Among the people is he who says, “Our Lord, give us in this world,” yet he has no share in the Hereafter. And among them is he who says, “Our Lord, give us goodness in this world, and goodness in the Hereafter, and protect us from the torment of the Fire.” (Surah al-Baqarah 2:200-201)
When it comes to the topic of balance, the question we get asked the most if how do we balance deen and dunya. This is an interesting question because it means different things to different people. Some people think that balance means making equal time for work and worship, so if they work 8 hours a day, they assume that they need to do 8 hours of worship to achieve balance. Others think balance means figuring out the bare minimum worship to do while focusing on Dunya, while some think the opposite. The try to figure out the bare minimum worldly efforts to focus on while prioritizing worship. Some even have a strange idea that balance means having some kind of halal/haram ratio, where their good deeds need to equal or slightly overpower their bad deeds. This last idea is especially incorrect and problematic.
Looking back at the early Muslims and the Quranic message, it is interesting to note that Islam does not push any of the above definitions of balance between Din and Dunya. Instead, there seems to be a constant theme of excelling in both worlds. The Quran calls on us to seek out the best of both worlds. In the famous dua mentioned in Surah al-Baqarah, we are told to ask Allah for the best of both worlds. The scholars differ over what the best of this world means but they all agree we should seek out goodness in this world. Our religion does not encourage us to live like Monks, abandoning this world and focusing only on worship. Instead, we are supposed to lead the world in a way that is pleasing to Allah.
The early Muslims did not excel at Deen but at Dunya as well. Look back at the example of Abdur Rahman Ibn Awf, not only was he one of the blessed ten promised Paradise but he was a millionaire who built his wealth through hard work and excellent. Khalid Ibn Walid was the sword of Allah, and through his sword he excelled at both deen and dunya. The Sahaba excelled so well in both fields that within a few decades they rose up and became a powerful civilization. This is the way of the early Muslims, their hearts were focused on pleasing Allah and earning Paradise but they did so in a way that they still excelled in their worldly goals and aspirations.
Al-Mawardi’s Adab al-Dunya Wa Din
To learn more about what Islam teaches about this topic, I was reading through a classical work Adab al-Dunya Wa Din (Ethics of Dunya and Din) by the classical scholar Abu al-Hasan al-Mawardi. This book was written a thousand years ago during the Abbasid Golden Age by one of its leading political scholars. Al-Mawardi is more commonly known for his masterpiece Ahkam al-Sultaniyyah which focuses on Islamic Political Theory and is perhaps the most important book produced on that topic. Adab al-Dunya Wa Din is one of his lesser-known works, which has recently been translated into English and it focuses on how to achieve balance, happiness, and excellence in both Dunya and Din. This book is full of brilliant timeless principles for pursuing excellence. Today, I just want to share with you the first three principles from the book which I believe are essential today for achieving balance and excellence in both worlds.
Principle #1: Take Care of Your Mind
The first principle is the importance of developing one’s intellect. Al-Mawardi argues that the greatest gift that Allah has given us is our brains. It is through correct usage and development of our intellect that we succeed in both worlds. It is through developing and using our minds that we reflect on the Signs of Allah, learn the Quran and Sunnah, recognize God’s blessings and make good decisions. Good decisions benefit us in both worlds. An intelligent person will succeed in religion because their intellect leads them to recognize Allah’s Blessings and to live a goodly life that is pleasing to Allah.
But it will also benefit him in this world because he will use his mind to make good decisions about family, community, work, and business. This is one of the reasons why the preservation of intellect is one of the five main goals of the Shariah. Losing one’s intellect through not using it or substance abuse leads to bad decisions and ruining one’s life in both worlds. Therefore, all success depends on being sound of mind and using your mind wisely.
