In Sahih Bukhari, Abdullah bin Hisham narrated: We were with the Prophet (ﷺ) and he was holding the hand of `Umar bin Al-Khattab. `Umar said to Him, “O Allah's Messenger (ﷺ)! You are dearer to me than everything except my own self.” The Prophet (ﷺ) said, “No, by Him in Whose Hand my soul is, (you will not have complete faith) till I am dearer to you than your own self.” Then `Umar said to him, “However, now, by Allah, you are dearer to me than my own self.” The Prophet (ﷺ) said, “Now, O `Umar, (now you are a believer).”

Loving the Prophet (ﷺ) necessitates constantly remembering him and sending peace and blessings upon him, which has numerous virtues, including:

1. Obeying Allah’s command and aligning with Him and His angels:

Allah the Almighty says, “Indeed, Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace.” (Al-Ahzab: 56)

In Sahih Muslim, Abu Mas'ud Al-Ansari said: We were sitting in the company of Sa'd bin 'Ubadah (May Allah be pleased with him), when the Messenger of Allah (ﷺ) came to us. Bashir bin Sa'd said: "O Messenger of Allah! Allah has commanded us to supplicate for you, but how should we do that?" The Messenger of Allah (ﷺ) kept silent. We were much perturbed over his silence and we wished he did not asked him this question. The Messenger of Allah (ﷺ) said, "Say: 'O Allah, exalt the mention of Muhammad and the family of Muhammad as you exalted the family of Ibrahim. And bless Muhammad and the family of Muhammad as You blessed the family of Ibrahim in the world. You are the Praised, the Glorified,' and the method of greeting (i.e., Salam) is as you know.”

2. Obeying the Prophet's command:

In Sahih Muslim, Abdullah bin Amr bin Al-As heard the Prophet (peace and blessings be upon him) say: “When you hear the mu’adhdhin repeat what he says, then invoke a blessing on me, for everyone who invokes one blessing on me will receive ten blessings from God.”

3. Relief from worries and forgiveness of sins:

In Sunan At-Tirmidhi, Ubayy b. Ka'b said he told God’s Messenger that he frequently invoked blessings on him and asked how much of his prayer he should devote to him. He replied that he might devote as much as he wished, and when he suggested a quarter he said, “Whatever you wish, but if you increase it that will be better for you.” He suggested a half and he replied, “Whatever you wish, but if you increase it that will be better for you.” He suggested two-thirds and he replied, “Whatever you wish, but if you increase it that will be better for you.” He then suggested devoting all his prayer to him and he replied, “Then your problems would be solved and your sins would be forgiven.”

4. Protection from stinginess:

At-Tirmidhi narrated from Hasan bin Ali that the Messenger of Allah (peace and blessings be upon him) said: “The miser is the one in whose presence I am mentioned yet does not pray for Allah's blessings upon me.”

5. Elevation of ranks and expiation of sins:

In Sunan An-Nasa'i, Anas bin Malik narrated that the Messenger of Allah (peace and blessings be upon him) said: “Whoever sends blessings upon me once, Allah will send blessings upon him tenfold, erase ten of his sins, and raise him ten ranks in Paradise.”

6. Allah’s mercy upon the servant:

In Sahih Muslim, Abu Huraira narrated that the Prophet (peace and blessings be upon him) said: “Whoever sends blessings upon me once, Allah will send blessings upon him tenfold.” And Allah’s blessings upon His servants are mercy.

7. Answered supplications:

In Musnad Ahmad, Fudalah bin `Ubaid said: “The Prophet (ﷺ) heard a man supplicating in his Salat but he did not mention Allah or send Salat upon the Prophet (ﷺ), so the Prophet (ﷺ) said: ‘This one has rushed.’ Then he called him and said to him, and to someone other than him: ‘When one of you performs Salat, then let him begin by expressing gratitude to Allah and praising Him. Then, let him send Salat upon the Prophet (ﷺ), then let him supplicate after that, whatever he wishes.’”

In Sahih Al-Jami, Ali (may Allah be pleased with him) narrated that the Prophet (peace and blessings be upon him) said: “Every du’aa’ is suspended until one sends blessings upon the Prophet (peace and blessings of Allah be upon him).”

8. Delivering peace to the Prophet:

In Sunan Abi Dawud, Aus bin Aus reported: The Messenger of Allah (ﷺ) said, “Among the best of your days is Friday; so supplicate Allah more often for me in it, for your supplications will be displayed to me.” He was asked: “O Messenger of Allah! How will our blessings be displayed to you when your decayed body will have mixed with the earth?” He (ﷺ) replied, “Allah has prohibited the earth from consuming the bodies of the Prophets.”

In Musnad Ahmad, the Prophet (ﷺ) said: “Do not make my grave a place of ritual celebration, but pray for Allah's blessings upon me, for your blessings reach me from wherever you are.”

In Sunan An-Nasa'i, Abdullah bin Mas'ud narrated: The Messenger of Allah (ﷺ) said: “Allah (SWT) has angels who travel around on Earth conveying to me the Salams of my Ummah.”

9. Return of peace from the Prophet:

Abu Dawud narrated from Abu Huraira that the Messenger of Allah (peace and blessings be upon him) said: “No one sends greetings (or prayers of peace) upon me but Allah returns my soul to me so that I may return his greetings.”

10. Salvation from regret on the Day of Judgment:

In Sunan At-Tirmidhi, Abu Huraira reported God's messenger as saying, “If people sit in an assembly in which they do not remember God or invoke a blessing on their Prophet, vengeance will descend upon them. If God will He will punish them, but if He wills He will forgive them.”

11. Deserving the Prophet's intercession:

In Sahih Muslim, Abdullah bin Amr narrated that the Messenger of Allah (peace and blessings be upon him) said: “Everyone who invokes a blessing on me or asks that I be given the Wasila, he will be assured of my intercession.”

12. Attaining closeness to the Prophet on the Day of Judgment:

In Sunan At-Tirmidhi, Ibn Mas'ud reported God’s Messenger as saying, “The one who will be nearest me on the day of resurrection will be the one who invoked most blessings on me.”

