2-P-Concept of Well Being

Journal of Islamic Thought and Civilization (JITC)
Volume 12 Issue 1, Spring 2022

ISSN(P): 2075-0943 ISSN(E): 2520-0313
Homepage: https://journals.umt.edu.pk/index.php/JITC
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The Concept of Well-being in Arab-Muslim Thought: Some

Title:
Literature Review from the Africa to Southeast Asia
Author (s): Khadija Loudghiri1, Abdesselam Fazouane2
Affiliation (s): Laboratory GES3D, Rabat, Morocco

1
Institut National de Statistique et d’Economie Appliquée (INSEA), Avenue Allal El Fassi,

2
Madinat Al Irfane, 10100, Rabat, Morocco

DOI: https://doi.org/10.32350/jitc.121.02
Received: December 15, 2021, Revised: April 22, 2022, Accepted: April 30, 2022,
History: Available Online: June 25, 2022
Loudghiri, Khadija and Abdesselam Fazouane. "The Concept of Well-being in
Citation: Arab-Muslim Thought: Some Literature Review from the Africa to Southeast
Asia." Journal of Islamic Thought and Civilization 12, no. 1 (2022): 23−47.
https://doi.org/10.32350/jitc.121.02
Copyright: © The Authors

Licensing: This article is open access and is distributed under the terms of
Creative Commons Attribution 4.0 International License
Conflict of
Interest: Author(s) declared no conflict of interest
A publication of
Department of Islamic Thought and Civilization, School of Social Sciences and Humanities
University of Management and Technology, Lahore, Pakistan
Concept of Well-Being in the Arab-Muslim Thought:
Reviewing Related Literature, from Africa to Southeast Asia
Khadija Loudghiri
GES3D
Abdesselam Fazouane
GES3D1
Institut National de Statistique et d’Economie
Appliquée (INSEA)
Rabat, Morocco
Abstract
The concept of well-being “Ar-rafahiya” has been addressed by the Holy Qur’ān,
the Sunnah and several Arab-Muslim thinkers in the previous centuries through
the idea of 'happiness,' “As-sâada.” With this backdrop, this article aims to
highlight how the Arab-Muslim thought has defined, developed and used the
concept of well-being over time. Additionally, it seeks to underscore the
contributions of the Holy Qur’ān, the Sunnah and the Arab Muslim thinkers and
philosophers regarding ethical principles that aim to foster human well-being
through a balanced subsistence that is free of both excess and deficiency. To
elaborate on this subject, we analyze some literature reviews by authors from the
Muslim countries in Africa, the Middle East and the Southeast Asia as well as other
countries. Finally, we conclude that the definitions of the concept of well-being
and its realization have always been demarcated in the Arab-Muslim thought by
the recognition of Allah Almighty by a human and the satisfaction of Allah
Almighty with human acts. Moreover, we clarify how the contemporary Arab-
Muslim thought considers the principles of Islamic economic theory. This
clarification therefore enables us to understand how contemporary Arab-Muslim
thinkers, especially in Southeast Asia, envision the concept of social well-being.
Finally, we show that the general concept of well-being in the Western thought
stems from a specific influence of the Arab-Muslim thought.
Keywords: Well-being, Happiness, Subsistence, Ethical Principles, Arab-Muslim
Thought

Correspondence concerning this article should be addressed to Khadija Loudghiri,
Doctoral student of Laboratory GES3D at khadijaloudghiri@gmail.com
1
Laboratory Gender, Economics, Statistics, Demography and Sustainable
Development.
JOURNAL OF ISLAMIC THOUGHT AND CIVILIZATION
24
Loudghiri and Fazouane Concept of Well-Being in the Arab-Muslim…
Introduction
Undoubtedly, our well-being affects all aspects of our daily lives (physical
health and psychological balance, social inclusion, education, safety and life
satisfaction, environment, civic engagement, etc.). This explains why this concept
is still very common in news reports. Indeed, well-being and the welfare state have
been widely discussed in contemporary Western thought. Well-being has been the
subject of a great international debate about the issues related to it including its
definitions, dimensions, differentiations from other similar concepts, etc.
The “Welfare state is a term that came into general use during the Second
World War coalition government in Britain, largely as a result of the influential
Beveridge report of 1944. This set up a plan for a comprehensive set of services
financed largely out of national insurance contributions levied both on workers and
employees. The scheme was to ensure not only the previously acquired right to an
old age pension, but to put unemployment pay, sickness and inquiry benefit, and a
variety of other financial protections against hardship on a regularized basis.”2
However, the origins of the concept of well-being extend to antiquity. It was
approached by Chinese (Confucius, Lao-tzu) and Greek philosophers (Socrates,
Plato, Aristotle, Epicurus, Zeno of Kition). The Arab-Muslim philosophers and
thinkers of the Middle Ages (Al-Kindi, Al-Farabi, Ibn-e-Sina, etc.) also
approached it. Finally, this concept was also among the concerns of Western
philosophers and thinkers from the Renaissance till the contemporary period.
During all these centuries, the terminology, meaning and content of the concept of
well-being have evolved.
When cited in the scientific literature, the concept of well-being has usually
been identified as related to happiness, positive experiences or ideas, life
satisfaction, pleasure and prosperity. Well-being refers to both subjective feelings
and experiences and living conditions. It is also related to the satisfaction of
desires, the balance between pain and pleasure, and the opportunity for personal
development and fulfillment.3
2
David Robertson, A Dictionary of Modern Politics, Third edition (New York: Europa
Publications, 2002), 509-510. ISBN 9781857430936.
3
Asher Ben-Arieh, Ferran Casas, Ivar Frønes, Jill E. Korbin, “Multifaceted Concept
of Child Well-Being”. In A. Ben-Arieh et al. (Éds.), Handbook of Child Well-Being
(Netherlands: Springer, 2014), 1.
DEPARTMENT OF ISLAMIC THOUGHT AND CIVILIZATION

