Sheikh al-Uthaymeen begins his book “Among the Problems of Youth” by stating that the problems of youth in this era are the most important and dangerous. The intellectual and psychological issues they face fill their lives with anxiety, which can only be alleviated by religion and ethics—both being the path to the well-being of this world and the Hereafter. When young people adhere to the religion of Allah, He grants them victory over their enemies. Therefore, we must learn from the Book of Allah and the Sunnah of His Messenger (peace be upon him), and then apply what we have learned with certainty and sincerity. We should not be like those about whom Allah said: “O you who have believed, why do you say what you do not do? Great is hatred in the sight of Allah that you say what you do not do.” (As-Saff: 2-3) Hence, we should start with the youth, who are the men of tomorrow and the backbone of the Ummah. Islam urges us to focus on their righteousness and guidance because their righteousness is the righteousness of the Ummah.

A Look at the Youth

Sheikh al-Uthaymeen categorizes the youth into three groups: the upright, the deviant, and those confused between the two.

The Upright Youth: Sheikh al-Uthaymeen describes the upright youth as those who have firm faith, love their religion, worship Allah sincerely, and follow the Prophet (peace be upon him) in word and deed. They perform their prayers properly, believing in their benefits and the consequences of neglecting them. They give zakat to meet the needs of Muslims, fast during Ramadan to refrain from desires and pleasures, and perform Hajj to the House of Allah. They believe in Allah, the Creator of the heavens and the earth, due to the signs that leave no doubt about His existence, creativity, and greatness. They believe in the angels as described in the religious texts, the books of Allah that guide His creation, the prophets and messengers sent by Allah to guide their people from darkness to light, the Day of Judgment when Allah will resurrect people to reward them for their deeds, and in divine predestination with its good and bad outcomes while believing in the cause and effect. They treat people as they like to be treated, call to the path of Allah, enjoin good, and forbid evil, striving to change evil as commanded by the Prophet (peace be upon him): “Whosoever of you sees an evil, let him change it with his hand; and if he is not able to do so, then [let him change it] with his tongue; and if he is not able to do so, then with his heart — and that is the weakest of faith.” The upright youth speak the truth and accept it as their path to paradise, wish well for all Muslims, feel responsible before Allah and their Ummah, strive sincerely for the sake of Allah without seeking fame, balance emotion with reason and reform, and act with wisdom and silence. This is the youth our Ummah prides itself on and pins its hopes for reform and elevation.

The Deviant Youth: Their deviation lies in their beliefs, indulging in vices, refusing advice, and not abstaining from evil. They are selfish, indifferent to the rights of Allah and others, self-centered, disregarding others' opinions, resentful of their religion and social traditions, becoming a curse to themselves and their society.

The Confused Youth: They have recognized the truth and felt peace with it, but have been besieged by temptations from all sides, leading to intellectual and psychological turmoil. They are unsure whether the truth lies in the new ideas they encounter or in the traditional ways of their predecessors. This group includes those who have some Islamic education but have studied various worldly sciences, resulting in confusion. This confusion can only be resolved by focusing on Islamic education and receiving it from its original sources. They are characterized by passiveness and need to be drawn towards the right path.

Youth Deviation and Problems

Sheikh al-Uthaymeen highlights several reasons for the deviation of youth and provides solutions for each:

