The comprehensive concept of reliance on Allah (tawakkul) has long occupied the minds of scholars and their fatwas due to the confusion some people have between reliance (tawakkul) and neglecting the means, and between true reliance on Allah by taking the necessary means with physical efforts while attaching one's heart entirely to Allah. In times when the Muslim Ummah faces critical challenges, there is a need to return to correcting divine concepts and Islamic ethics to restore its former glory. This cannot be achieved except by returning to the true religion, including the virtue of tawakkul.

In language, tawakkul means entrusting and relying on someone else. In Islamic terminology, it means taking the necessary means both outwardly and inwardly, feeling assured by the One who causes the means, and depending on Him without fear or anxiety while continuing to strive to achieve His pleasure, being content with His decree, and believing that He is the one who benefits and harms. Allah says:

"And whoever fears Allah - He will make for him a way out. And will provide for him from where he does not expect. And whoever relies upon Allah, then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah has already set for everything a decreed extent." (Surah At-Talaq 65:2-3).

The Quran and the Sunnah of the Prophet are replete with verses and authentic hadiths that command Muslims to rely on Allah and encourage them to do so, as was commanded to the prophets and messengers before. Therefore, it is obligatory for every Muslim to understand the true meaning of tawakkul according to the Quranic text and the Sunnah of the Prophet Muhammad (peace be upon him).

Firstly: Tawakkul as Allah's Command to All Prophets

The Holy Quran is filled with divine commands for all of God's messengers to rely on Him, stated directly in clear texts. The same command was directed to the Prophet Muhammad (peace be upon him) and to the believers after him. Allah has even made tawakkul a condition and a sign of faith. For instance, Moses (peace be upon him) commanded his followers to rely on Allah when facing the oppressors:

"And Moses said, 'O my people, if you have believed in Allah, then rely upon Him, if you should be Muslims.' So they said, 'Upon Allah do we rely. Our Lord, make us not [objects of] trial for the wrongdoing people.'" (Surah Yunus 10:84-85).

Regarding dissociation from shirk (polytheism) and its adherents, and complete reliance on Allah, Allah says:

"Indeed, 'I have relied upon Allah, my Lord and your Lord. There is no creature but that He holds its forelock. Indeed, my Lord is on a path [that is] straight.'" (Surah Hud 11:56).

Prophet Jacob (peace be upon him) advised his sons to enter Egypt from different gates, relying on Allah:

"And he said, 'O my sons, do not enter from one gate but enter from different gates; and I cannot avail you against [the decree of] Allah at all. The decision is only for Allah; upon Him I have relied, and upon Him let those who would rely [indeed] rely.'" (Surah Yusuf 12:67).

About the prophets' states in their mission and their reliance on Allah, Allah says:

"Their messengers said, 'We are only men like you, but Allah confers favor upon whom He wills of His servants. It has never been for us to bring you evidence except by permission of Allah. And upon Allah let the believers rely. And why should we not rely upon Allah while He has guided us to our [good] ways? And we will surely be patient against whatever harm you should cause us. And upon Allah let those who would rely [indeed] rely.'" (Surah Ibrahim 14:11-12).

Secondly: Tawakkul as the Character of the Prophet Muhammad (peace be upon him)

Concerning the state of our noble Prophet Muhammad (peace be upon him) in the Quran, there are many verses that carry the command and guidance for the Prophet to rely on Allah, praise, and remembrance. Allah says:

"And rely upon the Ever-Living who does not die, and exalt [Allah] with His praise. And sufficient is He to be, with the sins of His servants, Acquainted." (Surah Al-Furqan 25:58). "And rely upon the Exalted in Might, the Merciful." (Surah Ash-Shu'ara 26:217). "So rely upon Allah; indeed, you are upon the clear truth." (Surah An-Naml 27:79). "And rely upon Allah; and sufficient is Allah as Disposer of affairs." (Surah Al-Ahzab 33:3). "And do not obey the disbelievers and the hypocrites but do not harm them, and rely upon Allah. And sufficient is Allah as Disposer of affairs. (Surah Al-Ahzab 33:48).

In praising the Prophet's (peace be upon him) character and instructing him to rely on Allah, Allah says:

"So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him]. If Allah should aid you, no one can overcome you; but if He should forsake you, who is there that can aid you after Him? And upon Allah let the believers rely." (Surah Al-Imran 3:159-160).

In confronting the polytheists with evidence and entrusting the outcome to Allah, Allah says to the Prophet:

"Is not Allah sufficient for His Servant? And [yet] they threaten you with those [they worship] other than Him. And whoever Allah leaves astray - for him there is no guide. And whoever Allah guides. And whoever Allah guides – for him there is no misleader. Is not Allah Exalted in Might and Owner of Retribution? And if you asked them, 'Who created the heavens and the earth?' they would surely say, 'Allah.' Say, 'Then have you considered what you invoke besides Allah? If Allah intended me harm, are they removers of His harm; or if He intended me mercy, are they withholders of His mercy?' Say, 'Sufficient for me is Allah; upon Him [alone] rely the [wise] reliers.'" (Surah Az-Zumar 39:36-38).

