavens and the earth because they see in the signs of Allah that
which leaves no iota of doubt or reluctance in the fact that Allah
exists. They see in this universe - vast and marvellous in its
shape and order - a decisive proof of the existence, the perfect
ability, and the extreme wisdom of its Creator for it is impossible
for it to create itself. They know it is also out of the question for it
to exist accidentally because it was non-existent before it was
created and a thing that is non-existent cannot make another exist
because the thing itself is non-existent. They realize it is
unfeasible for the universe to exist accidentally because it has a
wonderful and symmetrical order that does not change or deviate
from the path on which it is destined to move. Allah (~) says:
( fl'' : )>t,; •.)_,.....)
( ..But you will never find in the way of Allah any change, and
you will never find in the way of Allah any alteration.~
(Qur'an 35: 43)
He also says:

a
te
J)
.~
Youth's Problems 29
t ..You do not see in the creation of the Most Merciful any
inconsistency. So return [your] vision [to the sky]; do you see any
breaks? Then return [your] vision twice again. [Your] vision will
return to you humbled while it is fatigued) (Qur'an _67: 3-4)
Ifit is agreed that this universe possesses such a marvellous
and well-arranged order, it is impossible for it to have existed
accidentally because whatever accidentally exists will, as a result,
be prone to changes and disruption at any moment.
The upright youth believe in Allah's angels because He
speaks about them in His Book and because His Prophet (~) also
spoke about them in the Sunnah. The Qur'an and Sunnah contain
many of their descriptions, acts of worship, and the works they
carry out that are for the benefit of all creatures, which give us
clear-cut evidence of their real existence.
They believe in the Books of Allah which He revealed to
His Prophets, that with them they may guide humankind to the
straight path, because it is impossible for human intellect to
perceive the detailed benefits inherent in acts of worship and
human interaction without divine guidance.
They believe that Allah's Prophets and Messengers were
sent to call people to all that is virtuous, enjoin all that is good, and
forbid all that is evil so that the human race should have no plea
against Allah after the coming of the Messengers. The first of
them was Adam and the last of them was Muhammad, may the
best of blessings and peace be upon all of them.

They believe in the Last Day: the day people will be
resurrected after their deaths in order to be rewarded for their
deeds. Whoever does an atom weight of good will see it and
whoever does an atom weight of evil will see it (Qur'an 99: 7-8), for
that is the result of this life. If this were not so, what then is the
logical reason behind it if humankind does not have a day in
which good-doers will be rewarded for their good deeds and evil-
doers will be compensated for their evil acts?
They believe in predestination, including that it can be good
or evil. They accept that everything is in accordance with Allah's
ordainment and predestination, while believing in causes and
effects and that prosperity and misery have their respective
causes.
These young people practice their religion with total
sincerity to Allah, His Messenger, Muslim leaders, and Muslim
common folk.5
They deal with their fellow Muslims with the
straightforwardness and clarity with which they would like to be
treated. Treachery, malpractice, crookedness, or hiding facts have
no place in their dealings.
They call to the way of Allah with clear knowledge and in
accordance with the methods explained by Allah in His Book.
Allah, the Exalted, says:
5
This is a reference to a hadith recorded by Muslim: [The Prophet (~)] said:
«Religion is sincerity. We said: To whom? He said: To Allah and His Book
and His Messenger and to the leaders of the Muslims and their common folk.»
•i
••~
•
•
•II
I
I
•

Youth's Problems 31
&vite to the way of your Lord with wisdom and good
instruction, and argue with them in a way that is best..)
(Qur'an 16: 125)
They enjoin all that is good and forbid all that is evil
because they believe that the prosperity of communities and
nations lies in that which Allah has specified in the glorious
Qur'an:
(' ' • : 01~ JT0_)_,..,)
.You are the best nation produced [as an example] for
humankind. You enjoin what is right and forbid what is wrong
and believe in Allah..) (Qur'an 3: 110)
They strive to change all that is evil according to the method
recommended by the Prophet (~) when he said: «Whoever ofyou
sees an evil action let him correct it with his hand, and if he is
unable to do that then with his tongue, and if he is unable to do so
then with his heart.»6
(Recorded by Muslim)
They speak and accept only the truth because of their
understanding that truthfulness leads to righteousness and
righteousness leads to paradise, and that a person keeps on telling
the truth until he or she becomes a truthful person.7
6
The remaining part of the hadith is «...and that is the weakest of faith.»
7
This is in reference to a hadith recorded by Bukhari and Muslim:
«Truthfulness leads to righteousness and righteousness leads to paradise. And a
man keeps on telling the truth until he becomes a truthful person. Falsehood
leads to wickedness and evil-doing and wickedness leads to hellfire and a man
may keep on telling lies until he is written before Allah as a liar.»

They love what is good for their Muslim brothers and
sisters because of their belief in the hadith: «None of you truly
believes until he loves for his brother what he loves for himself.»
(Recorded by Bukhari and Muslim)
They are aware of their responsibilities to Allah, the
Ummah, and their countries and they always strive for the benefit
ofthe religion, the Islamic nation, and their homelands -far from
selfishness and pursuance of personal interests at the expense of
other people's interests.
They strive in the way of Allah with His assistance and
because of Him only. They strive with sincerity to Him without
intending to be seen or heard by people. They strive while seeking
assistance from Allah without self-admiration or depending on
their wits and energy alone. They strive in the way ofAllah within
the framework ofHis religion without exaggeration or negligence.
They strive with their words, hands, and property in accordance
with the needs of Islam and Muslims.
They are religious and possess good conduct. They are
well-mannered, religiously upright, lenient, magnanimous, noble,
good-hearted, extremely patient, and tolerant but decisive. They
do not waste opportunities or allow sentiments to overpower their
sense of reason and the establishment of peace and order.
The balanced and orderly young people work wisely and
silently with perfection and quality. They do not waste any
opportunities in their lives but rather utilise them in what is of
benefit to them and their Ummah. These young people, though
they preserve their religion, conduct, and manners, are
nevertheless abstentious from all that negate these virtues, such as
kufr (disbelief), atheism, profligacy, disobedience, indecent
manners, and bad dealings.