25
Loudghiri and Fazouane Concept of Well-Being in the Arab-Muslim
Thus, the aim of this study is not to review all the meanings and contributions
of all these philosophers and thinkers but to highlight the impacts of Arab-Islamic
thought to properly define and situate the concept of well-being in the international
scientific and cultural literature.
To address this topic, we have selected a methodology that explores the
available studies in this field. This literature consists mainly of books and articles
by the Arab-Muslim authors from sub-Saharan Africa, North Africa, the Middle
East and Asia and from the selected Western regions. We used several search
engines with keywords revolving around the concept of well-being and its various
synonyms in Arabic, French and English. Additionally, we restricted our research
to the publications that have dealt with the evolution of this concept in the Arab-
Muslim thought to facilitate situating it in relation to other thoughts and
philosophies.
Accordingly, we have focused our research on three periods: the medieval era,
the Renaissance and the contemporary era. However, before approaching to these
periods, it is essential to first define the meaning of well-being in the Arabic
language, in the Holy Qur’ān and in the Sunnah.
This paper has been structured as follows: In Section 2, we study the concept
of well-being in the Arabic language. We then discuss how this concept has been
defined in the Holy Qur’ān and the Sunnah in Sections 3 and 4. Finally, in Section
5, we show how some contemporary Arab and Muslim philosophers and thinkers
explain the concept of well-being.
2. The Concept of Well-being in the Arabic Language
In Arabic, the term "welfare" is referred to as “ar-rafahiya.” According to Ibn
Manzûr, 4 it means comfort and a great life. However, this term, despite its
existence in the Arabic language for centuries, was not used in the Holy Qur’ān
and the Sunna or in the works of ancient Arab-Muslim thinkers and philosophers.
Rather, these references preferred the term “as-sâada” (happiness). The term “ar-
rafahiya” did not appear in the studies of the Arab-Muslim writers and thinkers
until the 20th century.
3. The Concept of Well-being in the Holy Qur’ān
Islam has allowed, on the one hand, well-being, but at the same time, it has
appreciated the ascetic “az-zuhd” and rejected greed “al-bohkl” in the context of
4
Ibn Manzûr, Lisân al-'Arab [The Language of the Arabs], (Cairo, Egypt: Dar Al
Mâarif, 1330 AH) 5006, 1698.

26
one’s family, relatives and other needy people (poor, miserable, beggars, etc.).
These concepts are not contradictory in the sense that one can reconcile the two by
adopting a median “al-wassatiya” and moderate “al-iîtidal” attitude. On the other
hand, the Holy Qur’ān advocates sobriety “ar-razana” and rejects opulence “at-
taraf,” extravagance “al-isrāf”, and waste “at-tabdīr.”5
There are many examples of these attitudes in the Holy Qur’ān. Here are a few
of them:
- Say: Who has forbidden the adornment of Allah, which He has produced for His
servants, and the good food? Say: They are for those who have faith, in this life,
and exclusively for them on the Day of Resurrection. Thus, do We make the verses
clear for the people who know".6
- “And when We want to destroy a city, We order its wealthy people to obey Our
commandments, but they indulge in perversity. Then the Word spoken against it is fulfilled,
and We destroy it completely.”7
- It is He Who created the gardens, trellised and untrellised; and the palm trees
and the crop of various kinds; [as well as] the olive and the pomegranate, of
similar and different kinds. Eat of their fruits when they produce them, and pay
for them on the day of harvest. And waste not, for He loves not the wasters.8
The Holy Qur’ān has provided teachings for bringing happiness, peace and
tranquility to human beings on the earth in all aspects of their daily lives. However,
the happiness encountered in this present life is only temporary compared to the
eternal happiness of the afterlife. Therefore, Islam, while being a divine religion,
is distinguished by its character as an exemplary way-of-life manager for the whole
of humanity. It has established laws, regulations, norms and principles to organize
the daily lives of human beings to guarantee them a better life below and above. In
other words, faith in Allah Almighty, fulfilling the duties of the Sharī‘ah and
obeying His commandments through noble deeds, such as good conduct,
indulgence, charity, generosity, and kindness, will produce happiness and
enjoyment in a human being in the earthly life and in the life to come.
5
Hamdi Khalid Abdul Karim, Wassatiwato al Islam Bayna Rafahiyati al-Aichi wa
azZzouhdi fi ad-Dounya (The Mediation of Islam between the Luxury of living and
Asceticism in this world). Majalat Jamiâat Al Madina Al Alamiya (Moujamâa), no. 17,
(Malaysia, 2016): 299.
6
Al-A'rāf 7:32. Translations of Qur’ānic verses are from https://quran.com.
7
Ibid., Hūd 11:16.
8
Ibid., Al-Anʻām 6:141.

27
On the one hand, it has been observed that the verses of the Holy Qur’ān
relating to morals, relationships and transactions “al-muamalat” far exceed those
governing worship “al-ibadat.” Moreover, several contemporary Arab-Muslim
and Western studies have dealt with the moral vision of the Holy Qur’ān and have
made worthy contributions to the theory and method on this subject: La morale du
Koran, A. Daraz, 1951; God of justice, D. Rahbar, 1953; The Structure of the
Ethical Terms in the Koran, T. Izutsu, 1959; and Ethical presuppositions of the
Holy Qurʾān, G. F. Hourani, 1980.9
On the other hand, happiness in the Holy Qur’ān has been essentially linked to
the fate of a human being after his or her death as a result of his or her good deeds
and moral virtues on the earth. This is totally different from happiness in worldly
life. However, it arises through belief in Allah Almighty, love of Allah Almighty
and choosing the right path of guidance. In other words, it is the right and proper
fulfillment by a human being of his or her duties related to worship, namely, "ach-
chahada," "as-salāat," "az-zakât," "as-sawmo" and "hajj." In addition, it is the
ideal behavior and the performance of good deeds (kindness to parents,
almsgiving, chastity, honesty, faithfulness, patience, forgiveness, etc.). His or her
reward is the entrance to Paradise and enjoying all the sensual pleasures. However,
the great reward is that Allah Almighty is pleased enough with him or her to appear
before him or her and to be in the company of the Prophet Muhammad (SAW) and
the Sahaba.10
Examples of happiness in the Holy Qur’ān abound. Here are a few examples:
 O you who believe! What is the matter with you? When it was said to
you, "Go forth in the way of Allah! Have you grown weary of the earth?
Do you like the present life more than the Hereafter? —But the
enjoyment of the present life will be but little compared to the
Hereafter!11
 "On the day when it will happen, no soul will speak except with His (Allah's)
permission. There will be the damned and the blessed."12
9
Rashwani Samer, “Addarsso Al Akhlaqi lil-Qurâan: Qirâaton fi Bâadi Al Moukarabati Al
Hadithah” [The Moral Lesson of the Qur'ān: A Reading of Some Modern Approaches].
Journal of Islamic Ethics, Vol. 1, (2017): 158.
10
Kabil Abdul Hay Mohammed, Al Madahibo al-Akhlaqiyah fi al-Islam (al wajibo –
as-sâada) [Moral Doctrines in Islam: Duty – Happiness]. (Cairo, Egypt: Dar at-taqafa li
annashri wa at-tawziâa, 1984), 340, 173.
11
At-Tawbah 29:38. Translations of Qur’ānic verses are from https://quran.com
12
Ibid., Hud 11:105.