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Islamic legislation has carefully exempted certain types of wealth from zakat (almsgiving), such as fixed assets, wealth that has not reached the nisab (minimum amount upon which zakat is due), or wealth that has reached the nisab but a hijri year has not yet passed on it, among other types. This exemption aims to enable production and investment, fulfill human needs, and respect human nature while guiding its course. This is evident in the following:

First: The Ability to Invest and Produce:

Islamic legislation exempts fixed assets from zakat. The Quran retains the description of the poor for those who own a ship and earn their livelihood through it, as Allah says, “As for the ship, it belonged to poor people working at sea.” (Al-Kahf: 79) Owning the ship did not exclude them from being considered poor, entitled to receive zakat, and not obliged to pay zakat on the fixed asset that helps them earn their livelihood. Allah also says, “Or a needy person in misery.” (Al-Balad: 16), indicating that owning land does not disqualify someone from being considered needy if it does not fulfill all their needs.

Islamic legislation has established that wealth converted into productive capital assets is not subject to zakat on the asset itself but rather on the income generated from it. This preserves wealth that has become productive assets, thus serving its owner and the community, achieving high economic efficiency by maintaining productive assets in society without forcing the owner to sell them to pay zakat. ⁽¹⁾ These assets form the basis of economic projects, generating profit by relying on them.

Therefore, not imposing zakat on capital assets helps maintain the productive capacity of the economy and promotes investment and production, thus achieving the general benefit for the members of society. Exempting productive assets from zakat encourages people to convert their idle wealth into productive capital assets, which pay zakat on the income generated from them. In this way, the wealth owner benefits, society as a whole benefits, and its poor benefit in particular. ⁽²⁾

If financial assets are free from demands that reduce their value and decrease their amount, this preserves the fundamental capacity of economic projects and encourages investment and production through them.

Second: Providing for Human Necessities:

Islam categorizes wealth regarding zakat obligation into growing and non-growing wealth. Zakat is obligatory on growing wealth, while non-growing wealth, intended for use and not for sale (known as fixed assets), such as real estate, furniture, equipment, and vehicles, is exempt from zakat. ⁽³⁾ Scholars base this on the Prophet’s saying: “No Zakah is to be paid on one’s horse (that he rides) or one’s slave,” ⁽⁴⁾ a fundamental principle that fixed assets are not subject to zakat.

Scholars have confirmed that there is no zakat on working camels and cows as they are likened to slaves and belongings, ⁽⁵⁾ meaning no zakat is due on them if they serve their owner and are not for trade.

Islam also stipulates that zakat is obligatory only on wealth exceeding essential needs such as food, drink, clothing, housing, and transportation. Therefore, a person’s home, vehicle, household appliances, and similar items are not subject to zakat, preserving these essential assets necessary for one’s life. ⁽⁶⁾

This approach eases people's financial obligations and considers their circumstances, unlike some secular systems that impose taxes on all income, prompting tax evasion to maintain a decent standard of living.

Third: Regulating Behavior to Align with Human Nature:

Islamic legislation considers human nature through the obligation of zakat by exempting certain types of wealth, such as jewelry women uses for adornment, from zakat. This exemption has significant purposes, evident in two aspects:

1. Ease and Consideration for Recreational Aspects: Women’s nature inclines towards adorning themselves with gold and silver. Islam allows this within certain limits, provided if they are not evading zakat by hoarding gold and silver.
2. Regulating Behavior to Match Nature: Islam exempts women’s jewelry from zakat in respect of their nature. However, if a woman possesses jewelry that is not permissible, such as men’s jewelry (e.g., sword decorations), it is prohibited, and zakat is due. ⁽⁷⁾

In order to regulate human nature, Islam also made zakat obligatory on men's jewelry, as adorning oneself with it is not in accordance with human nature but contradicts it. This also applies to utensils made of gold and silver or using them as antiques. Hence, we can say that zakat has been employed to correct human nature. It has been used to compel men to return to their natural state and to align human behavior with the correct innate nature.

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1. Legislative Miracles in Zakat: Dr. Rifaat Al-Sayed Al-Awday, p. 21.
2. Ibid, p. 4.
3. Miracles in Zakat Legislation: Dr. Kawthar Al-Abaji, p. 248.
4. Agreed upon: Reported by Al-Bukhari (1395) and Muslim (982).
5. The Book of Revenue: Abu Ubayd Al-Qasim bin Salam, p. 543.
6. Legislative Miracles in Zakat: Dr. Rifaat Al-Sayed Al-Awday, p. 13.
7. Fiqh Al-Zakah on Wealth and Body: Sheikh Abdul Razzaq Nasir Muhammad, p. 43.

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Strange is the human being! Allah has allowed us to enjoy countless blessings and bounties, yet we often chase after what brings us harm and destruction. People abandon the religious regulations of sports practiced to strengthen the body and maintain health, and engage in activities that are forbidden, exposing themselves to corruption and ruin. Sports are not mere physical activities but a means to enhance both physical and mental health. A sound mind resides in a sound body, as long as the individual adheres to the Islamic guidelines and does not get distracted from worshipping Allah. In fact, sports can transform from a permissible activity to an act of worship and a means of drawing closer to Allah if a Muslim intends to use it to strengthen themselves for life’s responsibilities, benefiting their Ummah and religion. Allah says the Almighty says, “And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy.” (Al-Anfal: 60) Additionally, the Prophet Muhammad (peace be upon him) said, “A believer who is strong (and healthy) is better and dearer to Allah than the weak believer, but there is goodness in both of them.” (Narrated by Muslim) From this, we understand that Islam encourages maintaining and caring for the body as it is a trust that we will be questioned about on the Day of Judgment.

Women just as man must also adhere to the Islamic guidelines during practicing sports. Otherwise, her activities can shift from permissible to sinful.

Women and Bodybuilding

Despite Islam’s respect and honor of women by prescribing what preserves their nature and femininity, many women still demean themselves and ignore their innate qualities, claiming that women, like men, can do anything! Today, we see many women participating in sports that do not align with their nature and femininity, such as bodybuilding. Originally intended to maintain health and strengthen the body through muscle building, these goals have become an obsession for many women, leading them to excessively enlarge their bodies and achieve a physique resembling nothing of femininity. They have cast aside all the Islamic guidelines for sports regarding attire and adornment, displaying their bodies publicly while competing with men! Transitioning the practicing of the sport from a permissible activity to a forbidden one.

