Shakeel Malik shares his story of how he converted to Islam. He found a copy of the Qur’an at a Buddhist temple, and then he found the truth, and thus was guided to Islam. It was the beginning of change.
When he was Christian, Shakeel acknowledges, he didn’t believe in Jesus, but now as a Muslim he knows he does believe in Jesus.
Learn more about his conversion story from his own words in the video below…
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Source: MercyforMankind.net
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By Abdur Raheem Kidwai
As part of its economic code of conduct, Islam condemns the squandering and abuse of resources put at man’s disposal and calls for moderation. In Islam, man is assigned the role of trustee, enjoying control over what Allah has granted him.
Your Lord has decreed:
– Do not squander your wealth wastefully. Those who squander are Satan’s brothers, and Satan is ever ungrateful to his Lord.
– And if you turn away from them, awaiting mercy from your Lord which you expect to receive, then speak to them kindly.
– Do not let your hand be chained to your neck, nor outspread it to its extreme, for you will then be left sitting reproached, destitute. Certainly your Lord enlarges the provision for whom He will and measures it out. He is All-Aware and All-Observant of His servant.
– Do not kill your children for fear of want. We provide for them and for you. Surely their killing is a great crime. (Al-Israa’ 17:26-31)
It is important then that one uses one’s resources prudently. Spending one’s money on anything which is sinful amounts to using it wastefully and hence is forbidden.
Once again, this economic teaching is permeated with morality. Those guilty of squandering resources are likened to Satan’s brothers on the following two counts:
1- In squandering their resources, they behave like Satan who abuses the faculties granted to him only for disobeying Allah.
2- Squandering betrays ungratefulness to Allah, which is Satan’s main personality trait.
It is the height of ignominy for man to be branded as one of Satan’s party. The Qur’an employs this strong epithet in order to dissuade man from squandering his wealth. For this strikes a severe blow to the moral fabric of society.
Generally speaking, wealth spent wastefully is directed at gambling or at making a show of one’s wealth which vitiates social life. That squandering is something evil is effectively brought out by its association with Satan.
Another directive embracing man’s financial conduct is that he should treat the needy politely when he is unable to help them. One is not to be blamed, if one cannot help them owing to one’s own adverse circumstances. However, what is forbidden is to act harshly and uncharitably towards those in need.
The golden rule governing man’s financial conduct is spelled out in the next verse, as is elaborated by Mawdudi:
“Human beings are required to act with moderation in financial matters. They should neither prevent the flow of wealth out of miserliness, nor should they waste financial resources by irresponsible extravagance. Instead, they should have such an instinctive sense of balance and moderation that they should not shrink from spending when that is genuinely needed, and should abstain from spending when it is not truly needed or is not justified – expenses incurred for show or out of vanity, or on sheer luxury, and for sinful purposes. In fact, every misdirected expense which is made at the expense of genuine needs and beneficial purposes amounts to ingratitude to God for His bounty.” ( Mawdudi, Towards Understanding the Qur’an)
The directive for balance and moderation in financial matters is followed by reiterating the truth that it is Allah Who grants resources to everyone as He wills. Man should not, therefore, have any grudge against someone with large provisions.
Allah has given provisions to man in a measure ordained by Him. He has done so in order to test man, both in prosperity and adversity. He is fully aware of everyone’s conduct and will call man to account on the Day of Judgment with reference to his deeds. It is important to clarify that one’s wealth or poverty, which is part of Allah’s grand plan, is not to be interpreted as a sign of one’s proximity or otherwise to Allah.
A person blessed with wealth is not necessarily the one with whom Allah is well-pleased. Nor does one’s poverty indicate His displeasure. Accordingly, it is stressed that Allah being All-Aware grants sustenance in varying measures to men in accordance with His plan.
Since Allah has promised sustenance for everyone, man should not resort to such ignominious practices as family planning or infanticide out of fear of poverty. For this amounts to interfering with His plan, which is a very serious sin.