Principle #2: Control Your Desires
Linked to this, he mentions in the same chapter the second principle, which is to above following one’s desires. Everyone has moments in their life in which their desires are pulling them in one direction and their brains in the opposite direction. If we develop our minds and control our desires, we will make good decisions in such moments. For example, when a married person is tempted to cheat on their spouse. At that moment, if one’s desires are dominant, a person will make a foolish choice that can ruin their life in this world and the next. Intelligent people know and understand the repercussions of zina and this helps them to make good decisions and stay away from such sins. So he dedicates the entire first chapter of his book to these two principles: nurture and grow and use your intellect while keeping your desires under control is key to success in both Din and Dunya.
Principle #3: Seek Knowledge
The third principle mentioned in this book is the importance of knowledge. Note that in Islam, there is no distinction between religious and secular knowledge. This is a modern division of knowledge that is alien to the Islamic worldview. The early Muslims were polymaths who succeeded in both worlds because they sought and acquired all beneficial knowledge. In Islam, we can divide knowledge into beneficial, trivial and harmful. We must avoid harmful knowledge like learning how to manipulate and con people because such knowledge leads to temptation and sin, and we should avoid trivial knowledge like memorizing the names and lives of western celebrities because such information is useless. However, we must seek beneficial knowledge.
Al-Mawardi argues that to succeed in both Dunya and Din, you need to be a student for life. He says that knowledge is more important than wealth because wealth is a matter of Qadar but knowledge is something you can actively acquire. Furthermore, he says real social status and dignity comes from knowledge and wisdom, not just wealth. So he encourages a life-long pursuit of all beneficial knowledge. Al-Mawardi says that success in Din is dependent on knowledge because we need knowledge to know right from wrong and to know our responsibilities and duties. Likewise success in Dunya is also dependent on knowledge because knowledge opens new doors and helps us excel at every aspect of life.
Principle #4: Prioritize Worship
Finally, a fourth principle he mentions in the book is prioritizing daily ibadah starting with the five daily prayers. A Muslim must prioritize the worship of Allah and build the rest of his life around this. It is through these principles, cultivating the mind, controlling desires, seeking beneficial knowledge, and prioritizing the worship of Allah that we can develop the right mindset and lifestyle to excel at both worlds.
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A common question we receive is: how do we balance contentment and ambition? Both are positive qualities that are essential for a happy and successful life, yet they seem to contradict each other. Contentment teaches us to be satisfied with what Allah has provided, while ambition drives us to seek more and work hard to achieve lofty goals. On the surface, these values may seem contradictory, yet Islam encourages us to embrace both.
Contentment: A Pillar of Faith
Contentment is a fundamental aspect of purifying the soul. Without it, greed can take hold, leading to a constant sense of dissatisfaction, no matter what we achieve. Numerous hadiths remind us of the virtues of contentment and warn us of the dangers of greed.
The Prophet ﷺ said, “Wealth is not in having many possessions. Rather, true wealth is the richness of the soul.” (Ṣaḥīḥ al-Bukhārī 6446, Ṣaḥīḥ Muslim 1051)
He ﷺ also said, “Whoever among you wakes up secure in his property, healthy in his body, and with his food for the day, it is as if he were given the entire world.” (Sunan al-Tirmidhī 2346)
“If the son of Adam had two valleys full of wealth, he would desire a third. Nothing will fill his belly except the dust of the grave, but Allah relents to those who repent.” (Ṣaḥīḥ al-Bukhārī 6436)
“Beware of greed, for it destroyed those before you. It commanded them to be miserly, and they obeyed. It commanded them to sever family ties, and they did so. It commanded them to behave wickedly, and they did so.” (Abu Dāwūd 1698)
Ambition: A Call to Hard Work
How do we differentiate between ambition and greed? Is it wrong for a believer to aspire to a higher standard of living, aim for a promotion, or buy a better home? While Islam teaches contentment, it does not discourage ambition or setting goals. In fact, Islam encourages us to strive for excellence (Ihsan) in everything we do.
