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Self-development is both important and indispensable in human life. Everyone cherishes the hope of self-development. Why should this be so?
We all labor in our lives in order to achieve our goals or ideals.
There is joy in attaining these goals or ideals. Let us disregard at this juncture the nature of the goals - whether high or low, extensive or narrow, physical or spiritual, individual or collective, or good or evil. What is noteworthy is that special preparalion is needed for each of them.
It is a different matter whether the goals are worthy of one's attention. The noteworthy
The Qur'an employs the words fawz and falah for success. If we reflect on the meaning of these Qur'anic expressions, we will be better able to follow the Qur'anic passages which invite man to real success and felicity. As we are drawn towards an ideal, we invest the necessary means and resources in the effort to attain it.
We improve upon and adapt our means and resources in that pursuit and waste no opportunity to gain success.
Let us make another point at this juncture. A verbal declaration in speech or writing is not the measure of our commitment to an ideal. The true measure is whether we gather the necessary means and resources to realize it and how far we devote ourselves heart and soul to this pursuit.
Another noteworthy point is that if we are clear in our minds about our goal and are attached to it, it guides us, like a lighthouse or compass. At times, we do not need to draw upon any resources; the ideal dictates what resources are needed and how they are to be employed. It identifies the landmarks, shows the way, instructs in methodology and helps us to be oriented to it.
The ideal, once again, determines the means and resources needed and their use. For example, one who aspires to be a soldier does not need to gain literary skills. Rather, he should develop military skills. Literary skills are essential for one who wants to become a writer.
However, it is essential for realizing any ideal to have the right personality. The term 'personality' is used here in its broadest sense.
Included in it are one's physical and mental faculties, other abilities and potentials, heart - feelings and emotions - and character - conduct and morals. Self-development consists in developing the personality in such a way that we are enabled to realize the ideal.
Without self-development we cannot attain our ideal. We cannot gain
what we want, fully or partially, without the requisite preparation. We
may acquire this preparation through a well-laid-out out training
program in an organized way. But we may also acquire it without
deliberate effort if it is granted to us. We gain self-development both
There is another kind of training which is related to the body, especially the faculties and skills, of hearing, seeing and understanding. We may train our bodies consciously. But it is significant that whether we want it or not, such training is imparted to us--this is an aspect of the omnipotence and mercy of our Lord Who arranges for such training. It commences with our birth and lasts until our death. Without this training man cannot live a proper life or even play a meaningful role.
The other development is of our inner being, of our mind and heart, of our knowledge and action, of our emotions and feelings, of our morals, in sum, of our character and conduct.
Although man is granted this partly by birth, he owes it in part also to his surroundings. On the whole, however, this development very much depends on our conscious efforts. However, these efforts represent at best only a requisite. For it is Allah, our real and true Lord Who provides it. For, without His help and patronage, man cannot achieve anything. Nothing in this universe can exist on its own. Everyone is dependent upon His will and dispensation. It goes without saying that no other development is more important than this.
By the mercy of Allah, we are blessed with mental, physical, academic and professional skills, as well as the necessary competence to enable us to accomplish major tasks. This blessing gives us the potential for good conduct, unblemished character and the best morals. Of all things in the world. the most precious is excellent character and conduct. It is to be valued greatly. It endears us to others, earning their trust and affection. Nonetheless, we can gain nearness to our Lord and Paradise only by dint of sufficient effort and training. Given this, nothing could be more valuable than such effort; we should be totally committed to it, for it is the means for realizing our ideal.
The Qur'an links one's success in both the worlds with self-purification and self-development. The Qur'an proclaims that one who purifies himself attains success and felicity (al-A'la 87: 14; see also al-Shams 91 :9). The Quran promises him the eternal gardens of Paradise and exalted rank (Ta Ha 20:76).
What should be our main goal to which all our efforts for self-development should be
By the same token, if his ideal is to attain spiritual growth, he will turn to centers of spiritual retreat and monasteries, do spiritual exercises and concentrate on meditation, etc. Likewise, if he aims to succeed in warfare, he must disregard academic pursuits and spiritual exercises and focus his energy on military skills.
It goes without saying that our greatest ideal should be to enter Paradise and win Allah's pleasure in the eternal life of the Hereafter. In other words, we should strive to escape Allah's wrath and hellfire. We may be saved from hellfire and His wrath and thus may be admitted to Paradise, winning His pleasure. The latter is actually more important than Paradise, as is specified in the Qur'an (al-Tawbah 9:72). However, there is no material difference between the two. One's desire for Paradise proceeds from his seeking Allah's pleasure. If Allah is pleased with someone, He will defend him against hellfire, admit him to Paradise and bless him with His pleasure. As to those who contend that they are keen only on winning His pleasure, having nothing to do with Paradise, they are ignorant of the meaning of divine pleasure.
