Happiness is a fundamental human demand and a spiritual necessity sought by both young and old, Muslim and non-Muslim alike. No two people disagree on its necessity and importance, for happiness is life in its truest meaning. In our contemporary era, various purveyors present multiple methodologies for it, including self-proclaimed advocates such as energy proponents, and those who summon beauty from within—to the point where some have sanctified the self, elevated it to lofty ranks, and attributed fictitious, imaginary capabilities to it.

Seekers of happiness are many, and those who speak about it are even more. Wherever you travel and in whatever field you read, the word “happiness” accompanies you. As eras have evolved, all means have developed, and luxury has increased, leading some to believe that luxury itself is happiness. Yet, when they lost it, their insistence on demanding and searching for it grew. Scarcely a day passes without me seeing, hearing, or reading a quote or phrase about happiness.

A Great Treasure

Owing to my specialization and immersion in Prophetic traditions, I discovered a great treasure that needs to be brought to light—a treasure right before our eyes, yet one that requires our contemplation and deep reflection. During my research on the subject, I found blessed religious books containing profound knowledge and immense benefits. However, I wanted to shed light on the Sunnah of our beloved Prophet (peace be upon him) through a scientific study, organizing, sequencing, and categorizing the hadiths in a way that makes it easy for every reader to benefit from them and recognize the Prophetic methodology for true happiness.

The Definition of Happiness

Despite the necessity and importance of happiness for an individual, scholars have differed significantly in defining it. Philosophers have varied and diversified in its meanings, as have educators, literary figures, and religious scholars in their interpretations. Nevertheless, they agree on certain aspects. However, during my research, I did not find a modern hadith-based study that compiles the Prophetic methodology regarding happiness, although I did find a study compiling happiness in the Holy Quran. This encouraged me to highlight the methodology of the Prophet (peace be upon him) regarding true happiness.

Happiness in the Prophetic Sunnah

Despite the prominence of the topic (“Happiness in the Prophetic Sunnah”), studies addressing it remain scarce. There is no specialized scientific study encompassing this topic across its various aspects and dimensions. Given the importance of this topic, the scarcity of specialized studies on it, and the urgent need of Muslims to know more about it, I submitted my doctoral dissertation titled: (Happiness in the Prophetic Sunnah – An Objective Study). After graduating from the university, I decided to review the study and present it to the community in a new form titled: (The Psychology of Happiness in the Prophetic Sunnah). I diligently studied happiness through positive psychology from numerous psychological sources until I formed a psychological vision, which I compared with Prophetic happiness. Now, I am publishing it in a series of articles via Al-Furqan magazine, hoping that Allah will make it beneficial.

The Concept of Happiness in Linguistics

The root of the word happiness (Sa’adah) is (Sa’ada). The letters Seen, Ayn, and Dal form a root that indicates goodness and joy, as opposed to misfortune (nahs). Al-Sa’d denotes auspiciousness in a matter, and al-sa’dan is a type of plant that is considered among the best pastures. Their proverb goes: “A pasture, but nothing like al-sa’dan.” This is the root meaning.

Later, they called a person’s forearm sa’id because a person strengthens their affairs with it; hence, it is said sa’adahu ‘ala amrihi (he assisted him in his affair), as if he joined his forearm to his forearm. Some stated that assistance means cooperation in everything. Accordingly, the root usage of the word (sa’ad) in the Arabic language revolves around two meanings:

  1. Indicating goodness and joy.
  2. Indicating assistance and cooperation.

Linguistic Usage of the Word

The word sa’d carries multiple meanings in the language, among the most prominent found in linguistic references:

  • Auspiciousness (Al-Yumn): Al-Sa’d is auspiciousness, which is the antonym of misfortune. Al-su’oudah is the opposite of wretchedness, and al-sa’adah (happiness) is the opposite of misery (shaqawah).
  • Blessing (Al-Barakah): Among the meanings of sa’d is blessing; saying sa’ada al-yawm means the day was blessed.
  • Assistance (Al-Mu’awanah): Al-is’ad means assistance, and al-mus’adah means cooperation. A man saying istas’ada bi-ru’yati fulan means he considered seeing someone as a sign of good fortune. Phrases like Labbayka wa sa’dayka mean answering your call after assistance. Al-Azharī reported that the Prophet (peace be upon him) used to say at the opening of prayer: “At your service and ever ready to assist you (Labbayka wa sa’dayka), all goodness is in Your hands, and evil is not attributed to You.” Al-Azharī explained that sa’dayka means submission after submission, steadfastness in obedience, and continuous assistance to your command.
  • Contentment, Joy, and Comfort: A person who is sa’id feels satisfaction, joy, and relief.
  • Safety: A person who is sa’id is safe (salim), thus he is happy (sa’id).
  • Divine Success (Tawfiq): When it is said as’ada Allah al-‘abd wa sa’adahu, it means Allah granted him success in what pleases Him, so he becomes happy through that with true happiness.

The Importance of Happiness According to Philosophers

Happiness is an important subject of study in philosophy; rarely will you find a philosopher or philosophical reference that does not touch upon it, define it, and delve into its paths due to its paramount importance for the individual and society. Philosophers’ visions regarding its attainment varied, yet they agreed on certain pillars leading to happiness.

The True Nature of Happiness According to Philosophers

Philosophers hold differing views regarding the true nature of happiness:

  • Some state that happiness lies in indulging passions.
  • Others argue it is found in following virtue.
  • Some believe it is rooted in sensory pleasures.
  • Others maintain it is achieved through work and effort.
  • Some unify the Highest Good and happiness, making pleasure a necessary condition for happiness, though not a sufficient one.

A Distinctive Vision: Muslim Scholars

Muslim scholars maintained a distinctive vision regarding the concept of happiness, linking it directly to an individual’s ultimate happiness in the Hereafter. Below are the views of the most prominent early scholars on the concept of happiness:

  • Inviting to Contentment (Al-Kindi): Abū Yūsuf Ya’qūb ibn Isḥāq al-Kindī (185 AH/796 CE – 260 AH/873 CE) viewed happiness as an invitation to contentment under all circumstances in order to achieve joy and delight. Whoever wishes to be happy must be content and satisfied, taking from bodily needs only what is necessary and within available limits, without grieving over missed worldly luxuries. Worldly matters are too trivial to grieve over. Contentment and satisfaction are clearly prominent in al-Kindī’s concept of happiness—a vital aspect urged by the Prophetic Sunnah.
  • Virtues as Keys to Happiness (Al-Farabi): Abū Naṣr Muḥammad al-Fārābī (260 AH/874 CE – 339 AH/950 CE) gave happiness an intellectual and contemplative character rather than a sensory-material one. Its attainment depends upon actualizing all virtues. Since people vary in the degrees of their virtues, each person’s happiness corresponds to the degree of their virtue. Al-Fārābī introduced an unprecedented conception of happiness among Islamic philosophers, basing ethics on virtue. The happy person is the virtuous person, and virtues are the keys to happiness. By avoiding ugly deeds and desires, happiness is attained. Intellect guides the path to contemplation and wisdom. Here, he calls for moral commitment and moderation, which in the Sunnah corresponds to correct belief, genuine faith and Islam, alongside the application of Islamic values.
  • Happiness of the Hereafter (Ibn Miskawayh): Abū ‘Alī Ibn Miskawayh (320 AH – 421 AH) believed that human happiness lies in achieving both material and moral pleasures together. However, happiness at any worldly level remains incomplete and tainted with pain and regret. The happiness of the Hereafter, by contrast, is the loftiest happiness, surpassing all others. Ibn Miskawayh’s prominent Arab-Islamic culture clearly manifests in his emphasis on the necessity of adhering to the true Sharia and upholding the virtues and goods brought by divine revelation.
  • Satisfying Sensory and Psychological Needs (Al-Ghazali): Abū Ḥāmid al-Ghazālī (450 AH – 505 AH) held that happiness consists of attaining sensory pleasures associated with fulfilling bodily needs—which Allah created to nurture the body, protect it, preserve the species, and sustain offspring—alongside fulfilling moral and psychological needs. The latter are loftier than sensory pleasures and are attained by satisfying psychological, social, and religious needs that prompt righteousness, piety, and obedience.