~
l
•f
Youth's Problems 33
These young people are a pride for this Ummah and the
symbol of its life, its prosperity, and its religion. They are those
whom we hope Allah will use to repair the Muslims' damaged
condition and illuminate the way for the followers of the right
path. They are those who shall attain the bliss ofthis world and the
next. Allah willing.
Corrupt young people
These are young people who are religiously deviating,
behaviourally reckless, self-deluded, and engulfed by their own
-ices. They do not accept truth from others, do not refrain from
lbe falsehood that is inherent in their minds, and are selfish in their
conduct.
They are obdurate, do not give truth a chance, and do not
care that they neglect obligations that are due to Allah or those
that are due to human beings.
They are anarchic and partial in their thoughts, their
behaviour, and their conduct. They are proud of their opinions as
if truth flows from their tongues alone. They view themselves as
infallible but others, according to them, are prone to mistakes and
fallacy as long as their views run contrary to their own.
They deviate from the straight path of their religion and
from good manners in their behaviour. Their mischievous deeds
are portrayed to them as good and they consequently fall among
the losers.
('•t :~1-.)_,......)

34 A look at )10111lg people
.[They are] those whose effort is lost in worldly life, while they
think that they are doing well in work) (Qur'an 18: 104)
They are a calamity to themselves and a catastrophe to
society. They bring this Ummah down to the lowest of the low,
obstructing its way to glory and honour. They are like a deadly
disease that is not easily curable except by the will of Allah alone,
Who is All-Powerful.
Confused young people
These young people are the ones who are uncertain,
irresolute, and at a crossroad. They know the truth and are sure of
it. They live in a religiously conservative society but have the
misfortune of being exposed to evil channels from every
direction. They are exposed to evils like scepticism about the
truthfulness of the Muslim creed, corruption in conduct and
behaviour, decadence in actions, attacks on the established
customs and traditions, and other various absurd trends.
They live in a mental and psychological whirlpool and
stand aghast in front of these trends in confusion, not knowing
which of the two options is correct: is it that which includes ideas,
concepts, and courses of action that have just been imported to
their societies or that which their predecessors and their
conservative societies have been doing before the importation of
those new ideas? They are so confused and troubled that they
sometimes favour the former and on other occasions the latter,
depending on the strength of the trends blowing them.
They are passive in their lives and need a strong and
captivating element to lead them to the realm of truth and the
righteous way. That is very easy if Allah provides them ·with

t,
,
,~
l
I
'
•r
r
r
rI
l
~
l
Youth's Problems 35
~teous da 'wah preachers (those who call others to embrace
Islam) who possess wisdom, knowledge, and good intention.
They are largely found among those who have some
Islamic education and culture but who on the other hand study
..mly worldly sciences that run contrary to religion, either in
r.ality or according to their imaginations. Hence they stand
confused, between the two cultures.
They can free themselves from this confusion, however, by
aa:entrating on Islamic education and learning it from its
qinal sources, the Qur'an and the Sunnah, with the help of
tiiiCere scholars, and, Allah willing, this will not be difficult for
6mL

CHAPTER 2
The Corruption and Problems of
Young People
~ere are many reasons for the corruption and troubles of
young people. During the period of youthfulness, human beings
go through a number of physical, mental, and intellectual
developments. This period is an evolutionary one in which young
people experience rapid development in their transformation into
adults, hence the need for providing them with means of self-
control and ways of curbing self-defiance as well as wise
leadership that can lead them to the straight path.
The corruption of young people can be attributed to many
factors; prominent among them are:
1. Joblessness
Joblessness is a disease that kills mental, intellectual, and
physical capabilities. As a matter of fact, it is inevitable that
human beings should move and work; ifthey are deprived ofwork
and activity, their brains become beset, their intellects become
exhausted, the discipline of their minds becomes weak, and
devilish insinuations and malicious thoughts take control of their
hearts. Evil and wicked intentions may occur to them as a result of
the depression that befalls them due to their joblessness.
In order to be cured of this disease, the affected youth
should develop interests that suit them like reading, writing,
trading, or any other occupation that can stand between them and
unemployment and which are capable of making them sound and

38 The corruption and problems ofyoung people
useful members of their communities, whether they do the work
for themselves or for others.
2. Estrangement between the youth and their elders
This problem manifests in a situation where some elders see
corruption in young adults and just stand aloof without making
any effort whatsoever to correct them, having lost hope in their
reform and consequently hating them or being afraid of them.
They may hold a passive attitude towards their condition, whether
it is good or bad. These elders have already concluded that all
young people are corrupt and therefore nurse psychological
grudges against them all: a situation that tears the society apart
and causes elders and young people to regard each other with
contempt and disdain. This, indeed, is one of the dangers that
encircle a society.
This problem, however, can be solved if elders and youths
endeavour to remove the estrangement and alienation that exist
between them. Both should bear in mind that society, with its
younger and older people, is like a single body and if a part of it
decays the decadence will affect the whole body.
Elders also are requested to sense the responsibility towards
the young people that rests upon their shoulders and eliminate
from their minds ideas of hopelessness regarding the piety of the
young because Allah is capable of doing anything. Indeed, how
often a person straying far has been guided by Allah and thereafter
became a torch of guidance and a refOI'IDel".
Young people, on their part, should bold their elders in high
esteem. They should respect their views and accept their
directives because they have achieved degrees of experience arid
realities of life which the young have not achieved. When the

