Success is a journey that everyone embarks on, and it’s so inspiring to see how different people define it! While some are celebrated for their wealth, fame, or achievements, many individuals find joy and fulfillment in more personal and meaningful ways. It’s heartening to remember that success doesn’t solely come from public recognition.
People often seek guidance through books and resources on becoming rich or famous, but true success is much broader. It encompasses personal growth, happiness, and making a positive impact in our communities. Many may feel disheartened by conventional ideals of success, but it’s essential to realize that each of us has unique contributions to make, and every small victory counts!
Let’s take a moment to celebrate the beautiful diversity of paths that lead to success! True fulfillment is often found in our passions, relationships, and personal achievements, which can be far more rewarding than societal definitions of success. So, let’s embrace our unique journeys and cherish every step we take toward a more meaningful and joyful life!
In this article, I’m excited to share insights on success from an Islamic perspective. It’s essential to recognize that success doesn’t have to mean being a millionaire, a champion, or a celebrity—it’s all about finding your purpose and joy.
The Holy Quran teaches us that the Arabic word for success, “Falaah,” translates to salvation. This suggests that true success involves overcoming challenges on our journey. Allah reminds us that “the faithful have attained salvation” (23:1), emphasizing that success is rooted in faith and goodness. One of the key traits of those who achieve this success is their commitment to encouraging what’s right and good within their community: “There needs to be a nation among you summoning to the good” (3:104).
Let’s explore together how we can embody these teachings and strive for a fulfilling and impactful life!
However, an overall conclusion of all the Quranic verses about success could be defined in this Quranic phrase: “… and be wary of Allah so that you may be felicitous. (3: 200)
Also in chapter Baqarah Allah introduces the felicitous as those “who believe in the Unseen, maintain the prayer, and spend out of what We have provided for them; and who believe in what has been sent down to you (prophet) and what was sent down before you, and are certain of the Hereafter. Those follow their Lord’s guidance, and it is they who are the felicitous.” (2: 3-5)
Based on our previous discussions and what we will explore further, it is useful to classify some characteristics of successful individuals and suggest methods for achieving success.
Characteristics of Successful People According to the Quran
In Chapter Mu’minoon, Allah outlines the traits of successful or fortunate individuals as follows: Successful people are vigilant about their prayers.
الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ ﴿2
“Those who are humble in their prayers.”(23:2)
وَالَّذِينَ هُمْ عَلَى صَلَوَاتِهِمْ يُحَافِظُونَ ﴿9
“And are watchful of their prayers” (23: 9)
Not only in this chapter, but also in many other chapters, Allah emphasizes the on-time and humble prayer as a way to achieve success.
Apart from all the spiritual impacts of prayers on the human soul, practicing to pray on time and thus, to plan our daily routine based on our prayer time will help us have a disciplined program. Having the willpower to wake up at dawn for morning prayer is what distinguishes between successful and ordinary people.
Avoiding Vain Behaviour
وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُون ﴿3
“And avoid vain talk.” (23:3)
By having a quick look at the life of almost every successful person, we can realize that they do not spend much time on useless things. “Vain talk” as mentioned in the Quran may refer to watching TV, hanging around on the Internet, unnecessary chats with friends and acquaintances, gossiping and following the uncertain and useless news. Of course, people who have a certain goal and are trying to reach it would avoid vain talk.
Strong and Stable Family Life
وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ ﴿۵﴾ إِلَّا عَلَى أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ﴿6﴾
“And guard their private parts, (except their spouses or their slave women, for then they are not blameworthy” (23: 5,6)
Since human beings find comfort in their soulmates, successful people preferably find their soulmates and shape a family instead of wasting their time flirting with the real or virtual opposite sex. Being committed to family life is another way to keep one’s life disciplined.