The Concept and Limits of Happiness in the Prophetic Sunnah

Happiness is one of the concepts affirmed by the Prophetic Sunnah. Numerous hadiths address the servant’s happiness explicitly or implicitly. When researching the Sunnah of the Prophet (peace be upon him), I found three methods to reach the concept and limits of happiness:

  1. Compiling hadiths that explicitly contain the word “happiness” (sa’adah).
  2. Compiling synonyms of happiness in the Sunnah.
  3. Examining contexts indicating happiness in the Sunnah.

Through these methods, a researcher can gather the components and indicators of happiness in the Sunnah and derive a comprehensive, precise definition.

Expressions of Happiness in the Prophetic Sunnah

Numerous hadiths in the Sunnah carry the word happiness, its derivatives, or synonyms. Some are weak or repetitive in meaning; therefore, I have restricted my focus to accepted, comprehensive hadiths without repetition:

1. The Impact of Faith in Achieving Happiness

Abū Hurayrah (may Allah be pleased with him) reported: It was said, “O Messenger of Allah, who are the happiest of people by your intercession on the Day of Resurrection?” The Messenger of Allah (peace be upon him) said, “I thought, O Abū Hurayrah, that no one would ask me about this hadith before you, due to your eagerness for hadith. The happiest of people by my intercession on the Day of Resurrection is the one who says ‘There is no god but Allah’ sincerely from his heart or soul.”

His statement “happiest” indicates that neither a disbeliever who has not uttered the testimony of faith nor a hypocrite who says it with his tongue without his heart can be truly happy. The superlative form here is not absolute in its lexical sense, but rather denotes “the happy people,” similar to the Almighty’s saying: {The companions of Paradise on that day are better in settlement and better in resting place} [Al-Furqan: 24]. Alternatively, it may carry its true superlative meaning, meaning that everyone attains a degree of happiness through his intercession, but the sincere believer is most happy by it. He (peace be upon him) intercedes for all creation to relieve them from the terror of the Standing Place—which is a general happiness for all mankind—intercedes to lighten the punishment for some disbelievers (as authentically reported regarding Abū Ṭālib), intercedes to bring certain believers out of the Fire after they entered it, spares others from entering it after they deserved to, intercedes for some to enter Paradise without reckoning, and elevates the ranks of others. Thus, participation in the happiness of intercession is established, while the sincere believer remains the happiest.

  • Faith as the Strongest Cause of Happiness: The hadith demonstrates that whoever attains the intercession of the beloved Prophet (peace be upon him) on the Day of Resurrection is the sincere believer who has realized faith in word, deed, and creed, finding peace and tranquility through it. He is the successful one who achieved triumph through the blessing of this faith. The hadith also proves that faith is among the strongest causes and indicators of happiness, ensuring individual salvation and well-being in both abodes. Faith gives an individual’s life meaning, moving them from a life of loss and confusion to a life of achievement, purpose, and positivity. With faith, the servant’s heart fills with positive emotions, enabling emotional self-regulation and positive self-leadership.
  • The Marvel of Faith: How wondrous faith is! As soon as the servant’s heart fills with the love of Allah the Almighty, recognizing the majesty of the Creator who holds everything in His hand and possesses all attributes of perfection and grandeur, the servant’s soul calms down, relies upon its Creator, and submits to Him with absolute conviction and an obedient, tranquil soul. At that point, the servant realizes the reality and insignificance of this worldly life, places complete trust in Allah, and strives in acts of obedience and righteous deeds that satisfy moral needs, leading to comprehensive spiritual contentment.

2. The Impact of Contentment with Qada and Qadar (Divine Decree)

‘Alī (may Allah be pleased with him) reported: The Prophet (peace be upon him) was at a funeral, and he took something and began to scratch the ground with it, saying, “There is none among you except that his seat in the Fire and his seat in Paradise have been written.” They said, “O Messenger of Allah, shall we not then rely upon our decree and abandon deeds?” He said, “Work, for everyone is facilitated for what he was created for. As for the one who is among the people of happiness, he is facilitated toward the deeds of the people of happiness, and as for the one who is among the people of misery, he is facilitated toward the deeds of the people of misery.” Then he recited: {As for he who gives and fears Allah, and believes in the best [reward]} [Al-Lail: 5-6].