Ambition is not contradictory to contentment, but rather complements it. Contentment comes after striving—after working hard and doing our best, we should be content with whatever Allah has provided for that day.
In the hadith of Ihsan, the Prophet ﷺ said, “Verily, Allah Almighty is excellent and loves excellence.” (Al-Mu’jam al-Awsaṭ 5884)
Islam teaches us to aim for excellence in every aspect of our lives—whether it’s in our work, finances, or family life. We should strive to be the best version of ourselves, working hard towards noble and meaningful goals. However, contentment should come after this effort—being satisfied with a hard day’s work, even if the results aren’t what we had hoped for. Contentment means being happy, even when we don’t achieve all our goals.
Practical Tips for Balancing Contentment and Ambition
So, how do we achieve this balance? Here are some practical tips:
Practice Gratitude: Every day, focus on the blessings you have and thank Allah for them. By appreciating what you have, you’ll find contentment even in difficult times. There is always something to be grateful for.
Redefine Success: Success doesn’t have to mean the same thing to you as it does to others. In modern society, success is often measured by wealth and fame, but these aren’t necessarily the metrics for a believer. Redefine success based on your relationship with Allah, your family, and your community. As the Prophet ﷺ said, “Whoever wakes up secure in his property, healthy in his body, and has his food for the day, it is as if he were given the entire world.” (Sunan al-Tirmidhī 2346)
Set Realistic, Meaningful Goals: Have goals that are both achievable and noble, pleasing to Allah, and beneficial to the Ummah. Working towards such goals will bring satisfaction, even if you don’t achieve all of them. The journey itself will be rewarding.
Enjoy the Journey: Don’t tie your happiness to end results. Some people believe they’ll only be happy when they finish school, get married, or retire, but this mindset often leads to perpetual dissatisfaction. Find joy in the process, the hard work, and the small victories along the way.
Be Flexible with Your Strategies: Life is not a straight path. When pursuing a goal, you will encounter obstacles. These challenges shouldn’t curb your ambition; instead, adjust your strategy and find new ways to achieve your goals.
Avoid Comparing Yourself to Others: Focus on your own blessings and goals. Everyone’s journey is different, with unique successes and challenges. As the Prophet ﷺ said, “Renounce what people possess, and people will love you.” (Sunan Ibn Mājah 4102)
Prioritize Faith Above All: A key to balance is prioritizing Islam above everything else. When you focus on Allah’s pleasure, you will always find reasons for contentment. With this mindset, you’ll find Allah assisting you in reaching your goals and granting patience during trials.
Be Satisfied with Hard Work: At the end of the day, all that matters is that you tried your best. Set your goals, work hard, and be content with what you achieved. Don’t focus on what’s beyond your control; focus on what is written for you, and you will find the balance between contentment and ambition.
Conclusion
Balancing contentment and ambition is essential for a fulfilling life. While contentment teaches satisfaction with what Allah has provided, ambition drives us to strive for excellence and achieve meaningful goals. Islam encourages both—hard work and contentment—emphasizing that contentment comes after striving. True contentment guards against greed and dissatisfaction, while ambition pushes us to be the best version of ourselves.
By practicing gratitude, redefining success, setting realistic goals, and finding joy in the journey, we can achieve this balance. Prioritizing faith and avoiding comparisons with others further helps align our ambition with spiritual contentment. We ask Allah to accept our efforts, guide us to balance, and protect us from greed, laziness, and jealousy.
In an age dominated by microcontent and shortened attention spans, many people openly admit that they don’t read or struggle to focus long enough to complete a full book. This trend is concerning because books are vital for intellectual and spiritual growth. The transformative experience of reading a deep, life-changing book cannot be replicated by any form of video, no matter how long. Short bursts of information, typical of microcontent, can’t effectively strengthen the mind or nourish the soul. Reading books is an essential habit for anyone striving for excellence.