1. Free Time: Free time kills the mind, weakens the spirit, and leaves the heart vulnerable to whispers and desires. The soul needs movement and work. The solution is for young people to seek appropriate work to avoid emptiness and become active members of society.
2. Gap Between Youth and Elders: Some elders witness the deviation of their youth but are unable to correct them, leading to mutual disdain and indifference, which cause societal fragmentation. The solution is for both parties to see themselves as one body. Elders should feel responsible for their youth and not despair of their reform, believing in Allah's power. Youth should respect their elders and accept their advice due to their wisdom and experience.
3. Bad Companionship: This greatly influences a youth's thoughts and behavior. The Prophet (peace be upon him) said: “A man follows the religion of his friend; so each one should consider whom he makes his friend.” The solution is for young people to choose righteous companions who support them in their religious and worldly affairs. They should investigate people's conditions and reputations before befriending them and not be deceived by sweet words and good appearances.
4. Reading Destructive Books: Some letters, newspapers, and magazines cast doubt on a person's beliefs and lead them into degradation and error. If a youth lacks a foundation of religious knowledge and sound intellect, they cannot distinguish between truth and falsehood. The solution is to avoid such books and replace them with those that instill love for Allah and His Messenger, even if it requires effort and endurance. The most important books are the Quran, the Sunnah, and the writings of scholars derived from them.
5. Misconception That Islam Restricts Freedom and Stifles Energies: Youth need to learn that Islam does not restrict freedom but regulates it so that one person's freedom does not infringe on others'. Without such regulation, chaos would ensue. Religious laws are called limits, and life itself is full of limits. Just as social boundaries are necessary for societal welfare and preventing chaos, so too is adherence to religious laws necessary for the Ummah's well-being.

Islam is not a stifling of energies but a broad field for intellectual, mental, and physical energies. It calls for thinking and developing the mind. Allah says, “Say, 'Observe what is in the heavens and earth.'” (Yunus: 101) And criticizes those who do not use their intellect: “And he to whom We grant long life, We reverse in creation; so will they not understand?” (Yasin: 68)

 Islam allows enjoyment of all things that are not harmful to one's body, religion, or mind. It permits eating and drinking of all lawful and pure foods: “O you who have believed, eat from the good things which We have provided for you.” (Al-Baqarah: 172) It permits all clothing that fulfills the natural need for covering and adornment: “O children of Adam, We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness – that is best.” (Al-A’raf: 26) It permits enjoyment of women through lawful marriage, and allows all just and consensual transactions: “But Allah has permitted trade and has forbidden interest.” (Al-Baqarah: 275)

Doubts that Arise among Youth

Whispers only attacks a heart that is alive with faith because Shaitan leaves a dead heart as it is. It is narrated by Ibn Mas'ud or Ibn Abbas that the Jews claimed they do not get whispers in their prayers -implying they do not face distractions. He replied, “They have spoken the truth, for what would Satan do with a ruined heart?”

 However, Shaitan does not leave a heart with faith but attacks it and tries to instill doubt. These whispers do not harm the believer as long as they employ the remedy prescribed by the Prophet (peace be upon him). Many companions came to the Prophet complaining about this. It is narrated on the authority of Abu Huraira that some people from amongst the Companions of the Apostle (ﷺ) came to him and said: “Verily we perceive in our minds that which every one of us considers it too grave to express.” He (the Holy Prophet) said: “Do you really perceive it?” They said: “Yes.” Upon this he remarked: “That is the faith manifest.” This indicates that these temporary whispers and denying them do not harm faith; rather, they are a sign of true faith. Therefore, the Prophet (peace be upon him) provided a remedy in four things:

1. Ignoring the whispers completely and occupying oneself with positive thoughts.
2. Seeking refuge with Allah from them and from the accursed Shaitan.
3. Declaring faith loudly in Allah and His messengers.
4. Reciting “Allah is One, Allah is the Eternal Refuge, He neither begets nor is born, nor is there to Him any equivalent,” and spitting lightly to the left three times while seeking refuge with Allah from Shaitan.

Confusion Regarding Qadar (Predestination)

Sheikh Ibn Uthaymeen addresses the issue of youth disputing predestination. Belief in predestination is one of the pillars of faith, and the Prophet Muhammad (peace be upon him) forbade disputing and arguing about it because it leads to confusion that one might not be able to escape. Abu Huraira reported: God’s messenger came out to us when we were arguing about God’s decree. He was angry and his face became so red that it looked as if pomegranate seeds had been burst open on his cheeks. He then said, “Is this what you were commanded to do, or was it for this purpose that I was sent to you? Your predecessors perished only when they argued about this matter. I adjure you, I adjure you, not to argue about it.”

The Prophet (peace be upon him) instructed his companions to work and not rely solely on predestination because what is decreed will not be achieved unless they act accordingly. Allah has given them the choice and ability to act; if they wish, they can do it, and if they wish, they can leave it.