Youth's Problems 39
wisdom of the elders is added to the energy of the youth, the
society can indeed become prosperous by the will of Allah.
3. Being in contact with corrupt people
and keeping their company
This situation has a great deal ofpsychological, mental, and
moral influence on young people. This is why the Prophet (~)
said: «A person is on the religion ofhis intimate friend, so let every
one ofyou look critically regarding whom to befriend.» (A reliable
hadith recorded by Abu Dawood, at-Tirrnidhi, Imam Al)mad, and
al-I:Iilim) He (~) also said: «An example of a bad companion is
like the blower of the blacksmith's bellows: he either bums your
clothes or you get a bad odour from him.» (Recorded by Bukhari
and Muslim; this wording is translated from Bukhari's version)
The solution to this problem is that young people should
choose righteous, good, and intelligent people as their
companions in order to benefit from their goodness,
righteousness, and intelligence. They should consider people
very carefully before befriending them by studying their
conditions and reputations. If they happen to be of noble
character, upright, religious, and of good reputation, they will be
long-cherished and a form of wealth. They should therefore stick
with them. If, on the other hand, they happen to be people of the
opposite character, the young people must be cautious of them,
keep away from them, and should not be carried away by their
sweet talk and nice outward appearance. This is because these are
only deceptive and misleading methods employed by devilish
people to attract ingenious souls in order to swell their ranks with
them and use that as camouflage to cover their decayed situations.
How beautiful is this poet's saying:

Stud~ people, i{ you would fi~e to ta~e t~em as 6ret~ren;
f>cmtinize t~eir affairs and examine t~em.
/Jf you are fortunate to find an intelligent and pious person;
IJtotd fast onto ~im ~appify, wit~ Cot~ ~ands.
4. Reading and viewing destructive, un-lslamic material
in books and magazines, on TV and the Internet
These types of materials make people sceptical about their
religion and faith and drag them from excellent morality to the·
abyss of degeneration. This naturally leads to unbelief and
depravity if the young people do not have strong resistance in
terms of the sound Islamic education, mental acuteness, and
sagacity that can enable them to differentiate between truth and
falsehood and between what is useful and what is harmful.
Being exposed to these kinds of ideas also turns young
people upside down because it meets fertile ground in their minds
for thinking without any hindrance; its roots strengthen and its
stem solidifies. This is then reflected in their logic and their lives.
The solution to this problem is to immediately shift to
writings and programs that inculcate the love of Allah and His
Prophet(~) in one's heart and those books that help in actualizing
faith and virtuous deeds. People should patiently persist in seeking
out beneficial information because their souls will put up a strong
fight against them in order to coerce them into reading what they
were used to before and will make them feel bored and irritated at
reading useful books. An illustration of this is that of a person
wrestling with his or her soul so as to force it to obey Allah but the
soul instead insists on wallowing in falsehood and distraction.

Youth's Problems 41
There are many useful books that help in this situation, the
most important of which are the noble Qur'an and its tafseer
(commentary or explanation) written by scholars who base their
exegesis on authentically-transmitted hadiths and unequivocal
common sense. Equally important and useful are books on hadith,
then writings of scholars that are deduced and inferred from the
two above-mentioned sources.8
5. Wrong assumption of some young people
that Islam imposes restrictions on liberties
and suppresses human energy
This assumption leads young people into shunning Islam
and regarding it as a retrogressive religion that draws its adherents
backwards and prevents them from progress and advancement.
In order to solve this problem, the reality of Islam should be
unveiled for these youth who are ignorant of it because of their
inadequate knowledge of Islam, misconception of it, or both. A
poet said:
ene w~o ~as a titter and diseased mout~
Will find cold and sweet water Gitter
W~en ~e drin~s it.
Islam, in truth, does not impose restrictions on liberties.
Rather, it regulates and perfectly controls them in such a way that
one person's liberty will not collide with another's. One who
wants absolute freedom will discover that he or she can have it
8
Many of these wonderful sources are now available on the Internet, but people
should take care to take their information from reliable Islamic websites which
do not promote content that deviates from the Qur'an and the Sunnah. (Editor)

only at the expense of other people's rights, and if that should
happen there will be a clash between the two. Anarchy will be the
order of the day and immorality will be let loose.
It is for this reason that Allah calls religious laws l}udood
(limits). When the l}ukm (ordinance) of a particular issue is l}aram
(forbidden), He (~) says:
(Av :•);11 o.;_rM) ~@ ... ~;~ )G ;tr ~-'~ ~ ... ~
~...These are the limits [set by] Allah, so do not approach them..)
(Qur'an 2: 187)
Likewise, when an ordinance on an issue is essential, He
(~) says:
~ _.(~ ~"':" _,,,~ .....-: -:-~ J. J.J. ...... ~
<no. :o_;;JI o,;_rM) ~:@I ••• lAJ...w., >U jill ..lJ..b. ~ ••• "?
~...These are the limits of Allah, so do not transgress them..)
(Qur'an 2: 229)
There is also a difference between restrictions that these
young people presume and the regulations that Allah, the All-
Wise and All-Aware, ordains for His slaves.
In view ofthis, the issue never should have arisen in the ftrst
place as regulation is a realistic matter in all spheres ofthis life and
humans by nature are submissive to such laws. They are
submissive to the reign of hunger and thirst and to the order of
eating and drinking. Hence, it becomes necessary for them to
regulate their eating and drinking in terms ofquantity, quality, and
variety in order to preserve the health and safety of their bodies.
They are also submissive to the regulation of their social
environment, adhering to the norms of their countries in their
clothing and actions. They submit, for instance, to the accepted
forms of dress, to the customary types of accommodation, and to
traffic regulations. If, for whatever reason, they fail to abide by