28
 "And as for the blessed, they will be in Paradise, to dwell there in forever as
long as the heavens and the earth last—unless your Lord decides otherwise—
this is a gift that is never interrupted."13
 "Whoever, male or female, does a good deed while being a believer, then We
will make him live a good life and We will certainly reward them, according
to the best of their deeds."14
 And seek through what Allah has given you, the Final Abode. And do not
forget your portion in this life. And do good as Allah has done to you. And
seek not corruption on earth, for Allah loves not the corrupters.15
The concept of well-being in Islam "can hence be neither exclusively ‘other-
worldly’ nor purely ‘this-worldly’". While urging the Muslims to gain mastery
over nature and to utilize the resources provided by Allah Almighty for the service
and betterment of humankind, Islam also warns the Muslims against single-minded
concentration on material acquisition as the highest measure of human
achievement while ignoring the indispensable spiritual content of the human
self."16
4. The Concept of Well-being in the Sunnah
Initially, the Holy Qur’ān indicated that the Prophet Muhammad (SAW) was
sent by Allah Almighty to be a merciful blessing “Rahmah” for all humanity: "and
We have not sent you (O Mohamed), except as a mercy to the worlds."17 This
merciful blessing included "the fostering of good life ‘hayat tayyibah’ and welfare
‘falah’, provision of ease and alleviation of hardship, generation of prosperity".
Additionally, the Prophet Muhammad (SAW) emphasized role of good governance
in well-being: "Any ruler who is responsible for the affairs of the Muslims but does
not strive sincerely for their wellbeing will not enter Paradise with them."18
The Prophet Muhammad (SAW) said, "Allah Almighty loves to see the impact
of his grace on his servant."19 This ḥadīth confirms the legitimacy of welfare by
Islam as long as it is not extravagant or arrogant. Although some of the Prophet
13
Ibid., Hud 11:108.
14
Ibid., An-Nahl 16:97.
15
Ibid., Al-Qasas 28:77.
16
Chapra Muhammad Umar, The Islamic Welfare State and its Role in the Economy.
(Leicester: The Islamic Foundation, 1979), 4-5.
17
Al-Anbiya 21:107. Translations of Qur’ānic verses are from https://quran.com.
18
Abu al-Husayn Muslim al-Nisaburi.Sahih Muslim, Vol. I, (Cairo: 'Isa al-Babi al-
Halabi,1955), 126.
19
Narrated by Abū ʻĪsā al-Tirmidhī, Sunan al-Tirmidhī, 5/123, ḥadīth no. 2819 (Cairo:
Matba’at Mustafā al-Bābī al-Halabī, 1975).

29
Muhammad's (SAW) companions were very wealthy and lived in a very

comfortable state, such as Othman Ibn Aaffan, Abderrahman Ibn Aouf and Al
Abbas Ibn Abdelmutaleb, this did not prevent them from being very grateful to
Allah Almighty and being among the great benefactors, warriors and servants of
Islam.
The Prophet Muhammad (SAW) also said, "Four things are part of happiness:
a righteous spouse, a spacious dwelling, a righteous neighbor, and a comfortable
mount."20
5. The Arab and Muslim Philosophers or Thinkers
On the one hand, the Arab-Islamic thought undeniably drawn from Hellenic
and Hellenistic thought (Socrates, Plato, Aristotle). On the other hand, the Arab-
Islamic thought subsequently contributed to the development of Western and
Jewish thought (Hobbes, Locke, Maimonides, Spinoza, Hegel, Berkeley, Marx,
Voltaire, Newton, Albalag, Gersonides, etc.). However, the Arab-Muslim thought
differed from these two schools in that it approached new subjects, such as the
questions of unification “at-tawhīd” and divine revelation “al-wahy Al-Ilahi.”
The Arab-Muslim thought had the goal of happiness, bliss or blissfulness.
Thus, the question of happiness has been the subject of many studies in the fields
of morality and ethics. However, it differed from the Greek philosophy in that it
was interested in the search for the Self without consideration of Existence, which
was the focus of Greek philosophy. This was because the Arab and Muslim
philosophers unquestionably believed in the existence of Allah Almighty
“woujoud Allah” and the resurrection “al-bâath.”21
Additionally, happiness has been treated differently according to the affiliation
of the Arab Muslim thinkers and philosophers, namely, Aristotelians,
Neoplatonists, Malikites, Hanbalites, Hanafites, Shafiites, Ascharites, Sufis,
Mutazilites, Mutakallimūn, etc. There are many examples that demonstrate these
trends, but we will avoid the divergence of philosophical doctrines and schools of
Fiqh. Nevertheless, we will evaluate some of the most prominent thinkers or
philosophers in these schools chronologically.
20
Narrated by Ibn Hibban, Sahih Ibn Hibban, The Book of Marriage, ḥadīth no. 4032,
Chapter 9 (Beirut: Dar Ibn Hazm, 2012), 340.
21
Abou Zaid and Mouna Ahmed, “Nadariato "as-sâada" wa Wassaîlo Tahqiqiha fi al-
Falsafatayni al-Younania wa al-Islamiya” [The Theory of Happiness and the means to
achieve it in Greek and Islamic philosophy]. Al-Tafahom, Vol. 12, no. 43, (2014): 148.

30
5.1 The Medieval Period

5.1.1 The Thinkers or Philosophers of the Middle East
Al-Hasan al-Basri's concept of happiness was related to his objective of being
among the beneficiaries of paradise on the one hand and his fear of being in hell
on the other. Therefore, he called for the adoption of a lifestyle based on poverty,
asceticism and austerity to achieve supreme happiness. According to him, "any
happiness outside of heaven is but a contemptible pleasure and any affliction
outside of hell is easy."22
Al-Kindi dedicated a book to happiness entitled Fi Al Hila Lidafii Al Ahzan
(The way to chase away sorrows). According to him, happiness was the
purification of the soul, knowing the right world, eliminating sorrow and becoming
immune to pain. It was the extreme happiness that rose above earthly happiness. 23
Al-Farabi devoted two books to happiness: Tahssilo assâada (On the
attainment of happiness) and Rissalato Attanbih ala sabili assâada (Warning letter
for the attainment of happiness). According to him, happiness was the supreme
good in the context of a utopia that needed theoretical and moral virtues. This
definition has been built on, therefore, in another way, the thoughts of Aristotle
and Plato, which were based on the indispensable relationship between happiness
and the acquisitions of wisdom and knowledge. Work could only be secondary and
its performance was very short.24
Additionally, in two other books Arâa ahl al-madïna al-fadila (The Opinions
of the People of the Righteous City) and Kitabo attamara al mordiya (Book of the
Satisfying Fruit), Al Farabi has suggested that happiness for all beings consisted
in their attaining such a perfection that they no longer needed matter to survive and
continue their evolution. However, in order to attain supreme happiness, one must
acquire the speculative virtues, fadâ 'il nazàriyya, the virtues of thought fadâ 'il
fikriyya, the moral virtues fadâ 'il khuluqiyya and the practical arts sanâ 'il
'amaliyya. Al-Farabi's virtuous city, whose aim was to enable its citizens to achieve
22
Kabil Abdul Hay Mohammed, “Al Madahibo al-Akhlaqiyah fi al-Islam (al wajibo –
as-sâada)” [Moral Doctrines in Islam: Duty – Happiness], (Cairo, Egypt: Dar at-Thaqafa
li An-nashri wa at-Tawziâa, 1984), 200.
23
Abou Zaid and Mouna Ahmed, “Nadariato "as-sâada" wa Wassaîlo Tahqiqiha fi al-
falsafatayni al-Younania wa al-Islamiya” (The Theory of Happiness and the Means to
Achieve it in Greek and Islamic philosophy). Al-Tafahom, Vol. 12, no. 43, (2014): 136.
24
Awida Kamil Mohammed, Al-Falssafah al-Islamiah (The Islamic Philosophy) –
Silssilat aâlam al-Falssafah, Part 36 (Beirut, Lebanon: Dar al-Kotob al-Ilmiya, 1995), 119.