For the Qur'an speaks of the true believers as those who sell themselves in order to win His pleasure (a l-Baqarah 2:207). At another place, the Qur'an declares: 'Allah has purchased from the believers their lives and wealth in exchange for Paradise for them. ' (al-Tawbah 9: 111)
Allah has explicitly instructed us that the goal of all our worldly activities should be to secure admission to Paradise in the abiding life of the Hereafter. Man is asked to choose between the life of this world or Paradise (al-Hadid 57:20). All worldly things are deceptive and illusory, and we will leave everything behind at death. All that exists on earth is mortal and ephemeral. The abiding being is only of Allah, Most Glorious and Most Noble.
All glittering worldly objects are subject to decay, just as the sun
and the moon se t. If we take this life as our objective, all our
efforts will come to naught. The Qur'an therefore directs: 'Vie with one
another in seeking the forgive ness of your Lord and towards Paradise,
whose extent is equal to the heavens and the earth. (al-Hadid 57: 21) at
He is repeatedly exhorted to work for this cause (al-Saffat 37:61; al-Mutaffifin 83:26). The bounties of Paradise are held out as a reward and man is directed to look to it as his ideal, which he will realize at the end of worldly life. 0 soul in tranquility! Return to your Lord, well-pleased and well pleasing! Enter then among My slaves, and enter My Paradise.' (al-Fajr 89: 27-30)
The first step in self-development is to become devoted single-mindedly to Paradise, to resolve that it constitutes the goal of life and that all efforts should be directed to attaining it. The objective of self-development should be to become deserving of this success.
It is important to determine upon this with single-minded devotion. It is a life-long decision that should come after much reaction and that needs to be rehearsed throughout life. One cannot reach this decision unless one knows the way. In the absence of focus on the goal, one will only wander and stumble, unable to reach the destination. Regrettably, most of our problems related to self-development arise from duality of behavior on this count. We should take a plunge in the direction of seeking to enter Paradise, with total, emotional and psychological commitment. If we take the first step on this path with commitment and devotion, it will work wonders.
Before that first step, it will be useful to do the ablution, and
offer two rak'ah of prayers with utmost concentration and devotion,
recalling the punishment of hell and the
Improving one’s morals and manners, one’s character and conduct is a life-long activity, which may be carried out in stages. Though we may be momentarily affected by the temptation of greed and lust, we should strive to resist them, and restrain such appetites. One should, however, try to restrain his greed and lust.
The decision to seek Paradise is necessary. For it will determine the ways and means, the methodology of the self-development we seek. That decision will serve as the criterion for choosing what to do and what to avoid, which qualities to develop and which to shun. We should decide all this in light of the question - what will draw us closer to Paradise and what will land us in hell.
We need to have a very clear idea as to what pleases Allah and what angers Him. We may encounter difficulty in addressing some particular legal issues, but the commitment to enter Paradise will serve as our best teacher and guide.
It is that commitment which will inspire the effort of self-development.
If a person is committed to his goal and resolves to achieve it, the
commitment suffices to show him the way to appropriate self-development.
The desire to seek the pleasure of Allah acts as the constant impetus
and keeps one on the right track. There are historical precedents. Some
persons came to Makka, embraced the faith, learnt some Qur'anic surahs
and returned, striking a deal regarding Paradise. These instances are
best illustrated by the career of Tufail ibn 'Amr Dausi and Abu zarr
Ghifari. They returned when the Prophet (peace and blessings be upon him
had arrived in Madina.
Once we take the decision. we should realize that all goals other than that of admission to Paradise are not real. Self-development is not itself the goal. The same holds true for excellent conduct and unblemished character, dawah and jihad and ascendancy of Islam and establishing faith. All of these are but means for entering Paradise. The more righteous the believer is, the more committed he will be to the Hereafter. All other goals are short-lived. If we grasp this point fully, it will help us overcome many obstacles in the way of self-development. It will help us resolve many problems and strike at the roots of many distractions, and ease the labors for self-development. We will find it easier to fulfill the obligations not only of self-development but also of faith as a whole. since the prescribed religious duties must be discharged as a part of training and self-development.
If an individual want to achieve something but is unable to do so, or if he tries to renounce something but fails to do so, or if he wants to amend his person in a particular way but is disappointed. none of this should demoralize him. For these are not the objectives in themselves. Paradise is the only objective. It is the reward for every effort. We have the opportunity to seek repentance after every sin and forgiveness is intrinsically related to Paradise. If others reject our call to truth, if they are offensive, if we do not achieve any progress in the cause of faith even after years of striving - even then we should still keep on going with determination and courage. For our goal all along is Paradise itself.
