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.

The book “Messages from the Quran” by Adham Sharkawi is distinguished by its unique approach of extracting messages from the chapters and ayahs of the Quran. It serves as a valuable reference for anyone who wishes to draw from the bountiful and rich sources of the Quran. The book broadens the reader's horizons and enlightens them with new meanings they may not have noticed before. It also uncovers the hidden gems within the Quranic stories, particularly in Allah's communication with His prophets along with other stories. The author delves into each dialogue, extracting the most precise messages hidden behind the words and phrases in the eloquent Quranic text.

This book stands out from other books on Quranic messages due to its unique feature of combining an elegant style, captivating narration, and eloquent presentation. The book approaches Quranic ayahs with elicitation, then draws clear and specific meanings from them.

It addresses profound topics that reach your heart directly, extracting lessons and morals in a smooth manner that makes you eager to continue drawing from this divine source. The book motivates readers to continuously contemplate the ayahs they come across during their reading, enhancing their ability to ponder and reflect on Allah's words. This results in a noticeable expansion of the reader's understanding, presenting a new methodology for reading the Quran. This is in addition to the sincere advice and valuable recommendations provided, based on the interpretation and extraction of Quranic stories and the significance of their words and expressions.

If we take a brief look at the sections of the book, we find that it is divided into five main sections, each addressing a specific topic:

1. First Section: Contains messages from Surah Al-Fatiha. The author explores the deep meaning of this Surah and its messages to the Muslim who recites it several times daily in their prayers.
2. Second Section: Contains messages from Surah Al-Baqarah. It touches on various topics presented in the Surah, such as worship, the struggle between truth and falsehood, faith, and certainty, among other topics.
3. Third Section: Contains messages from Surah Aal-Imran. It discusses various topics from the Surah, such as migration, victory, oppression, and patience, among other topics.
4. Fourth Section: Contains messages from Surah An-Nisa. It highlights aspects of some topics discussed in the Surah, such as women's rights, human rights, family, justice, and other topics.
5. Fifth Section: Contains messages from the remaining Surahs of the Quran not covered in the first four sections. This section addresses a range of general topics presented in these Surahs, such as corruption on earth, jihad, ethics, love, determination, high aspirations, and values, among other topics.

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The issue of polygamy has often been misused unjustly against Islam. Secularists and atheists frequently attack Islam, claiming that it oppresses women by allowing polygamy, which they argue disregards women's natural feelings. Some even go so far as to demand equality in the right to polygamy for both men and women, ignoring the psychological and physical nature of women. They forget that polygamy existed before Islam in pre-Islamic societies, where men could marry an unlimited number of women. Islam came to regulate this practice, setting limits and conditions to preserve the fabric of society from disintegration and to maintain the sanctity of the relationship between the husband and his wife.

Why Did Islam Permit Polygamy?

The nature of men differs from that of women. While a woman cannot have more than one husband due to her feelings, which cannot love two men simultaneously, and her physical nature, which would lead to confusion of lineage if she were to engage with multiple men. Men, on the other hand, have different needs. Some men are not satisfied by one woman, especially considering that women experience periods and childbirth, during which men are prohibited from approaching them. Thus, some men marry a second or even a third wife to fulfill their needs within the limits set by Allah. Additionally, a woman might not be intellectually compatible with her husband, might not meet his emotional needs, or might be infertile. In such cases, a man may marry again to keep himself away from sin and to give another Muslim woman, who might be unmarried, divorced, or widowed, a chance at marriage.

Polygamy is not just for men; it also serves societal needs. Due to wars and accidents that predominantly affect men, the number of women in society often exceeds that of men. Polygamy helps reduce the number of unmarried women, providing them with partners and preventing them from being alone, especially if they have nobody to care or be responsible for them.

Because polygamy can serve as a societal remedy, in Germany they held Munich conference in 1948 after World War II, proposing polygamy to address the surplus of women left after many men perished in the war. The proposal was, however, interjected by the Vatican.