31
happiness, thus opposed corrupt cities. The end of a corrupt city was not true
happiness but false happiness: health, pleasure, money, honors, power, etc. 25
Ibn-e-Sina (Avicenna) also wrote a book dedicated to happiness entitled
Risalat as-sâada wa al-houjaj al-ashr (The message of happiness and the ten
arguments). He has distinguished between two types of happiness: the worldly or
inferior life and the future life or the hereafter, i.e., true happiness. According to
him, true happiness was not achieved with the senses and evidence but by first
freeing oneself from the grip of the body. Then, the sacred and luminous world
could be reached through the heart and the mind through purifying the soul. He
flatly denied the relationship of happiness with sensual and ephemeral pleasure. 26
Ibn Miskawayh addressed, in turn, the concept of happiness in his two books
"Kitabo fi assâada" (Book on Happiness) and Tahdhîb al-Akhlâq wa tathîr al-
a'raq (Refinement of Morals and Purification of Races). He adopted the same
reasoning, suggesting that the true happiness will not be achieved with the body
by sensual pleasures and physical desires but with the spirit that overcomes the
body. Additionally, happiness was only possible with the cooperation and
participation of human beings in building their society. Thus, Ibn Miskawayh
distinguished between two kinds of happiness: 1) the lowest happiness, not an end
in itself but only a means to achieve a higher goal; 2) the extreme happiness,
absolute goodness, which was higher than the previous one and remained the
intentional goal and the top aim to be achieved amid many other internal and
external conditions.27
Fakhr-eddine Al-Razi has suggested, in his book entitled Kitabo an-nafs wa
ar-rouh (The soul and the spirit), that true happiness was that of the spirit, which
offers a human being its distinction and its complementarity to raise him or her to
the higher ranks of virtue and the supreme good. Such acts distinguish him or her
from animals, who only aspire to satisfy their bodily or physical desires. In other
words, the human knowledge of Allah Almighty and his uniqueness as well as his
love causes the human spiritual pleasure and extreme happiness, which differ from
25
Diane Steigerwald, “La Pensée d’al-Fârâbî (259/872-339/950): Son Rapport avec la
Philosophie Ismaélienne”[The Thought of Al-Farabi: its Relationship with Ismaili
Philosophy]. Laval Théologique et Philosophique, Vol. 55, no. 3, (1999): 467-474.
26
Kabil Abdul Hay Mohammed, “Al Madahibo al-Akhlaqiyah fi al Islam (al wajibo –
as-sâada)” (Moral Doctrines in Islam: Duty – Happiness). (Cairo, Egypt: Dar At-Thaqafa
li An-nashri wa At-Tawziâa, 1984), 255-259.
27
Ibid., 259-263.

32
any other pleasure or happiness because Allah Almighty is the source of all
happiness for both lives, the one below and the one above. 28
Al Ghazali stated in his book, Al mounqid mina ad-dalal (deliverance from
error), that the pleasure of the future life can only be achieved with solitude,
isolation, piety and the use of the heart to perceive the divine truths. In other words,
pleasure and happiness in man or woman is the knowledge of Allah Almighty. 29
Along with the term happiness “as-sâada,” he consistently uses the term
enjoyment “laddha,” which often has a worldly, carnal meaning in English and in
Arabic.30 In his letter entitled "Kimyao Assâada" (The Alchemy of Happiness), he
cited the three forces that control happiness: anger, lust and science. He advised
human beings to balance these powers to be happy.31
Ibn Taymiyyah indicated that religion and legislation in Islam were
indispensable tools for achieving happiness. He demonstrated this argument by
focusing on the eternal pleasure of the life above, which was none other than the
great pleasure “ladha al kobra” of seeing Allah Almighty. Indeed, for him,
pleasure was based on three pillars: instinct, “sharia” and spirit. He also
distinguished between three kinds of pleasure: 1) sensual pleasure “ladha hissiya”
(food, drink, clothes, sex, etc.); 2) delirious pleasure “ladha wahmiya” (praise,
veneration, obedience, etc.); and 3) mental pleasure “ladha aqliya” (knowledge of
Allah Almighty, his glorification, knowledge of the truth, etc.). However, unlike
the other thinkers and philosophers before him who saw truth only in mental
pleasure, he incorporated all three pleasures to arrive at this truth.32
5.1.2 Maghrebi and the Andalusian Thinkers or Philosophers
The school of Maghrebi and the Andalusian philosophers, best represented by
Ibn Hazm, Ibn Arabi, Ibn Bajja, Ibn Tofail and Ibn Rushd, differed from the above-
mentioned Eastern school, despite the latter's noticeable influence, in two respects.
First, the former’s reasonable philosophy was based on the sciences and not on
28
Hamdaoui Jamil, “Mafhoum as-sâadah fi al-Fikr al-Isslami” [The Concept of
Happiness in Islamic thought]. Dounya Al-Watan (Palestinian Electronic Newspaper,
2017), 5.
29
Ibid., 11.
30
https://consciencesoufie.com/le-bonheur-ghazali-et-le-soufisme/
31
Al Ghazali Abou hamed, Kimyao Assâada (The Alchemy of Happiness), Tahqiq
Abou Sahl Najah Awad Siam (Ed.), (Cairo, Egypt: Dar El Mokattam, 2010), 31.
32
Al-Bassam Madawi bint Soleiman, “Nadariato al-laddah inda Ibn Taymia” [Ibn
Taymiyyah's Theory of Pleasure]. Hawliat Kuliat Addirassat Al Islamia wa Al Arabia, ,
34th Edition, Vol. 4 (Alexandria, Egypt, 2018), 150-155.