The Qur’an forbids this in unambiguous terms, reminding us that Allah, the Provider, will feed everyone. According to Sayyid Mawdudi:
“This verse totally demolishes the economic basis on which birth control movements have arisen in different periods of human history … However, according to the provision of the Islamic manifesto, man is required not to waste his energies on the destructive task of reducing the number of mouths that have to be fed … Human history also bears witness to the fact that economic resources in different parts of the world have increased in proportion to the growth of human population … Hence, man’s amateurish interference in the providential arrangements of God amounts to nothing short of folly.” (Mawdudi, Towards Understanding the Qur’an)
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The article is an excerpt from Abdur Raheem Kidwai’s book “The Qur’an: Essential Teachings”, published by the Islamic Foundation.
Abdur Raheem Kidwai is a professor of English at the Aligarh Muslim University, India and a well-known author of many works on the Qur’an, Islam and Muslims. Of his books are “The Qur’an: Essential Teachings”, “Daily Wisdom: Selections from the Holy Qur’an”, “Daily Wisdom: Islamic Prayers and Supplications”, “Empowerment of Indian Muslims: Perspectives, Planning and Road Ahead”.
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According to the Qur’an, a believer is by definition someone who stands out for his good deeds.
Successful are the believers. Those who humble themselves in prayers; who avoid vain talk; who are keen on acts of charity; who guard their private parts except with their wives and those who their right hands own. In their case they are free from blame. But those who seek beyond that, they are transgressors. (The believers are) those who faithfully observe their trusts and covenants, those who guard their prayers. They are the inheritors of Paradise. They shall dwell in it (forever). (Al-Mu’minun 23:1-11)
It goes without saying that the Qur’an is the Book of guidance par excellence, instructing man how to live his life. As part of its grand plan of instruction, the Qur’an spells out concisely the definition and outstanding features of believers, which are embodied most clearly in verses 1-11 of Surat Al-Mu’minun.
Significantly enough, the surah itself is entitled Al-Mu’minun (Believers) and it opens with the passage under discussion here. As to the importance and excellence of these particular verses the following hadiths further clarify the point.
It is reported on `Umar’s authority in the “Musnad of Imam Ahmad” that once after receiving a fresh part of divine revelation, the Prophet Muhammad (peace and blessings be upon him) made the following supplication in the presence of those Companions sitting around him:
“O Lord, grant us increase and do not afflict us with decrease. Exalt us and do not abase us. Bestow upon us and do not deprive us. Grant us superiority over others and do not deprive us. Grant us superiority over others and do not make others superior to us. Be pleased with us and bless us with Your pleasure.”
He then added:
“I have just now received such verses that whoever acts upon these will go straight to Paradise.”
He then recited this passage from Surat Al-Mu’minun which had then been revealed to him. More importantly, the following hadith throws ample light on the significance of the passage.
On being requested to describe the Prophet’s conduct, which would serve as a model for subsequent generations to emulate, ‘A’ishah, the Prophet’s wife, replied that his conduct exemplified what is stated theoretically in the Qur’an: “His character was that of the Qur’an.” (Ahmad, Muslim and Abu Dawud) . To illustrate her point further, she recited these verses of Surat Al-Mu’minun. (Kitab At-Tafsir, An-Nasa’i’s Sunan)
On studying these verses one can form a clear idea of the Qur’anic model of believers. This passage describes both their sound beliefs and right conduct. The first and foremost point is that the Qur’an accords equal importance to both creed and deed. Both of these should be sound and wedded to the goal of pleasing Allah.
Belief which is not supported by right conduct and by the same token, good deeds which are lacking firm belief in the articles of faith prescribed by the Qur’an, are not acceptable.
According to the Qur’an, a believer is by definition someone who stands out for his good deeds. This amalgam of sound beliefs and right conduct alone ensures success in this world, and more particularly, in the everlasting Afterlife. The Qur’an assures abiding success to those who display the seven characteristics as outlined in this passage.