Youth's Problems 43
these norms they will be considered in their societies as abnormal
and odd and will be dealt with accordingly.
Therefore, life as a whole involves submission to certain
regulations so that things can move along according to set goals. If
submission to the social regulations is for the betterment of the
society and prevention of anarchy, no citizen should be
dissatisfied with conforming. Islamic regulations should also be
expected for the well-being of the Ummah. How, then, can some
people feel dissatisfied with Islam and feel that it imposes
restrictions on liberties? This is but a lie and a false and sinful
claim.
Furthermore, Islam certainly does not suppress energy.
Rather, it is a vast and spacious ground for mental, intellectual,
and physical capabilities. Islam enjoins thinking and
contemplation so that humankind may reflect and develop its
mental and intellectual capabilities. Allah, the Exalted, says:
~Say: I only advise you of one [thing]- that you stand for Allah,
[seeking truth] in pairs and individually, and then give thought...)
(Qur'an 34: 46)
Almighty Allah also says:
~Say: Observe what is in the heavens and earth..) (Qur'an 10: 101)
Islam not only enjoins thinking and reflection but also
censures and reproves those who do not ponder, reflect, or think.
Allah, the Exalted, says:

.Do they not look into the realm of the heavens and the earth and
everything that Allah has created?...~ (Qur'an 7: 185)
He says in another ayah (verse):
.Do they not contemplate within themselves? Allah has not
created the heavens and the earth and what is between them except
in truth...~ (Qur'an 30: 8)
He (~) says in yet another ayah:
~And he to whom We grant long life We reverse in creation; so
will they not understand?~ (Qur'an 36: 68)
The enjoyment of reflection and thinking is but an eye-
opener to mental and intellectual capabilities. How, then, can
some people claim that Islam suppresses energy?
~~ 4.$~l G)~ w; ~~~ 5-: £? f:~<- :;§... ~
(o :~!;;_;_,....)
( ..Grave is the word that comes out of their mouths; they speak
not except a lie) (Qur'an 18: 5)
Islam makes all pleasures that are physically, religiously,
and mentally harmless lawful for its followers. It makes delightful
foods and drinks lawful for them. Allah, the Exalted, says:

Youth's Problems 45
(lvr :<);11<_,_,....)
~0 you who have believed, eat from the good things which We
have provided for you and be grateful to Allah...}t (Qur'an 2: 172)
In another verse He says:
"'~-=-. ·~ir ~ -q ~~ ~,~ ·~ -q-- v.--~r i1L-- ... )..
~~ ~~ .--- ' " ~.r J ~:/""''J :r=--J ..,
(i' : ...jl_:/11 ._,_,.....)
~...and eat and drink, but be not excessive. Indeed, He likes not
those who commit excess.}t (Qur'an 7: 31)
Islam also permits the wearing of all types of garments that
are reasonable and according to our nature. Almighty Allah says:
~........ ...... .,.. ......~"' ,. / ""' .6!:/ / .J. /.). / / ~:1' _,,,,... .,. ;'/ //
~ ~~ ~_,A!JI l.)"l,LJ ~~J ~~~_;:: ~-/Y.. t:..lJ_ ~ U) ..(; i.)1; ~,
<n :....;1~llc;_,_,....) ~® ...
~0 children of Adam, We have bestowed upon you clothing to
conceal your private parts and as adornment. But the clothing of
righteousness - that is best..) (Qur'an 7: 26)
<n :....;1'~11 ._, ....) "'~... ~:(o.i ;·:; ~'- C~l ;'"::- i c.J i~1:...r J ~~ ..,.. ...... IJ... ..,. • )~ .,.. ..7-
~Say: Who has forbidden the adornment of Allah which He has
produced for His servants and the good [lawful] things of
provision? Say: They are for those who believe during the worldly
life [but] exclusively for them on the Day of Resurrection..)
(Qur'an 7: 32)
Islam also permits the enjoyment of spouses for its
adherents through legal marriage. This is clearly shown in the
following verse:

~ ~f f-4 5~ ~; .!/11; (}:..';yl 0; ~ ~u; ~ ~~ ... ,
<'~"' :.wl c.;_,...) '*ctJ...;~~
~...marry those that please you of [other] women, two or three or
four. But if you fear that you will not be just, then [marry only]
one..) (Qur'an 4: 3)
In the area of property acquisition as well, Islam does not
suppress the commercial energy of its followers but rather permits
them to earn just and mutually-approved profits. This is described
in the ayah:
~...Allah has permitted trade and has forbidden interest...~
(Qur'an 2: 275)
~It is He Who made the earth tame for you - so walk among its
slopes and eat of His provision - and to Him is the resurrection)
(Qur'an 67: 15)
He says in another verse:
""~ ... .& l ~~ 0
i-':-::r-- 0
~tj 0
i > ~~-'{i ~) ~1 ~;;,:; ~~~::k"'~ / ~ ~ ~~ ~.) ~ ~ ... - ... ~ y
(' • : ~~ c.;_,...)
~And when the prayer has been concluded, disperse within the
land and seek from the bounty of Allah...~ (Qur'an 62: 10)
After all this evidence, can anyone still rightly assume or
claim that Islam suppresses capabilities?