  • Guidance and Uprightness: The Prophet (peace be upon him) restricted the matter to two states: either happy or wretched. This is because the path of guidance and uprightness is a sign of happiness, while the path of disobedience and disbelief is a sign of misery. If someone argues that a disbeliever enjoys worldly life and various pleasures, how can we restrict happiness to guidance and Muslims alone? We clarify that true happiness is loftier than achieving material pleasures or social success attainable by anyone. True happiness carries sublime meanings that elevate the servant through levels of contentment, spiritual bliss, and positive emotions, beginning with true faith in Allah in this worldly life and culminating in the abode of the happy—the eternal Paradise.
  • Al-Sa’dī’s Commentary: Explaining the verse: {On the Day it comes no soul will speak except by His permission. And among them will be the wretched and the prosperous} [Hud: 105], Al-Sa’dī stated: The wretched are those who disbelieved in Allah, denied His messengers, and disobeyed His commands. The prosperous are the believers who fear Allah. Regarding {And as for those who were [destined to be] prosperous, they will be in Paradise…} [Hud: 108], it means they attained happiness, success, and triumph, enjoying lasting bliss and sublime pleasure that is continuous and uninterrupted.
  • Proof of Divine Decree: The Prophet’s statement indicates Allah’s pre-eternal knowledge of human actions before they occur. Al-Hafiz Ibn Hajar noted: “This hadith is a foundational principle for Ahl al-Sunnah that happiness and misery are by Allah’s pre-eternal decree.”

3. Four Things of Happiness (and Misery)

The Messenger of Allah (peace be upon him) said: “Four things are from happiness: a righteous wife, a spacious dwelling, a good neighbor, and a comfortable mount. And four things are from misery: a bad neighbor, a bad wife, a narrow dwelling, and a bad mount.”

This hadith is among the comprehensive statements (jawami’ al-kalim) of the Prophet (peace be upon him), as it combines psychological and material satisfaction for the individual. Having these things is a sign of a person’s happiness, and losing them is a sign of misery.

  • The Righteous Wife: Pleases her husband when he looks at her, guards him in his absence, and obeys him when commanded.
  • The Spacious Dwelling & Good Neighbor: Provide familiarity, brotherhood, spiritual and physical comfort, and joy.
  • The Comfortable Mount: Fulfills one’s practical needs.

This hadith highlights Islamic moderation, balancing spiritual and physical needs, proving that Islam is a religion of happiness, life, and joy.

4. The Impact of Avoiding Tribulations (Fitnah) in Achieving Happiness

The Messenger of Allah (peace be upon him) said: “Indeed, the truly happy person is the one who is kept away from tribulations! Indeed, the truly happy person is the one who is kept away from tribulations! Indeed, the truly happy person is the one who is kept away from tribulations! And how excellent is the one who is tested and perseveres!”

Fitnah in Arabic means trial and testing, derived from purifying gold and silver in fire to separate the bad from the good. The Prophet (peace be upon him) informs us that the happy person is the one distanced from tribulations and granted success in staying at home. Repeating the phrase three times emphasizes extreme importance.

  • The Two Types of Fitnah in Religion:
    1. Fitnah of Doubts (Shubuhat): Originates from prioritizing personal opinion over Sharia, stemming from weak insight and lack of knowledge. It leads to disbelief and hypocrisy.
    2. Fitnah of Desires (Shahawat): Originates from prioritizing whims over intellect.

True safety from these tribulations is achieved through pure adherence to the Messenger, utilizing complete intellect, patience, insight, and certainty.

5. Contentment (Al-Rida)

Contentment is a state of peace of mind and satisfaction with what one has, serving as the opposite of discontent. Psychologists largely agree that happiness is the feeling of contentment and that contentment is the core component of happiness. The Prophet (peace be upon him) said: “Indeed, the magnitude of the reward goes hand in hand with the magnitude of the trial. Indeed, when Allah loves a people, He tests them. Whoever is content gets contentment, and whoever is displeased gets displeasure.” (Al-Albani graded it Hasan). Contentment wipes away all grief and elevates the servant to the ranks of the righteous.