It is forbidden for a woman to engage in bodybuilding to enlarge her muscles to the point of resembling male physiques. Ibn Abbas (may Allah be pleased with him) said: “The Messenger of Allah (ﷺ) cursed men who copy women and cursed women who copy men.” (Narrated by Al-Bukhari) Scholar Al-Hafiz Ibn Hajar (may Allah have mercy on him) commented: “Al-Tabari said that it is not permissible for men to imitate women in clothing and adornment specific to women, and vice versa. I added: This also applies to speech and walking.”

Many women who have damaged their bodies with this obsession regret their altered appearance and the numerous health issues caused by excessive bodybuilding. One such example is Sophia Aris, a former bodybuilding influencer, confessed in an interview with The Guardian that she quit the sport because it made her “miserable and lonely,” severely affecting her mental and physical health.

Criticisms faced by female bodybuilders due to their altered bodies are widespread. On the forum bodybuilding.com, under the “Misc” category, there were over 60,000 comments attacking and mocking the appearance of female bodybuilders. Some questioned why women would want to look unattractive like men when they naturally possess beauty, while others outright called them gross and man-faced!

Health Risks of Bodybuilding for Women

The health risks associated with excessive bodybuilding are numerous! According to a report by The Washington Post, professional bodybuilding causes severe health problems for women. Women bodies cannot naturally attain such extreme muscle mass, leading them to use drugs like anabolic steroids, which cause significant hormonal disruptions resulting in changes such as shrinking hips and breasts, increased facial and chest hair, male-pattern baldness, acne, deepening of the voice, and enlargement of the clitoris, which can cause pain in the sensitive area. These changes lead to long-term physical and psychological problems, and women may never return to their natural state after stopping steroid abuse.

Using growth hormones also leads to bone enlargement and facial changes like a larger jaw and more prominent brow ridges. It affects heart health, causing heart enlargement, heart failure, and irregular heartbeats, increasing the risk of serious heart diseases.

Moreover, there are significant reproductive health risks. Steroid abuse disrupts hormonal balance, affecting the natural production of reproductive hormones, leading to infertility and uterine atrophy, impacting their ability to conceive and maintain reproductive health.

Psychologically, steroids cause severe mental health issues such as increased aggression, violence, major mood disorders like insomnia and depression, and in rare cases, psychosis and suicide. Women experience immense psychological pressure due to the obsessive focus on physical appearance and rapid changes. About 30% of steroid users develop addiction due to psychological and biological factors. Many also suffer from muscle dysmorphia, seeing themselves as smaller than they are and fearing muscle loss without reason.

Additionally, Dr. Saeed Al-Hefnawi, Professor of Pharmacology at the Faculty of Pharmacy, Cairo University, and member of the Anti-Doping Committee of the Olympic Committee, says: There are several types of steroids, but the most dangerous are anabolic steroids, which work to enlarge muscle mass. They cause diseases like infertility, brain clots and hemorrhages, and gender transformation: male to female and female to male, among many other diseases.

With all these risks, why would a woman subject herself to such harm? For what purpose? To satisfy personal vanity and compete with men, and to pump enormous profits into the accounts of major companies that sponsor such farces!

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Islamqa.

Islam Way.

Business Insider, A bodybuilding influencer quit working out, saying it made her 'miserable' and 'lonely'.

Washington Post, What bodybuilders do to their bodies — and brains.

Wisdom in Islam represents a great value and a fundamental principle, where the essence of wisdom is to place things in their proper context, perfecting everything as pleases Allah and His Messenger, and to govern all matters with reason, knowledge, ethics, and steadfast principles.

Wisdom is the knowledge of the best things using the best sciences, it is named so because it prevents its possessor from despicable behavior. It also means to perfect something; do it skillfully and prevent it from corruption, or to keep it from deviating from its intended purpose.

In Islamic Legislation

Wisdom is mentioned in the Quran in several ayahs, where Allah praises those who possess and exhibit it. Allah says, “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best.” (An-Nahl: 125) And He says, “He gives wisdom to whom He wills, and whoever has been given wisdom has certainly been given much good.” (Al-Baqarah: 269) Commenting on this, Al-Sa'di said: “Whoever is granted wisdom by Allah has indeed been given much good. What greater good is there than that which brings happiness in both worlds and saves from misery? The special mention of this virtue, because it makes its possessor among the inheritors of the prophets and completes a servant by perfecting both their intellectual and practical strength. The perfection of intellectual strength is through the knowledge of truth and its purposes, and the perfection of practical strength is through doing good and avoiding evil. Thus, one can speak and act rightly, place matters correctly for oneself and others, and without it, one cannot do so.” ⁽¹⁾

Allah says, “And We had certainly given Luqman wisdom [and said], 'Be grateful to Allah.' And whoever is grateful is grateful for [the benefit of] himself. And whoever denies [His favor] - then indeed, Allah is Free of need and Praiseworthy.” (Luqman: 12) Here, Allah mentions His favor upon His virtuous servant Luqman by granting him wisdom, which means knowledge of truth in its proper form and wisdom in actions. A person may be knowledgeable without being wise. ⁽²⁾

Ibn Mas'ud reported: I heard the Messenger of Allah (ﷺ) said, “Envy is permitted only in two cases: A man whom Allah gives wealth, and he disposes of it rightfully, and a man to whom Allah gives knowledge which he applies and teaches it.” (Reported by Al-Bukhari and Muslim)

Ibn Abbas reported: Once the Prophet (ﷺ) embraced me and said, “O Allah, teach him wisdom (i.e. the understanding of the knowledge of Qur'an).” (Reported by Al-Bukhari) Ibn Hajar commented that scholars differ on what is meant by wisdom here; some say it is the Quran, others say it is acting upon it, some say it is the Sunnah, some say it is precision in speech, some say it is fear of Allah, some say it is understanding from Allah, some say it is reason, some say it is what reason testifies to its validity, and some say it is a light that distinguishes between inspiration and whisperings,  while others say it is the quick correct response. ⁽³⁾

Its Benefits for the Individual and Society

1. It is the first path to knowing Allah, as His knowledge can only be attained by those with conscious minds and hearts seeking truth.
2. It is the way of prophets, righteous people, and scholars. You will rarely find a bearer of truth who is not wise and rational.
3. Wisdom leads directly to pre-set goals, not as circumstances and whims dictate. Abu Al-Qasim Al-Junaid Ibn Muhammad, when asked about wisdom, said, “Wisdom commands everything that leaves a lasting praiseworthy impact, and it is well-received by people and safe from harmful consequences.” ⁽⁴⁾
4. It elevates its possessor and maintains their position. Malik Ibn Dinar said, “I read in some of Allah's scriptures that wisdom increases the nobility of the noble and elevates the servant to the ranks of kings.” ⁽⁵⁾
5. It keeps society free from resentment and hatred when matters are placed correctly, thus avoiding injustice.
6. Wisdom guards a person against committing evil or speaking inappropriately, engaging in forbidden acts, or harming others, and prevents situations that would require apologies and pardons.