CHAPTER 3
Issues Troubling the Minds
of Young People
~oughts and delusions that are not compatible with
religion do not bother a dead heart, because such a heart is already
lifeless and ruined and that is all that Satan wants. It was said to
one of the pious predecessors: "The Jews and Christians say that
they do not suffer from the problem of waswas (insinuous
whispers)." He replied: "They are speaking the truth, for what
would Satan want with a house that is in ruins?" 9
On the other hand, if the heart is lively and contains a
degree of eeman (faith, belief), Satan will launch a merciless and
relentless war against it and will inflict upon it contradictory
insinuations about the religion of its owner. This war can be
highly destructive ifthe person succumbs to it. Satan will go to the
extent of making the person sceptical about his or her Lord,
religion, and belief. If Satan senses any weakness or defeat in the
heart, he will prevail upon it until he drags it to apostasy, but if he
finds the heart to be powerful and resistant, he will be disgraced
and badly defeated.
Nevertheless, all the devilish insinuations that Satan casts
on the heart will be ineffective if one uses the cures recommended
by the Prophet (~).
9
Majmoo' al-Fatawfi by Ibn Taymiyah, vol. 22, p. 608

48 Issues troubling the minds ofyoung people
Ibn 'Abbas (raljiya Alliihu 'anhu- may Allah be pleased
with him) reported that a man came to the Prophet (~) and said:
«I experience thoughts about things regarding which I would
prefer to become charcoal or ashes than to utter them. The Prophet
(~)replied: Praise be to Allah, Who has sent Satan's trick back to
him.» (An authentic hadith recorded by Abu Dawood and Imam
AJ).mad)
In another hadith, some of the Companions came to the
Messenger ofAllah (~) and said: «0 Messenger ofAllah! We get
some thoughts in our minds which we consider too awful to
express. The Prophet(~) answered: Is that so? They replied: Yes.
Then he (~) said: That is pure eeman.» (Recorded by Muslim) It
is as if the Prophet (~) were telling his Companions: "The
meaning of it being pure eeman is that these emerging
insinuations and your shunning ofthem and regarding them as too
horrible will cause no harm to your eeman but it is rather an
indication that your eeman is pure and unadulterated."
The Prophet (~) is reported to have said: «Satan may come
to one ofyou and say: Who created so-and-so? Until he says: Who
created your Lord? So when he inspires such a question, one
should seek refuge with Allah,10
and give up such thoughts.»
In another version, the Prophet (~) said: «One should then
say: I believe in Allah and His Messenger.» (Recorded by
Muslim)
The Prophet (~) also said: «The people will nearly ask too
many questions, so that one of them may say: 'Allah created all of
10
By saying: "A 'oodhu billiihi min ash-Shaytfin ir-rojeem": "I seek refuge in
Allah from Satan, the accursed."

Youth's Problems 49
creation, but who created Allah?' If they say this, then say: ~Say:
He is Allah, [Who is] One, Allah the Eternal Refuge. He neither
begets nor is born, nor is there to Him any equivalent) (Qur'an
112: 1-4), spit (without actually releasing spittle) to your left three
times, and seek refuge with Allah from the devil.» (a sound hadith
according to as-Suyoot:i)
In all the aforementioned hadiths, the Companions (may
Allah be pleased with them all) described the disease to the
Prophet (~) and he in tum prescribed the treatment for it in the
following four actions:
I. Shunning these insinuations entirely, forgetting them as if
they had not existed at all and preoccupying oneself with
safe thoughts
2. Seeking refuge with Allah from the thoughts and from the
accursed Satan
3. Saying the phrase: "I believe in Allah and His Messenger"
.4. Reciting: ~Say: He is Allah, [who is] One, Allah the Eternal
Refuge. He neither begets nor is born, nor is there to Him
any equivalent) (Qur'an 112: 1-4) then spitting drily
(without spittle) to the left side three times saying:
"A 'oodhu billahi min ash-Shay(an ir-rajeem. (I seek refuge
with Allah from Satan, the accursed)."

CHAPTER 4
Confusion on the Issue of Qadr
One of the issues bothering the minds of young people and
causing them confusion is the issue ofqadr (divine predestination,
or destiny), because belief in qadr is one of the pillars of faith.
One's faith cannot be complete without it. Having faith in qadr
means believing that Allah knows and preordains all that happens
in the heavens and on the. earth. He says:
01 ~~£ j ~s ~~ ~S"it J~.11 j t: ~::. :JJ d p::. ;li~~;.....-,.,.,..., !;. ... .,. , .. T
.£.~~ ~ -r;~;(V • : ~lo.J>"") "'(~ -""- "" r._r ""
~Do you not know that Allah knows what is in the heaven and
earth? Indeed, that is in a record. Indeed that, for Allah, is easy.~
(Qur'an 22: 70)
The noble Prophet (~) prohibited arguments and
controversy over the issue of qadr. Abu Hurayrah (.~)
narrated: «The Prophet (~) emerged while we were arguing about
qadr. He got angry, his face became red and he said: Is this what
you are commanded to do? Or, with this am I sent to you? Indeed
those who were before you perished when they argued over this
issue. I command you not to argue over it.» (A reliable hadith
recorded at-Tirmidhi)
Getting into discussions on the issue of qadr and engaging
in controversy over it puts one into labyrinths from which he or