This goal will content us in that we shall not be seeking perfection. We will not leave the project incomplete (or un attempted) on account of the imperfection in others. For perfection befits Allah alone. There are angels who cannot commit a sin. but Paradise is not their objective. Whenever the believer notes his own imperfection or failings. he should take refuge in Allah. seek His forgiveness and move in the direction of His forgiveness and Paradise.
We must avoid misunderstanding that taking Paradise as the goal rules
out the need for self-development. Paradise is such a comprehensive
goal that it takes into account every form of self-development. For
example, honesty helps one enter Paradise. Likewise,
this too will contribute to one's admission to Paradise. Islam instructs that one should renounce all that is vain. Using our time properly will help one-win Paradise. Likewise, offering prayers on time will also help in realizing his goal. Doing things on time and being true to one's word are virtues which make one deserving of Paradise. Indeed fulfilling one's promise is a virtue of the highest degree for which one will be admitted to Paradise. Seen in this way. every form of self-development.
not linked in any way to unlawful things is meant for entering Paradise. It is thus an all-embracing goal.
The first step to self-development is to make Paradise (and nothing else) one's goal, and to set one's eyes steadily on it. One should be concerned only with this goal and direct all efforts towards it. The decision should be deliberately taken after being firmly persuaded. Then, it needs to be engraved on the heart and mind. Then mind and tongue both continually refreshed with it.
While it seems easy to have a will to enter Paradise - everyone must desire this - the self-development needed to attain Paradise seems to be a hard task. At times we may feel that it is impossible to lead life in a manner that may make us worthy of admission to Paradise; we may think it is beyond our capacity to lead such a life.
However, when we take the first step for self-development - by resolving consciously to seek Allah's pleasure and seeking Paradise as the only goal of life - we should do so in the firm conviction that self-development is natural and practicable, that it is possible for us to gain entry into Paradise, that it will be natural for us because we were meant for this way and this goal.
This is a realization that we need to rehearse and refresh and reinforce all the time.
That it is natural and manageable does not mean that we will not have
to experience hardship for self-development, or that we will not have
to strive and struggle on this path. We will indeed have to bear with
difficulties, unpleasantness, suffering and hard
Why is it natural? Our contention is not that self-development is easy, but that it is and should be seen to be natural. Let us try to grasp this seemingly difficult statement. Its naturalness is a necessary part of its being the very objective for which man has been created. It is part of Allah's lordship, mercy and justice.
Why has Allah granted life to man on this planet earth? Obviously so as to test man whether he follows the straight way or a false path, whether he acts gratefully or ungratefully towards Allah, whether he professes believer indulges in unbelief, whether he obeys Allah or revolts against Him, whether he worships Allah alone or takes others as gods besides Him. Whatever be the mode of its expression, the bare fact is that Allah seeks to test man: He it is Who created death and life in order to test you as to who among you does best. (al-Mulk 67:2), 'We showed him the way, whether he be grateful or ungrateful. (al-Insan 76:3) Since his life is a test, man is granted authority and freedom.
That follows necessarily. It would be pointless to test a creature compelled to act in a particular manner. It does not befit Allah's mercy and justice that He would compel man to his choice of thought or action. Since man is being tested and is promised reward or punishment as a result of the test, he is provided with the necessary freedom and authority. The sun, the moon, the stars and the angels cannot disobey Allah in the least. However, they are not held responsible either, nor are they promised the reward of Paradise.
Though the period of the test is very short, its resultant reward or
punishment is eternal. What is with man is short-lived whereas what is
with Allah is eternal (al-Nahl 16:96). Since the admission to Paradise
is contingent upon self-development and since Paradise is the goal of
life, Allah decided by His Lordship and mercy that the way to Paradise
through self-development should be natural and accessible to everyone.