Thus, Dr. Ali Al-Sallabi said, “All societies that prohibit polygamy and criticize its permissibility on the grounds of harming women's dignity and feelings, or causing social problems like family discord, allow women to engage in the most degrading forms of relationships, including fornication and adultery.”

Is All Polygamy Permissible?

Islam does not permit polygamy unconditionally. Unlike previous civilizations, Islam limits it to a maximum of four wives. Allah says, “Then marry those that please you of [other] women, two or three or four.” (An-Nisa: 3) Moreover, it warns men against injustice and unfair treatment of their wives. Allah also says, “But if you fear that you will not be just, then [marry only] one or those your right hand possesses. That is more suitable that you may not incline [to injustice].” (An-Nisa: 3)

The Prophet Muhammad (peace be upon him) forbade marrying close relatives simultaneously to prevent jealousy and discord. Abu Hurairah (may Allah be pleased with him) reported that the Prophet said, “A man may not marry a woman and her paternal aunt, or a woman and her maternal aunt.” (Agreed upon)

The first condition for polygamy is the man's ability to treat all his wives justly, as much as possible, following the Prophet's example. The Prophet (peace be upon him) was just to his wives in everything, despite his deep love for Aisha. He said, “O God, this is my division concerning what I possess, so do not blame me concerning what Thou possessest and I do not.” (Reported by Abu Dawood, At-Tirmidhi, and Ibn Majah) Additionally, Abu Hurairah (may Allah be pleased with him) reported that the Prophet said, “Anyone who has two wives and inclines to one of them will come on the Day of Resurrection with a side (of his body) inclining.” (Reported by Abu Dawood and At-Tirmidhi)

The second condition is the man's ability to financially support his wives and provide for their needs, including housing and clothing. Allah says, “But let them who find not [the means for] marriage abstain [from sexual relations] until Allah enriches them from His bounty.” (An-Nur: 33)

Did Islam Oppress Women with Polygamy?

Dr. Jassem Al-Mutawa responded by saying that Islam did not oppress women with the polygamy system. Allah did not impose it on the Ummah or require every man to practice it. It was prescribed as a solution for social problems that necessitate such a system.

Allah does not approve of oppressing women. He says, “That is more suitable that they should be content and not grieve.” (Al-Ahzab: 51) The Prophet also advised kindness towards women in his farewell sermon, saying, “Act kindly toward women.”

As polygamy was prescribed for men, it also serves women, protecting the widows, the needy, and divorced women who might not find anyone to care for them. Islam acknowledges women's natural feelings of sadness and jealousy regarding their husband's second marriage and rewards them for their patience. While some women may not accept or endure polygamy, others welcome it and find happiness in this social system.

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1. alukah.net
2. Did Islam Oppress Women through Polygamy? – Dr. Jassem al-Mutawa
3. Islamqa
4. al Jazeera.net

Dr. Khaled Abu Shadi's book, “Blow, O Wind of Faith,” is distinguished in its treatment of the failures of the self that corrupt the spirit and divert it from its primary goal of reaching Allah, the Lord of all worlds.

In his book, the author identifies the reasons for this deviation through a calm introspection and confessions with the self. He then gradually moves towards the remedy and ways to overcome this deviation, making the book a compass for anyone seeking guidance on their journey to Allah through the ship of faith and salvation.

The book is also characterized by its smooth style and coherent linkage between ideas, stemming from the captivating style for which the author is known through his other works.

Another notable feature of this book is the provision of practical means and daily duties to cure the ailment and achieve recovery as soon as possible. It is a book that combines two benefits: accurately and transparently describing the cure and detailing the prescription with precise dosages and timings. Hence, it serves as a medical encyclopedia for the spiritual treatment of the human soul that has become overpowering and led its owner astray, taking him far down the path of deviation. The author seeks to guide the person on a long spiritual journey back to safety and well-being, after reconciling with the self that has rid itself of its whims and misguidance.

