and many jurists as well; yet the word “burden” (taklīf) in the Qur’an is mentioned only in the context of negation, as in: “Allah does not burden any soul beyond its capacity” (2:286); “You are responsible only for yourself” (4:84); and “Allah does not burden any soul with more than what He has given it” (65:7). In other words, whenever there is any burden at all, it is limited to what a person can bear; the whole of the sacred law is not to be labeled a burden, for most of it is the comfort of the eyes, the joy of the hearts, the delight of the spirits, and the perfection of bliss. All of this stems from seeking the Face of Allah, turning back to Him, remembering Him, and directing one’s heart toward Him. He alone is the true God in whom hearts find rest, and nothing else can ever take His place. Allah the Exalted says, “So worship Him and remain steadfast in His worship. Do you know of anyone who could be named alongside Him?” (19:65). This is the first foundation.

The second foundation is that the bliss of the Hereafter—such as beholding Him—is likewise the supreme delight. It is not, as some scholastic theologians and the like claim, that pleasure exists only in created things such as food, drink, spouses, and the like. Rather, perfect joy and complete bliss lie in the share one has of the Creator Himself, as expressed in the well-known supplication: “O Allah, I ask You for the delight of gazing upon Your Face and the longing to meet You, without harmful distress and without a misguiding trial.” This was related by al-Nasāʾī and others.