One notes the manifestations of His Lordship and mercy in all walks of
daily life. Air is essential for man's existence; we cannot survive long
without it. Accordingly, it is in abundant supply everywhere, access
ible to everyone and available without effort on our part. Likewise,
water is essential for life, the need for it next only to air. Water roo
is everywhere and
Everyone is subject to testing and the goal of Paradise is placed before everyone. It would have been discordant with Allah's mercy and justice that, having subjected man to this test, having asked him to race towards it and having placed Paradise as a reward, He would have made the way to Paradise hard or inaccessible to everyone. We note that Allah has undertaken the responsibility of guiding man to the way to Paradise. Let us recall some of the relevant Qura'nic passages: 'It is upon Us to give guidance, unto Us belong the Hereafter and this world.' (al-Layl 92: 12-13)
Significantly enough, the way to Paradise, the way of obedience to Him and of faith is described as easy: As for him who gives in charity and keeps his duty to Allah and fears Him, and believes in good, we will make smooth for him the path of ease.' (al-Layl 92:5-7) Also, Allah intends for you ease, and He does not want to make things difficult for you.' (al-Baqarah 2: 185) Allah wishes to lighten the burden for you and man was created weak.' (alNisa' 4:28) In the same vein, the Prophet (peace and blessings be upon him) declared that the way of faith, of Paradise, of self-development is easy, He repeatedly directed his Companions: 'Make faith easy, not hard and difficult. Console people with glad tidings. Do not repel them by making things difficult for them. We should therefore believe and accept the tiding that it is a necessary part of the test to which we have been put that the way of self-development, faith and Paradise is natural and manageable.
It runs counter to Allah's mercy and justice thar on the one hand He would have invited man to the goal of Paradise, (as stated in aI-Baqarah 2:221; yunus 10:2'5) and asked man to race towards it (Al Imran 3: 133), and on the other that He would have made this way so difficult that no one could follow it. It does. not befit His mercy that He would have put us to a test with the intention to fail us. Once, when the Prophet (peace and blessings be upon him) was asked by a woman whether a mother can hurl her baby into fire, it brought tears to his eyes and he remarked: No! However, people take others as god besides Him.' Allah says: 'Why should Allah punish you if you have thanked Him and have believed in Him' And Allah is Ever-Appreciative' and AII-Knowing.' (a l-Nisa' 4: 147)
As the believer moves on the way of self-development, he should proceed with the conviction that it is an easy, a practicable way. Allah has not put man to the test in order to fail him. He is not intent in man's failure. He will not derive any benefit from punishing man. What is demanded of man is perfectly manageable. Fat man has been provided with all that is needed for him to pass the test successfully.
There are many aspects of [he naturalness or ease of the way of self-development. We will however, focus only on three aspects, which are essential.
Since Allah has made the love for goodness and virtue innate in human beings, it is familiar to him. Man is naturally drawn towards good in that it is in line with his sensibility. Even a person of bad character is bound to appreciate such virtues as honesty, sympathy, good conduct, justice, integrity, truthfulness and being true to one's word. Everyone naturally detests murder, injustice, excess, bad manners and jealousy. It is normal to feel gratified on doing something good; it gives peace of mind. By the same token, it is normal to feel tormented on committing evil; it makes one feel debased. The Prophet (peace and blessings be upon him) described virtue and vice in these terms to his Companions. It is a part of the essential human nature with which all humans are born. Therefore, the way of virtue and goodness is both straight and easy. It tends to be hard in that we have distorted ourselves.
If a twisted thing docs not fit a given space, the fault is not with the space. I f nothing grows on a rock, the rain is not to be blamed for it. If we adapt our heart and nature to virtues, it will be easy for us to follow this way. The Qur'an teaches this insight that Allah has made it easy for man to follow this way (al-Layl 92:7).
Likewise, it is easy to keep one's heart intact and sound. We will take up this point later.
Another aspect is that Allah has made the whole of life and the whole
universe our training ground. Obviously, some duties have been
prescribed such as prayers, Zakah and Hajj. However, every incident,
every experience, every mental condition, every bounty, every suffering,
every calamity, every virtue every evil and every encounter with
As to those who constantly draw these lessons, Allah describes them as those who remember Him, standing, sitting and reclining (AI 'Imran 3: 191). It is promised that divine signs will be shown to them in the universe (Fussilat 41:53).
Those who are devoted to the book of Revelation, and the book of nature and life, and who are always drawing lessons from them do not stand in need of any special training course, although such courses can be helpful. However, these can be really effective if they help man appreciate the whole of life as a training ground.
With a little reflection we realize that every good deed we do is a means for self-development. We should regard it as a virtue, cherish it and thank Allah for having enabled us to do it, look forward to its reward and derive contentment from that. We should seek divine light by doing good deeds. We should remember that virtue is an inclusive concept in the Islamic tradition - earning a livelihood and spending on oneself and one's family, doing business, planting trees and eating of their fruits and offering them co birds and animals - all these constitute virtue.
Even if the fruits are taken by birds and animals or simply stolen, it will be credited co one's account as a good deed. Marital relations too constitute a good deed. Every good deed is a blessing for the doer.