A quick overview of the chapters reveals that the author has divided the book into ten main chapters, each named “Breeze.” Each breeze addresses a specific topic, structured as follows:

1. “Sins: Wounds and Pains”: This chapter covers important concepts, including the causes of sins, their types, and the symptoms that manifest in the individual, diagnosed and narrated in detail.
2. “Blessings Without Gratitude”: This chapter delves into the various blessings of Allah upon the servant, such as wealth, children, spouse, tongue, eyes, and time, providing a careful reflection on each blessing and ways to preserve them.
3. “When Allah Rejoices”: This chapter discusses the conditions of sincere repentance and ways to test its authenticity to verify its acceptance.
4. “The Appointment is Paradise”: This chapter describes the bliss of Paradise that Allah has prepared for His servants in the Hereafter.
5. “Where is Allah?”: This chapter poses clear questions about how the self minimizes the presence of Allah through disobedience, leaving the reader to contemplate the depth of their deviation.
6. “I am in Need of You”: In this chapter, the author guides the reader towards the right path by acknowledging their mistakes and returning from the path of whims unconsciously taken by the self.
7. “Longing for the Messenger of Allah”: This chapter aims to make the reader feel the hardships endured by the Prophet Muhammad (peace be upon him) to deliver the religion to them.
8. “This is Why I Love My Lord”: Here, the author crowns the relationship between the servant and their Lord with an open declaration of love despite past sins, and a determination to enhance this love through all possible means.
9. “The Final Visitor”: This chapter reminds the reader of the inevitability of death, which can come at any moment, urging them to return swiftly from the path of misguidance and hasten towards the path of truth.
10. “The Best of Good Deeds”: The author concludes the spiritual journey with the reader, reaffirming the reward awaiting those who adhere to the etiquettes, teachings, and duties of this journey, which deserves to be performed in the best and most complete manner.

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Allah, the Almighty, created humans from spirit and flesh, and endowed them with many attributes mentioned in the Quran. Some of these are innate and part of their creation, while others are acquired through their environment. Between these, a person should recognize these traits to enhance the good ones and avoid the bad ones.

Innate Traits

• Weakness: Despite humans being the only creatures endowed by Allah with intellect and entrusted with the earth, they were created with inherent weakness in both physical and psychological makeup. Allah says, “Allah wants to lighten for you [your difficulties]; and mankind was created weak.” (An-Nisa: 28) This weakness encompasses not only physical frailty but also psychological weakness, lack of determination, willpower, and the inability to consistently control one's desires and whims. ⁽¹⁾ Hence, Allah's care extends to them through His Sharia laws and the opening door of repentance whenever their weakness overcomes them.

• Transgression: Allah says, “No! [But] indeed, man transgresses because he sees himself self-sufficient.” (Al-Alaq: 6-7) By nature, humans tend to overstep bounds when they feel self-sufficient, imagining they can manage on their own, which leads to their destruction. Thus, Allah's wisdom involves testing His servants to protect them from their own evils, making them realize their need for their Creator.

• Hastiness: Humans always rush for what they desire, whether good or bad. Allah says, “And man supplicates for evil as he supplicates for good, and man is ever hasty.” (Al-Isra: 11) This hastiness can be beneficial if it leads to good deeds and diligent efforts but harmful if it leads to rash actions that require deliberation. A balanced individual is one who can navigate between these impulses.

• Stinginess: Stinginess is an inherent trait in humans. Allah says, “Say to them, 'If you possessed the depositories of the mercy of my Lord, then you would withhold out of fear of spending." And ever has man been sting.'” (Al-Isra: 100) Stinginess means restricting Human’s livelihood. ⁽²⁾ This trait reflects the human tendency to be miserly due to their intense love for wealth. Allah says, “And indeed, he is, in love of wealth, intense.” (Al-Adiyat: 8)

• Pride: Al-Raghib said: Pride involves boasting about external possessions such as wealth and status. ⁽³⁾ There are two corrupting elements in pride: the first is the desire to outdo others and disregard their rights, and the second is denying Allah's blessings by attributing success to one's own efforts, imagining they are better than everyone else. ⁽⁴⁾ Allah says, “Indeed, Allah does not like those who are self-deluding and boastful.” (An-Nisa: 36)

