how love make us happy

The principles & the definition of Islamic production
A companion who had observed this ran back to the messenger of Allah (peace be upon him) and said: “I bear witness that you are the Messenger of Allah,” and told the Prophet (peace be upon him) of the incident. The Messenger of Allah (peace be upon him) then comments: “A person may do good deeds, or so it seems to the people, although he is one of the people of Hell, and a person may commit sins, or so it seems to the people, although he is one of the people of Paradise.” [Bukhari and Muslim, on the authority of Sahl Ibn Sa’d (May Allah be pleased with him)]
Hence, Ibn al-Mubarak precisely said:
رب عمل صغير تعظمه النية، ورب عمل كبير تصغره النية
“A small deed may become great due to the intention behind it, and a great deed may become small, due the intention behind it.” (From the book: “Siyar a’laam anNubalaa’”, by Imam ath-Thahabi)

For this reason, don’t tell yourself, “I can never author 10 volumes of work like the scholars of the past did or establish worldwide institutions and orphanages, and so I will never have an influence on others…” A statement like this is based on the understanding of the industry’s definition of productivity, that the more books you place in the market, the greater your contribution will be. But dear reader, this is incorrect. When the element of sincerity within you is rectified and your actions are by The Qur’an and Sunnah, your actions will be accepted and flourish insha’Allah Ta’alaa
There are 3 Objectives of production in an Islamic economy. These are following…

1. Improves the material condition of an individual
2. His Morals or Morality
3. It also a way of attaining his goal in hereafter life

The requirements Islamic production
It was previously indicated that the Quran clearly and explicitly stimulates research, development and improvement of the quality of life through the wise use and harnessing of the resources which God created for the benefit and comfort of the humankind. Harnessing these resources, however, requires labor as a primary factor of production. The Quran exhort people to {go about in the spacious sides of the earth and to eat of His provision} (Al-Mulk 67: 15). It affirms that God has established the human race on earth and for him/her means of livelihood.
Devotional acts are not meant to restrict one’s pursuit of livelihood. Even on Fridays, when a mid-day mandatory congregational prayer is performed, the Muslim may {disperse in the land and seek of the bounties of Allah} (Al-Jumu’ah 62: 10)

Work Is Worship : Labor is a potential act of “worship”. In fact, all legitimate activities and efforts exerted with pure intentions are potential acts of “worship” in the broader Islamic meaning. They are seen as part of the fulfillment of one’s role as a trustee of God on earth. That role, in turn, is called “worship” in the Quran. It follows that work is not only a means of survival, but also a rewardable act of worship.

Question of Welfare : While Islamic law recognizes the right of the weak, young and poor for a minimum level of decent life, it discourages abuse of welfare systems or exploiting people’s kindness when the person is able to seek work and earn his living. The following are illustrations from Hadith to illustrate this aspect of work ethics: Charity is not permissible for [someone who is] rich [i.e. has enough to get by, decently] or to [someone who is] able-bodied. (At-Tirmidhi). It is better for one of you to take his rope, go to the forest and bring some firewood to sell so as to safeguard his face [i.e. dignity] than asking people [for charity], whether they give him or decline to do so. (Al-Bukhari)

Restrictions on the Production Process : As production of goods and services or any "value added" is part of one's trusteeship role, it has to abide by the conditions of that trust. Hence, production is restricted by the following conditions:
- The product or service must be lawful and does not involve, trespassing the limits of Allah (Al-Baqarah 2: 229). For example, the production of wines or other intoxicants is prohibited in Islam; wines are not regarded as a commodity of value. Likewise, any activity connected with gambling, prostitution or other "indecencies" is restricted.
- The method of production should not cause an undue and excessive harm to Allah-given resources and bounties for the benefit of all mankind. The Quran speaks repeatedly against spreading mischief or corruption in the land. (2:60, 2:205, 5:46, 7:56). Prophet Muhammad spoke of the punishment of anyone who kills a sparrow without a legitimate reason [e.g. for food], or one who cuts a tree for no good reason.
- Productive resources are not to be left idle in the name of private ownership, especially resources that are crucial to the lives of people. The following hadith provides an illustration of this concept:
-If one of you possesses a piece of [cultivable] land, let him cultivate it. And if he is not able to cultivate by himself, let him give it to his brother. (Al-Albani)

Compare it with the conventional perspective
The Islamic prespective :
-Production and consumption in an Islamic market are not unrestricted sets of goods and services. A participant in an Islamic market—buyer or seller—is a submissive slave of God. He is respectful and fearful of God’s command. The participants are duty bound to implement God’s order on the earth as God’s representatives (Khalifa). Participants in the market are not free to choose transactions of any goods and services.
-Similarly, the consumption set in an Islamic market is not an unrestricted bundle of goods and services. Consumption consists of the bundle of goods and services that are strictly regulated and guided by “Shariah.”
-In the Islamic market, each participant should and must observe due measure in the delivering goods. The violation of due measure is punishable by legal, as well as Divine law.A seller in the Islamic market is not entitled to cheat his counterpart by showing one kind of goods and then delivering another kind (inferior) of goods. Market participants are prohibited from telling a lie while selling and buying goods and services.

-Each participant in a market is guided by his or her self-interest. Islam recognizes the spirit of self-interest in its own domain
-Each participant in the market is guided by two motivational forces—one material another spiritual and or moral. Islam provides a balance between material and spiritual wellbeing. This balance is because Islam recognizes the welfare of individuals in this world and the world hereafter.
The conventional prespective :
-Maximization of profits and utility is the main objective of market participants. Any exchange that maximizes utility or profit is the domain of the market. Participants of the conventional market do not face any constraint of permissible or not permissible
-Each participant in a market engages in exchange out of his other own voluntary choice. Both buyers and sellers perceive gains, and this perception of mutual gains leads them to trade goods and services between each other. Adam Smith perceives this exchange as self interest.
-Thus, the conventional market encourages self interest. The accomplishment of self interest is the prime of the conventional market.
-The conventional market is an exchange of goods and services of an open ended production set. This includes the production and trading of any goods and services. It does not matter whether the goods or services (such as pornography, alcohol, etc.) are socially beneficial or harmful. The jurisdiction of production and exchange of goods or services is not restricted by any Divine code, such as “halal.” As long as the production and exchange of goods or services maximizes profits, the definition of market is defined and satisfied by maximizing profits. Profit is the driving force of production in a conventional market.
-In a conventional market, consumption bundles faced by buyers are an open set. A buyer in a conventional market is free to choose any kind of goods and services, even gambling, alcohol, magic, etc., if it maximizes his or her utility. It does not matter if the good is harmful or beneficial to the buyer.