In finding peace with Allah's side, His promise, and His companionship, and relying on Him, Allah says:

"And you will remember what I [now] say to you, and I entrust my affair to Allah. Indeed, Allah is Seeing of [His] servants. So Allah protected him from the evils they plotted, and the people of Pharaoh were enveloped by the worst of punishment." (Surah Ghafir 40:44-45).

Ibn Abbas reported that the Messenger of Allah (peace be upon him) used to say: "O God, to Thee I have submitted, in Thee I believe, on Thee I rely, to Thee I turn in repentance, and by Thee I contend. O God, I seek refuge in Thy might, than whom there is no god, lest Thou leadest me into error. Thou art the Living One who dost not die, while jinn and men die." (Muslim).

Thirdly: Tawakkul as the Character of All Believers

Believers need to rely on Allah truly and completely, especially in times of trials and weakness. Alone, a person is weak, but with Allah, they are much stronger. Tawakkul is made a part of their faith, particularly for those who have inherited the mission of the prophets and carry the responsibility of calling to Allah. Allah describes their morals, behavior, attributes, and the results of their reliance:

"Those to whom hypocrites said, 'Indeed, the people have gathered against you, so fear them.' But it [merely] increased them in faith, and they said, 'Sufficient for us is Allah, and [He is] the best Disposer of affairs.' So they returned with favor from Allah and bounty, no harm having touched them. And they pursued the pleasure of Allah, and Allah is the possessor of great bounty." (Surah Al-Imran 3:173-174).

When a believer is forced to face the enemy and fears their oppression, Allah guides His servants to rely on Him properly:

"O you who have believed, remember the favor of Allah upon you when a people determined to extend their hands against you, but He withheld their hands from you; and fear Allah. And upon Allah let the believers rely." (Surah Al-Ma'idah 5:11).

Regarding the description of believers and the condition of their faith, Allah links faith with tawakkul:

"The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely." (Surah Al-Anfal 8:2).

Allah also describes the believers:

"And those who have believed and done righteous deeds - We will surely assign to them of Paradise [lofty] chambers beneath which rivers flow, wherein they will abide eternally. Excellent is the reward of the [righteous] workers- who have been patient and upon their Lord rely. And how many a creature carries not its [own] provision. Allah provides for it and for you. And He is the Hearing, the Knowing." (Surah Al-Ankabut 29:58-60).

Anas reported that the Messenger of Allah (peace be upon him) said: "'In the name of God; I trust in God; there is no might and no power but in God, ' the following will be said to him at that time, 'You are guided, defended and protected. ' The devil will go far from him and another devil will say, 'How can you deal with a man who has been guided, defended and protected?'"

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The most important thing a Muslim must learn in their life is to know Allah, the Exalted, by His names and the attributes they encompass. Here are 7 rules that make it easier for Muslims to understand and comprehend the Beautiful Names of Allah.

First: The Names of Allah are Revelation-Based:

The Names of Allah are revelation-based and cannot be derived through reasoning. Therefore, we must adhere to what is mentioned in the Quran and the Sunnah. Nothing should be added or subtracted because human intellect cannot grasp the names that befit Allah. We must rely on the text, as Allah says: "And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart - about all those [one] will be questioned" (Al-Isra: 36) and "Say, 'My Lord has only forbidden immoralities - what is apparent of them and what is concealed - and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know'" (Al-A'raf: 33). Naming Allah with something He did not name Himself or denying what He named Himself is a violation of His rights, so we must adhere strictly to what is provided in the texts⁽¹⁾.

Second: The Significance of the Beautiful Names:

All the Names of Allah are beautiful, indicating absolute and perfect praise. Each name is derived from its attribute, where the description does not contradict the name, nor does the name contradict the description. Their significance is of three types:

1. Explicit indication when we explain the name with all its meanings.

2. Implicit indication when we explain it with part of its meanings.

3. And the indication of implication (Dalalat al-Ilzam) occurs when we infer from a name other names that are necessary for this name. For example, the name "Ar-Rahman" (The Most Merciful): its indication of mercy and essence is a complete indication (Dalalat al-Mutabaqah), and its indication of one of these attributes is a partial indication (Dalalat at-Tadammun), as it is included within the name. Its indication of other names that are necessary for mercy to exist, such as life, knowledge, will, power, and similar attributes, is an indication of implication (Dalalat al-Ilzam). The latter requires deep thought and reflection, and scholars differ in their understanding of it. The way to understand it is to grasp the word and what it signifies in terms of meaning, understand it well, and then think about what it depends on and cannot exist without. This principle benefits you in all Sharia texts, as all three indications (complete, partial, and implication) are authoritative because they are infallible and definitive ⁽²⁾.

