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.

Today, it is evident to every Muslim the urgent need to return to the Book of Allah and contemplate its ayahs to face the endless challenges of life. Additionally, the current events in Muslim lands, both East and West, are distressing and cause hearts to tighten. How beautiful it is to return to the primary source of legislation and the divine methodology that came to be our life's constitution and a source of happiness in this world and the Hereafter!

Many may complain about the inability to reflect on the ayahs of Allah, and this may be due to several barriers that stand between the servant and the Book of his Lord. These barriers may be related to the presence of one's heart, approaching the words of Allah with a renewed spirit to draw from its goodness and treasures. Other barriers may be related to the whispers of Shaitan, his distractions, and the endless preoccupations of life.

Therefore, a serious effort is needed to find a way to solve this dilemma and assist Muslims, especially in these times filled with disasters and crises everywhere.

From this perspective, we propose several means to help reflect on the Quran and make the most of its endless blessings, including:

1. Listening to and reciting the Quran correctly, observing the rules of recitation; this is the fundamental basis for a Muslim's connection with the Quran.
2. Attempting to understand its words and the simplified meanings of the ayahs, and being familiar with the meanings of difficult words; this is the second essential step in an era where the Arabic language has become foreign among its own people.
3. Memorizing as many ayahs as possible to recall them when facing life's situations, to come up with solutions and face emerging problems.
4. Holding regular sessions for reflection after reading the daily or weekly portion of the Quran, extracting three general directives from the portion read, whether these directives are educational, ethical, doctrinal, or otherwise.
5. Striving to apply these directives, and feeling that you are personally addressed and responsible for them.

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About the Author:

Dr. Monqith bin Mahmoud al-Saqqar is a Syrian Islamic preacher, researcher, and doctor specializing in comparative religion. He has numerous publications, including books like “Did The Bible Announce Muhammad - May God Bless Him And Grant Him Peace,” “Dialogue With Followers Of Religions,” and “Religion is Conduct.”

In his book “Coexistence with Non-Muslims in the Muslim Community,” Dr. al-Saqqar presents a vision of the human and civilizational values that the Islamic Ummah adopts towards non-Muslims. He begins by stating that the civilizational and cultural value of any Ummah lies in the humanitarian principles it achieves, which transcend its borders to benefit other nations. The message of Islam is a global message sent by the Prophet Muhammad (ﷺ) as a mercy to the worlds; a message that transcends time, place, language, and gender. Islam is the true religion chosen by Allah for humanity. Allah, in His wisdom, created humans as free beings with the ability to choose, resulting in believers and disbelievers. This diversity is Allah's decree and His way in creation. Therefore, we must learn how Islam deals with non-Muslims living in a Muslim society. The history of Islam bears witness to a unique experience of peaceful coexistence between Muslims and others, dispelling the common fears some have about the Islamic revival leading to discrimination or persecution.

The Concept of Disbelief (Kufr) and Its Types

The author begins by defining “kufr,” encompassing anyone who denies the Prophet (ﷺ) or refuses to embrace Islam. Ibn Taymiyyah says, “Disbelief occurs by denying the Prophet (ﷺ) in what he conveyed or by refusing to follow him while knowing his truthfulness, like the disbelief of Pharaoh and the Jews.” Dr. al-Saqqar emphasizes that there is no difference in disbelief between various non-Islamic religions and sects, whether they are People of the Book or not. The gentle Quranic address to the People of the Book, distinguishing them from idolaters, does not mean they are considered believers.

Dr. al-Saqqar categorizes disbelievers into different types. Openly rejecting Islam and its doctrines makes them equal in the Hereafter, where all are warned of Hellfire. However, Sharia distinguishes between them in worldly rulings based on their hostility towards the Muslim society. Disbelievers in the Muslim society can be classified into combatants, covenanted people, and those seeking safety (mustamin). Combatants reside in lands hostile to Muslims. Covenanted people are those who have a peace treaty with the Muslim ruler and are subject to Islamic rulings like the people of Dhimma. Mustamin are those from warring lands who enter Muslim lands temporarily with safety guarantees for specific purposes. Ibn al-Qayyim explains the categories of mustamin entering Muslim lands for non-settlement purposes as “messengers, merchants, and seekers of asylum,” stating that they should neither migrate nor be killed nor be subjected to the jizya tax. They are granted safety, whether from the ruler or the general Muslim population, as exemplified when Zainab, the Prophet's (ﷺ) daughter, granted safety to Abu al-As ibn al-Rabi', which the Prophet upheld.