52 Confusion on the issue ofqadr
she will not be able to escape. The safe way therefore lies in
cautiously doing good with all your efforts as you are
commanded, for Allah has endowed you with intellect and
understanding and has sent Messengers to you and revealed
Books to them.
~[We sent] Messengers as bringers ofgood tidings and warners so
that mankind will have no argument against Allah after the
Messengers. And ever is Allah Exalted in Might and Wise)
(Qur'an 4: 165)
When the Prophet (~) told his Companions that every
person has been destined both a seat in paradise and a seat in hell,
they said: 0 Allah's Messenger! Do we not then depend on what
has been destined for us and give up working? The Prophet (~)
replied: «Carry on doing good deeds, for everybody will find what
will lead him to his destined place easy to do.» Then he recited:
~ :.;. tiJ ~ .:r·~j, ,t<~--; ~ &::ll. S1:..J ~ .-~G ,t:f:; c~~.,.. ~ ~ ..... ~ ;, ~ur ~ r
~®
·~ ~--..).· >>.->---= ~·~ p·>·r --~~ ®·~ ,.,.,.,I· (> ,. -··"··.t ~ ,. II u...O_J II ,. '.
~.;.-. ... ~ s.z ;. • s.z ~~
~As for he who gives and fears Allah and believes in the best
[reward], We will ease him toward ease. But as for he who
withholds and considers himself free of need and denies the best
[reward], We will ease him toward difficulty)(Qur'an 92: 5-10)
The Prophet (~) therefore enjoined his Companions to work and
did not allow them to depend on what has been predestined. Those
who have been destined to enter paradise will not enter it until

Youth's Problems 53
they do deeds of the people of paradise and the ones destined for
hellfire will not enter it until they do deeds of the people of
hellfire.
Also, actions are within human capacity because people
know that Allah has given them abilities to choose the types of
actions they like and the capabilities to carry them out. It is with
these two capacities that they do what they want and give up what
they dislike.
For instance, when a person wants to travel, he or she
travels; when the person wants to stay, he or she stays. One who
sees an inferno runs away from it, and one who sees a lovable
thing advances towards it. As such, acts of obedience and
disobedience are also carried out by humans willfully and are
given up willfully.
Moreover, there are two problems baffling some people on
the issue of qadr.
1. How can the fact that humans do things willingly and give
them up willingly without any feeling of being forced to do
so correspond with the belief that everything happens
according to Allah's predestination and ordainment?
Answer: When we reflect on someone's actions and
movements we find that they result from two things: free
will and the ability to carry out the actions, for no action can
take place without these two factors. Free will and ability
are both created by Allah. Free will is an intellectual
strength while ability is physical strength. If Allah so
wishes, He can deprive humans of their intellect and make
them become creatures with no will or deprive them of their
abilities and make work impossible for them.

It follows, then, that when someone decides to carry out an
action and actually carries it out, it is known to us
convincingly that Allah wants the action to be carried out
and has ordained it. Ifnot so, Allah would have diverted the
person's attention from it and created obstacles between
him or her and the ability to execute the plan. A bedouin
Arab was asked: "How did you know the power of Allah?"
He answered: "By His breaking men's decisions and
diverting their attentions."
2. It is said that humans are punished for their disobedience,
but why is that so since disobedience has been predestined
for them and it is not possible to escape from what has been
predestined?
Answer: If you are to say that, you are also obliged to say: It is
said that humans are rewarded for performing acts of
obedience, but why is that so since obedience has been
predestined for them and it is not possible to escape from
what has been predestined? In fact, it is unjust to make qadr
a pretext for disobedience and not to make it an excuse for
obedience.
Another answer is that Allah (~) falsifies this excuse in the
noble Qur'an and regards it as baseless saying:
1/ &'G1: ~/ ~;.i t ~ {l1. .:t i~:i Z,JI j)/~"l...J ...., . J "l"' Y ~r -~ . r
Ji.,....... :/ ,_}._,. ~/ ,,.. / -:,J /~~ /// E./ ,.,..;,...
l· ...-::c,. I}I~ &> ~ ~ ~~I y.:O ~~ ~:; ~ L _r~~ '
.. / , -: "" .-: / j. .-; / ~.......... ,} .> ..>.-: • .. f/11 J. / ....... ,.}
0J -~l;_q "jl ~......:...:; 01 U o->;.:.. .)w ~ -~~ t .. 1:
~ ~ t- ~->- !;. J·£- // / r---- / ~ rJi
"'~ / _,._,.~-:: ~ ~J--::
(' tA : ~t;.;II•J_,...,) ~~ 0~~ ~t _....:.jl ·
4Those who associated with Allah will say: If Allah had
willed, we would not have associated [anything] and neither

Youth's Problems 55
would our fathers, nor would we have prohibited anything.
Likewise did those before deny until they tasted Our
punishment. Say: Do you have any knowledge that you can
produce for us? You follow not except assumption, and you
are not but falsifying) (Qur'an 6: 148)
Allah explains in the above verse that those who make qadr
an excuse for their associating partners with Allah have
predecessors who belied as they do and perpetuated their
misguidance until they tasted His Wrath. Then, Allah
com'manded His Prophet (~) to challenge them to produce
proof on the truthfulness of their excuse and explained that
there was no excuse for them.
Thirdly, qadr is a concealed secret which is known to no
one except Allah until it occurs. Where, then, has the sinner
acquired the knowledge that Allah has preordained the sin
for him or her before he or she advanced to it? Is it then not
possible that an act of obedience has also been preordained
for him or her? Ifthat should be the case, why not undertake
an act of obedience instead of venturing upon an act of
disobedience and saying that Allah has preordained it?
Fourthly, Allah has favoured humans by giving them
intellect and understanding. He revealed Books and sent
Prophets to them, He distingl!ished for them the useful from
the harmful, and provided them with free will and abilities
with which they can tread whichever path they like. Why,
then, would the sinner prefer treading the harmful way to
the useful one?
If this sinner wanted to travel to a country and there were
two roads leading to it - one of which was easy and safe,
while the other was difficult and unsafe - would he or she

not take the easy and safe road for sure? He or she would
certainly not take the tough and insecure road with the
pretext that Allah has preordained it. If one did so, people
would regard that as foolish and insane.
Therefore, the path towards good and the path towards evil
should be treated equally as far as qadr is concerned. One
should tread the way of goodness and not deceive himself/
herself while treading the way of evil with the excuse that
Allah has preordained it for him or her. Furthermore, real-
life experience shows us that every person who is capable
of earning a livelihood exploits every possible means to
attain it and does not sit in his or her house and give up
working, making qadr an excuse for that. What, then, is the
difference between making efforts in the cause of the
benefits of this world and making efforts in the cause ofacts
of obedience to Allah? How can you take qadr as an excuse
for your acts of disobedience to Allah and not take it as an
excuse for giving up work for worldly benefits?
The issue is crystal clear, but fanciful or rather impious
desire makes one blind and deaf to the truth.