Third: The Meaning of Deviating from the Names of Allah:

And the essence of atheism in this context is deviating from the straight path; either by affirming that someone from the creation shares in these attributes, as with the polytheists who attributed to their gods attributes that are only befitting of Allah. They derived the name "Al-Lat" from "Allah," "Al-'Uzza" from "Al-'Aziz" (the Mighty), and "Manat" from "Al-Mannan" (the Benevolent). Every polytheist who clings to a created being derives for his deity attributes specific to lordship and divinity, justifying his worship. The greatest of those who deviate are the group of the Pantheists, who claim that the Lord is the very being worshipped, thus attributing every praiseworthy or blameworthy name to Allah, exalted is He above what they say. Alternatively, atheism may be by denying Allah’s attributes and affirming names without any real substance, as done by the Jahmites and those who branched out from them, or by outright denial and negation of Allah’s existence, as done by the heretical philosophers. These atheists have deviated from the straight path and have headed towards the paths of hell. ⁽³⁾.

Ibn al-Qayyim said: Allah the Almighty said, "And to Allah belong the best names, so invoke Him by them. And leave those who practice deviation concerning His names. They will be recompensed for what they have been doing" (Al-A'raf: 180). Deviation in His names refers to deviating from their true meanings and realities. One form of this deviation is the “lahd,” which is the niche in the side of a grave that has deviated from the center. Another form is the “mulhid” in religion, who deviates from the truth to falsehood. Ibn Al-Sikkit said that the “mulhid” is someone who deviates from the truth by introducing into it what does not belong. From this, the term “multehad” is derived, which means someone who seeks refuge in something. Allah said, “and never will you find in other than Him a refuge.” (Al-Kahf: 27), meaning anyone you turn to, seek refuge in, or rely on to the exclusion of Allah. The Arabs say “iltahada fulan ila fulan” meaning so-and-so turned to so-and-so.

From this understanding, there are several types of deviation in Allah’s names:

1. Naming idols with His names, such as calling the idol "Lat" derived from "Allah," or "Uzza" from "Al-Aziz," (the Mighty), and their naming of the idol "god." This is true deviation (ilhad), for they have deviated His names to their false idols and deities.

2. Naming Him with inappropriate titles, like the Christians calling Him "Father," or philosophers referring to Him as the "necessary existent by itself," which is not fitting for His majesty.

3. Describing Him with attributes that are far beneath His majesty and sanctity, such as the vile statement of some Jews that He is poor, or the claim that He rested after creating His creation, or the statement, "‘The hand of Allah is chained’." (Al-Ma'idah: 64). and similar statements. Such descriptions are deviation (ilhad) in His names and attributes.

4. Negating the meanings of His names, and denying their realities, such as the claim made by some of the Jahmites and their followers that these are merely abstract words without any attributes or meanings. They might use names like "the All-Hearing," "the All-Seeing," "the Living," "the Merciful," "the Speaker," and "the Willing," but they say that He has no life, no hearing, no sight, no speech, and no will. This is one of the greatest forms of deviation (ilhad) regarding His names and attributes.

Fourth: Enumerating the Beautiful Names of Allah is the Foundation for Knowledge of All Things:

Enumerating and knowing the Beautiful Names of Allah is the foundation for knowledge of everything that is known. All known things are either His creation or command. It is either knowledge of what He has created or knowledge of what He has prescribed. The source of creation and command stems from His Beautiful Names, and they are linked to them as the necessitated is linked to the necessitator. All commands come from His Beautiful Names, which are all good and do not depart from the interests of His servants, compassion, mercy, and kindness towards them by completing them with what He commands and forbids them. Thus, all His commands are beneficial, wise, merciful, and kind because their source is His Beautiful Names, and all His actions do not depart from justice, wisdom, interest, and mercy because their source is His Beautiful Names. There is no discrepancy in His creation, no futility, and He did not create His creation in vain.

Just as everything exists by His creation, the existence of everything else depends on His existence, as the created thing depends on its creator. Similarly, knowing His Names is the foundation for knowing everything else. Knowing and enumerating His Names as they should be for the creation is the foundation for all other knowledge because all known things derive from and are linked to them. Reflect on the issuance of creation and command from His knowledge and wisdom. This is why you do not find any flaw or discrepancy in them because any flaw in what a person commands or does is due to either their ignorance or lack of wisdom. But the Lord, the Exalted, is the All-Knowing, the Wise, so His actions and commands have no flaws, discrepancies, or contradictions ⁽⁴⁾.

Fifth: All the Names of Allah are Beautiful:

All the Names of Allah are Beautiful; none of them is anything but that. It has been previously mentioned that some of His Names are applied to Him based on His actions, like the Creator, the Provider, the Giver of Life, and the Taker of Life. This indicates that all His actions are purely good without any evil. If He performed evil, a name would be derived from it, and His Names would not all be Beautiful, which is false. Thus, evil is not attributed to Him. It does not enter His attributes, nor does it affect His essence or actions. Evil exists in His creations, which are separate from Him, not in His actions. This is a subtle point missed by many theologians, leading to missteps and misunderstandings. However, Allah guided the people of truth in their disagreements by His will. Allah guides whom He wills to the straight path ⁽⁵⁾.