Another amazing feature of this passage is that it covers the entire gamut of both individual and collective life. Furthermore, it takes into account major social, sexual, moral, economic and spiritual activities. This concise passage thus instructs man in all the important spheres of life, enabling him to profess and practice life as a believer. Implicit in it is also the truth that the profession of Qur’anic beliefs invests man with excellent conduct and perfect morals and manners.
The connection between belief and conduct is logical, rather inevitable. Any flaw in one’s conduct betrays some weakness in one’s faith. Otherwise, in the scheme of things ordained by Allah, sound beliefs must result in excellent conduct.
This explains why the passage opens with the assertion that believers are destined to achieve success. This Qur’anic proclamation does not hinge on any partisanship or jingoism. It rather states the law of nature that true believers, in view of their perfect conduct, which is expected of them, are bound to attain success.
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The article is an excerpt from Abdur Raheem Kidwai’s book “The Qur’an: Essential Teachings”, published by the Islamic Foundation.
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For believers, belief and prayer infuse into them such a sharp and keen sense of responsibility and accountability that nothing vain distracts them.
The Believers: The Qur’anic Model (Part 1)
Successful are the believers. Those who humble themselves in prayers; who avoid vain talk; who are keen on acts of charity; who guard their private parts except with their wives and those who their right hands own. In their case they are free from blame. But those who seek beyond that, they are transgressors. (The believers are) those who faithfully observe their trusts and covenants, those who guard their prayers. They are the inheritors of Paradise. They shall dwell in it (forever). (Al-Mu’minun 23:1-11)
It emerges that believers are those who are characterized by, at least, seven features. Belief should imbue them with these seven outstanding traits, observable in their individual and collective life. As already hinted at, these encompass a wide range of human activities. Significantly enough, this account commences and concludes with a pointed reference to salah (prayer).
Believers are distinct in terms of their total devotion to prayer. It forms the very pivot of their existence. At one level, prayer signifies their complete surrender to their Creator, their willingness to lead life in accordance with His directives and their concern for their moral and spiritual sustenance and growth.
On the singular importance of prayer, the Prophet (peace and blessings be upon him) is on record as saying, as reported by Anas: “Prayer is the joy of my eye.” (Ahmad and An-Nasa’i)
Not only do believers offer prayer, they do so with the utmost humility. In other words, humbleness towards their Lord and towards fellow human beings is their mark of distinction. Prayer moulds them into better human beings who are considerate and conscientious. The Qur’anic expression khushu` literally means humbleness.
This should characterize the believers’ prayer, as is emphasized in several hadiths. Outwardly they should appear humble towards Allah while offering prayers.
Moreover, this quality should pervade their hearts. At one level, it underscores their full attention and devotion to various postures within prayer, avoiding any contact with or interest in anything outside prayer while so engaged.
In the broader context, however, it points to turning to Allah in all matters of life. Only His pleasure engages them and on a constant and consistent basis. It also ensures their utmost sincerity. It trains them to display total commitment to any task which they undertake.
Since only such acts catch their attention which seek to please God, their mindset and their entire way of life are God-oriented. And this is what makes their lives and of others in their company full of peace and cordiality.
As a result of their engagement with prayer, the second feature special to believers is their aversion to anything vain. Whatever does not contribute positively to their moral and spiritual development and to the betterment of the society which they erect, does not evoke their interest.
The Qur’anic expression employed, taqwa, is pregnant with meaning. Apart from ruling out evil in any form, it strikes a fatal blow to all such pursuits which have only entertainment value.
For believers, belief and prayer infuse into them such a sharp and keen sense of responsibility and accountability that nothing vain distracts them. The Qur’an does not negate the point that the world or human society is or can be altogether free from vanities. Believers, however, make a point of passing it by.
Almost the same truth is reiterated in Surat al-Furqan:
Those who witness no falsehood, and, if they pass by futility, they pass by it with honorable (avoidance). (Al-Furqan 25:72)
In sum, prayer turns them into such decent and God-conscious people that they disregard everything which may distract them from God’s way. Avoidance of vain talk and fruitless pursuits is thus their second prominent feature. The importance of this may be appreciated best in the larger social context. If such restraint is observed, it makes social life immensely meaningful and genuinely rewarding.
