Personal Excellence and Qur'an

[Ahmed Mateen]

Islamic Way of Living

by Dr. Sayed Abdul Wadud

CHAPTER - 3
PERSONAL QUALITIES

(1) STRUGGLE

Just think over the working of the Universe. Every individual being is constantly busy in completing the task entrusted to it by the Creator. The sun rises at an appointed time and again sets an appointed time. Thus, there is an orderly rising and setting of the sun and the moon: there is a change of seasons at regular intervals and in fact all that is going on in nature is in a perfect order. Islam expects from mankind a similar life of regular and constant struggle.

The Quran says:

Waan laysa lil-insani illa ma saAAa

"That man can get only that thing (as a matter of right) for which he strives." (53/39)

The Quran repeatedly describes "belief in Allah" and "good deeds" together. Accordingly a Muslim is one who believes in the truth of the laws contained in the Holy Quran as well as works deeds which promote the development of his potentialities and which are beneficial for humanity. Thus the success and failure in the life of a man depends on his deeds:

Tujzawna ma kuntum taAAmaloona

"You shall be recompensed for all that you do." (45/28)

Accordingly the way of life a believer is described as :

Jahadoo bi-amwalihim waanfusihim

"(In order to achieve their objective they always) strive hard and even sacrifice their life (as required)." (9/88)

PRACTICAL LIFE - - The object of this struggle, by a believer, in which he spends his wealth and is prepared to sacrifice his life, is to establish a true Quranic Society where the necessities of life of every individual get fulfilled and their potentialities get realised. Thus according to the Holy Quran, a man does not achieve anything without struggle and the return of one's deeds cannot be transferred to another person. Islam teaches man to act and struggle hard and thus achieve results of his deeds.

(2) ONE'S EARNINGS

As Islam lays great stress on a life of strife and struggle, it is apparent that to live on other people's earnings is considered to be too bad. Those who live on other people's earnings are called (مُـترفـين) "MUTRAFEEN" in Arabic language. As pointed out in so many verses of the Holy Quran "Mutrafeen" are the enemies of God's messengers and of (Deen) the way of life brought about by them. These are idle and lazy people who avoid work and self-earning. They would like that other people may earn and they themselves remain parasites on their earnings. The Quran is deadly against such people and instructs the believers:

Faibtaghoo AAinda Allahi alrrizqa (29/17)

"Then you seek your sustenance according to the way prescribed by Allah".
What is meant by the way prescribed by Allah? It means the ways of earning that are lawful according to the Quran. On the other hand unlawful means are strictly prohibited:

Wala ta/kuloo amwalakum baynakum bialbatili (2/188)

"And do not eat up your property among yourselves, by unlawful means." (2/188)

What are these unlawful means? It means to get other people's wealth by fraud, by stealing, or by taking advantage of somebody's weakness, or to usurp somebody's earnings or to cut down from what is due to another person.

(3) SPENDING

As stated above, you should put in labour to earn your living. On the other hand you should be moderate in spending from what you have earned. Extravagance is prohibited. The Holy Quran has used the words (اسراف) "Asraf" and (تبذير) "Tabzeer" for this prohibition. "Asraf" means to spend more than what is required to fulfil a certain need; and " Tabzeer" means to spend without any need; as for example extravagant spending on marriages and funerals etc.

The next important question is that if one earns more that what is required for his needs, what should he do with this extra wealth. We all know that there are so many people in this world whose earning is not sufficient to fulfil their basic needs and there are others who are physically unfit to earn on account of disease or accidental injury. To fulfil their needs is the responsibility of the social order established on the basis of Quranic laws. Such needy persons get from the surplus money lying with other persons as a matter of right :

Wafee amwalihim haqqun lilssa-ili waalmahroomi (51/19)

"And in their wealth and possessions is the right of those who possess less than what they need and those who are unable to earn"

How much you should spend on others?

Wayas-aloonaka matha yunfiqoona quli alAAafwa (2/219)

"They ask thee how much they are to spend (on others) : Say: what is surplus to your needs."

But to keep open for the needy, all that is surplus, should be carried out through a social organization. This is termed by the Quran as :

Waanfiqoo fee sabeeli Allahi (2/195)

" Keep your earnings open (for the organization) in the way prescribed by Allah."
Where such an organization based on Quranic ideals does not exist, you can spend independently on those who need. But the real Islamic way of life is the one where such an organization does exist: but where it does not, you should try to bring it into existence. Such an organization is called an Islamic Government i.e., government responsible for enforcing the Quranic laws and injunctions. To establish it, is the foremost responsibility of Muslims.