Obstacles to Acquiring Wisdom

1. Some personal traits, if not addressed, hinder the acquisition of wisdom, such as haste in making decisions and executing them based on desires or whims.
2. Avoiding the consultation of experts and not seeking Allah's guidance, leading to decisions made without knowledge, experience, or expertise.
3. Not making short and long-term plans, leading to chaotic and unwise actions.
4. Taking steps without considering future consequences, resulting in heavy steps and failed outcomes.
5. Relying solely on confidence without experience and knowledge.

Means to Acquiring Wisdom

1. Knowledge: One of the primary ways to attain wisdom is through knowledge, specifically the knowledge of Sharia, creed, jurisprudence, understanding the objectives of Sharia, and the purpose of the texts.
2. True Worship: Sincerely worshipping Allah and avoiding sins, with quick repentance and return to Allah.
3. Associating with Righteous People: Interacting with righteous people, those of wisdom and opinion, learning from them, and listening to them. Ibn Al-Jawzi said, “Every door has a key, and the key to wisdom is expelling desires.” ⁽⁶⁾
4. Learning from Mistakes: Learning from one's mistakes and not repeating them, as every failure in life generates experience, paving the way to success. The Prophet (peace be upon him) said, “The believer should not be stung from the same hole twice.” (Reported by Al-Bukhari and Muslim)
5. Practicing Silence: Learning to be silent more than to speak. Umar Ibn Abdul Aziz said, “If you see a man prolonging his silence and avoiding people, draw near to him; he is receiving wisdom.” ⁽⁷⁾

Sufyan Ibn 'Uyaynah said, “I heard Abu Khalid say: Wisdom comes through three things: listening, hearing, and understanding. Wisdom is fertilized by three traits: turning to the abode of eternity (Hereafter), shunning the abode of delusion (Dunya), and preparing for death before it descends.” ⁽⁸⁾

One of the greatest examples of wisdom is the Prophet Muhammad (peace be upon him). An example of his exceptional wisdom is evident in the Treaty of Hudaybiyyah. The Prophet (peace be upon him) called the scribe and said, “Write: In the name of Allah, most Gracious and most Merciful.” Suhail said: As for “Ar-Rahman,” we do not know what is meant by, but write Bi ismika allahumma (in thy name. O Allah). The Muslims said, “By Allah, we will not write it except 'In the name of Allah, most Gracious and most Merciful.'” The Prophet (peace be upon him) said, “Write: 'Bi ismika allahumma.'” Then, the Prophet (ﷺ) said: “Write: This is what Muhammad God's Messenger has decided.” Suhail protested, “I swear by God that if we knew you were God’s Messenger we would not turn you away from the House or fight with you; but write: Muhammad b. ‘Abdallah.” The Prophet replied, “I swear by God that I am God’s Messenger even if you disbelieve me; write Muhammad b. ‘Abdallah.”

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1. Tafsir As-Sa'di, p. 115.
2. Ibid, p. 648.
3. Fath Al-Bari by Ibn Hajar (1/170).
4. Hilyat Al-Awliya' wa Tabaqat Al-Asfiya' by Abu Nu'aym (13/261).
5. The Urge to Seek Knowledge and Strive to Gather it by Abu Hilal Al-'Askari, p. 50.
6. At-Tabsirah by Ibn al-Jawzi (1/396).
7. Ibid (2/289).
8. Ibid. 

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Human beings always hope to be treated with grace rather than strict justice, and a Muslim hopes that Allah will judge them with grace rather than justice.

What is justice? What is grace?

Justice is giving a person what is rightfully theirs and taking what is due from them, ⁽¹⁾ while grace is generosity and kindness. ⁽²⁾

We can say that justice means giving everyone their rightful due and dealing with people fairly, whereas grace means showing goodness and kindness to others, even when it is not obligatory. Justice is the foundation upon which society should be built, while grace makes human relationships warmer and more compassionate.

Does the Quran guide us to treat others with justice or with grace?

Dr. Muhammad Abdullah Draz said ⁽³⁾: We have examined various aspects of the Quran's guidance, whether in financial transactions, social affairs, or criminal events. We found that it always forbids excess in favor of oneself and encourages excess in favor of others. As for reciprocal treatment, there is neither prohibition nor encouragement; rather, it is allowed and optional, without imposing any hardship beyond that.

When we looked into the Quran regarding financial dealings, we found that it forbids taking usury and consuming people's wealth unjustly. On the other hand, it commands the creditor to grant the debtor time in hardship and encourages forgiving the debt and considering it a charity. As for equal accounting, the Quran neither condemns nor praises it but establishes it as a permissible legal status. Allah says, “But if you repent, you may have your principal - [thus] you do no wrong, nor are you wronged.” (Al-Baqarah: 279)

When we examined the Quran concerning social interactions, we found that it forbids obscenity, harm, roughness, and harshness. On the other hand, it commands forgiveness of harm, avoidance of ill talk, and repeatedly praises repaying evil with good or what is better. As for repaying evil with evil, it is left as a permissible right for those who insist on it without transgression.

When we examined the Quran's stance on slander and false accusations, we found that it forbids us from severing kinship ties with the slanderer or withholding kindness and maintaining ties with them. Instead, it urges us to extend noble forgiveness and pardon in the hope of Allah's forgiveness and mercy.

If we consider these and similar examples, logic compels us to conclude that the virtuous treatment in the Quran's view is one based on forgiveness, selflessness, and grace. The vice lies at the extreme opposite, consisting of injustice, selfishness, and deceit. As for the middle path of equal and precise treatment, it does not deserve to be called a virtue or a vice according to the Quranic wisdom. Rather, it is a permissible course not subject to command or prohibition, nor to praise or blame, nor deserving of reward or punishment.