Another trait of believers is their constant and consistent engagement with acts of charity. This may obviously refer to their hearty payment of the obligatory zakah. Or it may be construed in a general, wider sense of contributing to all such projects which aim at ameliorating the condition of the poor and the underprivileged. Throughout, their main concern is to purify themselves and attain the heights of self-development. Included therein is the development of their morals and manners and the purification of their wealth.
Whenever they pledge a trust or are assigned with some responsibility they conduct themselves honorably.
In turn, it renders them as devout individuals who care for their fellow human beings and the wider community. Not only do they make a point of cheerfully paying the compulsory zakah, they also participate wholeheartedly in all such projects which bring peace and joy to members of their society.
Thus the quality of both individual and collective life is enhanced. A way of life with abundant charity promotes the virtues of hospitality and generosity, creates an atmosphere conducive to cordial social relations and a sense of fraternity and helps ease the tensions arising out of class and financial distinctions. Believers thus create a society which is largely free from inner conflicts and dissensions.
That believers guard their private parts is, once again, a virtue of immense value for both their individual life and for society as a whole.
Studied together with the next verse which clarifies that they should only have sexual relations with their wives and the women whom they legitimately possess brings to the fore the healthy Islamic stance on sexual conduct.
Islam recognizes sex like any other natural function of men and women. It does not prescribe abstinence from sex as a prerequisite for spirituality. Nor does it regard sex as something dirty or shameful.
The significance of this Qur’anic stance comes out more clearly when one compares it with the Christian attitude. In Christianity, sex even within wedlock is seen as an obstacle to achieving salvation. (For details see the Bible: Mt. 22:30 and I Cor. 7:32-34.)
Islam strikes a balance in terms of sanctioning sexual ties within marriage on the one hand and on the other, condemning all forms of extra-marital sex as a cardinal sin which incurs God’s wrath. In the passage under discussion believers are projected as men and women with this balanced, moderate approach towards sex.
Under the sobering influence of Islamic teachings in general and of prayer in particular, believers display exemplary restraint in satisfying their natural sexual urges. In so doing, they do not exceed limits. In essence, a note of moderation permeates the conduct of believers, be it with regard to sex or any other human activity.
The next two traits of believers relate to transactions and their sociocultural, moral and economic life. Whenever they pledge a trust or are assigned with some responsibility they conduct themselves honorably.
Being ever-conscious of their trust to God, it is not surprising to find them so particular about discharging their obligations. Their honesty and fair dealings in monetary and contractual matters contributes to producing and sustaining cordial, friendly social relations, characterized by mutual trust, welfare and sincerity. As a result, the life enjoyed by them is peaceful and fulfilling.
Anxiety or the constant threat of betrayal and the rat race in a cut-throat world does not haunt them. On the contrary, their community life is imbued with acts of charity, sexual restraint, good will and fellow-feeling.
Closely related to honoring trusts is the virtue of keeping promises, which also characterizes believers. They are ever true to their word to their Creator and to fellow human beings in terms of fulfilling the duties which they owe to God and to their social contacts, starting with familial ties and extending to wider community roles.
In so doing, they sacrifice their self-interest. Rather, they lead a life full of self-abnegation and altruism.
It goes without saying that such an attitude cements and reinforces strong family and community relations, which become marked by trust, love and understanding.
In his sermons addressed to the Companions during his Prophetic career the Prophet Muhammad (peace be upon him) made a point of exhorting believers to keep their trusts and promises. He made it plain that one without this virtue cannot be taken as a believer.
This Qur’anic account, mainly of the conduct of believers in their individual and collective life, is rounded off with a pointed reference to their religious observance. They are particular about offering prayer on time and do not miss it. While at the beginning of the passage humility in prayer is mentioned, the concluding note speaks of punctuality and keenness in offering prayer.