Sixth: Some of the Names of Allah are Used Independently and Paired with Others, While Some are Not Used Alone but Only in Pairs:

Some of His Names can be used independently or paired with others, which is the case for most names. For example, "the All-Powerful," "the All-Hearing," "the All-Seeing," "the Mighty," and "the Wise" can be invoked individually or in conjunction with other names. You can say: "O Mighty, O Forbearing," "O Forgiving, O Merciful," and it is appropriate to use each name both individually and in conjunction with others when praising Him or describing Him.

Some names cannot be used individually but must be used in conjunction with their opposites, such as "the Withholder," "the Harmful," and "the Avenger." It is not permissible to use these names alone without their counterparts, as they are associated with "the Bestower," "the Beneficial," "the Pardoner," and so on. For example, "the Bestower" is coupled with "the Withholder," "the Beneficial" with "the Harmful," "the Pardoner" with "the Avenger," and "the Exalter" with "the Humiliator." The completeness of each name is in its conjunction with its opposite, because it signifies that He is unique in lordship, creation, and management of creation through giving, withholding, benefiting, harming, pardoning, and avenging. Simply invoking names like "the Withholder," "the Avenger," and "the Harmful" without their counterparts is not appropriate.

These paired names function like a single name where the separation of some parts from others is not permissible. Although they are multiple names, they are treated like a single name and are only used in conjunction. Therefore, if you say: "O Humiliator," "O Harmful," "O Withholder," and describe Him in such a way, you are not praising or glorifying Him until you mention their counterparts. ⁽⁶⁾.

Seventh: Some of the Beautiful Names of Allah Indicate Multiple Attributes:

Imam Ibn al-Qayyim said: Some of the Beautiful Names of Allah indicate multiple attributes. Such names encompass all those attributes, just as a name indicating a single attribute would. Examples include His names "The Magnificent," "The Glorious," and "The Eternal Refuge." Ibn Abbas said, as narrated by Ibn Abi Hatim in his Tafsir: "The Eternal Refuge" means the master who has reached the pinnacle of nobility, the noble who has reached the pinnacle of honor, the great who has reached the pinnacle of greatness, the forbearing who has reached the pinnacle of forbearance, the all-knowing who has reached the pinnacle of knowledge, the wise who has reached the pinnacle of wisdom. He is the one who has reached the pinnacle in all types of nobility and mastery, and this is Allah, exalted be He. These attributes are not fitting for anyone but Him. No one is equivalent to Him, and nothing is like Him. Glory be to Allah, the One, the Conqueror. This is a subtle point missed by many who have engaged in interpreting the Beautiful Names, as they interpret the name without its full meaning, diminishing its significance without realizing it. Whoever does not comprehend this has deprived the greatest name of its right and diminished its meaning. Reflect on this^(7).

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(1) Al-Qawa'id Al-Muthla fi Sifat Allah wa Asma'ihi Al-Husna by Sheikh Muhammad bin Saleh Al-Uthaymeen, p.13. See also: Bada'i' Al-Fawa'id by Ibn Al-Qayyim (1/162).

(2) Tawdih Al-Kafiyah Al-Shafiyah by Sheikh Abdulrahman bin Nasir Al-Sa'di, p.132.

(3) Sharh Asma' Allah Al-Husna fi Dhaw' Al-Kitab wa Al-Sunnah, p.26.

(4) Bada'i' Al-Fawa'id by Ibn Al-Qayyim (1/163).

(5) Ibid.

(6) Ibid (1/167).

(7) Sharh Asma' Allah Al-Husna fi Dhaw' Al-Kitab wa Al-Sunnah, p.36.

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Many people often ask for a comprehensive and inclusive verse that informs them about the perfection of this great religion that Allah sent to the worlds through His Prophet Muhammad (peace be upon him). They find before them the noble verse: "This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion" (Surah Al-Ma'idah, 5:3).

However, there are other scattered evidences contained in the Surahs of the Quran that confirm the perfection of the religion; these reinforce the certainty of the comprehensiveness and greatness of this religion within every Muslim who believes in this great religion that came as guidance for all humanity from the darkness of ignorance and misguidance.

These Quranic evidences and enlightening inspirations mentioned by Dr. Zaghloul El-Naggar in his discussion of the miracles of the Quran include several verses that confirm the perfection of the Quran, such as:

1."Then do they not reflect upon the Qur'an? If it had been from [any] other than Allah, they would have found within it much contradiction" (Surah An-Nisa, 4:82).

2."Indeed, it is a noble Qur'an. In a Register well-protected; None touch it except the purified. [It is] a revelation from the Lord of the worlds" (Surah Al-Waqi'a, 56:77-80).