6. Joy (Al-Surur)

Joy is relief and delight in the heart upon receiving or anticipating a benefit, or warding off harm. The Messenger of Allah (peace be upon him) said: “Whoever is pleased to have his provision expanded and his lifespan extended, let him maintain the ties of kinship.” (Al-Bukhari). Maintaining kinship ties through compassion, kindness, and charity brings joy, expanded provision, and blessed longevity.

7. Security and Safety (Al-Aman)

Security is the absence of anticipating harm in the future, rooted in inner peace and the removal of fear. The Prophet (peace be upon him) said: “Whoever among you wakes up secure in his dwelling, healthy in his body, and has his food for the day, it is as if the entire world has been gathered for him.” (Al-Albani). Security is a profound blessing essential for individual and societal happiness.

8. Glad Tidings (Al-Bushra)

Glad tidings represent joyful, pleasant news unknown to the recipient, bringing goodness and delight. The Almighty said: {Say, “Whoever is an enemy to Gabriel – it is [who] who has brought it down upon your heart by permission of Allah, confirming that which was before it and as guidance and glad tidings for the believers} [Al-Baqarah: 97].

When Abū Dharr asked about Gabriel’s message: “Give glad tidings to your nation that whoever dies without associating anything with Allah will enter Paradise,” the Prophet (peace be upon him) affirmed glad tidings as a profound source of believer happiness.

9. Attaining Blessing (Al-Barakah)

Barakah is growth, divine goodness, blessing, and increase. The Prophet (peace be upon him) said regarding reading Surah Al-Baqarah and Al-Imran: “Read Surah Al-Baqarah, for taking it is a blessing, leaving it is a regret, and the sorcerers cannot confront it.” (Muslim). Reciting the Quran brings barakah, which generates immense goodness, peace, and happiness.

10. Ample Provision and Spaciousness of Paradise (Al-Babhouhah)

Al-babhouhah refers to spacious living and abundant bliss. The Prophet (peace be upon him) said: “Whoever desires the spaciousness of Paradise, let him adhere to the community (jama’ah).” (Al-Albani). This emphasizes the impact of social belonging and unity in achieving happiness.

11. Cheerfulness and Radiance (Al-Bahjah)

Al-bahjah denotes joy, beauty, and radiance. Describing the last person to enter Paradise, the Prophet (peace be upon him) said: “When he approaches Paradise, he sees its radiance…” indicating the ultimate joy and delight of Paradise.

12. Divine Success (Tawfiq)

Tawfiq is the sealing off of the path of evil and the facilitation of the path of good. The Prophet (peace be upon him) said: “When Allah desires good for a servant, He employs him.” When asked how, he replied: “He facilitates for him righteous deeds before death.” (Al-Albani).

13. Sweetness of Faith (Al-Halawah)

The Prophet (peace be upon him) said: “Three qualities, whoever has them will taste the sweetness of faith: that Allah and His Messenger are more beloved to him than all else; that he loves a person only for the sake of Allah; and that he hates to return to disbelief just as he hates to be thrown into the Fire.” (Al-Bukhari and Muslim). These qualities represent the pinnacle of spiritual happiness.

14. Goodness (Al-Khayr)

The Prophet (peace be upon him) narrated the story of a man from previous nations who had no good deeds except that he was wealthy and used to instruct his servants to go easy on debtors who were in hardship. Allah said: “We are more deserving of that than he; overlook [his sins].” (Muslim). Interacting with people with emotional intelligence and benevolence is a powerful indicator of happiness.

15. Comfort (Al-Rahah)

The Prophet (peace be upon him) said: “Rise, O Bilal, and give us comfort with prayer.” Prayer connects the servant to the Creator, soothing the soul and eliminating anxiety and worldly pressures.