Dr. al-Saqqar discusses the term “Ahl al-Dhimma” referring to non-Muslims residing under Muslim rule. It is an honorable term signifying the covenant, safety, and sanctity they enjoy. Ahl al-Dhimma are under the protection of the Islamic state, and Muslims must respect their covenant and safety. The Prophet (ﷺ) said, “Whoever kills a Mu'ahid who has the protection of Allah and the protection of his Messenger, will not smell the fragrance of Paradise, even though its fragrance may be detected from a distance of Seventy years.”

Rights of Non-Muslims in a Muslim Society

Non-Muslims residing in Muslim lands enjoy a series of guarantees granted to them by the Muslim society based on the Quran and the Sunnah of His Messenger (ﷺ).

• Freedom of Belief

Islam respects the individual's freedom to choose their belief. Throughout history, Muslims did not force those under their rule to embrace Islam. Dr. al-Saqqar asserts that Muslims never imposed their religion on others due to a set of Islamic principles:

The Inevitability and Nature of Differences Diversity in the universe is one of Allah’s signs. Ibn Hazm states, “Allah has explicitly stated that differences are not from Him, meaning that He did not approve of them [religiously]; rather, He willed them as a matter of cosmic decree, just as He willed disbelief and other sins.” Therefore, it is essential to acknowledge this difference.

Muslims' Duty to Invite to Allah, Not Enforce Islam Muslims are tasked with conveying and inviting to the path of Allah with wisdom, leaving guidance to Allah alone. Accountability remains with Allah on the Day of Judgment, as He says, “Upon you is only the [duty of] notification, and upon Us is the account.” (Ar-Ra'd: 40)

Divine Honor for Humanity Allah has honored the children of Adam above all creatures, and the Prophet emphasized honoring and respecting the human being. Sahl b. Hunaif and Qais b. Sa'd were sitting at al-QadisIya when a bier was brought past them. They stood up, and when they were told that it was one of the people of the land, i.e. of the dhimmis (Protected communities such as Jews and Christians), they replied that a bier came past God’s messenger and he stood up. On being told that it contained a Jew he said, “Is it not a soul?”

No Compulsion in Religion Islam prohibits compulsion in religion, as true faith must stem from personal conviction. Forced conversion holds no value, and the case of Moses Maimonides fleeing to Egypt after forced conversion, where he returned to his faith without being considered an apostate, exemplifies this, upon which Tertone noted that it reflects the beautiful tolerance within Islam.

Dr. al-Saqqar presents several testimonies from non-Muslim Western historians who acknowledged Islam's tolerance, such as Thomas Arnold in “The Preaching of Islam,” who stated, “We have not heard of any organized attempt to force non-Muslims to accept Islam or of any organized persecution aimed at eradicating Christianity. Had the caliphs chosen either of these methods, they could have eradicated Christianity as easily as Ferdinand and Isabella eradicated Islam from Spain.”

Corroborating this, Al-Kharbotly quotes the orientalist Dozy in “A History of Islam,” stating, “The tolerance and good treatment of the Muslims towards the people of the covenant led them to embrace Islam. They found in it ease and simplicity they did not find in their previous religions.”

The role of corrupt clergy in other religions also contributed to their followers embracing Islam. These testimonies refute claims that Islam spread by the sword, contrasting with violent Western practices, such as King Charlemagne's coercion of Germanic tribes into baptism under threat of death.

• Ensuring the Safety of Places of Worship

Islam not only refrained from compelling other faith communities to embrace it but also guaranteed the safety and security of their places of worship, and the Muslim history is filled with examples.

The Prophet (ﷺ) wrote to the bishops of Bani Al-Harith and Najran, ensuring their protection, the safety of their places of worship and of their followers. The caliphs followed suit, as evidenced by Umar ibn al-Khattab's assurance of safety to the people of Jerusalem. He has given them an assurance of safety for themselves, for their property, their churches, their crosses, the sick and healthy of the city and for all the rituals which belong to their religion. Their churches will not be inhabited by Muslims and will not be destroyed. Neither they, nor the land on which they stand, nor their cross, nor their property will be damaged. They will not be forcibly converted. 

The German orientalist Sigrid Hunke remarks, “Christians, Zoroastrians, and Jews who faced the worst examples of religious intolerance before Islam were allowed to practice their faith freely. Muslims left their places of worship, monasteries, priests, and rabbis untouched. Is this not the height of tolerance? Where in history can one find similar actions? And when?”

• Freedom to Practice Religious Rituals

Islam guaranteed non-Muslims the freedom to practice their religious rituals and ensured they were not disturbed during their times of worship. It forbade summoning Jews on their Sabbath and did not impose Islamic dietary restrictions on them. Imam Malik stated, “If the people of the covenant commit adultery or drink wine, the Imam should not interfere with them unless they manifest it in Muslim lands causing harm.”

Many historians testify to this freedom, such as the priest Elouge, who said, “We live among them without any interference in our beliefs.”