Two issues usually arise regarding predestination:

The First Issue: A person feels they act by their own choice and leave by their own choice. How does this align with the belief that everything is decreed by Allah?

Sheikh Ibn Uthaymeen answered that a person's actions result from two things: their will and their ability. Both the will and the ability are created by Allah. The will comes from the intellectual strength and the ability from the physical strength that Allah has granted to humans. If Allah wished, He could take them away.

The Second Issue: A person is punished for committing sins, so how can they be punished if these sins were decreed for them?

Sheikh Ibn Uthaymeen provided four answers for this issue:

1-  Saying this is similar to asking how a person is rewarded for doing good deeds that were decreed for them.

2- Allah invalidated this argument in the Quran: “Those who associated others with Allah will say, 'If Allah had willed, we would not have associated [anything] and neither would our fathers, nor would we have prohibited anything.' Likewise did those before deny until they tasted Our punishment. Say, 'Do you have any knowledge that you can produce for us? You follow not except assumption, and you are not but falsifying.'” (Al-An’am: 148) This argument is based on ignorance because Allah informed them of the destruction of their predecessors who denied just as they deny. If their argument were valid, they would not have tasted Allah's punishment. 

3- Predestination is a secret known only to Allah. How does the sinner know that Allah decreed the sin for them before committing it and then accuse Allah of decreeing it? Why don't they instead choose obedience?

4- Allah has blessed humans with intellect, revealed books to them, sent messengers, and explained the paths of good and evil. Why do they choose the path of evil over good? Why do they use predestination as an excuse to abandon obedience but not as an excuse to avoid work and earning a livelihood?

Some Hadiths Mentioning Youth

Sheikh Ibn Uthaymeen concluded his book with numerous hadiths that mention youth, including:

The Messenger of Allah said: “Hasan and Husain will be the leaders of the youth of Paradise.” (Narrated by At-Tirmidhi)

The Messenger of Allah said: “No young person honors an elder due to his age, except that Allah appoints for him one who will honor him at that age.” (Narrated by At-Tirmidhi, with a weak chain of transmission)

In the hadith of the dajjal, God's messenger said: “He will then summon a man in the prime of youth, strike him with a sword and cut him in two like a shot at a target, after which he will call him and he will come forward laughing with his face shining.” (Narrated by Muslim)

A believer is pure of heart, pure in behavior, greatly jealous, and rejects everything vile. Dayatha (Cuckolding) is a moral degradation not even accepted by some animals for their herd, even if dayatha was not explicitly forbidden and its crime was not significant in Islam. Yet, sound souls reject, despise, and are repelled by it. Its status among sins is indeed great.

The term “dayouth” (cuckold) refers to a man who has no jealousy over his family. It is the doer derived from “dayatha.” ⁽¹⁾

Allah the Almighty says, “The fornicator does not marry except a [female] fornicator or polytheist, and none marries her except a fornicator or a polytheist. And that has been made unlawful to the believers.” (An-Nur: 3) Al-Qasimi said: Allah the Almighty has created love and mercy between spouses; each loves for themselves what they love for the other. If a woman consents to marry a fornicator, she has accepted his act, and similarly for the man. Whoever accepts fornication is akin to a fornicator. The greatest companionship is between spouses, and Allah has instilled known jealousy in human nature. A man is more mortified about another man with his wife than himself committing adultery. If he doesn't mind his wife being a prostitute for, he himself is a cuckold, how would he care if he himself is a fornicator?!

Thus, no man who is cuckold or a pimp refrains from fornication; fornication has its own lust, and the cuckold has lust for others' fornication. If he has no faith to despise this for his wife, how can he have faith to abstain from fornication?