• Argumentativeness: Allah says, “And man has ever been, most of anything, [prone to] dispute.” (Al-Kahf: 54) Human intellectual abilities enable them to use various tactics of argumentation, including showing and hiding, evasion, and deception, making them capable of prolonged disputes, whether in truth or falsehood. ⁽⁵⁾

Ali bin Abi Talib Narrated: That one night Allah's Messenger (ﷺ) visited him and Fatima, the daughter of Allah's Messenger (ﷺ) and said to them, “Won 't you offer (night) prayer?.. `Ali added: I said, “O Allah's Messenger (ﷺ)! Our souls are in the Hand of Allah and when He Wishes to bring us to life, He does.” Then Allah's Messenger (ﷺ) went away when I said so and he did not give any reply. Then I heard him on leaving while he was striking his thighs, saying, 'But man is, more quarrelsome than anything.' (18.54) (Musnad Ahmad)

• Injustice and Ignorance: Allah says, “Indeed, we offered the Trust to the heavens and the earth and the mountains, and they declined to bear it and feared it; but man [undertook to] bear it. Indeed, he was unjust and ignorant.” (Al-Ahzab: 72) This means that man was exceedingly unjust and extremely ignorant, ⁽⁶⁾ as he accepted the trust and then did not fulfill it, guaranteeing it but then betraying this guarantee. ⁽⁷⁾

Shaykh al-Islam Ibn Taymiyyah states: “Man was created unjust and ignorant; fundamentally lacking in knowledge and inclined towards his own desires for evil. He always needs detailed knowledge to dispel his ignorance, and fairness in his love and hate, satisfaction and anger, actions and inactions, and his giving and withholding.” ⁽⁸⁾

• Panic: Allah says, “Indeed, mankind was created anxious: when evil touches him, impatient. And when good touches him, withholding [of it].” (Al-Ma'arij: 19-21) Ibn Kathir explains that when harm befalls him, he panics and becomes distraught, his heart almost escaping from his chest due to intense fear, and he loses hope that any good will come to him thereafter.

The remedy for this is seeking Allah's help, relying on Him, and having hope in His command, so that a person does not become prey to calamities, overwhelmed whenever something befalls him.

• Joy: Some interprets distinguish between praiseworthy and blameworthy joy based on whether it is mentioned conditionally or unconditionally in the Quran. They say that if joy is mentioned unconditionally, it is blameworthy, and it is only praiseworthy when it is qualified with something good, as in Allah's statement: “Rejoicing in what Allah has bestowed upon them of His bounty.” (Aal 'Imran: 170) ⁽⁹⁾ Joy is also mentioned in the context of blame, such as in Allah's statement: “But if We give him a taste of favor after hardship has touched him, he will surely say, 'Bad times have left me.' Indeed, he is exultant and boastful.” (Hud: 10) Ibn al-Anbari said: He is blamed for this joy because it implies insolence and arrogance in disobeying Allah.

• Ingratitude: Allah the Almighty says, “Indeed mankind, to his Lord, is ungrateful.” (Al-Adiyat: 6) This means that human nature tends towards ingratitude for blessings. ⁽¹⁰⁾ This is a trait that affects every human to varying degrees, and only the prophets and the most righteous among people are free from it; it is a trait that arises from a person's selfishness and can only be countered by self-monitoring and remembering the rights of others. ⁽¹¹⁾ The Messenger of Allah (peace be upon him) said: “Ingratitude is typified by someone who refuses to give, lives alone, and beats his slave.” (Al-Adab Al-Mufrad) This means that he does not give anything from what Allah has blessed him with, nor does he show compassion to His servants as Allah has shown to him; he is ungrateful for His blessings and contrary to what reason and religion dictate. ⁽¹²⁾

Acquired Traits

• Disbelief: Disbelief is one of the most reprehensible and detestable traits with which Allah has described humans in the Quran. It is mentioned in six instances, classified by interpreters into two types:

