Al Azhar Fatwa Global Center

The Arabic language constitutes one of the most fundamental pillars of identity and cultural consciousness.
It is not merely a means of communication; rather, it is the language of the Holy Qur’an and of beauty, the vessel that carries the identity of the nation, the repository of its cultural memory, and the bridge of belonging that links generations to their history, culture, and values.
Allah, the Exalted, honored the Arabic language by choosing it as the language of the Holy Qur’an, thereby binding it to the faith, legislation, thought, and collective conscience of the Ummah. Throughout the centuries, Arabic has served as a vessel for diverse sciences and branches of knowledge, and as the eloquent tongue through which Islamic civilization has expressed itself. Allah, the Almighty, says: “Indeed, We have sent it down as an Arabic Qur’an so that you may understand.” (Qur’an 12the : 2)
Concern for the Arabic language—through its cultivation, instruction, and proper usage—is a collective social responsibility that begins within the family, is strengthened in schools, and is brought to completion through the media and public discourse. Therefore, the soundness of the language safeguards sound thought, and its strength deepens awareness and reinforces a sense of identity and belonging.
It is neither true awareness nor genuine patriotism to take pride in abandoning the Arabic language or in speaking of it with disdain. Among the gravest threats facing Arabic is the distortion of its image in the minds of the young, by portraying it as difficult and overly complex, or by belittling those who teach it. Such attitudes undermine the confidence of successive generations in their language, their values, and their identity, and weaken their bond with their cultural and civilizational heritage.
With its beauty, richness, flexibility, and remarkable capacity to convey the most delicate meanings in the most eloquent and creative forms, Arabic language remains fully capable of keeping pace with the demands of every age—provided some cherish it, safeguard it, and present it to future generations vibrantly and engagingly.
Pride in the Arabic language does not entail isolation or a refusal to learn other languages. Rather, it signifies respect for one’s roots, mastery of them and of their instruments, and appreciation of the knowledge and cultural distinctiveness they yield. Languages beget skills, but the mother tongue embodies identity. There is no contradiction between openness to the world and pride in the language of the Qur’an, which is the language of our culture and our civilization.

Islam Stands Against Domestic Violence (Part One)
It is a matter of fact that Islam calls the believers in general to behave kindly. The call for kindness and high morals is an Islamic obligation upon all Muslims to follow. It is even the most recommended way in dealings with non-Muslims. How could anyone imagine that Islam allows harsh treatment or beating one’s wife? The Glorious Qur’an and the established prophetic practice provide the proper principles for the marital relationship.
The Qur’an affirms that marriage is based on mutual love, tenderness, kindness, comfort, and mercy. Allah the Almighty says, “And from His signs is that He created for you mates from yourselves that you may reside with them, and He placed between you affection and mercy. In that are signs for a people who reflect” (Quran, 30: 21). This verse clearly states that affection and mercy shall be the bases for marriage and marital life. Likewise, the Prophetic statements and practice provide great guidance for marital love and kindness, he (may Allah’s peace and blessings be upon him) said, “The best of you is the best to his wives, and I am the best of you to my wives” (al-Tirmidhi, kitab al-Manaqib).
A man once asked the Prophet about the rights of wives. In response, the Prophet said, “He shall give her food when he takes food, clothe her when he clothes himself, should not revile the face or say indecent expressions. He should not abandon her except in the house (as a form of discipline). (Ibn Majah, Kitab al-Nikah). As such a man should be kind to his wife. He should choose the best words for her, give her of the food he eats, clothe her when he gets new clothes, and treat her with tender and affection. The Prophetic practice is so inspiring in this context. ‘Aishah—the Wife of the Prophet—told that she was on a journey with the Messenger of Allah. She then had a race with him (the Prophet) and outstripped him. When I became fleshy, she had another race with the Prophet, and he outstripped her. Then he said: “This is for that outstripping” (Abu Dawud, Kitab al-Jihad). Here, the Prophet is even playing with his wife and taking a race with her. We all need to revive such morals in our houses to build our families on love, affection, mercy, and kindness. These examples and many others show us the true way to deal with our wives and exclude all aspects of violence, whatever may be in such lofty system.
May Allah guide us all to the Right Path and grant all Muslim families success and happiness!

The deceased benefits from charity given on their behalf, whether it is from their own wealth or from the wealth of the living person giving the charity. It is narrated from Aisha, the Mother of the Believers, may God be pleased with her, that a man said to the Prophet (Allah’s peace and blessings be upon him): "My mother died suddenly, and I think that if she had been able to speak, she would have given in charity. Will she have a reward if I give in charity on her behalf?" He (Allah’s peace and blessings be upon him) said: "Yes." [Agreed upon]
Imam Ibn Hajar, may Allah have mercy on him, said: "This hadith indicates the permissibility of giving charity on behalf of the deceased and that this benefits them by the reward of the charity reaching them, especially if it is from one's child." [Fath al-Bari by Ibn Hajar (5/390)]