(4) FOOD

The eating of the following four articles of food is forbidden by Allah:

Innama harrama AAalaykumu almaytata waalddama walahma alkhinzeeri wama ohilla bihi lighayri Allahi (2/173)

"He has only forbidden you dead meat, and blood, and the flesh of swine, and that on which any other name has been invoked besides that of Allah."

But if it so happens that one is unable to get anything as food for a long time and is forced by hunger on such an occasion, he can appease his appetite by taking any of the above forbidden articles:

Famani idturra ghayra baghin wala AAadin fala ithma AAalayhi (2/173)

"But if one is forced by necessity, without willful disobedience, nor transgressing due limits, then he is guiltless."

PALATABLE FOODS - - Besides the above said four articles, nothing else is forbidden as food. But as regards other things, only that should be taken which is (طيّب) "Tayyab" which means agreeable to taste, sight and smell:

Kuloo mimma fee al-ardi halalan tayyiban (2/168)

"Eat of what is on earth lawful, clean and pure."

Do not declare a lawful food as unlawful -- If a lawful food is not agreeable to you, you may not eat it, but do not declare it as unlawful :

La tuharrimoo tayyibati ma ahalla Allahu lakum wala taAAtadoo (5/87)

"Make not unlawful, the pleasant things which Allah has made lawful for you and commit no excess." (5/87)

EXTRAVAGANCE -- (اَسَراف) Do not spend on you food beyond limits. Take simple, delicious and nutritious food but do not waste money on unnecessary items. Nor eat more than what is required to appease your appetite.

Wakuloo waishraboo wala tusrifoo (7/31)

"Eat and drink but waste not by excess."
HOW TO TAKE FOOD? -- You may take your food all alone or in company with others:

Laysa AAalaykum junahun an ta/kuloo jameeAAan aw ashtatan (24/61)

"No blame on you whether you eat in company or separately."
Note:- - It makes no difference if you take food in an Eastern style, sitting over a cloth spread on the floor and using hands for eating, or in the Western style i.e., sitting on a chair with a table before it and using fork and knife for eating.

(5) BEAUTIES OF LIFE

Islam has not prohibited the use of things of art and beauty and encourages to keep one's self good looking.

Qul man harrama zeenata Allahi allatee akhraja liAAibadihi (7/32)

"Say: Who hath forbidden the beautiful (gifts) of Allah which He has produced for His servants."

DRESS - - The necessary object of clothing is to cover your body against heat and clod, as well as to cover your shame, but they must look attractive also :

Qad anzalna AAalaykum libasan yuwaree saw-atikum wareeshan (7/26)

"We have bestowed dress upon you, to cover your shame, as well as to be an adornment to you. "

BEAUTY AND PROPORTION - - The entire creation of Allah is beautiful and proportionate. Anything that is in proportion displays beauty. Proportion means neither too much, nor too little but just appropriate :

Allathee ahsana kulla shay-in khalaqahu (32/7)

"He who has made everything, that has created, most proportionate."

Thus every aspect of human life must be proportionate -- clean and healthy body, good looking (but not extravagant) dress, beauty of character, and virtuous aspirations; so as to make the whole life charming in this world and in the hereafter:

Rabbana atina fee alddunya hasanatan wafee al-akhirati hasanatan (2/201)

"Our Rabb! Give us beauty and proportion in this life and beauty and proportion in the life hereafter".
It is no good to keep yourself untidy and unattractive but that does not mean that you should waste your time in making yourself gaudy.

(6) HEALTH AND CLEANLINESS Knowledge is a great boon for human beings but is equally essential. Healthy body and healthy brain are equally important :



Wazadahu bastatan fee alAAilmi waaljismi (2/247)

"Allah gifted (Talut) abundantly with knowledge and bodily prowess." (2/247)

If one falls ill, it is essential to get treatment. Allah has made so many things which promote health and maybe used as medicines. For example, about honey the Quran says:

Feehi shifaon lilnnasi (16/69)

"Wherein is healing for mankind."

When you go against the laws of health initiated by Allah, you fall ill and when you abide by those laws you remain healthy. Abraham, the messenger of Allah pointed out:

Wa-itha maridtu fahuwa yashfeeni (26/80)

"And when I am ill, it is His laws that cure me."

CLEANLINESS - -

WaAllahu yuhibbu almuttahhireena (9/108)

"And Allah loves those who keep themselves clean."

Cleanliness does not mean only cleanliness of body and clothings but also means cleanliness of mind, thought and intention.