Honesty and Trustworthiness
وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ ﴿۸﴾
“And those who keep their trusts and covenants” (23: 8)
Being honest with people in the society is an important characteristic of a successful person. But more important than that is to be honest with one’s self. To become successful, we have to be able to trust ourselves. If we make a plan between God and us, we have to fulfill it. This can be a promise to read a page of the Quran every day, or to do daily exercise, etc.
But what makes people successful is to be consistent with their covenants.
Having Trust in God and Giving Charity
In many Quranic verses giving charity is one of the main characteristics of the felicitous; those who “spend out of what We have provided for them…” (2: 4) What is the secret in giving charity? How could spending out wealth, enrich people?
In another verse of the Holy Quran, the two important habits that can bring calmness and abundance into one’s life is to be wary of Allah, and to put trust in Him:
“…Whoever is wary of Allah, He shall make for him a way out [of the adversities of the world and the Hereafter], and provide for him from whence he does not count upon. And whoever puts his trust in Allah, He will suffice him. Indeed Allah carries through His commands. Certainly, Allah has ordained a measure [and extent] for everything.” (65: 2, 3)
Popular Believers
Allah (SWT) gives us a hint of becoming popular among other people;
“Indeed those who have faith and do righteous deeds—the All-beneficent will endear them [to His creation].” (19: 96)
No pain, No Gain
One may say that these descriptions are all related to the afterlife. And if we keep praying all the time and stick to spirituality, we will have no improvement in this life.
But it is important to note that Allah does not say that praying, giving charity, being modest, and respecting the values and morals are the only things that we must do in our lives. Rather, Allah emphasizes the importance of hard work and effort to achieve human goals;
“nothing belongs to man except what he strives for” (53: 39)
The characteristics of the felicitous as described above, are additional characteristics. Human beings should have them alongside their hard work to fulfill their worldly mission. Some other characteristics of a real believer as described in chapter Tawbah are as follows: “[The faithful are] penitent, devout, celebrators of Allah’s praise, wayfarers, who bow [and] prostrate [in prayer], bid what is right and forbid what is wrong, and keep Allah’s bounds…” (9:112)
How to Become Successful in this World and the Hereafter?
Being successful in this world is not good enough for a human to be recognized as a good servant of God. Many successful people in the world, who are being admired by their fans, are not successful in the eyes of God.
“Say, ‘Shall we inform you who are the biggest losers in their works? Those whose efforts are misguided in the life of the world, while they suppose they are doing good.” (18: 103, 104)
It is important that which ways we choose and go through to meet our goals. Do we consider all the morals and ethics in our path to success? Or we ignore some values to meet our goal?
So, in every successful situation that we gain or are about to gain, we have to open our eyes. And see if this achieved success is true according to Islamic teachings. Or it is only true according to the capitalist viewpoint.
Self-purification
If a person tries to gain all those characteristics, he/ she starts the process of purifying him/ herself. And purifying the self makes the soul a prepared field, in which every human talent can be planted and bloomed.
“Felicitous is he who purifies himself. And celebrates the Name of his Lord, and prays.” (87: 14).
In fact, there is only one secret to become successful, powerful, popular and wealthy. And the secret is to obey the rules of Allah and to completely submit to His orders. The point is that if one can fulfill all his/ her duties towards Allah, then as a natural rule he/ she will see the result of his/ her actions: “Whoever brings virtue shall receive [a reward] better than it.” (27: 89)
In conclusion, I would like to mention this divine narration: “My servant! Obey me, and I will make you lordly. I am the lively who will never die, and I will make you lively, so you never die. I am the wealthy who will never be poor, and I will make you wealthy, so you never become poor…”
To address this question, we need first to clarify what we mean by ‘human rights’. Does the term refer to the so-called Universal Declaration of Human Rights, the UDHR? Or does it simply refer to the rights of humans in a general sense?
Islam and the Universal Declaration of Human Rights
To start with, Islam does indeed confirm the basic human rights mentioned in the Universal Declaration of Human Rights, the UHDR. That is to say, rights such as the right to life, freedom, equality, etc. are acknowledged by Islam. However, the way Islam looks at these concepts may be different.