3."But this is an honored Qur'an. [Inscribed] in a Preserved Slate" (Surah Al-Buruj, 85:21-22).

4."This is the Book about which there is no doubt, a guidance for those conscious of Allah" (Surah Al-Baqarah, 2:2).

5."And We have sent down to you the Book as clarification for all things and as guidance and mercy and good tidings for the Muslims" (Surah An-Nahl, 16:89).

6."We have not neglected in the Register a thing. Then to their Lord they will be gathered" (Surah Al-An'am, 6:38).

There is no harm in a Muslim asking about anything related to their religion to increase their certainty and become fully submissive to it; thus achieving the right of servitude to the greatest religion without doubt or suspicion. Through the verses of the Holy Quran, they reach the highest ranks of servitude and become the best servant to the most deserving Deity.

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Married life can face moments of unhappiness and lethargy, which may escalate into quarrels and disagreements. This could stem from the couple being under life pressures or going through financial and familial crises, creating an atmosphere of negative energy between them.

One partner may be responsible for this atmosphere by bringing their problems and conflicts from work home, or the woman might contribute by being excessively jealous, searching through her husband's belongings, and eavesdropping on his calls, thereby enhancing this negative energy and creating what is known as "marital discord."

However, responsibility cannot be placed on one partner alone. Both may contribute to this atmosphere negatively by nitpicking mistakes, not overlooking small issues, and constantly criticizing and reprimanding, especially when criticism is delivered in a loud tone and in front of the children.

Therefore, it is wise to remove negative energy from the home and inject more positive energy through simple and concise steps, which we summarize as follows:

1. Avoid constant criticism, try to boost each other's self-confidence, and frequently offer praise, compliments, and words of thanks. This reduces tension between spouses and defuses negative energy.

2. Engage in activities together, such as exercising, going for walks, cooking together, or pursuing a hobby. These activities bring vitality to marital life and alleviate life's pressures.

3. Relationship life coach Joanna Khalifa, in her conversation with Al Jazeera Net, advises thoroughly cleaning the house, adding aesthetic touches, spreading flowers around, and getting rid of clutter and broken items. Creating an organized and beautiful environment at home positively impacts the couple and generates positive energy between them. A cluttered home or a dirty kitchen is unlikely to foster a loving atmosphere within the family and may instead be a source of tension, conflict, and arguments.

4. Pay attention to personal hygiene and appearance for both spouses. Using attractive perfumes and wearing favorite colors sends a positive message to the other partner, creating an atmosphere of happiness. This can be enhanced by reminiscing about past memories and recalling enjoyable and beautiful times together.

5. Words play a crucial role in spreading positive vibes. Greeting your spouse with a warm smile, asking about their well-being and how their day was, along with a bright smile and a gentle touch, can alleviate any existing tension and create a sense of intimacy between the couple.

6. Psychological analyst Caitlin Killoren, in an article published on the "Hello Relish" website, recommends that the husband send expressive messages showing longing and love during work hours or make a call to check on his family. These may seem like simple gestures, but they are capable of building trust and affection, enhancing positive energy between spouses, and achieving the desired happiness.

7. Give gifts and pay attention to happy occasions such as holidays and anniversaries, as these hold emotional significance for women. Express love, appreciation, and understand each other's psychological, emotional, and physical needs.

8. Handle problems calmly, resort to dialogue, and avoid anger and aggression. Postpone blame and reproach to another time when tempers have cooled down. Limit the duration of estrangement and quarrels, as this quickly reduces tension and gives both parties a genuine opportunity to overcome life's challenges.

9. Seek help and consult specialists and trustworthy, knowledgeable people. Attend marital relationship courses, as knowledge is undoubtedly a positive weapon that dispels ignorance, negativity, and unhappiness. Men need to understand women's nature, and vice versa.

10. Stay close to God, engage in frequent remembrance, pray together, wake up for dawn prayers, and read the Quran. The connection with God will bring them tranquility and peace, protect them from envy and Satan, and fill their home with love and mercy.

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Altruism is a lofty and refined rank of generosity, giving, and selflessness that only a true believer, seeking the pleasure of the Lord of the worlds and firmly believing in meeting Him to reward them for their acts of favoring others over themselves, possesses. It involves prioritizing others over oneself in both private and public interests. This trait was exemplified by the people of Medina when they welcomed the migrants, sharing their homes, wealth, and work with them.

It is the virtue of altruism. Allah Almighty says about it: "Never will you attain the good [reward] until you spend [in the way of Allah] from that which you love. And whatever you spend – indeed, Allah is Knowing of it." (Aal-Imran: 92). Abu Huraira told that when a man asked God’s messenger which sadaqa produced the greatest reward he replied, “That which you give when you are healthy and inclined to be mean, fearing poverty and hoping for a competence. Do not put it off and then say when you are about to die that you give such and such to so and so and such and such to so and so when it has already become the property of so and so.” (narrated by Bukhari and Muslim).