They are so diligent in the performance of this duty that they do not miss out any of its components. More significantly, they try their level best to internalize the essence and spirit of prayer in their conduct, as a result of which they grow into perfect human beings. Not only do they observe their religious obligations, they also acquit themselves well of their social role, as a responsible, faithful members of their community.
Believers possessing these traits are promised the inheritance of Paradise, the highest reward imaginable for man. They deserve this in view of their achieving the standard expected of them by God. In essence, the Qur’anic passage holds out a mirror for us to soul-search and a model to emulate.
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The article is an excerpt from Abdur Raheem Kidwai’s book “The Qur’an: Essential Teachings”, published by the Islamic Foundation, 2005.
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It began when he first heard the ‘so beautiful’ recitation of the verses:
(To the righteous soul will be said:) “O (you) soul, in (complete) rest and satisfaction! “Come back you to your Lord,- well pleased (yourself), and well-pleasing unto Him! “Enter you, then, among My devotees! Yea, enter thou My Heaven!” (Surat Al-Fajr 89:27-30)
Just by the sound, the words touched his heart.
Curious to know more, he began reading and understanding more what these words meant, and it was then that he heard God’s call for him :”Come back”!
Watch the now-Muslim brother expressing his feelings about the verses that guided him to Islam, changed his whole life …
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The video is part of ‘Guided Through the Qur’an’ show.
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By Ahmad Kutty
We cannot expect to benefit from the Qur’an unless we pay undivided attention to it.
The Qur’an is Allah’s choicest gift to humanity. It is the miracle of miracles testifying to the prophethood of Prophet Muhammad (peace and blessings be upon him) and the eternal source of divine guidance, healing, light, mercy.
It is glad tidings for the Allah-conscious, and a warning for the heedless and the insolent. It contains inexhaustible wisdom; it is the quintessence of the knowledge of both ancients and the moderns, the decisive criterion; spirit from Allah, and revelation from on high on the heart of the Messenger.
Finally, it is our rope of salvation, pleader for us or against us on the Day of Final Reckoning. It is therefore imperative that we respond to the Divine Word most appropriately.
Here are a few tips to help us benefit from the Qur’an optimally:
In order to properly benefit from the Qur’an, it is imperative that our mind and heart be filled with a deep sense of reverence and awe for the mighty Word and its Author, the Creator and Sovereign Lord of all beings, a Word, about which Allah says: “Had We sent down this Qur’an on a mountain you would see it humbling itself, breaking asunder for awe of Allah.” (Al-Hashr 59:21)
We cannot expect to benefit from the Qur’an unless we pay undivided attention to it; so it is imperative that we dispel all distractions. One may do well to take the necessary steps to induce proper concentration, such as purifying oneself both physically and inwardly, sitting comfortably in a relaxed manner, etc.
Since the main purpose of reading the Word is none other than reflecting on the message, we ought to reflect upon it. `Ali said, “There is no good in worship without knowledge; there is no good in reading without reflection.”
That is the reason why we read in the sources that the Prophet, Companions and As-Salaf As-Salih (righteous early Muslims) often would repeat the same verse continuously in order to better reflect upon the deeper meanings of the verse.
Often one is prevented from attaining due reflection because of the many veils and obstacles that stand in the way of appreciating the Qur’an, veils such as the following:
(1) Obsession with external rules of recitation/articulation of sounds to such an extent that one is totally pre-occupied with them and is thus distracted from paying due attention to pondering the meanings;
(2) Blind imitation of a particular sect or school or ideology and being fanatically attached to it so that one’s own preconceived biases or prejudices prevent one from perceiving the deeper meanings of the Word;
(3) Persistence in sins or pride whereby the mirror of one’s heart becomes rusted so that it is incapable of gaining true spiritual insights;
(4) Clinging to a particular work of tafseer (exegesis of Qur’an) so dogmatically that one holds the false view that the author has exhausted the entire meanings of the Qur’an in his exposition, no matter how articulate and profound he may be, for the Qur’an is inexhaustible in its depth.