That is probably the reason why the Cairo Declaration on Human Rights in Islam, the CDHR, was composed some years later. The declaration included nearly the same basic human rights mentioned in the UHDR; what distinguishes the two, however, is the special perspective of Islam on the Human Being and the subject of rights.
Islam and Human Rights
Before examining human rights from an Islamic perspective, the following points may be considered: Is the concept of human rights a ‘modern’ phenomenon? Are human societies, let’s say human authorities, to define certain rights for human beings? If so, are these established rights all-inclusive? Can they be applied to every human being regardless of time and place or any other particular circumstances?
It seems that Islam has a distinct perspective on human rights; something that has to be elaborated in more detail.
Firstly, Islam views rights as being inherent in human beings. This means that, according to Islam, God has granted humans certain rights since the very beginning of creation. There seems no need for a group of people to establish rights for human beings; whether it be the United Nations or any other international institution.
This can explain, to a great extent, any dissimilarity between Islam and the UDHR. Accordingly, there may be certain rights recognized by Islam that are not found in the United Nations Declaration of Human Rights, and equally, there may be rights stated in the UDHR that are not recognized by Islam.
Human Rights in Islamic Resources: The Quran
If we have a closer look at the Islamic traditions, we realize that not only they have addressed human individual and collective rights in some great detail, but also gone beyond our ‘modern’ definition of the rights of humans! They have introduced something much more valuable, that is, ‘human dignity’!
To begin with, the Holy Scripture of Islam, the Quran, looks upon humans as one endowed with dignity. Human beings’ dignity refers to their advantages. This means that God has endowed them with sublime traits [1].
“Certainly We have honored the Children of Adam ….. and preferred them with a complete preference over many of those We have created” (17:70).
Also, all humans are children of Adam and are created from clay. They are equal regardless of gender differences, ethnicity, color, etc.
“Indeed, We created you from a male and a female and made you nations and tribes that you may identify yourselves with one another”(49:13).
Human Rights in Islamic Resources: The Hadith (Narrations)
There are plenty of writings on the subject of rights in Islamic resources, amongst which Imam Sajjad (AS)’s The Treatise on Rights is one of the best. Imam Ali b. al-Hussain (AS), known as Sajjad (the Often in Prostration) [2], has left a comprehensive account on the issue [3]. Almost 50 rights and duties are introduced and discussed in this momentous document; it includes various social relations of any individual such as rights of parents, spouses, children, neighbors, teachers, students, believers, the leader of Congregational Prayer, the government, etc. It also defines the duties that humans have towards their ‘self’ and even their organs:
“The right of your ‘self’ (nafs) against you is that you employ it in obeying God.”
“The right of the tongue is that you consider it too noble for obscenity, accustom it to good, refrain from any meddling in which there is nothing to be gained, express kindness to the people, and speak well concerning them.” [4]
The treatise was written centuries ago, yet it addresses not only the issue of rights in an extensive manner, but also illustrates the ethical principles of citizenship in detail:
“The right of your neighbor is that you guard him when he is absent, honor him when he is present, and aid him when he is wronged… if you know of any evil from him, you conceal it…You do not forsake him in difficulty, you release him from his stumble, you forgive his sin, and you associate with him generously”.
“The right of the people of your creed is harboring safety for them, compassion toward them…you should love for them what you love for yourself and dislike for them what you dislike for yourself…” [5].
Our concise examination of the Islamic viewpoint on the subject of human rights implies that Islam does recognize human rights. Nonetheless, a particular Islamic perspective on human beings as the honored creature of God with specific rights and duties has to be taken into consideration.
What Happens After Death in Islam?
It’s completely natural for us to feel a sense of fear about death; even those who may struggle with deep sadness can experience a reluctance to leave this world. When we hear the difficult news from a physician about a serious illness and a limited time left, it’s understandable that we may feel panic and uncertainty about how to move forward, often leading to shifts in our daily lives.