There are several positive incentives that drive a Muslim to embody the virtue of altruism, including:

1. The Quran and Sunnah's Praise for Those Who Favor Others Over Themselves:

Altruism is mentioned in various forms in the Book of Allah, honoring its practitioners and highlighting its different manifestations. Allah says:

“A spring from which the servants of Allah will drink; they will make it gush forth in force. They [are those who] fulfill [their] vows and fear a Day whose evil will be widespread. And they give food in spite of love for it to the needy, the orphan, and the captive, [saying], ‘We feed you only for the countenance of Allah. We wish not from you reward or gratitude.’” (Al-Insan 76:6-9).

“And [also for] those who were settled in Al-Madinah and [adopted] the faith before them. They love those who emigrated to them and find not any want in their breasts of what the emigrants were given but give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul – it is those who will be the successful.” (Al-Hashr 59:9).

This is because the Prophet (peace be upon him) distributed the spoils from the wealth of Banu Nadir among the emigrants only and gave nothing to the Ansar except for three men. The Ansar were those who had protected themselves from the stinginess of their souls by willingly forgoing the spoils for the emigrants.

Jabir ibn Abdullah reported that the Messenger of Allah (peace be upon him) said: “Beware of oppression, for oppression will turn into excessive darkness on the Day of Resurrection and beware of niggardliness, for niggardliness destroyed your predecessors.” (Narrated by Muslim).

2. Following the Example of the Prophet (Peace Be Upon Him):

Jabir ibn Abdullah narrated: We were digging (the trench) on the day of (Al-Khandaq ( i.e. Trench )) and we came across a big solid rock. We went to the Prophet (ﷺ) and said, "Here is a rock appearing across the trench." He said, "I am coming down." Then he got up, and a stone was tied to his belly for we had not eaten anything for three days. So the Prophet (ﷺ) took the spade and struck the big solid rock and it became like sand. I said, "O Allah's Messenger (ﷺ)! Allow me to go home." (When the Prophet (ﷺ) allowed me) I said to my wife, "I saw the Prophet (ﷺ) in a state that I cannot treat lightly. Have you got something (for him to eat?" She replied, "I have barley and a she goat." So I slaughtered the she-kid and she ground the barley; then we put the meat in the earthenware cooking pot. Then I came to the Prophet (ﷺ) when the dough had become soft and fermented and (the meat in) the pot over the stone trivet had nearly been well-cooked, and said, "I have got a little food prepared, so get up O Allah's Messenger (ﷺ), you and one or two men along with you (for the food)." The Prophet (ﷺ) asked, "How much is that food?" I told him about it. He said, "It is abundant and good. Tell your wife not to remove the earthenware pot from the fire and not to take out any bread from the oven till I reach there."

Then he said (to all his companions), "Get up." So the Muhajirn (i.e. Emigrants) and the Ansar got up. When I came to my wife, I said, "Allah's Mercy be upon you! The Prophet came along with the Muhajirin and the Ansar and those who were present with them." She said, "Did the Prophet (ﷺ) ask you (how much food you had)?" I replied, "Yes." Then the Prophet (ﷺ) said, "Enter and do not throng." The Prophet (ﷺ) started cutting the bread (into pieces) and put the cooked meat over it. He covered the earthenware pot and the oven whenever he took something out of them. He would give the food to his companions and take the meat out of the pot. He went on cutting the bread and scooping the meat (for his companions) till they all ate their fill, and even then, some food remained. Then the Prophet (ﷺ) said (to my wife), "Eat and present to others as the people are struck with hunger." (Reported by Al-Bukhari).

3. The Ultimate Reward in Paradise for Those Who Practice Altruism:

Allah says: “A spring from which the servants of Allah will drink; they will make it gush forth in force. They [are those who] fulfill [their] vows and fear a Day whose evil will be widespread. And they give food in spite of love for it to the needy, the orphan, and the captive, [saying], ‘We feed you only for the countenance of Allah. We wish not from you reward or gratitude.’” (Al-Insan 76:6-9).

4. A Unique Social Solidarity Found Only in Muslim Lands:

The Prophet (peace be upon him) praised the actions of the Ash'ari tribe of Yemen. Abu Musa Al-Ash'ari narrated that the Messenger of Allah (peace be upon him) said: "When the Ash'ariyun run short of food in the Jihad or when they are at home in Al-Madinah, they collect all the provisions they have in a sheet and then divide it equally among themselves. They are of me and I am of them." (Reported by Al-Bukhari and Muslim). Imam Al-Ayni commented that this hadith highlights the great virtue of the Ash'aris in their altruism and mutual support, as testified by the Messenger of Allah, who honored them by associating himself with them. This also illustrates the virtue of altruism and mutual support. ⁽¹⁾

Abu Huraira narrated that the Messenger of Allah (peace be upon him) said: “Two people’s food is enough for three and three people’s is enough for four.” (Reported by Al-Bukhari and Muslim).