33
controversy; second, it distinguished between philosophy and religion in its search

for and use of the mind or reason. In other words, they reconciled, in an
unprecedented way, philosophy, science and free thinking, which led to the saying
that the Arab-Muslim philosophy reached its peak during this period. 33
Ibn Hazm addressed the concept of happiness in his book "Al Akhlaqo wa
Assyaro" (Morals and Conduct) and in his famous message "Moudawato
annoufous wa tahdib al akhlaq wa azouhdo fi arradaîil" (Healing souls, refining
morals and renouncing vices). According to him, happiness is the highest good that
could be attained by humans. Thus, an individual can achieve happiness by
eliminating worries, sorrows and sadness and replacing them with material and
moral pleasures.34
Ibn Arabi discussed the theme of happiness in three books: Kitab Al Foutouhat
Al Mecquia (Book of the Spiritual Conquests of Mecca), Dorro Addorar, Kimyao
Assâada li Ahli Al Iradah, Mafatiho al ghaib, Safiro al ilham (The Pearl of Pearls,
the Alchemy of Happiness for People of Will, the Keys to the Invisible, the
Ambassador of Inspiration) and Fossousso al Hokm (Lobes of Governance). He
observed that happiness was not perceived by sense and reason but with the heart
and conscience of the knower and divine disclosure. In other words, supreme
happiness came through the Sufi experience of the human being who tried to fight
the troubles of his or her soul according to the stipulations of the Holy Qur’ān and
the Sunnah. Then, he or she realized, through his or her heart, the existence of
Allah Almighty, the truthfulness of creation and the greatness of existence. Finally,
he or she would attain the emotional and spiritual pleasure that surpasses the
apparent and reaches inner intuition. 35
Ibn Bâjja (Avempace) thought, in his two books Tadbir At-tawahod (The
Conduct of the Isolated) and Risâlat al-wadâ (Letter of Farewell), that following
the path of virtue leads to happiness, although he distinguishes between that of the
life of this world and that of the life of the hereafter. Thus, he classified worldly
human actions into three categories. The first related to the physical image of a
human being, which did not differ much from other creatures and mainly
33
Citot Vincent, “L’apogée de la Libre Pensée en Islam,” Le Philosophoire, Vol. 1, no.
1, (2017): 70-73.
34
Abdessalam Saad, “Sobol Bolough as-sâada fi Nadari Ibn Hazm Zahiri,” [The Means
to Happiness according to Ibn Hazm Al-Zahiri]. Majalat Attadwin, Vol. 10, Issue 1, (2018):
47-48.
35
Hamdaoui Jamil, “Mafhoum as-Sâadah fi al-Fikr al-Isslami” [The Concept of
Happiness in Islamic thought]. Dounya Al-Watan [Palestinian Electronic Newspaper,
2017], 9-10.

34
concerned his or her food, drink, shelter, clothing, bedding, etc. The people in this
category did not reach the goal of happiness. The second class was the spiritual
image of the human being and his or her formal virtues, which was concerned with
his or her qualities that combated all instinctive or animal behaviors with the help
of his or her spirit. This class was the first step on the path to happiness. The third
category referred to the intellectual virtues and perfections of a being, essentially
embodied by the wise, allowing them, by using their mind, to obtain true
knowledge of Allah Almighty. This category reached extreme happiness.
Regarding happiness in the life beyond, he argued that it resulted from the above-
mentioned extreme happiness of the worldly life, and entailed a state of continuous
pleasure/happiness. 36
Ibn Tofail tried to show, in his famous mystical novel Hayy Ibn Yaqhdan
(Living Son of the Awakened One), that the happiness or unhappiness of a human
being depended on his or her proximity to Allah Almighty. Additionally, a
consideration and meditation on the globe was the way to grasp this proximity and
reach the world of Light and Angels. According to him, true happiness or extreme
happiness is achieved only by people who have a super-instinct or distinguished
minds compared to their company of believers in various heavenly messages. 37
In contrast to Christian thought, where true happiness exists only in Paradise,
Ibn Rushed (Averroes) advocated that true happiness was also possible on Earth.
"This is different from the existing but relative happiness that exists in Judaism
and Islam. For in Averroes, it is a true beatitude that is possible and even the
beatitude that is the only one possible for humans.”38 Ibn Rushed suggests that
knowledge or science is the only path to reach bliss and contact the world of
spirituality and spirits. Furthermore, he confirmed the coherence of faith and
science with one simple but fabulous sentence: "Truth cannot contradict truth, it
agrees with it and testifies in its favor.”39 This confirmation was a response to Al
Ghazali, who, as has been mentioned above, downgraded science with religion.
36
Kabil Abdul Hay Mohammed, Al Madahibo al-Akhlaqiyah fi al Islam (al wajibo –
as-sâada) [Moral Doctrines in Islam: Duty – Happiness]. (Cairo: Egypt: Dar At-taqafa li
Annashri wa At-tawziâa, 1984), 264-265, 340.
37
Awida Kamil Mohammed, Al-Falssafah al-Islamiah (The Islamic Philosophy) –
Silssilat Aâlam al-Falssafah, Part 36 (Beirut, Lebanon Scientific Books House, 1995), 128.
38
http://lesmaterialistes.com/avicenne-averroes-rejet-soufisme.
39
Ibn Rushd, L'Accord de la Religion et de la Philosophie : Traité décisif [The Accord
of Religion and philosophy: Decisive Treatise]. Léon Gauthier (trans.), (Paris, Éditions
Sindbad, 1988), 20-21.