(7) WINE AND GAMBLING

The Quran says:

Ya ayyuha allatheena amanoo innama alkhamru waalmaysiru waal-ansabu waal-azlamu rijsun min AAamali alshshaytani faijtaniboohu laAAallakum tuflihoona (5/90)

"O you, who believe! Intoxicants and gambling, dedication of stones and divination by arrows are an abomination -- Satan's handiwork, eschew such (abomination), that you may prosper." (5/90)

INTOXICANTS -- (خمر) " Khamr" means to cover, to place a curtain on a certain object. As wine puts a curtain on human intellect, it is called (خمر) "Khamr". But the word "Khamr" includes all sorts of intoxicants which cover or stupify human intellect and diminish alertness. Thus all such practices which impair man's determination as well as stamina for work, must be avoided.

MAISRA -- (ميسره) The word is often translated as gambling. But the root of this word is (يُسر) Thus it means an easily obtained wealth. The word (يُسار) means left and. Even in Urdu language, for a task which can be easily accomplished we say:

"This is my left hand's handwork. Thus all games like gambling, bridge, races etc., as well as all other means of earning without putting in labour deserve aversion. Man should earn his living by means involving strife and struggle.

ANSAB -- (اَنصاب) Ansab or stone altars were objects of worship, on which oil was poured for consecration or slabs on which meat was sacrificed for idols. "Ansab" were common in Arabia before the advent of Islam. A similar practice of offerings to dead bodies on their graves is common amongst some present day Muslims. The Quran forbids all such practices. As stated earlier, anything, on which is invoked the name, other than that of Allah, is forbidden.

AZLAM -- (اَزلام) In pre-Islamic Arabia, arrows were used for the division of meat by a sort of lottery or raffle. Also arrows were used for divination i.e. for ascertaining luck or unlucky movements or for learning the wishes of heathen gods, as to whether they should undertake certain action or not. Lotteries are practiced even now all over the world. As stated in the verse above all such practices and superstitions are Satan's handiwork. Remember! That Holy Quran ordains that man should use his intellect and earn his living by putting in labour. Thus all acts which put a cover over intellect and promote easy earning are forbidden.

(8) CONVERSATION

In conversation your speech must by explicit, straight-forward and well balanced. You should not use crooked and double-meaning phrases, so as to make them mean something at one time and another thing at a different time:

Walyaqooloo qawlan sadeedan (4/9)

"Always talk plainly, explicitly and firmly."

Talk to them in a language which is recognised in the society, as that of civilised people Talk in dignified manner.

Yaqooloo allatee hiya ahsanu (17/53)

"Say to my servants that they should speak nicely with well balanced words."

Do not tell lies and do no use false, concocted and treacherous words.

Waijtaniboo qawla alzzoori (22/30)

" And shun the word that is false and deceptive."

Do not indulge in unjust talk. Always talk justly.

Wa-itha qultum faiAAdiloo (6/152)

" Whenever you speak, speak justly."

Do not conceal the truth while talking, nor mix up truth with falsehood:

Wala talbisoo alhaqqa bialbatili wataktumoo alhaqqa (2/42)

"And cover not truth with falsehood, nor conceal the truth, when you know (what it is)."

Do not talk in a shrieking voice:

Waoghdud min sawtika inna ankara al-aswati lasawtu alhameeri (31/19)

"Keep your voice low, for the harshest of sounds, without doubt, is the braying of an ass."

MEANINGLESS TALK -- Avoid (مهمل) meaningless talk. The word (لغو) means the chirping of birds -- a talk comprising more noise rather than any meaningful thing.

(9) VULGARITY

An attribute of believers is described by the Quran :

Hum AAani allaghwi muAAridoona (23/3)

"Those who avoid vain talk."

If you find that some futile conversation is going on somewhere, you just pass by it like a gentleman:

Wa-itha marroo biallaghwi marroo kiraman (25/72)

" (An attribute of believers is that) if they pass by futility, they pass by it with (honourable) avoidance."

VULGARITY -- Do not come near vulgarity.

Wala taqraboo alfawahisha ma thahara minha wama batana (6/151)

"Come not near shameful deeds whether open or secret."
Not only that the shameful deeds should be avoided, they should not be allowed to spread in the society.

The Quran has given a stern warning against it:

Inna allatheena yuhibboona an tasheeAAa alfahishatu fee allatheena amanoo lahum AAathabun aleemun fee alddunya waal-akhirati (24/19)

" Those who love to spread scandal and shameful deeds amongst the believers will have a grievous penalty in this life and in the hereafter
LEWD LITERATURE - - Thus all kinds of shameful talk, shameful songs, lewd literature and pictures, lewd cinema films, which spread vulgarity are strictly forbidden. Those who are guilty of these acts are liable to severe punishment in an Islamic Society.