Resolving the Issue

The prominent issue with this theory is that, at first glance, it seems to contradict both reason and revelation. Reason dictates that justice is a virtue, being the foundation of virtues, while revelation, the Quran itself, often praises the principle of justice and equality. Allah says, “O you who have believed, be persistently standing firm in justice.” (An-Nisa: 135), “And do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness.” (Al-Maidah: 8), “And if you judge, judge between them with justice. Indeed, Allah loves those who act justly.” (Al-Maidah: 42)

The key to this matter, in our view, lies in the complete separation of two contexts: the context of judgment and the context of interpersonal dealings. The context of judgment is where strict and precise justice is required, while the context of interpersonal dealings is where forgiveness, leniency, kindness, and graciousness prevail. A judge, when deciding between two parties, a parent distributing their kindness among children, a teacher or guardian, and every leader among their subjects must not show favoritism or preference, as they cannot favor with what is not theirs. How can one favor another with something that is not their right? Should they be lenient in judgment out of compassion for the destitute and poor? No, because Allah says, “Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just.” (An-Nisa: 135)

Should anger towards an enemy drive one to double the penalty on them? No, because Allah says, “And do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness.” (Al-Maidah: 8)

Should kinship, lineage, regionalism, or sectarian bias lead one to favor their brethren, whether wrongdoers or wronged? No, because Allah says, “And if two factions among the believers should fight, then make settlement between them. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah. And if it returns, then make settlement between them in justice and act justly. Indeed, Allah loves those who act justly.” (Al-Hujurat: 9)

Does one's heart soften at the sight of punishment or the sound of complaints, leading to pardoning a crime after becoming renown to him? No, because Allah says, “And do not be taken by pity for them in the religion of Allah, if you should believe in Allah and the Last Day.” (An-Nur: 2)

Should one leave the Islamic state vulnerable to its enemies, or give up an inch of its land, or grant them control over any of its people? No, because the land of Islam and the rights of Muslims are not owned by any individual or group, nor are they a right of any nation or generation. They are the rights of all generations until Allah inherits the earth and whoever is on it. Leniency in this matter is a transgression against the rights of others, and defending them is not selfishness but anger for the sanctity of Allah and the homeland. Allah says, “Fight in the way of Allah those who fight you.” (Al-Baqarah: 190), and: “And what is [the matter] with you that you fight not in the cause of Allah and [for] the oppressed among men, women, and children.” (An-Nisa: 75)

Thus, we see that the context in which justice is a commendable virtue, indeed a mandatory duty, is when one is a third party mediating between two parties. In this context, one's duty is to give each their due without diminution or excess. Any act of kindness or favor here is itself an injustice. This is what we call the context of judgment and arbitration among people. Most Quranic texts that praise justice and command it are clear in this regard. Allah says, “And when you judge between people, judge with justice.” (An-Nisa: 58), “So judge between the people in truth.” (Saad: 26), and: “And if you judge, judge between them with justice.” (Al-Maidah: 42)

However, when you are one of the parties, dealing with your own matters and negotiating your rights, this is what we call the context of interpersonal dealings. This is where the Quran's call for forgiveness, leniency, altruism, and kindness. Here, the principle of justice and equality falls out of the scope of virtues and vices altogether, descending from the level of obligations to the level of permissible actions, with virtue reserved for grace alone.

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1. Al-Mu'jam Al-Wasit: Academy of Arabic Language (2/588).
2. Mu'jam Maqayis Al-Lughah: Ibn Faris (4/508).
3. “Nadharat fi al-Islam” by Dr. Muhammad Abdullah Draz, p. 83.

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Islam is a comprehensive system that addresses all aspects of life. As it encompasses worship and belief, it also encompasses behavior, ethics, and divine concepts that regulate people's lives and their public and private affairs. Islam has paid attention to every morality that elevates the value of affection, mercy, and solidarity among people, and strengthens the bonds of love and goodness. Thus, social justice in Islam is an inherent branch of religion, as it organizes all aspects of people's lives.

It is a comprehensive concept that refers to the distribution of rights and duties among members of society in a way that achieves equality and justice, ensures equal opportunities, and preserves human dignity, while taking into account the natural differences among people.

This concept is based on several fundamental principles derived from the Holy Quran and the Sunnah of the Prophet, ensuring the realization of the principle of social justice as Allah has established in His Book, and as emphasized and applied by the Sunnah.

The Foundations of Social Justice Principle in Islamic Culture

1. Monotheism and Servitude to Allah:

Social justice in Islam stems from the principle that Allah is the Creator of all humans; therefore, all people are equal before Him, regardless of race, gender, or color. Allah says, “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you.” (Al-Hujurat: 13)

Today, we might read or hear these concepts naturally without them leaving negative or sometimes hostile impressions. When Islam came, it caused a significant division in the pre-Islamic society between the elite class, who thought they belonged to a different class than the commoners and slaves. They believed they had the right to torture their slaves as if they were objects of their property and not humans with rights. Islam came to equalize all these people, declaring them all as humans and slaves of Allah, the One True God. Perhaps this was the primary cause of the initial enmity between the leaders of disbelief and Islam. Honor and preference are not for color, wealth, gender, or status, but for piety among humans from the perspective of servitude to Allah.

Monotheism was not merely a belief directing people to worship their Lord without all other alleged gods. Rather, monotheism was a reference for Muslims in all their private and public, individual and social affairs. By declaring monotheism, it was as if one said, “I belong entirely to Allah; He commands me as He wills, and I am His obedient servant.”

2. Achieving Equality:

Islam calls for equality in rights and duties without discrimination. There is no place for bias based on social class or wealth. As long as we believe in the Creator who has equalized all His creation, Allah says, “And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference.” (Al-Isra: 70) Honor is for every human being, and equality is for all, as the Prophet (peace be upon him) said: “People should stop boasting about their fathers who have died, while they are but coals of Hell, or they will be more humiliated with Allah than the dung beetle who rolls dung with his nose. Indeed Allah has removed the pride of Jahiliyyah from you, and its boasting about lineage. [Indeed a person is either] a pious believer, or a miserable sinner. And people are all the children of Adam, and Adam was [created] from dust..” (Reported by At-Tirmidhi)

3. Economic Justice:

Islam advocates an economic system that reduces the gap between social classes, rich and poor, through zakat (obligatory charity), sadaqat (voluntary charity), the prohibition of usury, and the banning of monopolization. Allah says, “Take, [O, Muhammad], from their wealth a charity by which you purify them and cause them increase.” (At-Tawbah: 103) Wealth remains impure until the right of the poor is taken from it through zakat, which is a right, not a favor from the rich to the poor. It is not a point of pride but a right in Allah's wealth entrusted to some of His servants, which preserves the dignity and rights of the poor. Justice and benevolence are the foundations of a healthy social life.