Whoever permits his wife to fornicate permits the gravest fornication, and whoever aids in it is like a fornicator. Whoever acknowledges it when they can change it has accepted it, and whoever marries an unrepentant woman has accepted her fornication since he cannot prevent her; their deceit is great. ⁽²⁾

Allah says, “And [also prohibited to you are all] married women except those your right hands possess. [This is] the decree of Allah upon you. And lawful to you are [all others] beyond these, [provided] that you seek them [in marriage] with [gifts from] your property, desiring chastity, not unlawful sexual intercourse. So for whatever you enjoy [of marriage] from them, give them their due compensation as an obligation. And there is no blame upon you for what you mutually agree to beyond the obligation. Indeed, Allah is ever Knowing and Wise. And whoever among you cannot [find] the means to marry free, believing women, then [he may marry] from those whom your right hands possess of believing slave girls. And Allah is most knowing about your faith. You [believers] are of one another. So marry them with the permission of their people and give them their due compensation according to what is acceptable. [They should be] chaste, neither [of] those who commit unlawful intercourse randomly nor those who take [secret] lovers. But once they are sheltered in marriage, if they should commit adultery, then for them is half the punishment for free [unmarried] women. This [allowance] is for him among you who fears sin, but to be patient is better for you. And Allah is Forgiving and Merciful.” (An-Nisa: 24-25)

So “Chaste” means to marry them while they are chaste from fornication; this is a condition for marrying them, “Neither [of] those who commit unlawful intercourse” means not openly fornicating, allowing anyone who desires them for immorality, nor taking secret lovers, which means not marrying those secret fornicators who have secret partners for committing fornication with them secretly. Allah has forbidden His servant from being a cuckold married to a prostitute, as Allah has instilled in people’s nature to find this abhorrent and ugly. Therefore, when they excessively insult someone, they say: “husband of a prostitute,” and Allah has forbidden a Muslim from being such. ⁽³⁾

AI-Mughira (Allah be pleased with him) reported that Sa'd ibn 'Ubada (Allah be pleased with him) said: If I were to see a man with my wife, I would have struck him with the sword, and not with the flat part (side) of it. When Allah's Messenger (ﷺ) heard of that, he said: Are you surprised at Sa'd's jealousy of his honour? By Allah, I am more jealous of my honour than he, and Allah is more jealous than I. Because of His jealousy Allah has prohibited abomination, both open and secret. (Narrated by Al-Bukhari and Muslim) Allah's Messenger (ﷺ) also said: “Allah is self-respecting and a believer is also self-respecting and the respect of Allah is injured if a believer does what He has forbidden him to do.” (Narrated by Al-Bukhari and Muslim)

Causes

There are some causes leading a man to become a dayouth (cuckold), including:

1. Lack of faith: Although jealousy is natural for a sound soul, faith plays a significant role in instilling values of jealousy, chivalry, and dignity in a person. The stronger the faith, the more present the jealousy.
2. External cultural globalization infiltrating Muslim homes through satellite channels first, then social media, which transferred the culture of mixing and the civilization of nudity. Some Muslims have responded to these calls falsely associating them with civilization, progress, and enlightenment, transferring Western lifestyles to a large segment of Muslim lands, causing its corruption.
3. The man's character and guardianship play a significant role in the spread of dayatha. The weaker his character, chivalry, religion, and containment of his family, the more corrupt mixing becomes, turning him into a distorted soul without jealousy or feeling.
4. Corrupt mixing in schools and universities, then mixing at work between men and women, removing barriers, making conversations normal, and even sharing meals together under the pretense of innocent fellowship. The father, brother, and husband know but their nature has been corrupted by globalization, making them submit and accept the status quo.

Forms

Forms of dayatha in the Muslim society are varied, with many falling into them thinking they are doing good, including:

1. Shameless mixing in homes between brothers and their wives under the pretext of kinship and brotherhood.
2. Mixing in schools under the pretext of lack of separate girls' schools or vice versa.
3. Mixing in weddings, involving shameful acts unfit for a Muslim man or woman.
4. Being lenient with girls and their guardian's leniency in clothing under the pretext of youth, although whoever grows up with something, grows old with it. When a girl grows up, it becomes hard to force her to wear the hijab she wasn't used to.