Though committing sin is a major cause of despair, this coo can be turned co good account. As the person realizes that he has committed a sin, he should weep and his heart should fill with sorrow and remorse. He should firmly believe that Allah alone can save him against its dire consequences. This should prompt him to turn wholly to Allah and weep. The whole sequence is immensely helpful in the process of self-development. I am not suggesting that one should commit sins. It is of course, essential to abhor and avoid sins. However, it is part of divine dispensation that man cannot escape from committing a sin. If he is drawn cowards a sin and yet restrains himself out of fear of Allah, this constitutes a good deed. The more serious the sin the greater the virtue of controlling oneself. Allah says: But as for him who feared standing before his Lord, and restrained himself from impure desires and lust, Paradise will be his abode.' (alNazi'at 79:40-41)
The same holds true for divine bounties. Every divine favor is a
means for man's testing and self-development. it holds true for every
bouncy in general, be it breathing, a morsel
These should remind us of Allah Who has conferred these bounties, and our hearts should overflow with gratitude to Him.
We should not attribute our expertise or skills to our own knowledge, nor ascribe them to others as being their gift. Rather, we should sincerely thank Allah, acknowledging Him as the true source of all good. This attitude serves as a remedy for moral and spiritual ailments. The more one thanks Allah, the more generously one is rewarded by Him. If someone thanks Allah for having enabled him to do good, it will help him to do more good acts, in rum enhancing his self-development.
The same is true for every suffering and calamity that may afflict a person. These too serve as means for self-development.
We should recognize that all events are caused by Him without Whose leave even a leaf cannot move. Furthermore, He is Most Compassionate, Most Merciful and is caring and well-wishing to mankind. We must bear up in the face of loss and suffering.
Perseverance is the master key to self-development. In the absence of calamities one cannot receive the supreme felicity of Allah's mercy.
It does not befit Allah's mercy and justice that He would ask man to do something beyond his capacity or put man to a test that he cannot undergo. It runs counter to the fundamentals of justice.
How can someone be tested in something of which he is ignorant at
incapable, and then punished for failure? Having expressed this
fundamental principle, the Qur'an draws attention to the following
dispensation of Allah - it comes in the concluding part of surah
al-baqarah(2:286), which gives expression to many broad principles of
faith - Allah does not burden a soul beyond its capacity; every soul is
rewarded for that good that it has earned , and is punished for the evil
that it has earned. The essential principle is stated at several places
in the Qur'an. If someone is made to utter a blasphemous statement,
although he is firmly persuaded of faith, he will not be taken to task
or reckoned a sinner for what he said or did under compulsion having no
choice in the
For man is to helpless with regard to these. On the contrary, if he is drawn towards a sin yet checks himself he is given the glad tidings of divine reward. There is no accountability for the everchanging state of the heart. As Islam spread, the obligation to keep night vigil was withdrawn. Since Allah knew that it would not be possible for all Muslims to discharge this duty, He pardoned them and directed that as much of the Qur'an be recited as is possible.
Allah directs that one should fear Allah as He is to be feared (AI ' Imran 3:102). On hearing this verse, the Companions trembled in nervousness and fear. For it is beyond man's capacity to feat Allah in the due measure. It was then clarified that the believer should fear Him as much as it is possible for him to do.
Fearing Allah is another means of self-development. We can therefore, safely infer that we should seek self-development to the limit of our capacity. We are not asked to do anything beyond our capacity. Whenever the Prophet (peace and blessings be upon him) took the oath of allegiance regarding obedience and jihad, he qualified the Statement with 'to the extent possible'.
It is perfectly within one's capacity to discharge the duties prescribed by Allah or to refrain from what is forbidden by Him. It is not beyond man's power to observe the limits set by Him whether these be related to acts of worship, jihad, eating and drinking, spending, morals, mutual dealings, keeping one's word. justice, doing good, maintaining the ties of kinship, or negative qualities like jealousy, spying, backbiting and thinking ill of others. If one is unable to follow these commands, or if one resorts to some pretext t0 evade them, no ruling by a jurist consul, will avail. We cannot escape divine reckoning by offering an excuse to fellow human beings. The individual would do better to think whether he would be able to convince Allah with his false pretext - when Allah knows the manifest and the hidden. If he has a genuine ground for his inability.
Allah will accept it. He will not be taken to task for a failing that he cannot help. Nor will it reflect poorly on his self-development.
However, if it is unacceptable to Allah, no ruling will help him. Nor will others carry his burden. This line of thinking should facilitate for him the course of his self-development.
The believer should therefore, proceed on the way of self-development with a conviction that there is nothing that can prevent him from the way to Paradise, and nothing that can deter him from this way because it cannot be beyond his opacity. This conviction will help him overcome many difficulties in the way, and settle many of the doubts and complaints often made by those struggling for self-purification.