4. Judicial Justice:

Islam makes everyone equal before the law, regardless of who they are or their lineage. There was an incident involving a woman from the Makhzum tribe who stole during the Prophet's (peace be upon him) time, and the decisive response was equality in punishment. The Prophet (peace be upon him) said: “Those who came before you were destroyed because, whenever a noble person among them stole, they would let him go. But if a person who was weak stole, they would carry out the punishment on him. By Allah, if Fatimah the daughter of Muhammad were to steal, I would cut off her hand.” (Reported by al-Bukhari)

5. Social Solidarity:

Social justice is only achieved through a system based on cooperation and solidarity among members of society. The Prophet (peace be upon him) said: “The believers in their mutual kindness, compassion and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever.” (Reported by al-Bukhari) Regarding the right of the needy in the wealth of the rich, Allah says, “And from their properties was [given] the right of the [needy] petitioner and the deprived.” (Adh-Dhariyat: 19) To maintain the economic image of society, Allah says, “So that it will not be a perpetual distribution among the rich from among you.” (Al-Hashr: 7)

Jurisprudential Principles Supporting Social Justice

1. “No Harm and No Reciprocating Harm”: Dealing in the Muslim community is based on a principle established by the Prophet (peace be upon him) in his saying: “There should neither be harming (of others without cause), nor reciprocating harm (between two parties).” (Reported by Ibn Majah), such as the prohibition of monopolization.
2. “The Original Ruling Regarding Things is Permissibility Until Evidence Shows Otherwise”: There is no restriction on human freedom except by prohibitive text. Allah says, “It is He who created for you all of that which is on the earth.” (Al-Baqarah: 29)
3. “Harm Must Be Removed”: This means hastening in removing any harm inflicted on an individual or society. Allah says, “And cooperate in righteousness and piety, but do not cooperate in sin and aggression.” (Al-Maidah: 2)
4. “Necessity Removes Restriction”: Allah says, “But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], there is no sin upon him.” (Al-Baqarah: 173)
5. “Justice is the Foundation of Governance”: Allah says, “Indeed, Allah orders justice and good conduct.” (An-Nahl: 58)
6. “Preventing Harm Takes Precedence Over Acquiring Benefits”: Allah says, “And cause not corruption upon the earth after its reformation.” (Al-A’raf: 56)
7. “Matters shall be Judged by their Objectives”: The Prophet (peace be upon him) said: “Deeds are to be judged only by intentions.” (Reported by al-Bukhari)
8. “Liability Corresponds with Benefit”: Whoever benefits from something must bear its consequences. The Prophet (peace be upon him) said: “The hand (which takes) is responsible for what it has taken till it returns it.” (Reported by At-Tirmidhi)

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A noble character trait that only those with noble hearts, dignified souls, peaceful consciences, strong faith, contentment with Allah, and assurance in His sustenance can possess.

This is a great trait from the high morals of Islam, embodied by prophets and righteous people since the creation of Adam, peace be upon him. In a world that has become engrossed in worldly desires, filled its heart with them until they are left unsatisfied, where contentment has vanished, and greed has spread across the Muslim society from east to west, how desperately the Ummah today needs to revive the concepts of contentment and satisfaction to regain feelings of security, tranquility, and peace between oneself, others, and between Muslims and their Lord!

Contentment does not mean accepting injustice and oppression by giving up one's rights. Rather, it means being satisfied with what Allah has apportioned after exerting effort and ensuring societal justice in Muslim lands. Contentment is being satisfied with what Allah has given, ⁽¹⁾ as Ibn Miskawayh said: “Contentment is leniency in food, drink, and adornments.” ⁽²⁾

Contentment is a Part of Faith

Contentment is not just an optional trait that some may choose to adopt according to their desires while others reject under pressure. Rather, it is a part of faith that everyone should embody and fill their hearts with. Allah the Almighty says, “If they should be poor, Allah will enrich them from His bounty, and Allah is all-Encompassing and Knowing.” (An-Nur: 32), and He says, “Feed  the needy and the beggar.” (Al-Hajj: 36) Mujahid said: “The content person is your neighbor who is content with what you gave him.” ⁽³⁾ Abu Ishaq al-Tha'labi said: “Contentment comes from satisfaction, which is being fulfilled and refraining from asking.” ⁽⁴⁾

The Prophet (ﷺ) guided the Ummah to adopt contentment. Abdullah ibn Amr reported that the Messenger of Allah (ﷺ) said: “He Is successful who has accepted Islam, who has been provided with sufficient for his want and been made contented by Allah with what He has given him.” (Narrated by Muslim) Fadalah ibn Ubayd reported that the Messenger of Allah (ﷺ) said: “Happiness is due to him who is guided to Islam and possesses provision that suffices him for his day and remains content.” (Reported by At-Tirmidhi)

Abdullah ibn Umar told of God’s messenger taking him by the shoulders and saying, ‘‘Be in the world as though you were a stranger or one who is passing through.” (Narrated by Al-Bukhari) Ibn Hibban said: “In this narration, the Prophet (ﷺ) commanded Ibn Umar to be in this world as if he were a stranger or a traveler, as if he ordered him to be content with little of this world since a stranger and a traveler do not aim to accumulate wealth during their absence. Contentment is closer to them than seeking abundance in this world.” ⁽⁵⁾

Contentment Forms in Our Contemporary Life

1. Contentment with Family and Social Status: Most of today's youth resent their parents and their social and economic levels, harboring anger towards everyone, sometimes even lying about these levels when speaking among peers.
2. Contentment with Appearance: Especially among women and girls who resort to cosmetic surgeries and changing Allah's creation to please others, with some wanting to change their features to resemble a particular person, rejecting and rebelling against Allah's creation.
3. Contentment with Little Sustenance: As long as effort has been exerted.
4. Contentment with Little Food: Without extravagance or stinginess.
5. Contentment in Choosing Clothes: A Muslim suffices with cleanliness and adherence to Shariah conditions without insisting on high prices.
6. Contentment with Spouse: Without constantly comparing to others or feeling dissatisfied with the spouse Allah has granted.