35
Finally, Ibn Khaldun believed that human beings live to achieve happiness in
their two lives, the one below and the one above. However, he was convinced that
ordinary people were better able to achieve happiness in both lives than
philosophers. Thus, these simple people adapted to all the turmoil of life and tried,
more than philosophers, to follow the currents of reality to facilitate their
livelihoods and happiness.40
5.2 The Period of the Renaissance “Al-Nahda”
This period was characterized above all by a political awakening and a cultural
and religious renaissance. The reason for this was the deterioration and degradation
of political, economic and social conditions in the Arab-Muslim world, which were
due to the weakening of the Ottoman Empire and the strong pressure of European
expansionist and colonialist ambitions. Among its main actors were the Egyptian
nationalists Rifa'a al-Tahtâwî, Jamâl al-Dîn al-Afghâni, Mohamed Abduh, Abbas
Mahmoud Al-Akkad, Mustafa Lutfi al-Manfaluti and Qasîm Amîn; Syrian Abd al-
Rahman al-Kawakibi; Lebanese Shakib Arsalane, Pakistani Quaid-i-Azam, Indian
Mohamed Iqbal; Algerians Abdelhamid Ben Badis and Mohamed Al Bachir Al
Ibrahimi; Tunisian Kheireddine Pacha Ettounsi; and Moroccans Abou Chouaib
Addoukali and Moulay Ben Larbi El Alaoui. However, we will restrict our study
to those who specifically addressed the concept of happiness in their works.
Thus, when Rifa'a al-Tahtawi discussed the link between freedom and ethics,
he admitted that there is a relationship between freedom and happiness. In fact, he
argued, in his book "Al-morshid al-amine lil-banin wa al-banat" (The Good Guide
for Boys and Girls), that the existence of freedom, based on laws and norms
guaranteeing good justice and better equity, in addition to work, certainly fosters
the comfort and happiness of people. 41
Kheireddine Pasha Ettounsi, suggested, in his book Aqwam al-masalik li
ma'rifat ahwal al-mamalik (The surest way to know the state of nations), that it is
incumbent upon the people of nations who have gained their freedom to learn
knowledge and work in industries related to the fields of agriculture and trade as
well as physical and intellectual works. This would facilitate the educational
40
Haj Hamad, Alaa Mohamed, “Al Fikr al-Khalduni bayna al-Falsafa wa al-Waqiâ”
[Khaldunian thought between Philosophy and reality]. Conference Ibn Khaldun: allamatou
Ac-charq wa Al-gharb, (An-Najah National University, 8/11/2012), 28.
41
Ala Eddine Hilal, “Attahtawi wa Tajdidou al-Fikr ed-dini” [Tahtawi and the Renewal
of Religious thought], Jaridatou Al Ahram, no. 48649. (Egypt: Année, 16/02/2020), 144.

36
happiness of a human’s personality in earthly life and the completion of freedom

based on justice and good governance of society. 42
Mohamed Abduh, in his book Al-âamalo Al-kamilah (The Complete Works),
indicated that the means to happiness for all was through the natural or physical
law that resided in the instincts of every human being. This concept has also been
confirmed in one of his articles, entitled "Ihtiramo qawanin al-houkouma wa
awamiroha min sâadat al-ummah" (Respecting the laws of the government and its
orders is part of the happiness of the nation). Thus, he concluded that if the
application of the law reached its peak in any country, one would expect the
proliferation of happiness and the improvement of its state. In other words, law
enforcement was the source of all happiness, pleasure, development and
progression.43
Al Akkad suggested, in an article on "As-sâada" (The Happiness) that if one
seeks simple happiness relative to sensual pleasures, one will certainly find it.
However, if one seeks happiness in life or the unprecedented and continuous
happiness in everything, then one would fall into an impossible state because this
happiness is one of the dreams that are mostly unattainable. 44
Additionally, Quaid-i-Azam's concept of a welfare state can be summed up as
(1) a people's government that would not allow landholders and capitalists to
flourish at the expense of the masses; (2) an economic system based on the Islamic
concept of equality and social justice; and (3) a major role of the public sector in
the fair distribution of resources between the haves and have-nots.45
5.3 The Period of Contemporary Thought
This period, during which most of the Arab and Muslim countries have gained
their independence despite the persistence of tensions and conflicts in the Middle
East, has been distinguished by four characteristics. The first was the emergence
42
Atheer Muhammad Ali, “Akwamo al-Massalik fi Mâarifati Ahwal al-Mamalik” [The
right ways to know the states of the kingdoms], Khair-eddine Al Tounsi Majallat Al-
kalimah, no. 46, (London: Bab Alamat, 2011).
43
Al-Janabi Mytham, “Mohamed Abduh wa al massir at-tarikhi li al fikra al isslahiya
(6): tâassis al fikra as-siyassiya wa al hoqoukia li al-isslah” (Muhammad Abdo and the
Historical Fate of the Reform Idea (6): A Foundation for the Political and Legal Idea of
Reform). Sahifat Al mothaqaf, dirassat wa bohouth, no. 4162, (2018).
44
Al-Akkad Abbas Mahmud, “As-Sâada” [The Hapiness]. Majalat Ar-Rissala, no. 431
(Egypt: 1941).
45
Rafique Ahmad, “Democratic Welfare State as Visualised by the Quaid-i-Azam,”
The Pakistan Development Review, Vol. 40, no. 4, (2001): 1140.

37
of a category of philosophers and thinkers, especially in the Maghreb, who

advocated the critical current of Arab thought. This has encompassed all
institutions and programs, including political regimes, parties, religious
establishments, and trade unions; educational, scientific and research programs;
health and social policies; and economic structures. The second characteristic was
the apparent influence of the pillars of Western philosophy, such as Galileo,
Spinoza, Hume, Russel, Kant, Descartes and Sartre, on contemporary Arab-
Muslim writers and thinkers. Third it has been observed that some authors,
especially economists, have started to introduce the term “ar-rafahiya” (welfare)
into their works and studies. This has applied to philosophical and economic
studies as well as to Islamic ethics research. The fourth characteristic was the
emergence of the Muslim thinkers from South Asia, specifically, in Indonesia, who
have included the term social well-being in their research.
Among the main thinkers of this period are, for example, the Nigerian Umar
Muhammad Gummi; Moroccans Mohamed Aziz Lahbabi, Mohamed Abed Al
Jabri, Abdelkrim Khatibi, Abdallah Laroui and Taha Abderrahmane; Algerians
Abdallah Charit and Arrabîi Mimoun; Tunisian Fathi Triki; and Egyptian Hassan
Hanafi. Additionally, some examples of the economists include the Iraqis Jasim
Al-Faris and Ahmed Ibrahim Mansoor; Jordanians Majdy Ali Ghait and Mounir
Soleiman Al Hakim; Iranian Ahmad Assadzadeh; Turkish Bűnyamin Esen and
Kerem Gabriel Öktem; Pakistanis Muhammad Umar Chapra, Akram Ejaz and
Hassan Nauman; Malaysian Kartini Aboo Talib Khalid; and Indonesians Abbas
Sirojudin and Edi Suharto.
Umar Gummi has stated that “The concept of welfare can neither be
exclusively worldly nor purely in the hereafter but rather it combines both to
achieve the optimum well-being in this life (material) and the hereafter (spiritual).
This is of course a general indication of what is implied by welfare in Islam”. He
also explained that to finance the Islamic Well-Being State, funds must be
mobilized that are authorized by the “Shari’ah”, such as “Az-Zakât” (legal
almsgiving), taxes, “Kharaj” (Islamic tax on agricultural land and its produce),
loans, “Sadaqah” (charity) and “Ma’adin” (mines).46
In his book "Ad-din wa at-taharor at-thaqafi" (religion and cultural liberation),
Hassan Hanafi, while trying to reconcile “Al-assala wa Al-mouâassara”
(authenticity and modernity), called for a moderation between the two concepts to
46
Gummi Muhammad Umar, The Islamic Welfare State: The Basic Imperatives
Toward a Better Society. (October 24, 2013), 11.