When reading the verses about attributes of Allah, bring to mind Allah’s incomparable nature and absolute uniqueness. When reading the verses that speak of Allah’s creation, think of the manifestation of divine power as revealed in His work, thus being led to recognize Allah’s might and glory.
When reading the verses describing Paradise, cherish such ardent fervor for it that you spontaneously seek Allah’s mercy. When reading descriptions of Hell, you should tremble and pray that Allah keeps you safe from its torments.
As the late Dr. Iqbal said, “No advice from anyone benefited me as much as I benefited from the advice of my mother who told me, ‘My son, when reading the Qur’an, visualize in your mind that Allah is speaking to you through it!’”
This is why Muhammad ibn Ka`b Al-Qurazi, one of the scholars of the generation after the Companions of the Prophet said, “Whoever has received the Qur’an, Allah has certainly spoken to him!”
Imam Al-Ghazali says: In order to benefit from the Qur’an, three of our faculties must participate in the act of recitation, namely, the tongue, the mind and the heart. Thus the tongue articulates the sounds, the mind translates the meanings, and the heart becomes sensitive and receives admonition or counsel.
The ultimate objective of the revelation is to transform our inner personalities in such a way that we personify the ideals and ethics of the Qur’an. This is why the Prophet was described by `A’ishah as a walking Qur’an.
So one must read, reflect on the message, and act accordingly as the Companions of the Prophet (peace be upon him) did, thus combining knowledge with practice.
We cannot detach the message from the Messenger, for he alone is the interpreter par excellence of the Word and its living exemplifier.
Therefore, we ought to consistently send salutations of peace and blessings on him. For without a deep love for the Messenger, we cannot truly appreciate the revelations sent down by Allah to him through the medium of Angel Jibreel.
May Allah forever shower His choicest blessings and peace on His Servant and Messenger Muhammad, his family and Companions. And may He grant us all the honor of joining their august company after we depart this transient world. Ameen.
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Source: islamqa.com.
Sheikh Ahmad Kutty is a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada.
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Realize it’s a spiritual and physical project. It’s a miracle and blessing from Allah (Exalted be He) that you’re able to absorb the Qur’an. If you want to take advantage of this blessing, you should be in a position to receive it and therefore strive physically to achieve it and strive spiritually to get the maximum benefit.
Make sure that the intention you are making is only for the sake of Allah.
1- Sincerity
The first matter you have to pay attention to is your intention (if you intend good you will get good). Make sure that the intention you are making is only for the sake of Allah (Glorified and Exalted be He), to seek His pleasure so that insha’Allah, with His mercy, we will be rewarded in the Hereafter.
Remember that it is not to show off in front of others that you have memorized a lot. Sincerity is not a one-time factor rather it’s a continual battle that you always have to renew.
2- Consistency
The more frequently you memorize, the easier it becomes. It is very essential to be consistent, and not to skip even one day. There is no weekend in worship. The bare minimum that one should memorize is at least 3 lines, 5 is more ideal. If you are consistent, insha’Allah, you will be able to be a Hafiz (one who memorizes the whole Qur’an) in 5-6 years
3- Timing
The first thing you should do in the day is memorize – even do so before your breakfast, because this is your spiritual breakfast. The best time to memorize is right after Fajr.
4- Atmosphere
Have a secluded place to go to and memorize in a place that is quiet. You just can’t memorize properly with distractions, so turn off all your devices (like cell phones).
5- Familiarity
Start at the same time, at the same place and use the same mushaf every day. You need to have your own copy of the Qur’an, it will later become so dear to you.
6- No Magic trick: repeat, repeat, repeat, over and over again. It is just repetitive recitation and/or listening that will help to memorize.
7- Memorize with the meaning: read the translation before you start and try to match the Arabic words with their meanings.
8- Surround yourself with recitation: listen to the Qur’an. Before you start memorize, listen to what you are about to memorize. Sh. Husary is highly recommended.
9- Find a recitation buddy: get a friend, a family member or someone you know who will listen to your recitation every day. Ideally, get someone who is also memorizing to create a peer pressure system.