Impact on Individuals and Society

Contentment leaves positive impacts on both individuals and society, including:

1. Peace of mind and a good life for the believer.
2. Pleases Allah and earns His love.
3. A sign of complete faith.
4. Eliminates envy, grudges, hatred, and negative competition within the Muslim community.
5. Causes blessings in the sustenance of those who adopt it.
6. A cause for self-respect, dignity, and honor for a Muslim.

Ways to Acquire Contentment ⁽⁶⁾

1. Knowing the value of contentment in the sight of Allah and His Messenger (ﷺ), and then approaching Him by embodying it as much as possible.
2. Studying the lives of the previous righteous companions and Salaf, observing their behavior and contentment.
3. Learning the value of economy in spending and avoiding extravagance.
4. Seeking help through du’a and believing in its power to change any difficult reality. The Prophet (ﷺ) used to say: “O God, I ask Thee for guidance, piety, self-control and a competence.” (Narrated by Muslim)
5. Looking at those with less sustenance, except in matters of worship and all that brings one closer to Allah. Abu Hurairah reported that the Messenger of Allah (ﷺ) said: “When one of you looks at someone who is superior to him in property and appearance, he should look at someone who is inferior to him.” (Narrated by Al-Bukhari and Muslim)

The Prophet (ﷺ) in this hadith guided us to the path that will lead us to contentment, fill our souls with satisfaction, and make us aware of Allah's blessings upon us so that we may properly thank Him, increasing us in His bounties. This path is to look at those who are below us in the worldly life rather than those above us because this encourages recognition and appreciation of Allah's blessings and prevents belittling and undervaluing them. ⁽⁷⁾

6. Believing that the disparity in sustenance is due to Allah's wisdom, and if one could see the unseen, they would choose Allah's decrees over their own desires.

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1. Mishkat al-Anwar by Qadi Iyad (2/187).
2. Tahdhib al-Akhlaq, p. 29.
3. Tafsir al-Tabari (16/563).
4. Tafsir al-Thalabi (7/23).
5. Rawḍat al-'Uqala', p. 157.
6. Encyclopedia of Morals and Behavior, Contentment.
7. Al-Adab Al-Nabawi, p. 221.

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In her book “The Successful Wife: How to Make Your Husband Happy,” published in 2008, Egyptian author Amani Maher poses several questions about the causes of crises that strike the institution of marriage and disrupt the family structure. She points out that the sources of marital discord are often women: either the wife, the mother-in-law, the husband's sister, or the sister-in-law.

Maher frankly tells her audience that most problems have nothing to do with men. If the husband is involved in an issue, these women often play a leading and fundamental role in turning the husband against his wife, aligning with the common saying, “Look for the woman.”

One of the contradictions Maher notes is that the mother-in-law does not forgive her son's wife for frequently visiting her family, while she excuses and justifies her daughter's constant presence at her own home.

In the first chapter, the author provides a guide to a successful engagement, recalling the words of the Prophet Muhammad (peace be upon him): “When someone with whose religion and character you are satisfied asks your daughter in marriage, accede to his request. If you do not do so there will be temptation in the earth and extensive corruption.” (Narrated by At-Tirmidhi)

Maher sets several conditions for choosing a husband, such as having a good reputation and character, being diligent in prayers and acts of worship, belonging to a family known for its upright behavior, being several years older to ensure maturity, having academic and social compatibility to prevent feelings of inferiority, earning a lawful income, and understanding the rights and duties of marital life.

To complete the selection process, the girl should avoid being dazzled by deceptive appearances or wealth when choosing her life partner. She should also avoid excessive demands for dowries and frivolous matters like wedding dresses, banquet halls, honeymoon trips, and other empty criteria that do not build a home, which have unfortunately become a basis for selection for many girls.

The second chapter, titled “Reading Al-Fatihah,” discusses the legal and social rules to follow after the initial agreement to marry. It warns against being lenient with the fiancé, adorning oneself inappropriately, being too casual in speech and joking, and exaggerating in dress and other aspects.

In the third chapter, Maher warns against modern dancing at engagement and wedding parties, emphasizing that such behavior is vulgar and lowers the woman's dignity. A righteous wife does not dance in front of men and strangers. This behavior, which has spread in many Arab and Muslim societies, contradicts our religion, values, and traditions.

The book highlights the components of the marital home, advocating for simplicity, modesty, and avoiding burdening the husband with excessive debts for household furniture and placing a significant financial strain on him and his family after marriage.

Maher offers various recommendations and advice for the wedding night, including some ancient Arab advice. For example, Abdullah bin Jaafar advised his daughter: “Use kohl, for it is the best adornment, and water is the best fragrance.” Also, the famous advice of Umama bint Al-Harith to her daughter: “The third and fourth points: Be mindful of his eyes and nose; do not let his eyes see anything unpleasant from you, and let him only smell the most pleasant scent from you.”

A whole chapter is dedicated to the marital relationship, explaining its importance and benefits in terms of chastity, protection, and lowering the gaze. The book then covers the duties of marital life, how to treat the husband, showing kindness to his family, maintaining family ties, avoiding extravagance in food and drink, managing the household, avoiding conflicts, and the importance of keeping secrets between spouses.

Maher also outlines the qualities of a successful wife who, with Allah's will, will be able to make her husband happy. These qualities include honesty in safeguarding his honor, wealth, and home, using polite language, being affectionate through kind words and actions, praising and appreciating him, dressing up for him, keeping his secrets, not disrupting marital harmony with excessive demands, avoiding anger and quarrels, and refraining from using money, lineage, or academic degrees as means of reproach.

To ensure marital happiness, the book advises against jealousy and mistrust, damaging the husband's reputation, and destructive ambition driven by materialism and consumerism without considering the husband's capabilities or saving for tough times. A righteous wife supports her husband and only encourages lawful earnings, consulting him in all matters big and small.

The 128-page book offers a simple and smooth overview of marital problems, how to defuse conflicts, and how to save the marital home from misery, estrangement, and unhappiness. The author provides easy recipes for achieving happiness, drawing from a close observation of social reality, exploring what causes cracks in homes that displease Allah and His Messenger, and ways to repair them with wisdom and reason for couples to live in perpetual spring.

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Muslim bin Yasar said: “Those who take pleasure have not enjoyed anything as much as the seclusion in private invocation to Allah the Almighty and the comfort of His love.”