CHAPTER 5
Some Hadiths about Young People
Q) ince the previous chapters revolve around problems of
youth, I would like to conclude this book with some hadiths that
talk about young people.11
1. The Prophet (~) said: «Your Lord is delighted (in the way
that suits Him) about a young person who does not have
youthful (lustful) desire.» (An authentic hadith recorded by
Imam Al).mad, at-Tabarani, Abu Ya'la, and Ibn Abi A~im)
11
The author cited these hadiths to underline the merits of youthfulness
(hadith 4); the enviable position young people occupied in the heart of the
Messenger of Allah (~) (hadith 3) and the care he had for their welfare
(hadiths 5, 7, 11, and 13); their religious discipline and self-control (hadith 1);
the highly-commendable role they played during the time of the Prophet (~)
in demonstrating a high sense of responsibility and generosity (hadith 10); their
gallant fight in the cause of Allah and their sacrifice of their most valuable
possessions in order for the religion of Allah to prevail (hadiths 8 and 9); the
confidence that our rightly-guided predecessors had in them by assigning them
the most arduous tasks (hadith 6); a crucial role one of them will play when
the end of time is near by showing the highest degree of faith and
demonstrating an unsurpassed sense of bravery in the face of the tribulations
of the Dajjiil (anti-Christ) (hadith 12); and the everlasting reward that awaits
them on the Day of Judgement (hadith 2).
These hadiths go a long way in acquainting the young of this generation with
the lofty and enviable feats of their predecessors so that they may learn from
them and emulate them in all spheres of their lives in order to be included in
the ranks of those youth to be sheltered under the shade of Allah on the Last
Day. [Translator]

58 Some hadiths about young people
2. «Allah will give shade to seven on the day when there will
be no shade but His. They are: a just ruler; a youth who has
been brought up in the worship of Allah sincerely from his
childhood; a man whose heart is attached to the mosques;
two people who love each other only for Allah's sake and
they meet and part in Allah's cause alone; a man who
refuses the call of a charming woman of noble birth for
illegal sexual intercourse with her and says: I am afraid of
Allah; a man who gives charitable gifts so sincerely that his
left hand does not know what his right hand has given;12
and a person who remembers Allah in seclusion and his
eyes become flooded with tears.» (Recorded by Bukhari
and Muslim)
3. «I:Iasan and I:Iusayn will be the chiefs ofthe young dwellers
of paradise.» (An authentic hadith recorded by at-Tirmidhi,
Imam ~hmad, and at-Tabarani)
4. «The dwellers of paradise will be told: It is for you to
remain young and never grow old.» (Recorded by Muslim)
5. Abu Bakr said to Zayd ibn Thabit in the presence of 'Umar
(may Allah be pleased with them all): «You are a wise
young man and we do not have any suspicion about you and
you used to write down the divine inspiration for Allah's
Messenger. So you should search for the fragmentary
scripts of the Qur'an and collect them into one book.»
(Recorded by Bukhari)
6. The Prophet (~) went to visit a young man who was dying
and asked him: «How do you feel? The youth replied: I seek
Allah's mercy, 0 Allah's Messenger, and I am also afraid of
12
That is, the charity is given so secretly that no one knows the amount

Youth's Problems 59
the consequences of my sins. The Prophet (~) said: These
two feelings cannot be together in a slave's heart at this
particular moment except that Allah gives the slave what he
seeks and saves him from that of which he is afraid.» (A
reliable hadith recorded by Ibn Majah and at-Tirmidhi)
7. Al-Bara' ibn 'Azib (.)said while recalling the events of
the Battle of J:Iunayn:13
«No! By Allah, Allah's Messenger
(~) did not flee, [what actually happened was that] his
young unarmed Companions met a group of men... who
happened to be (excellent) archers. The latter shot at them a
volley of arrows that did not miss. The people turned to the
Messenger of Allah (~)... So he got down, prayed and
invoked God's help...»- (Recorded by Muslim)14
8. Ibn Mas'ood (.)said: «We used to fight along with the
Prophet (~) when we were youths.» (Recorded by Muslim
and Imam AJ.unad)
9. Anas ibn Malik (.) said: «There were some seventy
youths among the An~ar15
who were called the reciters of
the Qur'an. They used to stay in the mosque and in the
13
I:Iunayn is the name of a valley between Makkah and 'fa'if where the
famous Battle of I:Iunayn took place between the Prophet (~) and the
Quraysh pagans in the eighth year after the Hijrah (emigration of the Muslims
from Makkah to Madinah). The pagans were defeated in this battle.
[Translator]
14
The author quoted this hadith because of the mention of the young
Companions in it in order to underline their active participation at the
battlefront with the Prophet (~). [Translator]
15
Al-An~ar means 'helpers'. They were Muslim inhabitants of Madinah who
hosted the Prophet (~) and his Companions (may Allah be pleased with them
all) when they emigrated from Makkah to Madinah and treated them with the
best hospitality ever recorded in human history. [Translator]