The deciding factor is whether something is voluntary or involuntary. Some people claim often that they cannot control this or that habit or perform this or that duty or they cannot renounce some unlawful practice. Let them study closely whether it really is absolutely beyond their capacity. If Allah has asked man to do something, it must certainly be within man's power to do it. As already indicated, Allah does not demand anything of man which is beyond his capacity. One should not be unduly concerned ab concerned about matters about which there are no divine commands, nor should these distract one from doing good.
Despair is the biggest obstacle in the way of self-development, and its effect on the quality of effort. Man is vulnerable to all Sorts of thoughts that cross his mind, including those about Allah and His Messengers and their teachings. At times, one is strongly drawn towards sin, and overwhelmed by loss of hope. However, man is not answerable for the thoughts crossing his mind; he cannot prevent this happening. Such thoughts do not by themselves bar one from entering Paradise, and therefore one should not feel demoralized. Our obligation is only to strive to stop evil thoughts crossing our minds and instead, develop pious ideas.
We should be content with this effort. However, in spite of determined intent, we are apt to weaken in our resolve. It is beyond man to have an unchallenged resolve. Allah puts man to test continually in order to ascertain the firmness of his resolve. Failure in resolve will not by itself be punished nor entail divine wrath.
The difficulty is the sinning related to weakness of resolve.
An individual may commit sin and do so repeatedly, notwithstanding
repeated repentance. He may commit evil knowingly, in spite of his
understanding of relevant divine commands. Human nature is only too
susceptible to give in to the base desires of
As the person's mind is troubled by evil thoughts, he suffers from despondency. Likewise, if he is unable to rise to the required standard, he is filled with despair. He is tormented by the fluctuations in his spiritual state. He must, nonetheless, realize that he does not have any control over the conditions of his thought. He is answerable only for his actions. Love and fear for Allah and total devotion to Him are, no doubt, ideals and he should draw upon every conceivable means to attain them.
However, he will not be taken to task for the quantum or degree of his feelings and aspirations. On the basis of these, he will not be denied Paradise. Therefore, he should not permit himself to collapse into despair and despondency. Everyone looks for perfection even though it is not attainable. Indeed, perfection runs counter to being human, and so it is vain to pursue the unattainable. One can also be disappointed on observing lapses and weaknesses in others and give up on one's own self-development.
This response is the height of foolishness. One is not empowered to achieve self-development for others. No one can carry another's burden in this respect. One should rather, be concerned with one's own conduct and consistently follow the straight way while working for reform of oneself and of others.
Let us realize clearly that we should take Paradise as our goal and resolve to attain self-development. The first and foremost point is that the way of self-development, of faith and guidance, and of Paradise, is practicable and natural. Only if we regard it as something unnaturally arduous, does it appear difficult. Therefore, the above points should be always brought to mind; doing so sustains and improves morale. As we work with confidence we will not suffer from loss of hope. Allah is always there to help and support us.
Self-development is necessary to gain success in both the worlds.
One cannot enter Paradise without undergoing self-purification and self-development. Self-development is indeed the natural way to gain entry into Paradise, and perfectly practicable. However, we must be mindful that we are fully responsIble for our self-development.
We should resolve to do what we intend and do everything in this regard. Without this there cannot be any self-development.
The first and foremost condition is one's intention and action.
Allah looks for these and He has promised reward for them. There is no substitute for lack of intention, and if one fails to supply this, it cannot be compensated in any way. Nothing can replace one's intention and action. No one can do this work on another's behalf. For every individual is obliged in his personal capacity to attain self-development. If he does not practice what he learns or is not prepared to learn anything, no training can help him. His faith and good action alone can win Allah's forgiveness and mercy which will, in turn, admit him to Paradise. This constitutes the fundamental principle of self-development. It is self-evident and clear. Notwithstanding its manifest nature, it is regrettably ignored. It is clouded by wishful thinking and false pretexts. While disregarding this fundamental principle, one looks for false supports, which are illusory.
On reflection one realizes that the fundamental principle related to self-development is in line with the purpose of our creation. It is the essence of the test to which we are put. Indeed, it is its essential precondition. We have been put to the test to see whether we do good deeds. We are therefore fully responsible for our actions.
As a matter of fact, man enjoys total authority over only his own action. This facilitates greatly the work of self-development.
For it is within our power to take any action. However, by the same token, we will be rewarded only on the basis of what we do.