5. A Sign of Complete Faith and One of Its Fruits:

Allah the Almighty has made altruism a companion to faith in Him, the angels, the scriptures, and the prophets. He says: "Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous." (Al-Baqarah: 177).

Ibn Mas'ud explained the phrase "in spite of love for it" as meaning that you give in charity while you are in good health and are tight-fisted, hoping to live longer and fearing poverty.

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The fundamental principle in acts of worship is pure devotion without considering the underlying wisdom and purposes. This means that the decrees Allah Almighty has imposed on His servants are acts of devotion that cannot be subject to personal interpretation or inquiry into their reasons unless Allah Himself mentions them in His Noble Book. For instance, regarding the obligation of Hajj, Allah says: "And proclaim to the people the Hajj; they will come to you on foot and on every lean camel; they will come from every distant pass - that they may witness benefits for themselves and mention the name of Allah on known days." (Surah Al-Hajj, 27-28).

In this context, Sheikh Izz al-Din ibn Abd al-Salam explains: Legislated acts are of two types: First, those which we see clearly bringing benefit or warding off harm, and second, those whose benefits or harms we do not see, which are considered purely worship acts. The latter type is accepted with submission, seeking no benefits other than the reward and avoiding no harms other than disobedience. ⁽¹⁾

The obligation of Hajj is a physical act of worship that cannot be judged by limited human intellect. Instead, a Muslim must surrender and fully comply with its rituals, magnifying its importance and obeying the Lord of the worlds. Nonetheless, a Muslim can understand some of the purposes and wisdom that Allah, the Exalted, has mentioned regarding this precious obligation, from which we can derive the following:

1-Achieving Pure Monotheism for Allah Almighty

Allah Almighty commanded Ibrahim (Abraham) (peace be upon him) to build the House (Kaaba) to establish pure monotheism for Allah alone. Allah says: "And [mention, O Muhammad], when We designated for Abraham the site of the House, [saying], 'Do not associate anything with Me and purify My House for those who perform Tawaf and those who stand [in prayer] and those who bow and prostrate.'" (Surah Al-Hajj, 26). Ibn Kathir, in his tafsir of this noble verse, states: "This serves as a reprimand and rebuke for those who worshipped other than Allah and associated others with Him from among the Quraysh in the very place that was established from the first day on the monotheism of Allah and His worship alone without any partners. Allah mentioned that He designated for Ibrahim the site of the House, meaning He guided him to it, entrusted it to him, and authorized him to build it."

2-Performing a Pillar of Islam

Hajj is the fifth pillar of Islam as long as a Muslim has the capability to undertake it. Once one embarks on Hajj and Umrah, it becomes obligatory for the Muslim to complete them. Allah says: "And complete the Hajj and Umrah for Allah." (Surah Al-Baqarah, 196). Al-Qurtubi, in his tafsir of this verse, states: "Scholars have differed regarding the meaning of completing Hajj and Umrah for Allah. It has been said: performing them and bringing them to completion, as in His saying: 'so fulfil them,' and His saying: 'Then complete the fast until the night'; meaning, bring the fast to completion. This is the view of those who consider Umrah obligatory, as will be discussed. Those who do not consider it obligatory say the meaning is to complete them after starting them. For whoever begins a ritual, it becomes obligatory to complete it and not to abandon it. Ali ibn Abi Talib (may Allah be pleased with him) said: 'To complete them means to enter into the state of Ihram from your home.' Sufyan al-Thawri said: 'To complete them means to set out intending them, not for trade or anything else.' This interpretation is supported by the phrase 'for Allah'." ⁽²⁾

3-Rememberance of Allah Almighty

The worship of remembrance (dhikr) is among the most beloved acts of worship to Allah Almighty, and He has mentioned it in most of the legislations. It is particularly emphasized in Hajj. Allah says: "But when you depart from ‘Arafat, remember Allah at al- Mash’ar al-Haram. And remember Him, as He has guided you, for indeed, you were before that among those astray." (Surah Al-Baqarah, 198). Ibn al-Qayyim said about remembrance: "It is the spirit, essence, and purpose of Hajj, as the Prophet (peace be upon him) said: ‘Going round the House (the Ka'bah), running between as-Safa and lapidation of the pillars are meant for the remembrance of Allah.’" ⁽³⁾

4-Training in Good Character

Allah Almighty forbade several bad behaviours during Hajj to magnify the significance of this act of worship. He says: "Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj. And whatever good you do - Allah knows it." (Surah Al-Baqarah, 197). Al-Sa'di explains: "You must honour the sanctity of Hajj and protect it from anything that may corrupt or diminish it, such as sexual relations, disobedience, including all sins and prohibitions of ihram, and disputing, which includes arguing and fighting. The purpose of Hajj is humility and submission to Allah, seeking closeness to Him with whatever acts of worship are possible, and avoiding sinful acts. If Hajj is performed in this manner, it will be accepted, and the reward for an accepted Hajj is nothing less than Paradise. Although these actions are forbidden at all times and places, their prohibition is more severe during Hajj." ⁽⁴⁾