Muslims did not force non-Muslims to be judged according to Sharia; they had their judges and laws unless a matter involved a Muslim. However, many chose to resort to Islamic laws due to the deficiencies and lack of comprehensiveness in their own legal systems.

• Good Treatment and Kindness

Allah commands good treatment of non-Muslims who do not harm Muslims, stating, “Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes – from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.” (Al-Mumtahanah: 8) This is out of mercy and compassion, not fear or reverence. Islam enjoins good relations and maintaining family ties, even with different religions. When Asma bint Abu Bakr asked the Prophet (ﷺ) about her non-Muslim mother visiting her, he replied, “Yes, be good to your mother.”

Islam also mandates financial support for non-Muslims in need, visiting their sick, as the Prophet did with his uncle Abu Talib and his Jewish neighbor, and even gifting them, as he did with Abu Sufyan giving him dates in Makkah and accepted gifts from Muqawqis and Khosrow, not to mention, honoring their guests, as he did with Adi ibn Hatim.

Among the good treatment of non-Muslims is praying for them, as when the Prophet was asked to invoke Allah’s wrath upon the disbelievers, he said: “I was not sent as one given to cursing; I was sent only as a mercy.”

• Being Just towards them and Defending Their Rights

The Prophet (ﷺ) was sent to perfect noble manners, and one of the most important of these manners is justice, which is especially evident when religions differ, and interests conflict. Allah says, “O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness.” (Al-Maidah: 8)

Al-Qurtubi said: “The ayah also indicates that the disbelief of the disbeliever does not prevent justice from being applied to them, and that one should limit their dealings with them to what is deserved in terms of combat and enslavement, and that mutilating them is not permissible, even if they kill our women and children and cause us grief; we are not to kill them in the same manner with the intention of causing grief and sorrow to them.”

The Prophet (ﷺ) warned against oppressing the people under the protection of Islam (dhimmis) and depriving them of their rights, especially the weak among them, stating that it would lead to Allah's retribution, who accepts their complaints and supplications against those who wrong them. He said, “Be afraid, from the curse of the oppressed as there is no screen between his invocation and Allah.”

The Prophet (ﷺ) also warned against killing without right, which is considered one of the most heinous and repulsive crimes: “Whoever kills a Mu'ahid will not smell the fragrance of Paradise, even though its fragrance could be smelt at a distance of forty years.”

Moreover, a group of scholars has gone so far as to state that a Muslim should be executed for killing a non-Muslim whose life is protected. Maymun bin Mihran narrated that Umar bin Abdul Aziz wrote to some of his governors about a Muslim who had killed a dhimmi, ordering them to hand him over to the victim's guardian, who could choose to kill him or pardon him. Maymun said: He handed him over, and the victim's guardian executed him.

Historical records show numerous examples of Muslims' justice towards the dhimmis, including their fairness in disputes against caliphs and governors. When Umar bin Abdul Aziz took office, he announced that anyone who had been wronged should come forward. A dhimmi man then approached, complaining about Governor Abbas bin al-Walid bin Abdul Malik regarding a piece of land that al-Walid had granted to his grandson, Abbas. The Caliph ruled in favor of the dhimmi, returning the land to him.

Our history also includes instances of injustices against non-Muslims by some oppressive rulers, but these were not systematic, nor were they in accordance with Islamic principles. Muslim jurists condemned these actions. For example, when Caliph al-Walid bin Yazid feared the Christians of Cyprus, he expelled them from their land, which Muslims found abhorrent and considered an injustice and a breach of the dhimmi covenant.

When Umar (may Allah be pleased with him) was on his deathbed, he did not forget to advise Muslims to take care of the dhimmis, even though one of them, Abu Lu'lu'a the Magian, had killed him, as he feared his death at the hands of one of them might lead to unfair treatment of his fellow dhimmis.

Thus, the Christians of Homs acknowledged our magnanimity and justice in treating non-Muslims. They wrote to Abu Ubaidah ibn al-Jarrah: “Your rule and justice are dearer to us than the oppression and tyranny we used to experience. We will indeed defend our city alongside your representative." They then closed the city's gates, expelling the Romans from it, who shared their faith.

• Social Solidarity

Dr. al-Saqqar points out that Islam guarantees the rights of non-Muslims through the Islamic social solidarity system, which is characterized by compassion even towards animals. The Prophet (ﷺ) said, “He who is not merciful to people Allah will not be merciful to him,” with “people” here being a general term that includes everyone, regardless of any considerations. This was evident when Amr ibn al-As showed compassion towards a pigeon that had nested on his tent between al-Muqattam and Babylon Fortress; he did not allow his tent to be taken down and left a man to guard the pigeon and its nest.