First Type: Disbelief as opposed to gratitude, or ingratitude for blessings, as in the ayah: “And indeed, when We let man taste mercy from us, he rejoices in it; but if evil afflicts him for what his hands have put forth, then indeed, man is ungrateful.” (Ash-Shura: 48)

Second Type: Disbelief as opposed to faith, as in the ayah: “But they have attributed to Him from His servants a portion. Indeed, man is clearly ungrateful.” (Az-Zukhruf: 15)

• Despair: The term “despairing” appears in the Quran in several instances to describe the intense despair of humans when they are afflicted by harm or deprived of a blessing. As in Allah’s sayings, “And when We bestow favor upon the disbeliever, he turns away and distances himself; and when evil touches him, he is ever despairing.” (Al-Isra: 83) All this because he is materialistic, believing only in material things and not hoping for what is with Allah, who gives and withholds, honors and humbles. ⁽¹³⁾

• Despondency: Despondency is a form of despair, but some interpreters differentiate between the two because if they were identical, the Quran would not have used both. Some say that despair is a trait of the heart, cutting off hope in Allah's mercy, while despondency is a physical trait, showing despair in the body, causing one to wither, grieve, be broken, and humble. ⁽¹⁴⁾ The Quran condemns this trait, as Allah says, “He said, 'And who despairs of the mercy of his Lord except for those astray?'” (Al-Hijr: 56)

• Wickedness: Wickedness refers to indulgence in sins. ⁽¹⁵⁾ Allah says, “But man desires to continue in sin.” (Al-Qiyama: 5) This verse reveals the reality of the disbeliever who does not want any restraints on his desires; rather, he wishes to continue in disobedience to Allah throughout his life, refusing to repent. Therefore, he denies the Day of Judgment because belief in it would impose restrictions and guidelines on him. ⁽¹⁶⁾

• Adversarial: This trait came in exaggerated form in two places, ⁽¹⁷⁾ meaning one who argues falsehood. As in Allah's statement: “Does man not consider that We created him from a sperm-drop - then at once he is a clear adversary?” (Yasin: 77) This attribute is mentioned after discussing human creation, reminding that Allah created him from a sperm-drop, a despised fluid, and then formed him, transitioning him from one state to another, bringing him into the light of the world, nourishing, providing for, and strengthening him. Yet, after reaching maturity, he disbelieves in his Creator, denies His blessings, and argues about significant matters like the resurrection, denying it and presenting arguments against it. ⁽¹⁸⁾

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 -        Tafsir Modoee Encyclopedia

1. “Islamic Morals and Their Foundations,” Al-Maidani, 1/370.
2. “Lisan al-Arab,” Ibn Manzur, 2/3525.
3. “Al-Mufradat,” Al-Raghib al-Isfahani, p. 374.
4. “Zahra al-Tafasir,” Abu Zahra, 7/3674.
5. “Islamic Morals and Their Foundations,” Al-Maidani, 1/361.
6. “Ruh al-Ma'ani,” Al-Alusi, 11/271.
7. “Madarik al-Tanzil,” Al-Nasafi, 3/49.
8. “Majmoo' al-Fatawa,” Ibn Taymiyyah,14/38.
9. “Al-Muharrar al-Wajiz,” Ibn Atiya, 4/547.
10. “Al-Jami' li Ahkam al-Quran,” Al-Qurtubi, 22/436.
11. “At-Tahrir wa at-Tanwir,” Ibn Ashur, 30/503.
12. “Tafsir al-Maraghi,” 30/222.
13. “Mafatih al-Ghayb,” Al-Razi, 17/199.
14. “At-Tahrir wa at-Tanwir,” Ibn Ashur, 25/10.
15. “Lisan al-Arab,” Ibn Manzur, 5/3352.
16. “Mafatih al-Ghayb,” 30/218.
17. “Adwaa' Al-Bayaan,” 3/261.
18. “Al-Hidayah ila Bulugh an-Nihayah.”