Much of our fear stems from the belief that everything we cherish—our possessions, relationships, achievements, and cherished memories—might vanish after we pass away. We might also feel that there is still so much to experience, accomplish, and enjoy in our lives. Interestingly, this fear often arises from the mysteries surrounding what comes after death. If we could gain a better understanding of the afterlife, it might inspire us to embrace our current lives with renewed zeal and a sense of purpose as we prepare for what lies beyond.
Let’s explore the notion of whether we truly lose everything after death, especially in the context of Islamic teachings about life and the afterlife.
The concept of the afterlife (Ma’ad) is fundamental in Islam and is one of its key pillars. Believing in the afterlife is crucial because it reminds us that we will be resurrected and held accountable for our actions. This knowledge encourages us to be mindful of our behavior in this world, shaping not only our actions but also our relationships with God, others, and the environment around us.
While we often take our earthly existence very seriously, seeing our goals and relationships here as paramount, it’s important to remember that our actions in this world have lasting implications for the afterlife. The Quran beautifully emphasizes this dynamic, stating, “The life of this world is nothing but diversion and play, but the abode of the Hereafter is indeed Life (itself), had they known!” (29:64).
This perspective inspires us to live with purpose and kindness, fully embracing our precious time on Earth while holding space for a meaningful afterlife. By believing in life beyond this world and understanding our roles here, we can foster a rich and fulfilling existence that promotes significant personal growth and deeper connections.
The Afterlife and Stages After Death in Islam
- Grave
“Then He made him die and buried him” (80:21).
After we pass from this world and enter the grave, a remarkable new chapter of existence unfolds. What might this phase entail?
It’s beautifully said that “the grave is either a garden from the gardens of heaven or a corner of hell.”
The Comfort of the Grave: An Insightful Journey
When we consider the concept of the grave, we come upon a pivotal moment filled with deep reflection and transformation. This phase, often referred to as the pressure of the grave, is significant for everyone. By embracing the wisdom surrounding these teachings, we can learn to live more intentionally and fully during our time on earth.
As we ponder this experience, it’s monumental to understand that every soul will encounter this pressure, regardless of the physical circumstances of their passing. Whether a person is laid to rest in the ground or returned to the earth in another way, the soul embarks on a journey through the afterlife that is universal. Interestingly, it’s believed that this pressure serves as a means of purification for believers, whereas it might manifest starkly as pain and sorrow for those who did not embrace faith during their lives.
You might wonder about the extent of this grave pressure. According to traditions, only a select few are shielded from experiencing it. Moreover, certain actions in life can intensify this pressure—such as gossiping, disrespecting parents, or acting immorally—while living in accordance with Islamic ethics can help mitigate it. This presents a wonderful opportunity for us all to reflect on our own actions and strive towards a more ethical and respectful life.
The First Night in the Grave
Upon burial, the soul transitions from the physical body but remains in close proximity to it. This allows the departed to witness their burial and the emotions surrounding it. Once relatives leave, the soul finds itself in solitude within the confines of the grave.
In this pivotal moment, individuals fall into three categories: devoted believers, staunch atheists, and those in between. The devoted believers commence their heavenly journey immediately, while atheists begin an eternal life in a state of suffering. The middle group, representing the majority, navigates a path of hope and apprehension until their fate is determined on Resurrection Day.
Questioning by Nakir and Munkar
For the devoted believers and atheists, there is a significant event: the questioning by the two angels, Nakir and Munkar. This moment is crucial, facilitating the rapid transition into either a heavenly existence or a challenging experience in hell. In contrast, those in the middle category await their questioning until the Day of Judgment.
Navigating Life in Limbo (Barzakh)
A key concept here is limbo, or Barzakh, which can be understood as the state between this life and the next from the moment of death until resurrection. While the physical body may face decay over time, the soul continues its journey. The beauty of this understanding is that everyone, even those whose remains may have been transformed, will experience this important phase of existence.