Means to Avoid It

1. Knowing that dayatha is a major sin.
2. Supplication and seeking Allah's help to purify the heart and behavior, and instill chivalry and dignity in the Muslim heart.
3. Understanding the importance of jealousy in Islam and the virtue of a jealous man.
4. Befriending righteous and virtuous people with good manners and modesty.
5. Knowing the lives of the righteous and studying their morals and behaviors, as Ibn Hazm said: virtues and vices should be chronicled to deter listeners from the ugly deeds attributed to others and encourage them to adopt the good reported from the righteous Salaf. ⁽⁴⁾
6. Preventing mixing within the family immediately and without turning back, stopping mixed visits and parties, enforcing modest clothing on girls, and teaching them their religion, which is of utmost importance.

There are specific rulings and etiquettes for women legislated to block the means of corruption, preserving their honor and dignity from the transgressions of foolish men attempting to corrupt them. Rarely is there a corrupt woman in the world who was not corrupted by a corrupt man or a woman previously corrupted by men. Unless it is the major corruption adopted as a profession and trade shared by corrupt men and women for monetary gain, not for the corruption itself. ⁽⁵⁾

7. Men should fulfill their duties towards their families and feel responsible for them, as Allah says, “O you who have believed, protect yourselves and your families from a Fire.” (At-Tahrim: 6)

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(1) Tahdhib al-Asma wal-Lughat by al-Nawawi (3/107).

(2) Mahasin al-Ta’wil (7/324).

(3) Ibid.

(4) Rasail by Ibn Hazm (1/384).

(5) Rights of People in Islam by Muhammad Rashid Rida.

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One of the social diseases that can create enmity among the members of a society and cause inappropriate conflicts within the Muslim community and among Muslims is “revenge.” Ibn Qayyim said, “No one ever took revenge for themselves except that it resulted in regret.” ⁽¹⁾

Allah has warned His servants not to respond to aggression except in a similar manner. He says, “So whoever has assaulted you, then assault him in the same way that he has assaulted you. And fear Allah and know that Allah is with those who fear Him.” (Al-Baqarah: 194) Regarding the virtue of forgiveness when angry, Allah says, “And when they are angry, they forgive.” (Ash-Shura: 37) He also says, “And the retribution for an evil act is an evil one like it, but whoever pardons and makes reconciliation, his reward is [due] from Allah. Indeed, He does not like wrongdoers.” (Ash-Shura: 40) This ayah encourages forgiveness, as retaliation is only praised when it matches the offense, which is difficult and burdensome to determine. Thus, the wronged party may become the wrongdoer when seeking retribution.

Aisha, may Allah be pleased with her, said, “Whenever Allah's Messenger (ﷺ) was given the choice of one of two matters, he would choose the easier of the two, as long as it was not sinful to do so, but if it was sinful to do so, he would not approach it. Allah's Messenger (ﷺ) never took revenge (over anybody) for his own sake but (he did) only when Allah's Legal Bindings were outraged in which case he would take revenge for Allah's Sake.” (Al-Bukhari and Muslim) She also said, “Allah's Messenger (ﷺ) never beat anyone with his hand, neither a woman nor a servant, but only, in the case when he had been fighting in the cause of Allah and he never took revenge for anything unless the things made inviolable by Allah were made violable; he then took revenge for Allah, the Exalted and Glorious.” (Muslim)

'Iyad ibn Himar said, “I said, 'Messenger of Allah, there is someone who reviles me, shall I seek revenge?' The Prophet, may Allah bless him and grant him peace, said, 'Those who revile one another are two shaytans who accuse one another and deny one another.'” ⁽²⁾ The phrase “reviling and accuse one another” means each one of them insults and diminishes the other, which is false and inappropriate speech. Some scholars say that responding to insult with insult is not permissible, just as with other sins. Instead, retribution and compensation should follow, according to the Sharia ruling. Others say it is permissible to respond in kind if there is no falsehood, but it is better to refrain. ⁽³⁾

Reasons and Motivations

One of the main motivations for seeking revenge is weak faith and the lack of awareness of the great reward for those who forgive. Present faith makes its owner calmer and more accepting of forgiveness when capable of it. The more faith fills the heart, the stronger the capacity for forgiveness in the believer. Thus, reasons for falling into revenge include:

1. Weak faith in the heart.
2. Behaviors stemming from weak faith, such as weak patience, weak ability to forgive, and weakness in controlling anger.
3. Quick temper resulting from a corrupt soul and arrogance towards others. Ibn Ashur said, “Anger from poor treatment is a natural disposition, leading to the desire for revenge against the offender.” ⁽⁴⁾
4. The presence of heart diseases such as malice, hatred, and arrogance.
5. The desire for revenge is often fueled by the absence of justice in society and the lack of retribution for the oppressed.