60 Some hadiths about young people
evenings they would go to an area in Madinah and study
and pray there. While they were in that place their families
would think that they were in the mosque, while the people
of the mosque would think that they were with their
families. When the dawn appeared, they would fetch water
and firewood and take it to the Prophet's apartment.»
(Recorded by Imam Al)mad, Bukhari, and Muslim) These
youths also used to buy food with the proceeds of their
firewood and water and give it to the poor emigrants from
Makkah who had no family or clan in Madinah. They used
to dwell in the shaded part of the Prophet's mosque or near
it.
10. 'Alqamah, one of Ibn Mas'ood's companions, said: «I was
walking in Mina along with Ibn Mas'ood when 'Uthman
met him and had a conversation with him. 'Uthman then
told him: 0 Abu 'Abdur-Ral)man! Can we marry you to a
young woman who will remind you of some of the past
days of your life? Ibn Mas'ood replied: As you have said
that, the Prophet(~) once said: 0 young men! Whoever is
capable of maintaining a wife among you should get
married, for marriage lowers the gaze and protects the
private parts from fornication and adultery. And whoever is
not capable should fast, for fasting curbs the sexual urge.»
11. It is also reported in a hadith about the Dajjal16
that the
16
The Dajjal literally means the false, the liar, the impostor. Religiously it
means the anti-Christ or the lying Christ. He is the one the Prophet (~) told
us would appear before the Day of Resurrection as one of the signs of the end
of time. He will be a young man with long hair. He will be blind in one eye
and his eye will look like a bulging-out grape. On his forehead will be=

Youth's Problems 61
Prophet (~) said: «The Dajjru will call a man in the prime
of his youth and will cut him with a sword into two pieces
and will throw them. He will then call him and he will
respond with his face bearing joy and smiling.» (Recorded
by Muslim)
12. Mruik ibn J:Iuwayrith (~) said: «We came to Allah's
Messenger while we were youths of almost the same age
and stayed with him for twenty days and nights. The
Prophet (~) was compassionate and kind. When he
assumed that we were yearning for our families, he asked
about those we left behind and we told him. He then said:
Go back to your people and stay with them, teach them and
command them (then he mentioned some things) and pray
as you saw me praying. When it is time for prayer, someone
among you should make the adhan (call to prayer) and the
eldest of you should lead you in prayer.» (Recorded by
Bukhari and Muslim)
This concludes what we want to say about young people
and the issues that affect them. We ask Allah to make it useful.
Praise be to Allah, the Lord of all the worlds and may He
bestow His peace and blessings upon our noble Prophet
Muhammad(~), his family, and his Companions.
=written the letters: ; ....; !l signifying kiifir or infidel. He will perform
numerous wonders and miraculous acts; many unbelievers and partial believers
will be misled by his 'miracles'. He will eventually be slain by the Prophet
'Eesii (Jesus) ('alayhi as-salam - peace be upon him). See: Sa}Jeel;l al-
Buklulri (M. Muhsin Khan's translation), vol. 4, pp 432-433. [Translator]

IGlossary of Islamic Terms*
adhtin I) I;I the call to prayer
An~ar JL..:a;t people of Madinah who welcomed the
Prophet (~) and his followers from
Makkah
ayah (pl. ayat) ~~ verse of the Qur'an or sign of Allah
Dajjal J~..UI Antichrist (anti-Christ)
da'wah ·~,) disseminating the teachings of Islam and
calling people to accept and embrace
Islam
eemiin I)~ faith; belief in all the six pillars of the
creed of Islam
Hadith ~...>- the collected statements and actions of
the Prophet Muhammad (~) that with
the Qur'an form the basis of Islamic law
hadith ~...>- a statement or action of the Prophet
Muhammad (~) that was remembered
and recorded by his Companions and
followers
Hajj ~
the major pilgrimage to the Sacred
Mosque, site ofthe Ka'bah at Makkah, to
* The Arabic words are transliterated according to the conventions of the
Transliteration Chart found in this book. If a word has become part of the
English language (i.e., is found in a dictionary of Standard English), that
spelling is used in this book and appears first in this Glossary, with the
transliterated form in brackets after it.

Youth's Problems 63
be undertaken by every able Muslim
once in his/her lifetime
]Jaram ~lr forbidden according to Islamic law
Hijrah i_& migration: esp. the migration from
Makkah to Madinah by the Prophet
Muhammad (~) and his Companions
that marks the start of the Islamic
calendar
lfudood :>JJ.>. lit. limits; religious laws based on the
Qur'an and the Hadith
]Jukm
r5- ordinance, ruling
ktlfir )IS' infidel; disbeliever
kufr ;s disbelief in Allah and/or what He has
revealed
qadr ;~I divine predestination; destiny; power;
exact measure
Ramadan ~L,.a..) the ninth month in the Islamic calendar;
(Ramaq,iin) the month of obligatory fasting; the
month in which the first verses of the
Qur'an were revealed
~aliih i~ formal prayer: a combination of physical
postures, recitation, and supplication
Sharia (shari'ah) ~~ Islamic law derived from the Qur'an and
the Sunnah
Sunnah 4:..... the practice and collected sayings of the
Prophet Muhammad (~) that together
with the Qur'an forms the basis of
Islamic law
tafseer ~ exegesis: commentary, or explanation of
the meanings (usu. of Qur'anic verses)
Ummah ~t community or nation: usu. used to refer

64 Glossary ofIslamic terms
to the entire global community of
Muslims
waswas ..,...,_,...J lit. whispering; insinuating whispers/
thoughts from Satan
zaktlt (or zaktlh) iSj Obligatory charity: an 'alms tax' on
wealth payable by Muslims and to be
distributed to other Muslims who qualify
as recipients

Youth’s Problems

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