In contemplating these teachings, we are reminded of the importance of our choices, the weight of our actions, and the remarkable opportunity we have to lead a life that reflects kindness, integrity, and faith. Each moment in this life is a gift, giving us the chance to connect with others, seek understanding, and prepare ourselves for whatever lies beyond. Let’s strive to live with purpose and grace, taking to heart the invaluable lessons that guide us toward an uplifting eternal path.that the life in the grave -mentioned as limbo (Barzakh) life- is not limited to the grave. So what and how is limbo (Barzakh) life?
Right after death, the human soul directly enters a new life in which he/she can feel everything. They can have pleasure and sorrow which is based on their actions and behaviors in their worldly life.
Therefore, human experiences two lives after death. One is the limbo (Barzakh) life that would end like our earthly life: “And before them is a barrier until the day they will be resurrected” (23:100), and the other is the eternal life that starts on the Day of Resurrection and people may go to eternal hell or eternal heaven based on their worldly actions [9].
- The Day of Resurrection
“And because the Hour is bound to come, there is no doubt in it, and Allah will resurrect those who are in the graves.” (22: 7)
The Day of Resurrection does not only belong to human beings. All creatures will be resurrected on that day [10]. On the Day of Resurrection, people will be queued to be questioned about their actions and to be sent to their eternal place. This day is not like our worldly days that are 24 hours. But as stated in the Quran “He directs the command from the heaven to the earth; then it ascends toward Him in a day whose span is a thousand years by your reckoning” (32: 5). And in another verse, it is stated that: “The angels and the Spirit ascend to Him in a day whose span is fifty thousand years” (70: 4).
Imam Sadiq (AS) was asked: “why is that in one verse Allah says that the Day of Judgment is equal to a thousand years and in another verse, it is said to be equal to fifty thousand years?” Imam (AS) answered: “On the Day of Resurrection there are fifty stops, each of them equals a thousand years of this world” [11].
It is on this day that people face their worldly actions: “The day when every soul will find present whatever good it has done; and as for the evil, it has done, it will wish there were a far distance between it and itself. Allah warns you to beware of [disobeying] Him, and Allah is most kind to [His] servants” (3: 30).
- The Eternal Life in the Hereafter
Unlike limbo (Barzakh) in which people wait to be resurrected and transported to a new world, the afterlife, which comes after the Day of Resurrection is eternal. Unlike this world in which we have to work and gain for the next life; in the eternal heaven there is no tiredness, nor sorrow, nor pain, nor hardship; “to remain in them [forever]; they will not seek to leave it for another place” (18: 108).
So, in the afterlife, people may become eternal in heaven or hell [i]. However, not all of those who go to hell will be eternal there, as it is narrated from the Imam Sadiq (AS) that “on the Day of Resurrection, God will expand His mercy so generously that even Iblis (Satan) will be greedy to receive it [12].
Remembering Death in Islam
The role of remembering death in improving the worldly life and therefore the life in the hereafter is very important. Imam Ali (AS) says: “when deciding to do evil actions, remember death as it destroys the pleasures and weakens the desires” [13]. But what is the most important benefit of remembering death?
Making life Meaningful
If we do not believe in another life and remember death as the end of existence, then many things in life may sound vain for us, and we may even lose our motivation to keep on having a good life. But when we believe that there is another life which is the real life, our actions in this world become more meaningful and targeted. Allah says in the Quran: “Did you suppose that We created you aimlessly and that you will not be brought back to Us?” (23: 115)
When we believe that there is no life after death, we might face many anxieties, disappointments and live an aimless life. But keeping in mind that whatever we do is being seen by God and recorded by Him, we will have more motivation to do good things, even if no one in this world cares about us.
“They say, ‘There is nothing but the life of this world: we live, and we die, and nothing but time destroys us.’ But they do not have any knowledge of that, and they only make conjectures… Say, ‘It is Allah who gives you life, then He makes you die. Then He will gather you on the Day of Resurrection, in which there is no doubt. But most people do not know” (45: 24-6).