The servant’s Munajah (private invocation to their Lord) is one of the highest and most esteemed levels of servitude. In this act, the loving servant is alone with their Beloved God, expressing to Him their pain and fear, complaining about themselves and the devil, and seeking His assistance and safety.

Among the meanings of Munajah (private invocation) is to reveal the feelings and secrets in one's heart. It is also said to be the whisper and quiet speech shared with a close companion, as mentioned in Allah’s words: “O you who have believed, when you converse privately, do not converse about sin and aggression and disobedience to the Messenger but converse about righteousness and piety.” (Al-Mujadilah: 9)

The difference between du’a (supplication) and Munajah (private invocation) is that du’a is the servant asking their Lord for good in this world and the Hereafter or seeking refuge from the evils of this world and the Hereafter. Munajah, however, is the highest level of du’a, where the servant speaks to their Lord, sharing their concerns, expressing love and longing for their Creator and Beloved in whispers heard only by Allah, the Most Glorious.

Al-Hasan Al-Basri said: “The loved ones of Allah are those who have inherited the best of life through what they have reached through Munajah with their Beloved and the pleasure of His love in their hearts.”

Salah is one of the greatest forms of Munajah. The Prophet (peace be upon him) said: “A faithful believer while in prayer is speaking in private to his Lord.” (Reported by Al-Bukhari)

It is the servant’s way to earn the pleasure of their Lord. Hence, the prophets and messengers hastened to it because of its significance and reward. Allah said about Musa (peace be upon him), “[Allah] said, ‘And what made you hasten from your people, O Moses?”’ He said, ‘They are close upon my tracks, and I hastened to You, my Lord, that You be pleased.’” (Taha: 83-84) Ibn Rajab commented: “This indicates that hastening to private invocation with Allah brings about His pleasure.”

Thawr bin Yazid said: “I read in some books that Isa (peace be upon him) said: O disciples, speak to Allah much and speak to people little. They asked: How do we speak to Allah much? He replied: Engage in private invocation with Him, be alone in supplication to Him.”

Allah said about Zakariya: “When he called to his Lord a private supplication.” (Maryam: 3) Ibn Kathir commented on this ayah: “He arose at night while his companions were asleep, crying out to his Lord quietly: O Lord, O Lord, O Lord, to which Allah replied: Here I am, here I am, here I am!”

This is the habit of the believing servant who remembers their Lord. Their soul burns within, sleep eludes them out of love, longing, and fear of their Beloved. Allah said, “They arise from [their] beds; they supplicate their Lord in fear and aspiration, and from what We have provided them, they spend.” (As-Sajdah: 16) Al-Alusi commented: “This refers to their sleeplessness in private invocation with their Beloved, observing His Majesty and Beauty.”

A true lover of Allah praises and exalts Him in solitude, breaking down before Him in tears, fearful and humble, finding comfort in His presence over all His creation. The Prophet (peace be upon him) mentioned in the hadith about the seven whom Allah will shade in His shade: “A man who remembers Allah in solitude and his eyes become tearful.”

Whoever finds Allah, what have they lost? And how can one feel lonely when they privately converse with their Lord in solitude, finding comfort in His closeness and love? Malik bin Maghul was asked about sitting alone in his house: “Don’t you feel lonely?” He replied: “How can one feel lonely with Allah?”

Ibn Rajab said: “The lovers of Allah are disturbed by anything that distracts them from remembering Him. Nothing is more beloved to them than seclusion with their Beloved.”

Al-Fudayl ibn Iyad said: “When the sun sets, I am delighted by the darkness for my seclusion with my Lord. When the sun rises, I am saddened by the intrusion of people.”

Who else do you have besides Allah? Who can save you, O servant of Allah, from darkness and distress, and rescue you from the depths of worries and afflictions, other than Him? Allah says, “Say, ‘Who rescues you from the darkness of the land and sea [when] you call upon Him imploringly and [aloud] privately: If He should save us from this [crisis], we will surely be among the thankful.' Say, ‘It is Allah who saves you from it and from every distress; then you [still] associate others with Him.’” (Al-Anam: 63-64) 

Sayyid Qutb commented on this ayah: “It is an experience known to everyone who has been in distress or seen the distressed in moments of affliction. The darknesses of the land and sea are many; the labyrinth is darkness, danger is darkness, and the unseen future in the land and sea is a veil. Whenever people are enveloped in darkness, they find no one but Allah to call upon, imploringly or silently.”

The pleasure of Munajah to Allah in solitude surpasses all pleasures. Whoever has tasted it cannot bear to live without it. Even the Prophet (peace be upon him), the Messenger of Allah and His Beloved, who was guaranteed paradise and its blessings, loved to seclude himself with his Lord and would rush to prayer whenever anything distressed him, privately conversing with Allah, glorifying Him, and supplicating to Him, weeping with love and longing. His blessed feet would swell as he stood in prayer, privately conversing with his Lord. When his companions asked him, he would say: “Should I not be a grateful servant?”

Hence, Al-Hasan Al-Basri, when asked: “Why do the faces of the people of the night have such light?” He replied: “Because they secluded themselves with their Lord, so He bestowed upon them from His light.” What a great blessing and a wonderful tranquility!

There is no greater pleasure than engaging in Munajah to Allah solitarily while everyone is asleep, standing in prayer, knocking at His door in the depths of the night, unseen by anyone, away from hypocrisy. Sheikh Muhammad Al-Mukhtar Al-Shanqiti said about this hour: “How delightful is servitude to Allah! The sweetness of this world has gone, its allure has faded, time has changed, tribulations have increased, and nothing remains of this world but the intimacy with Allah and private invocation to Him. When the ally of Allah rises, leaving his beloved and spouse, standing on his feet before his Lord, calling and privately invoking Him, what a delightful hour! What a great happiness!”

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1. “Maw'idhat al-Mu'minin from Ihya Ulum al-Din,” by Jamal al-Din al-Qasimi.
2. Midad, The Pleasure of Invocation and the Sweetness of Worship.
3. Khutbah by Sheikh Dr. Abdullah bin Muhammad al-Tayyar: Seclusion with Allah and the Pleasure of His Invocation.
4. Muhammad bin Abdullah al-Suhaim: The Pleasure of Invocation.
5. Syrian Scholars Association.
6. The Pleasure and Secrets of Invocation, Samira Susi.