Islam also encourages believers to be kind in their treatment of non-Muslims who do not act aggressively towards them. It made paying zakat to its rightful recipients, both Muslims and non-Muslims, a pillar of Islam. Allah says, “Zakah expenditures are only for the poor and for the needy.” (At-Tawbah: 60) It is also permissible to give obligatory expiations to them, and the scholars permitted charity and endowments to dhimmis, considering it a form of goodness that Allah loves. Imam al-Qarafi elaborates on the kindness and justice required in dealing with non-Muslims: “What is commanded in terms of kindness towards them, without inner affection, includes gentleness with their weak, satisfying the needs of their poor, feeding their hungry, clothing their naked ... protecting their property, their families, their honor, and all their rights and interests, and helping them to ward off oppression and securing all their rights.”

The companions also acted kindly towards non-Muslims. Umar ibn al-Khattab saw an elderly dhimmi man begging and said, “By Allah, we have not done justice to him that we ate (jizya) from him when he was young but we forsook him when he was old.” He then wrote to his governors not to take jizya from elderly dhimmis.

Thus, the Orientalist Barthold wrote in his book “The History of Islamic Civilization”: “Christians were in a better state under Muslim rule because Muslims followed the principles of care and leniency in their religious and economic dealings with the dhimmis.”

Jizya

Dr. al-Saqqar discusses jizya in Islam and the criticisms against it. Some mistakenly believe that jizya is a punishment for disbelief and coercion to accept Islam, and that it humiliates the dhimmis. However, jizya is an ancient term used for what conquered nations pay to their conquerors in return for services provided. Islam was not the first to impose it; it existed in previous laws. The New Testament considers paying jizya to rulers as a legitimate right, even giving it sanctity and making it a religious duty. Thus, jizya in Islam is not a punishment for disbelief; otherwise, women, the elderly, and children would not be exempt from it. Moreover, monks and clergy would not be exempt; in fact, they would be required to pay more instead of being exempt. Jizya is taken from them in exchange for their residence in Muslim lands and being under its protection.

From Whom is Jizya Taken?

Jizya in Islam is taken from adult men capable of fighting, excluding women, children, slaves, the insane, and elderly men who are unable to fight. Scholars agree that jizya is imposed on free, adult men capable of bearing arms, while women, children, the elderly, the disabled and the monks are exempt. This was applied by Umar ibn al-Khattab in his instructions to military commanders, and followed by Islamic leaders such as Amr ibn al-As, governor of Egypt, as documented by historians.

Amount of Jizya

The amount of jizya was nominal and easy to pay. During the Prophet's (ﷺ) time, it did not exceed one dinar per person annually. This policy continued during the caliphates of the Rightly Guided Caliphs, with the amount varying over the ages according to people's affluence. It did not exceed four dinars in the Umayyad state. The amount of jizya was left to the state's leader to determine based on people's capabilities, as emphasized by scholars citing Umar ibn al-Khattab's directive not to overburden dhimmis. Jizya was waived for those unable to pay, such as the poor, elderly, and disabled.

Jizya in Exchange for Protection and Government Services

Muslims, in return for the few dinars of jizya, are obligated to defend the dhimmis and protect them, even if it costs them their lives. Ibn Qudamah stated: “Jizya is due from the dhimmis annually, and it is in return for protection.” Islamic scholars affirmed the dhimmis' right to protection, considering the fulfillment of this duty as part of the covenants commanded by Sharia. Muslims' duty towards dhimmis also includes freeing their captives taken by the enemy, as done by Ibn Taymiyyah during the Tatar invasion of Damascus. Protection was not the sole reason for jizya; scholars mentioned it as a limited pressure to encourage the dhimmis to reflect on Islam, appreciate its merits, and potentially accept it and attain Paradise.

When is Jizya Waived for Dhimmis?

When Muslims are unable to protect the dhimmis, they return the jizya to them due to the failure of its condition of protection. This was done by Abu Ubaidah when he received reports of Roman forces' approach, knowing that he can’t protect the dhimmis. Moreover, if dhimmis join Muslims in defending their land, jizya is waived for them, as done by Muawiyah with the Armenians. Thus, Adam Metz stated: “This jizya was akin to a national defense tax, payable only by men capable of bearing arms.”

How to Collect Jizya

The ayah, “Until they give the jizyah willingly while they are humbled.” (At-Tawbah: 29) This means that jizyah is to be taken from those capable of fighting and those in a similar position, signifying their subjugation and the dominance of Muslims over them. It is not characteristic of a combatant to pay jizyah with honor and dominance; thus, jizyah symbolizes the submission of the defeated nation to the general attributes of the victorious nation. But the meaning of the ayah does not contradict the statements of the Prophet (ﷺ) regarding the necessity of kindness, justice, and the prohibition of oppression and hardship.