We entitle ourselves to Allah's mercy and forgiveness and entry into Paradise by dint of
The Quran repeatedly affirms that Paradise is the reward for one's actions, especially of the pious ones. It is for those who embrace faith and do good deeds. Man is exhorted to race towards Paradise. it should be the driving force and everyone should try to excel others. This message permeates the Quran. One thus realizes that wishful thinking, attending lectures, joining the company of the righteous, or the favor done by any spiritual authority cannot take one to Paradise. Without one's own intention and action to that end, one cannot enter Paradise.
lt is an error to think that one can attain self-development without
any effort or action. Mere study of books, or joining of study circles
cannot substitute for one’s own effort,
If one is not inclined towards evil, Satan cannot force him to commit evil. Let us accept that Satan constantly accompanies man; he is so to speak, in man's bloodstream. He lies in ambush for man in unexpected places, constantly on the prowl. Yet he cannot compel man into doing evil. He is not granted any such authority. He cannot supersede man's authority over his action.
Rather, on the Day of Judgement, he will declare: 'I had no authority over you except that called you and you responded to me. So blame me not, but blame yourselves.' (Ibrahim 14:22).
Man cannot do anything without All ah's help and support.
However, we must understand that divine help can rescue man only when
he displays commitment and does good deeds, on his way to Paradise. The
Quean declares this truth unequivocally, as is evident from the
following passages: 'Allah guides to Himself whoever turns to Him.'
(al-Shura 42: 13), 'And whoever repents and does good deeds; then
verily, he repents 'towards Allah with true repentance,' (al-Furqan
25:71): 'And verily I am indeed, forgiving to him who repents, believes
and does good deeds, and then remains constant in doing them:' Ta Ha
20:82): 'Remember Me, I will remember
If the person has the commitment and good deeds to his credit, he is promised glad tidings, The Prophet (peace and blessings be upon him) pointed out that as one performs his obligations. it pleases Allah. When he does such deeds, which are not obligatory yet are pleasing to Him. his sight. hearing and limbs act in accordance with Allah's will. Man is obliged to perform his religious duties. If he fails to do so. he cannot get what he is promised.
In another hadith he says: 'Whoever approaches Allah a little. He advances towards him. Whoever walks to Allah. He hastens towards him.' (Muslim) This indicates Allah's immense mercy for man's self-development and guiding him to Paradise.
Nonetheless. His mercy is reserved for him who approaches Him and takes some steps in this direction. As to him who is indifferent and careless, and fails to take any action, he cannot obviously draw upon His abundant mercy. The condition is that one should have the commitment, and make the effort.
Allah has promised to give generously.
Let the misunderstanding be removed altogether that one can attain anything without intention and action. Let it also be realized that Allah does not look for perfection in man's actions. Man is not obliged to gain success in his efforts. For man does not exercise any such authority. He is expected only to strive to the extent it is possible for him. All reward is promised for his striving: 'And whoever desires the Hereafter and strives for it, with the necessary efforts due for it, while he is a believer, then such are the ones whose striving shall be favored.' (al-Asr.' 17: 19)
Contained in the above passage are many Quranic teachings. It strikes
at the root of the obstructions in the way of self-development. For a
person is, at times, overcome by despondency that his efforts will not
be accepted by Allah or that he falls too far short of the expected
standards. At other times, he feels that his action is devoid of the
requisite state of the heart. His prayer lacks concentration and
attention; he does not cry while praying. Sometimes he is distraught
over the absence of the desired results. Notwithstanding his offering
prayers, he cannot give up obscene and forbidden things.
We have spoken frequently of intention in this context. It features also in the Qur'an. One has full control over ones intention. It is one of the prerequisites for self-development, and is its basic ground and strength. However, we must make it clear that intention is not to be confused with wishing. This is a very common misperception. People are found saying: 'I do want to get up at Fajr time to offer the prayers but I just cannot get up.' This wishing to get up is not synonymous with the intention to get up. Think if one has to catch a plane in the early hours or has an important appointment that promises one some good - one is sure to get up early. One will make every effort to get up in time. This is an illustration of how we execute our intention for an ordinary commitment. The same care and attention should be exercised in regard to all the requisites of faith and self-development.
One’s intention takes into account the value and importance of what is sought. One's level of devotion to that thing is also a deciding factor. Therefore, it is a conscious step, reflecting one’s resolve. In verse 20 of al-Shura the Qur'an employs the term 'intention' in this sense, when it speaks of someone’s intention for seeking Allah's pleasure or reward in the Hereafter.