10- Recite daily in your salah what you have memorized. If you forget one portion, you will immediately rush towards the Qur’an and correct your mistake and you will never do this mistake again.
11- Triple daily dose:
a- New memorization at your assigned time of the day
b- Revision of the previous 7 days, just before you start the new memorization: This is because the fastest thing you forget is the new memorization.
And doing so, will also build the connector between the old ones and the new portion you are going to memorize. Plus, it will be a good warm up for the brain when you recall from your memory and recite, before you go into the real exercise of doing the new memorization.
c- At a later/another time of the day, revise those before the recent 7 days. The bare minimum should be 4-5 pages.
12- Do not jump around
Be consistent. Don’t try to go to another surah if you find it difficult and stick to the order. That way, you will have the satisfaction of having completed a juz’ rather than leaving some portions here and there.
13- The three chunks
Start from the back. Shorter surahs will bring you a big boost. You should divide the memorization of the Qur’an in three parts:
Why?
But, why should we strive to memorize the Qur’an in the first place, and where then should we begin? In this video Sheikh Yasir Qadhi reflects on these points…
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Source: Muslimmatters.org
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Even though spiritual purification is important seclusion and neglect of worldly responsibilities are not condoned by Islam.
Islam is a way of life that teaches Muslims to focus on bettering themselves by following the Qur’an, the holy book of Islam, and the teachings of the final Prophet, Muhammad (peace be upon him).
Prophet Muhammad once said, “Truly I was sent as a Prophet for the purpose of perfecting human character.” (Ahmad) This prophetic tradition defines a very important aspect of Islam: self-improvement through spiritual and physical purity.
An old Arab proverb aptly states: “The one who lacks something cannot give it to others.” This saying establishes the fact that in order for one to spread “good” in terms of his or her character, manners, words or actions, he or she must first strive to possess it. One should not neglect to improve one’s own faults even as they attempt to assist others.
Of course, this does not mean that one has to be perfect in order to be of benefit to others; for instance, some people think that they cannot spread knowledge because they are not scholars. Instead, this adage goes hand in hand with the English saying, “Practice before you preach.” As Prophet Muhammad said, “Who are the learned? Those who practice what they know.”
In Islam, it is of utmost importance for Muslims to seek self-improvement in regards to every aspect of their lives. As a result, one’s good character will impact others and therefore improve society as a whole. This dynamic change all begins at the individual level. In this regard, God says:
Truly God does not change the condition of a people until they change what is in themselves. (Ar-Ra`d 13:11)
Before an individual consciously embarks on this journey, he or she must define and cleanse their intention. A pivotal teaching of Islam is derived from the prophetic statement, “All actions are judged by their intentions, and each person will be rewarded according to his or her intention.”
Hence, a desire to genuinely improve oneself, please God, and provide benefit is paramount. On the other hand, having impure intentions such as seeking the admiration of other people or showing off is counterproductive. For these reasons, purifying one’s intentions is critical to the success of one’s pursuit of self-development.
Cleansing of the heart is also a large component of self-improvement because it directly impacts one’s actions. God says in the Qur’an:
God did confer a great favor on the believers when He sent among them an apostle from among themselves, rehearsing unto them the signs of God, sanctifying them, and instructing them in scripture and wisdom, while, before that, they had been in manifest error. (Aal `Imran 3:164)
This verse demonstrates the role of Prophet Muhammad (peace be upon him) and the importance of self-improvement in Islam. Prophet Muhammad taught the pagan Arabs of Makkah to believe in the One God and to live righteously; he implored them to renounce idolatry and their impulsive lifestyles. Over the course of 23 years, his message uplifted the status of women, brought God-consciousness among people, and safeguarded the poor and needy.
In doing so, not only did he help individuals to attain self-improvement, he rehabilitated an entire society: racial discrimination was practically eliminated, tribal warfare was replaced with united ties of brotherhood, usury and alcohol were completely forbidden.