16. Joy (Al-Farah)

The Prophet (peace be upon him) mentioned: “The fasting person has two joys: joy when he breaks his fast, and joy when he meets his Lord.” (Muslim). Achievement of goals and fulfillment of acts of worship generate true joy.

17. Coolness of the Eyes (Qurrat al-Ayn)

The Prophet (peace be upon him) said: “Beloved to me from your world are women and perfume, and the coolness of my eyes has been placed in prayer.” (An-Nasa’i). Prayer brings ultimate peace and joy to the believer’s soul.

18. Pleasure (Al-Ladhdhah)

Differentiating between sensory and spiritual pleasures, the Prophet noted the fasting person abandoning food, drink, and desires for Allah’s sake, elevating spiritual pleasure above temporary material desires.

19. Bliss (Al-Na’eem)

The Prophet (peace be upon him) stated: “There is no harm in wealth for one who fears Allah, but health for one who fears Allah is better than wealth, and peace of mind (a good state of soul) is from bliss.” (Ahmad). A tranquil soul content with what is given constitutes immediate bliss.

20. Increase (Al-Ziyadah)

The Prophet (peace be upon him) said: “Charity does not decrease wealth, no servant is wronged and patiently endures it except that Allah increases him in honor, and no servant opens a door of begging except that Allah opens for him a door of poverty.” (Ahmad). Patience and charity bring moral and material increase.

21. Tranquility (Al-Sakinah)

The Prophet (peace be upon him) said: “No people gather in a house of the houses of Allah, reciting the Book of Allah and studying it among themselves, except that tranquility descends upon them, mercy covers them, angels surround them, and Allah mentions them to those with Him.” (Muslim).

22. Peace (Al-Salam)

The Prophet (peace be upon him) said: “Spread peace and you will be safe.” Spreading peace fosters mutual love, safety, and societal happiness.

23. Serenity (Al-Tuma’ninah)

The Prophet (peace be upon him) said: “Leave what makes you doubtful for what does not make you doubtful, for truth is serenity and falsehood is doubt.” (Tirmidhi).

24. Blessedness (Tuba)

The Prophet (peace be upon him) said: “Tuba (glad tidings/blessedness) is for the one who is guided to Islam, whose provision is sufficient, and whom Allah has made content with it.” (Tirmidhi).

25. Optimism and Good Omen (Al-Fa’l)

The Prophet (peace be upon him) loved optimism and good words, stating: “There is no contagion and no superstitious omen, but I am pleased with the good omen—the good word.” (Al-Bukhari). Optimism fosters a positive outlook on life, which is a core component of psychological well-being.

Indicators of Happiness in the Prophetic Sunnah

Following the Prophetic methodology leads to emotional, behavioral, and social maturity, providing individuals with the resilience needed to bear life’s responsibilities and trials. These indicators can be summarized into five general domains:

  1. Achieving Faith and Applying Religious Laws and Pillars: Fulfilling spiritual needs, recognizing Allah, and establishing the pillars of Islam and faith.
  2. Adhering to Moral Values: Practicing virtues, piety, and maintaining a high ethical standard.
  3. Achieving Success in Social Relationships: Fostering good relationships with family, neighbors, and society through kindness and cooperation.
  4. Productivity, Work, and Goals: Engaging in productive work, volunteerism, and meaningful hobbies to combat boredom and idleness.
  5. Self-Control and Self-Development: Regulating emotions, exercising patience, cultivating optimism, and continuously refining one’s character.

Conclusion: The Comprehensive Definition of Happiness

True happiness is not merely a transient feeling or a worldly luxury; rather, it is a comprehensive way of life grounded in divine guidance. Based on the Quranic and Prophetic texts, alongside psychological insights, true happiness can be defined as:

“Happiness is the attainment of contentment accompanied by faith in Allah the Almighty, and applying the methodology of the Prophet (peace be upon him) in worldly life, in order to win Paradise in the Hereafter.”

Contentment serves as the cornerstone of psychological peace and resilience. When paired with sincere faith, adherence to the Sunnah, fulfillment of religious duties, and positive social engagement, an individual secures profound serenity in this world and eternal bliss in the Hereafter.

By: Dr. Sundus Adel Al-Obaid