The person may weaken in his intention. His resolve may be broken
altogether; or he may work contrary to what he originally intended, or
just forget. Nevertheless, on the whole, the first step in the pursuit
of Allah's pleasure, the Hereafter, Paradise and self-development, is
one's intention. It is needed for everything that one needs to do in the
cause of faith 'and self-development. After regret for any failure and
conscious return, the intention may be instantly taken up again. In the
absence of intention even a major, sustained effort to train oneself may
not be fruitful. Conversely, if one has the
Single-minded devotion is needed for intention. We can not serve God and Mammon at the same time. We cannot set our eyes on both the worlds simultaneously. One who sails on two boats can never reach his destination. A weak intention will result only in failure and demoralization. We may gain firmness of intention, if we are persuaded of the immense value of the objective - Allah, Paradise - and self-development as the means for it. The more committed we are to this goal, the firmer our intention will be. Obviously, our commitment will be strong in proportion to our devotion to Allah and Paradise. It is therefore, repeatedly emphasized that we should love Allah and His Messenger and struggle in His cause more than any other thing. This explains also the vivid portrayal of the bounties of Paradise in the Qur'an. They are projected as a living reality in order to inspire us.
Let us reiterate the point that the development and growth of one's deeds and character can be attained only gradually. It is a time-consuming process. One can instantly make up one's mind to do it. However, by the same token, one can break one's intention in no time as well. This should not, however, be an excuse to become demoralized. For one can easily and instantly resume one's intention.
If the individual has the intention, it inevitably results in his
taking some action. If he cannot achieve much, he should, at least, show
his readiness to move forward, his keen desire and his turning his
attention to his goal. Even if he seems unable to proceed further, he
should, at least. have a keen desire to do so. His eyes should be firmly
fixed on the goal and he should be fired by the intense desire to
approach his goal. And whenever it is possible and feasible, he should
take practical steps and move forward. The Qur'an provides a graphic
picture of man's striving in the following passages: 'I have turned my
face towards Him, Who has created the heavens and ' the earth.'
(al-An'am 6:79); 'My Prayer, my sacrifice, my living, and my dying are
for Allah, the Lord of the worlds.' (al-An'am 6: 162); 'When his Lord
said to him, "Submit", he said, "I have submitted myself to the Lord of
the universe".' (al-Baqarah 2: I 31); 'Hasten earnestly to the
remembrance of Allah and leave off business.' (al-Jumu'ah 62:9) Remember
that one's efforts greatly facilitate the attainment of the goal. A
spiritual figure told someone
thinking that a mountain could not be put into the mouth. The spiritual figure appeared again and asked him to proceed nonetheless. The man climbed the mountain and at the top he came across a piece of a sweet. and put that in his mouth.
Everything that we regard as demanding and strenuous regarding religious duties and the requisites of self-development. may be likened to the mountain in this parable.
The same lesson may be drawn from the incident recounted by the Prophet (peace and blessings be upon him) about someone who had killed ninety-nine people. He approached a pious person to ask him whether there was a way to repent. The pious person declared that there was no way whatever. In a fit of anger, the man killed that pious person as well. Then he approached a scholar and put the same question to him. The scholar affirmed that the man could still repent. but told him that he should leave that town and move to another town inhabited by pious persons. The man duly repented and started moving towards the other town.
He died on the way. This led to an argument between the angels of mercy and punishment. both of whom claimed him. The matter was resolved by another angel. who suggested that the distance be measured to determine whether he was closer to the town of pious people. in' which case the angel of mercy could take him.
or the opposite. in which case the angel of punishment· had his claim on him. He was found to have been closer to the town of the pious people. and was accordingly taken by the angel of mercy.
A whole volume could be written on the lessons implicit in this story. Yet its message is loud and clear: if one's intention is sincere and strong and he makes the effort to do something. he is helped by Allah's mercy. enabling him to reach his destination.
We should therefore resolve to proceed further on the way. Sincere resolve constitutes the first and also the last step.
Khurram Murad (1932-1996) The Author of this book. Former Director. General of the Islamic Foundation, UK (1978-86), he studied civil engineering at the UnivCl'5itics of Karachi and Minnesota. USA. and worked as a leading consulting engineer at Karachi, Dhaka, Tehran and Riyadh.
He was actively involved in the Islamic movement since 1948. He was President, Islami Jamiat Talaba, Pakistan (1951-52); a member of the Central Executive. lama ‘at Islami.
Pakistan (1963-96) and Amir of its Dhaka(1963-71) and Lahore (1987-89) branches. He became Na'ib Amir of lama'at Islami, Pakistan in 1988 and retained the position till his death in December 1996. In July 1991. he became editor of the monthly Journal, Tarjuman-ul-Quran and until his death strove 10 make it a platform for reflections on the thought and dynamics of the Islamic movement.
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