Self-development begins at the individual level and requires a vast amount of discipline. Along with striving to become more physically pure by maintaining a healthy and clean body, it is equally important for an individual to maintain his or her spiritual health through righteous actions. Purification of the soul allow an individual to become closer to God and exhibit more positive behavior which will translate into his or her deeds.
In order to purify and enhance oneself, Islam outlines several pragmatic steps:
Core worship, such as prayer, fasting, supplication, etc. Performing these allows Muslims to draw closer to God by increasing the individual’s awareness of God throughout the day.
This will, in turn, decrease his or her likelihood to commit acts that would displease God, enabling people to raise their moral and ethical standards.
Smiling, being kind, and staying positive when interacting with others. This leads to mercifulness and forgiveness, which are attributes which God loves in human beings.
Prophetic traditions mention that smiling is an act of charity and removing obstacles from the road is a sign of faith; others encourage people to spread good news and exchange gifts as a way of increasing love between people.
Having self-discipline and managing one’s time so that the person is more productive throughout the day:
By (the token of) time (through the ages), verily man is in loss, except such as have faith, and do righteous deeds, and (join together) in the mutual teaching of truth, and of patience and constancy. (Al-`Asr 103:1-3)
Lending a helping hand to those in need. Once Prophet Muhammad was asked: “What actions are most excellent?” He answered: “To gladden the heart of human beings, to feed the hungry, to help the afflicted, to lighten the sorrow of the sorrowful, and to remove the sufferings of the injured.”
Striving to increase one’s knowledge whether it be religious or academic. Working towards becoming an informed and proactive citizen.
According to Prophet Muhammad, “The seeking of knowledge is obligatory for every Muslim.” (Ibn Majah)
Maintaining good company and friends that will influence the individual in a positive manner.
Prophet Muhammad has stated, “It is better to sit alone than in company with the bad; and it is better still to sit with the good than alone. It is better to speak to a seeker of knowledge than to remain silent; but silence is better than idle words.”
Performing sincere repentance for one’s sins and seeking the mercy and forgiveness of God. Feeling guilty for transgressions that one has made, and then making an active effort to learn from one’s mistakes and never repeat them again:
Your Lord has inscribed for Himself (the rule of) mercy: verily, if any of you did evil in ignorance, and thereafter repented, and amend (his conduct), lo! He is Oft-forgiving, Most Merciful. (Al-An`am 6:54)
As you may have noticed, many of these steps involve interacting with others. Even though spiritual purification is important, it is critical to note that seclusion and neglect of worldly responsibilities are not condoned by Islam.
Prolonged seclusion for the purpose of spiritual purification is in fact inconsistent with Islamic teachings. A large component of self enhancement involves treating others with compassion and respect, and helping the less fortunate. This is not possible if one leads the life of a recluse.
One of the prophetic traditions encourages people to look at those less privileged when making worldly comparisons with others: “When you see a person who has been given more than you in money and beauty, look to those who have been given less.”
This advice is very important because it enables us to be grateful for the blessings we have and be less greedy or miserly. Such an attitude allows one to remain focused on the quest of attaining self-improvement and eternal success in the hereafter rather than the transient materials of this temporary life.
Self-improvement plays a significant role in the lives of Muslims also due to another key Islamic concept: that every individual will be held accountable for only him/her self in the hereafter. On the Day of Judgment, God will question each soul on its actions, and how it spent time on earth. On that day, each person will solely be concerned about the magnitude of his or her deeds.
The importance of self-development cannot be overemphasized in Islam although it may seem like a selfish endeavor on the surface. However, such “selfishness” may actually be considered a virtue rather than a vice. When one is constantly struggling for self-improvement, he or she becomes more willing to help others and disperse the good that he or she has gained to society at large.
As a result, one person’s efforts contribute towards collective development. Such commitment is not possible in the individual who is self-absorbed for the sake of self-gratification. Therefore, “selfishness” for the purpose of self-improvement and the greater good is the first step to selflessness.
Indeed, the essence of all good deeds stems from a pure and tranquil soul.
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Source: whyislam.org.
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