This holds especially true for Muslims. Books are central to our legacy. From the time Muslims first learned the art of papermaking from the Chinese, books have played a crucial role in the dissemination of knowledge and wisdom. The final revelation of Islam is itself a book—the Qur’an. The sayings and teachings of the Prophet (PBUH) were preserved in the books of Hadith, while Islamic law is explained in books of Fiqh. The Qur’an is elaborated on in books of Tafsir, and our spiritual traditions are expanded upon in books of Tasawwuf. Books have always been, and will continue to be, a cornerstone of our tradition.
As society leans more toward microcontent, you can distinguish yourself in any field by becoming an avid reader. The bar for excellence is low because so many people settle for mediocrity. Even an average reading habit—say 10 books a year—can set you apart from your peers. An excellent reading habit—50 books a year—can position you as a leader in your field. If you want to excel, building a strong reading habit is essential. Here are some tips to get started.
1. Build a Reading List and Home Library
You can’t start reading if you don’t have anything to read. Begin by creating a list of books that interest you or can help you grow. These could be religious texts, self-help books, or works related to your profession. You can borrow them from a local library, download digital versions, or purchase physical copies to start your own home library. Once you have a few books on hand, choose one to begin with—just be realistic about your choice.
2. Start with Smaller Books and Set Realistic Goals
If you’re not used to reading, tackling a lengthy book might feel overwhelming. The best way to begin is by choosing a shorter book, preferably under 100 pages, but rich in content. Be realistic about what you can handle, and start with something practical and beneficial. A short but impactful book can have a profound effect on your mind and soul. Find one that aligns with these goals and start reading.
3. Schedule Time Daily for Reading
Life is busy, and it’s hard to find time for new habits unless you deliberately make room for them. If reading is important to you, prioritize it by scheduling time for it daily. Pick a time when you are free and able to concentrate, such as early in the morning, during your lunch break, or just before bed. Commit to reading for a few minutes every day during this time.
4. Learn to Focus by Gradually Increasing Your Reading Time
At first, you may struggle to concentrate for extended periods. Don’t be discouraged—start small with just five minutes a day. Once you’re comfortable, gradually increase your reading time by a few minutes every week. Over time, you’ll find yourself reading for 30 minutes to an hour without difficulty. By establishing this habit, you’ll be able to read several valuable books each year.
5. Join a Book Club
If starting a reading habit feels difficult alone, consider joining or creating a book club. In a book club, members can motivate each other and hold one another accountable for meeting their reading goals. To start one, gather a few friends or family members, choose a book to read, and agree to meet after a few weeks to discuss it. A book club can provide the social encouragement needed to get back into reading.
6. Leverage Technology to Assist in Retention
Technology often distracts us with mindless content, but it can also help foster strong reading habits. Use apps to track your reading progress, or download ebooks to read on your mobile devices. You can watch video summaries to reinforce key concepts, join online discussions, or enroll in courses that explain the ideas in greater depth. These are just a few ways technology can support your reading goals.
7. Start Today—Don’t Delay
Don’t procrastinate. The longer you wait, the harder it will be to establish a strong reading habit. Start today by picking a good book, setting a time to read, and dedicating just a few minutes to reading a few pages. If you’re unsure where to begin, consider trying our self-help bundle, a collection of must-read books that inspire better habits and encourage excellence in all aspects of life. Learn more about the bundle here.
The Ottoman era is one of the most overlooked periods of Muslim history. Yet in many ways, it was one of the best empires founded on Islamic principles. The Ottoman Empire, at the peak of its power and glory, established a level of freedom and safety for the average person that was unheard of in the world at the time. The Ottoman Empire was a Shariah empire with its roots and capital in modern-day Turkey. It was founded in the early 1400s, and collapsed in 1924. It is the most recent example of a Shariah-governed empire.