Helpful Measures

1. Remembering Allah's power over oneself when one is capable of taking revenge on someone who has wronged them.
2. Keeping in mind the value of forgiveness, forbearance, and a pure heart, as the sweetness of forgiveness is more satisfying than the sweetness of revenge.
3. Remembering the reward for controlling anger and the great gains it brings. Allah says, “And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous. Who spend [in the cause of Allah] during ease and hardship and who restrain anger and who pardon the people – and Allah loves the doers of good.” (Aal-Imran: 133-134)
4. Knowing that revenge is not the end of the matter but rather the opening of a door to further evil and conflict.
5. Regularly tending to the heart and treating its diseases that drive revenge, such as arrogance.
6. Reminding oneself of the desire for what is with Allah, not immediate punishment.
7. Accustoming the tongue to the remembrance of Allah always, and during anger, seeking refuge with Allah from the accursed devil, and changing one's physical position; “If you are standing, sit down, and if you are sitting, lie down. It is recommended to perform wudo’ with cold water, for anger is from fire, and fire is extinguished by water.” ⁽⁵⁾

Finally, the Muslim community is pure, clean, united, and loving. It is not permissible to respond to an offense with a greater offense or even a similar one. Rather, it is responded to either with the necessary disciplinary punishment to correct the offender so they do not repeat it, or with forgiveness and forbearance if there was no intent or premeditation of harm, and as long as there is the ability to respond. The desired forgiveness is that which is done when capable, not the forbearance of the oppressed who cannot take their right kindly or otherwise. A Muslim is noble and merciful at the same time, not accepting humiliation, nor oppression, nor being a wrongdoer under any pretext.

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(1) Madarij As-Salikin (2/303).

(2) Reported by Al-Bukhari in Al-Adab Al-Mufrad.

(3) Fayd Al-Qadir by Al-Manawi (6/267).

(4) At-Tahrir wa At-Tanwir (24/292).

(5) Mau'idhat Al-Mu'minin min Ihya' Ulum Ad-Din by Al-Qasimi, p. 208.

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

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

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

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

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

2. Obeying the Prophet's command:

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

3. Relief from worries and forgiveness of sins:

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

4. Protection from stinginess:

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

5. Elevation of ranks and expiation of sins:

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

6. Allah’s mercy upon the servant:

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

7. Answered supplications:

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

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

8. Delivering peace to the Prophet:

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

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

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

9. Return of peace from the Prophet:

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

10. Salvation from regret on the Day of Judgment:

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

11. Deserving the Prophet's intercession:

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

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

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

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

First: The Ability to Invest and Produce:

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

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

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

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

Second: Providing for Human Necessities:

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

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

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

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

Third: Regulating Behavior to Align with Human Nature:

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

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

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

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

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

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

Women and Bodybuilding

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

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

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

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

Health Risks of Bodybuilding for Women

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

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

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

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

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

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

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Islamqa.

Islam Way.

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

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

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

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

In Islamic Legislation

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

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

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

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

Its Benefits for the Individual and Society

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

Obstacles to Acquiring Wisdom

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

Means to Acquiring Wisdom

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

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

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

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

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

What is justice? What is grace?

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

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

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

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

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

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

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

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

Resolving the Issue

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

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

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

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

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

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

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

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

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

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

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

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

The Foundations of Social Justice Principle in Islamic Culture

1. Monotheism and Servitude to Allah:

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

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

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

2. Achieving Equality:

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

3. Economic Justice:

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

4. Judicial Justice:

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

5. Social Solidarity:

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

Jurisprudential Principles Supporting Social Justice

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

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