38
avoid overly clinging to the first one and thus being totally confined by its past and
extolling a life of extravagance, luxury and well-being.47
Abdallah Laroui, on the back of his book Istibanah (questionnaire), suggests
“that it’s easy to memorize the obvious: patriotism is a feeling, a behavior and an
aspiration. The feeling is the esteem of oneself and one's ancestors. The behavior
is altruism and sacrifice. Aspiration is the search for freedom, progress and well-
being.”48
Mansoor and Al-Faris criticized Western economic theory, which is based on
market mechanisms, economic freedom, monopolies, profits and fierce
competitions without any consideration of ethics and values, greatly impacting the
economic well-being and thus social well-being of any affected population.
However, the Islamic economy is based on ethical principles and values such
as the following:
 resources are God's consignments, “amanah” in human beings;
 benefits from these resources are not contradictory with private property;
 private property is not a tool for selfishness and self-interest;
 individual well-being is linked to the well-being of society as a whole.
Economic welfare in the Islamic perspective is, on the one hand, the
satisfaction of desires, according to the priority in the context of the objectives
of the sharia ‘makasid as-sharia’: necessities, needs and complementary. On
the other hand, it’s the settlement capacity to provide these needs and all that
is related to them as income from work, legal financial burdens, social
transfers, aid and subsidies.49
Ghaith believes that in Islam, the material and social well-beings of individuals
and societies cannot be fostered without consideration of the following:
47
Kadari Fatima Al-Zahra, and Kouadri Ghania, “Al Assala wa al Mouâassara fi fikr
Hassan Hanafi” [Authenticity and modernity in the thought of Hassan Hanafi]. Master's
diss. in Philosophy (Algeria: University of Djilali Bounâama, 2016), 76.
48
Abdallah Laroui, Istibanah. Mounamnamat moutamayazah [Questionnaire -
Distinguished Miniatures], (Casablanca (Morocco)/Beirut: Al-marqaz At-taqafi Lil-kitab,
2016).
49
Al-Faris Jassim and Ahmed Ibrahim Mansour “Al Kafâa al iqtissadiya fi al mandour
al iqtissadi al Islami: dirassa moukarana” [Economic efficiency from an Islamic Economic
Perspective: a Comparative study], Tanmiyat Rafidain, University of Mosul, no. 98, vol.
32, (2010): 368.

39
 dimensions of belief (money belongs to God; God entrusted human beings

with their wealth; human settlement of the Earth is a duty);
 ethical principles (altruism; brotherhood and love; cooperation and mutual
aid; honesty; advice).50
In fact, this is due, on the one hand, to the characteristics of the Islamic
economic system, which has been based on 1) achieving the economic goals of the
Muslim society; (2) obtaining the highest possible level of production (productive
capacity); (3) using production to satisfy, to the maximum extent possible, the real
needs of all members of society (equity); and (4) maintaining these levels without
virulent fluctuations (stability). On the other hand, it has also stemmed from the
legal modalities and rules that govern economic behaviors in Islamic nations in all
economic fields and actions, namely, consumption, production, distribution and
exchange.51
Assadzadeh and Satya noted that the post-Islamic Iranian government
“introduced a taste of economic and social well-being ingredients in the
development strategy.” However, these actions were subsequently abandoned by
the same government immediately after the Iran-Iraq war.52 Additionally, some
authors have indicated that Iran wanted to facilitate well-being of its citizens by
means of better work ethics and enterprises, but it has been severely hindered by
international sanctions.53
The same authors suggest that the concept of well-being in Islam is very
different from that in most modern societies because “Islam stresses welfare and
charity and it’s applied to the needs and not the wants of people.” They concluded
that if “the Muslims cannot have a West-like well-being state, it isn’t due to Islam
but to political reasons.” Additionally, “Islamic principles of well-being cannot be
50
Gaith Majdi Ali Muhammad, “Atar addawafio al akadiah wa al akhlakiah fi tahqiq
ar-rafahiya al ijtimâiah wa al iqtissadia fi al iqtissad al-Isslamiyah” [The Impact of
Doctrinal and Ethical Motivations in achieving social and Economic Welfare in the Islamic
Economy]. Al majallah Al Ordonia fi Ad-dirassat al-Islamia, Vol. 12, no. 1, (Al-Bayt
University, 2016).
51
Gaith Majdi Ali Muhammad and Al Hakim Munir Suleiman, “Moutallabato al wadâî
al iqtissadi al amtal fi al islam, dirassah mouqaranah” [The Requirements of the Optimal
Economic Situation in Islam, a Comparative Study]. Dirassat, ouloum as-sharia wa al
qanoun, vol. 45, no. 4, (2018): 132.
52
Assadzadeh Ahmad and Satya Paul, “Poverty, Growth and Redistribution. A Case
Study of Iran,” Review of Development Economics, Vol. 8, no. 4, (2004).
53
Ejaz Akram, and Nauman Hassan, “Welfare State and Islam: can Pakistan be a
Welfare State?” ISSRA PAPERS, Vol. IX, Issue II, (2017).

40
realized if our consciousness isn’t rooted in ultimate reality, which from the
spiritual point of view, is none other than God.”54
Esen and Öktem et al. affirmed that Turkey has built a distinct model of a well-
being state that is different from the Western social well-being model. The former is a
hybrid model that has combined social institutions, such as foundations “vaqfs”
(inalienable charitable endowment), “zakat,” “sadaqah,” Islamic solidarity and family,
which extended from Turkey’s Seljuk and Ottoman period, with the well-being state
paradigm and World Bank concepts. 55
Kartini has articulated that the Social Well-being Department was created in
Malaysia in 1946, but the policy was not instituted until 2003. However, according
to the legal requirements for social well-being in Malaysia, noncitizens are not
considered eligible for well-being services. This shortfall has been reduced by the
contributions of nongovernmental organizations.56
Sirojudin observes that Islamic well-being based on the “zakat” existed in
Indonesia long before its colonization. However, it was not well exploited and
experienced some problems both during colonization and after the country's
independence. The establishment of the “zakat” collection system thus took a long
time and involved various procedures and decisions before it was achieved with
the advent of the 1999 law. Sirojudin thus concluded that social well-being in
Indonesia was not influenced by Islamic economic trends, similar to what
happened in some other countries, such as Sudan, Saudi Arabia, Pakistan and
Malaysia.57
Suharto defined social well-being as “an institution or a field of activities
involving organized activities carried out by government and private institutions
aimed at preventing and addressing social problems as well as at improving the
quality of life of individuals, groups, and society” and has identified how social
54
Ibid.
55
Esen Bűnyamin, “Aligning Turkey's Welfare Model to Changing Social Realities.”
Daily Sabah, OP-ED, Dec. 27, 2017 / Öktem Kerem Gabriel and Erdoğan Cansu, “Between
Welfare State and (State-organised) Charity: How Turkey's Social Assistance Regime
Blends Two Competing Policy Paradigms,” International Journal of Sociology and Social
Policy, (August 2019).
56
Kartini Aboo Talib Khalid, “Social welfare in Malaysia: Provision and Limitation,”
Transnational Social Work and Social Welfare: Challenges for the Social Work Profession,
Chap. 11, (Routledge: 2016), 100-106.
57
Sirojudin Abbas, “The Struggle for Recognition: Embracing the Islamic Welfare
Effort in Indonesian Welfare System,” Studia Islamika, Vol. 12, no. 1, (2005).