In many ways, the Ottoman system of leadership was a maturation of the monarchy system of the Umayyads and Abbasids. It took the good aspects of past empires, built upon it, and fixed some of its weaknesses. Some of their policies were controversial, yet necessary for maintaining peace and stability. The end result was a peaceful safe land in which people lived in freedom with barely any government interference or oversight.
Life of non-Muslims under Ottoman Rule
Under Ottoman rule, the dhimmi system was formalized into the millet system, which allows for great freedom for non-Muslim minorities. Non-Muslim communities organized themselves into their own towns, villages, and neighbourhoods. Each of these would have their own unique culture and a religious identity. These neighbourhoods would self-govern according to the teachings of their religions. Their primary interaction with the government was the annual payment of the security tax (jizya) in exchange for which the government would provide safety and security.
There were very few restrictions on non-Muslims which including restrictions on preaching their religions to Muslims, and restrictions on crime and public sin. Beyond this, they had a lot of freedom to govern their communities as they wished. The Ottoman leaders would maintain close contact with the religious leaders of all minorities in their lands, mainly to find ways to assist these minorities and ensure peace and justice. Many religions, especially Judaism, strived under the millet system.
Muslim life under Ottoman Rule
Under Ottoman rule, the average Muslim citizen experienced a great level of peace, safety and freedom. The only restrictions being on crimes and public sin. Beyond that, people had the right to live as they pleased, and wherever they wanted to. There was limited bureaucracy and no border restrictions. People could pursue any career they wished, open any business they wished, and benefited from many free public services funded by endowments (awqaf).
The Ottoman system was a meritocracy in which hard work was rewarded. A young man born to a poor village family could become a powerful judge if he studied hard, worked hard, and worked his way up the career ladder. There were many opportunities for growth, and very few restrictions. The shariah allowed for a diversity of cultures, interpretations of law, and languages, leading to the empire being a rich mixture of various cultures all united under the banner of Islam.
Decentralized Leadership
Leadership under Shariah was decentralized, and this was especially true under Ottoman rule. Ottoman kings rarely interfered with the day-to-day lives of people. They were primary concerned with maintaining peace and justice, by protecting the borders and ensuring that the Shariah remained the law of the land. For Shariah to function as the law of the land, the king had to avoid interference. His job was simply to hire the right people to interpret and apply the law and pay them well. He had no right to dictate to them what the law should be.
Dr. Wael Hallaq summarizes the decentralized nature of Shariah leadership well in the following passage:
Pre-modern Muslim rule was limited in that it did not possess the pervasive powers of the modern state. Bureaucracy and state administration were thin, mostly limited to urban sites, and largely confined to matters such as the army of the ruler, his assistants, tax collection and often land tenure. People were not registered at birth, had no citizenship status, and could travel and move to other lands and regions freely – there being no borders, no passports, no nationalities, and no geographic fixity to residential status. A Cairene family, for instance, could migrate to Baghdad without having to apply for immigration, and without having to show documentation at borders, because, as I said, there were neither borders (not fixed at any rate) nor passports in the first place.
And the farther people lived from the center of rule, the less they were affected by the ruler, his armies and his will to impose a certain order or even taxes on them. And the reason for this was simple: in order for the ruler to have complete control over far-away regions, he had to send armies and government officials whose cost of maintenance may not always have been covered by the taxes they levied from the populations under their control. So, if there was no state to regulate society and the problems that arose in it, then how did people manage their affairs? The short answer is: self-rule.
Communities, whether living in city quarters or villages, regulated their own affairs. If the civil populations felt it necessary to have a ruler, it was because of the specific need for protection against external enemies, be they raiding tribes, organized highway robbers or foreign armies who might wreak violence on them and play havoc with their lives. But the civil populations did not need the ruler to regulate their own, internal affairs, since such regulations were afforded by a variety of internal mechanisms developed over centuries by their own local communities. (An Introduction to Islamic Law, pp. 7-8)
Shariah reflects God’s Divine Wisdom
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