Note: When we talk of vanity, it does not mean vain talk only, but it includes all vain and shameless acts.

(10) WALKING

Do not walk arrogantly:

Wala tamshi fee al-ardi marahan (31/18)

"Do not walk in insolence through the earth."

Nor walk like a sick man dragging yourself, with head bowed down but be moderate in the walk:

Waiqsid fee mashyika (31/19)

" Be moderate in the walk."

Lower your gaze, while walking and do not look in a shameful manner, at the women passing by:

Qul lilmu/mineena yaghuddoo min absarihum (24/30)

" O Rasool! Say to the believing men that they should lower their gaze (while walking)."

This applies both to men as well as women:

Waqul lilmu/minati yaghdudna min absarihinna (24/31)

"And say to the believing woman that they should lower their gaze (and do not look unnecessarily by your side)."
Not only vulgar looks are prohibited, one should not allow bad ideas, flash across his mind:

YaAAlamu kha-inata al-aAAyuni wama tukhfee alssudooru (40/19)

" He knows the traitor of the eyes and that which the bosoms hide."

Note :- When it is said in (24/30) " Lower your gazes", it means that you should not cast vulgar looks on women passing by and that you should walk like a gentleman, not allowing your looks to go astray.

(11) LOOK CAREFULLY, HEAR CAREFULLY AND PONDER

BE SURE OF WHAT YOU SAY -- Some people when they hear some loose talk somewhere, begin to propagate it without making sure that what they have heard is reliable. The Quran strictly warns against it :

Wala taqfu ma laysa laka bihi AAilmun inna alssamAAa waalbasara waalfu-ada kullu ola-ika kana AAanhu mas-oolan (17/36)

"And pursue not that of which you have no sure knowledge for you shall be enquired whether you heard such a thing with your own ears or whether you had seen it with your own eyes, or you had made it sure in your own mind."

PONDERING -- Hear everything attentively, watch things carefully and think over the matter thoroughly, making the best use of your intellect in reaching a conclusion. Do not follow other people blindly. Those who do so are not human beings but animals, even worse than that :

Lahum quloobun la yafqahoona biha walahum aAAyunun la yubsiroona biha walahum athanun la yasmaAAoona biha ola-ika kaal-anAAami bal hum adallu ola-ika humu alghafiloona (7/179)

"They have minds wherewith they understand not, eyes wherewith they see not and ears wherewith they hear not. They are like cattle, nay more confused, for they are neglectful.
INTELLECTUALLY BLIND - - The people who do not use their intellect, the Quran calls them blind and says that they cannot be equal to those who use intellect and act carefully:

Hal yastawee al-aAAma waalbaseeru afala tatafakkaroona (6//50)

"Say: Can the blind be held equal to the seeing? Will you thus not consider."

You must think over all what you hear, but do not try to dig out other people's affairs:

Wala tajassasoo (49/12)

"And spy not on each other."

HEAR AND ACT -- Ponder over what you hear and then act on all that is good. It is useless to hear good things and then neglect them. You achieve something only when you brings into action:

SamiAAna waataAAna (2/285)

"We hear and we Obey."

Keep yourself away from vain talk:

Wa-itha samiAAoo allaghwa aAAradoo Aaanhu (28/55)

"And when you hear vain talk, turn away therefrom."

(12) EDUCATION

KNOWLEDGE -- Knowledge is the most distinguishing attribute bestowed upon man by Allah:

WaAAallama adama al-asmaa kullaha (2/31)

"And Allah gave mankind the knowledge of all things."

Knowledge can be imparted verbally :

Khalaqa al-insana AAallamahu albayana (55/3-4)

"Allah created man. He taught him speech."

Knowledge can also be imparted in writing:

Allathee AAallama bialqalami AAallama al-insana ma lam yaAAlam (96/4-5)

"Who taught the use of pen. Taught man what he knew not." (96/4-5)

Men of knowledge and men without knowledge are not equal to one another:

Qul hal yastawee allatheena yaAAlamoona waallatheena la yaAAlamoona (39/9)

"Say: Are those who know equal to those who know not."


Knowledge has got no bounds:

Wafawqa kulli thee AAilmin Aaaleemun (12/76)

" But over all endued with knowledge is one the All-knowing."
All branches of knowledge are the creation of human intellect and human intellect is liable to err. Above all is the knowledge of Allah which is free from error. This knowledge of Allah is bestowed upon His Messengers, by means of revelation. The knowledge given to Muhammad (PBUH) is lying inside the Quran. Therefore all knowledge that lies inside the Quran is absolutely free from error and is most reliable. No human knowledge can reach that standard.


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