5-Attaining Worldly and Hereafter Benefits

Allah Almighty revealed His religion, laws, and decrees in a balanced manner that achieves the interests of the individual in both this world and the Hereafter. The act of Hajj involves travel, movement, and interaction with Muslims from various parts of the world. Allah permitted earning a livelihood through trade and related activities alongside achieving the devotional benefits of performing the obligation. Allah says: "That they may witness benefits for themselves and mention the name of Allah on known days." (Surah Al-Hajj, 28). He also says: "There is no blame upon you for seeking bounty from your Lord [during Hajj]." (Surah Al-Baqarah, 198). Al-Sa'di comments: "Allah informs that seeking the bounty of Allah through trade during the Hajj season and otherwise is not blameworthy, provided it does not distract from the obligatory acts, with the primary intent being Hajj, and the earning being lawful and attributed to Allah’s favour, not to the skill of the servant, and not forgetting the cause behind it. This, indeed, would be the blameworthy part." ⁽⁵⁾

6-Magnifying the rituals of Allah, Indicative of Heart Piety

Magnifying the rituals of Allah is the duty of a Muslim and the essence of his obligation. In the heart of a believer, there are no small or large decrees from Allah; all His commands carry the same sanctity and reverence. All the rituals of Hajj reinforce this reverence in the heart and actions of the believer, planting piety within them. Allah says: "That [is so]. And whoever honours the symbols of Allah - indeed, it is from the piety of hearts." (Surah Al-Hajj, 32). When a person honours these rituals, they return accustomed to magnifying all of Allah's commands.

7- Firmly establishing the principles of equality and brotherhood among Muslims:

During Hajj, you cannot distinguish between rich and poor, educated and uneducated, rural or urban. People here are equal in attire, expenses, and direction, all converging toward one goal. Allah says: "And brought together their hearts. If you had spent all that is in the earth, you could not have brought their hearts together; but Allah brought them together. Indeed, He is Exalted in Might and Wise." (Quran, Al-Anfal: 63). Furthermore, He says: "And when you have completed your rites, remember Allah like your [previous] remembrance of your fathers or with [much] greater remembrance." (Quran, Al-Baqarah: 200). So, boasting during Hajj is not about ancestry, lineage, or worldly matters but about remembrance of Allah and achieving piety in the heart. As Al-Tabari, the scholar, mentioned, during the pre-Islamic era, people would boast about their ancestors after completing Hajj rituals, but in Islam, Allah commands them to remember Him with praise, thanks, and reverence, rather than boasting about their forefathers. ⁽⁶⁾

8- Achieving complete servitude and submission to the orders of Allah:

Arabs used to perform Hajj to the Kaaba seeking the idols worshipped by each tribe. In Islam, however, Hajj signifies complete obedience and servitude to Allah and His commands. This is manifested through donning the Ihram garments and performing rituals such as Tawaf, kissing the Black Stone, Stoning the Devil, and ascending Mount Arafat. These actions may not align with rational acceptance but demonstrate pure obedience.

Imam Al-Ghazali states: "Through such actions, the perfection of servitude and obedience becomes apparent. Zakat signifies compassion, with its purpose understood and appealing to the intellect. Fasting is a means of curbing desires, which are instruments of Allah's adversary, and it allows devotees to focus solely on worship by abstaining from worldly distractions. Bowing and prostrating in prayer symbolize humility before Allah, fostering a sense of intimacy with Him, thus, the souls find solace in exalting Allah. However, in the hesitation during the Sa'i and Stoning of the Devil rituals, there is neither inclination nor understanding, nor does the intellect guide their meanings. The impetus for engaging in these acts is solely the command itself, without mental engagement, only obedience to the obligation of compliance. Consequently, the intellect remains detached from its conduct. For whatever the intellect comprehends, the inclination follows naturally. Therefore, this inclination serves as a catalyst for action, but it hardly manifests the perfection of servitude and submission. Hence, during Hajj, Prophet Muhammad (peace be upon him) specifically emphasized: “Doubly at Your service, with a Pilgrimage in which there is no notoriety and no hypocritical ostentation!”. He did not utter this command during prayers or any other occasion." ⁽⁷⁾

These are not all the objectives for which Allah legislated Hajj, as there are still more rulings and secrets. It is incumbent upon every Muslim to respond to the call of their Lord, "Labbaik Allahumma Labbaik," thereby actualizing the effects of their worship within themselves.

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(1) "Qawa'id al-Ahkam fi Masalih al-Anam" by Izz al-Din ibn Abd al-Salam (1/22).

(2) "Tafsir al-Qurtubi".

(3) "Madarij al-Salikin" (2/399).

(4) "Tafsir al-Sa'di", p. 92.

(5) "Tafsir al-Sa'di", p. 92.

(6) "Tafsir al-Tabari" (4/196).

(7) "Ihya Ulum al-Din" (1/266).

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