41
well-being was institutionalized in Indonesia by a 2009 law. He then distinguishes

two significances of this law. First, it is an endeavor to satisfy the material, spiritual
and social needs of citizens. Second, it is a structured action called “The
Development of Social Well-being” that was instantiated in social services:
rehabilitation, security, empowerment and protection. 58
6. Conclusion
This brief review of the Arab-Muslim literature on the concept of well-being
has allowed us to explore the term’s meaning in the Holy Qur’ān and in the
Sunnah. Therefore, these two sources indicate that Islam has resolutely and
elegantly merged the spiritual and material aspects of life, which comprise the
basis for mutual force and simultaneously serve as the foundation for proper
human well-being and happiness.
Additionally, we have highlighted the important contributions of Arab-Muslim
thinkers and philosophers to the development of this concept and have elaborated
on their attitudes and positions regarding the quest to realize individual and
collective well-being.
Clearly and unquestionably, the Arab-Muslim thought, during all periods of
history, has been influenced by the precepts of Islam and its ethical principles,
which aims to establish equity between living beings in their distribution and use
of the existing resources on the Earth within the limits of a decent life and without
exaggeration or deprivation. The main objective of this decent life of a human
being is to know Allah Almighty and to make Him satisfied with one’s actions so
that one will enjoy great happiness in the life hereafter.
On the other hand, it is also clear that earlier thinkers have been driven by the
principles of Muslim economic theory, which forbids, first, excessive profit, illegal
competition, monopoly, etc.; second, in the context of social well-being, this
economic theory has promoted human fraternity, social and economic justice, and
equitable distributions of resources and individual freedom.
The concept of Islamic well-being is very different from that of the Western
economic theory, which is based on gain, speculation, maximum production, and
other goals without regard to the ethical, economic and social situation of a human
being. The Islamic concept is also different from that of socialist states, where
Suharto Edi, “Development of Social Welfare in Indonesia: Situation Analysis and

58
General Issues”. Presented at International Conference on Building Capacity and Policy

Networking for Effective Welfare Development, CIAS (Jakarta: National Institute of Public
Administration, 18-19 November 2009).

42
well-being is fundamentally amoral and based on the concept of dialectical

materialism.
Finally, this study has considered the extensive contributions of contemporary
thinkers, particularly in certain Asian and Southeast Asian states, to defining and
explaining the concept of the Islamic Well-being State. According to them, the
application of this concept is possible in the Muslim societies because they possess
environments, based on historical, traditional and religious values that are
favorable to its success (zakat, sadaqah, vaqfs, taxes, etc.).
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Journal of Islamic Thought and Civilization (JITC)

Volume 12 Issue 1, Spring 2022

The Concept of Well-being in Arab-Muslim Thought: Some

Author (s): Khadija Loudghiri1, Abdesselam Fazouane2

Affiliation (s): Laboratory GES3D, Rabat, Morocco

Institut National de Statistique et d’Economie Appliquée (INSEA), Avenue Allal El Fassi,

Madinat Al Irfane, 10100, Rabat, Morocco

Copyright: © The Authors

DEPARTMENT OF ISLAMIC THOUGHT AND CIVILIZATION

JOURNAL OF ISLAMIC THOUGHT AND CIVILIZATION

DEPARTMENT OF ISLAMIC THOUGHT AND CIVILIZATION

JOURNAL OF ISLAMIC THOUGHT AND CIVILIZATION

DEPARTMENT OF ISLAMIC THOUGHT AND CIVILIZATION

Muhammad's (SAW) companions were very wealthy and lived in a very

JOURNAL OF ISLAMIC THOUGHT AND CIVILIZATION

5.1 The Medieval Period

DEPARTMENT OF ISLAMIC THOUGHT AND CIVILIZATION

JOURNAL OF ISLAMIC THOUGHT AND CIVILIZATION

DEPARTMENT OF ISLAMIC THOUGHT AND CIVILIZATION

controversy; second, it distinguished between philosophy and religion in its search

JOURNAL OF ISLAMIC THOUGHT AND CIVILIZATION

DEPARTMENT OF ISLAMIC THOUGHT AND CIVILIZATION

JOURNAL OF ISLAMIC THOUGHT AND CIVILIZATION

happiness of a human’s personality in earthly life and the completion of freedom

DEPARTMENT OF ISLAMIC THOUGHT AND CIVILIZATION

of a category of philosophers and thinkers, especially in the Maghreb, who

JOURNAL OF ISLAMIC THOUGHT AND CIVILIZATION

DEPARTMENT OF ISLAMIC THOUGHT AND CIVILIZATION

 dimensions of belief (money belongs to God; God entrusted human beings

JOURNAL OF ISLAMIC THOUGHT AND CIVILIZATION

DEPARTMENT OF ISLAMIC THOUGHT AND CIVILIZATION

well-being was institutionalized in Indonesia by a 2009 law. He then distinguishes

Suharto Edi, “Development of Social Welfare in Indonesia: Situation Analysis and

General Issues”. Presented at International Conference on Building Capacity and Policy

JOURNAL OF ISLAMIC THOUGHT AND CIVILIZATION

well-being is fundamentally amoral and based on the concept of dialectical

DEPARTMENT OF ISLAMIC THOUGHT AND CIVILIZATION

JOURNAL OF ISLAMIC THOUGHT AND CIVILIZATION

DEPARTMENT OF ISLAMIC THOUGHT AND CIVILIZATION

Egypt: Dar Athaqafa li An-nashri wa At-tawziâe, 1984. https://www.noor-

JOURNAL OF ISLAMIC THOUGHT AND CIVILIZATION

Ismaili Philosophy]. Laval Théologique et Philosophique, Vol. 55, no. 3,

DEPARTMENT OF ISLAMIC THOUGHT AND CIVILIZATION

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