Success in Islamic Concept

Happiness and achievement in Moslem concept Arifa Tariq Saira Virk Information Technology University Dr.Junaid Qadir11 whitethorn 2018?AbstractPurification of mettle and soulHu valet de chambre being is created of pissing and clay as we cognize save after that we brook tree trunk and soul in it. People just c be near body, what closely soul?People do not c atomic number 18 about soul, how to regurgitate it, how to be closer to satisf fill, how to stretch closer to happiness and succeeder? m some(prenominal) another(prenominal) people around the piece suffering from stress, emotional diseases looking for the cure, but they are still hollow inside and dont know how to find the cure. hand all over to earn the sickness inside your own ego-importance. ALLAH omnipotent in account book focused on the importance of subtilizeing the soul and shopping centre. Try to recognize the sickness inside your own self. Quran Verses ALLAH says in Quran1. He has succeeded who puri fies the soul, and he has failed who corrupts the soul. Surah Ash-Shams91910So you have two choices both purify your soul, try to reach closer to the level of satisfaction or corrupt it. Purification puzzles from Zakat, Tazkiyah and Tazkiyah of nafs.He also said2. Go to Pharaoh, for verily, he is a transgressor. Say to him Will you purify yourself? Surah An-Naziat 7917-183.He has succeeded who purifies himself, who remembers the name of his Lord and prays. Surah Al-Ala8714-15 This is how purification is related to the conquest and happiness.We crack from these verses that our success and happiness in life here and hereafter depends on our spiritual purification. We must purify our hearts from environmental and spiritual diseases alike greed, hatred, lie, pride, ignorance and other harmful worldliness diseases and try to adopt the spiritual virtues to serving the environment and serve maneity by adopting justice, generosity, compassion and many more. Types of heart1. punis hing and healthy heartALLAH says in QuranA day when thither pass on be no benefit in wealth or children, but hardly in he who comes to Allah with a pure heart. Surah Ash-Shuara 2688-89 The type of heart which is healthy and fathom and plainly stake refuge from ALLAH and will rescue him on the Day of Judgment.The trueness and unspoiled heart is which is secure from shirk and work will totally the love and hope that his actions are lonesome(prenominal) for ALLAHs sake by obeying his all orders and sayings.Their some question net come in some wizards mind that1. Does all these activities done by man are just temporary, for to induce material things and desire for the sake of assess from the people?2. Was all these activities done without any dis may of people? Was all the activities done just with the pure believe to serve the Master ALLAH almighty?3. Was all the actions done also to please the last Prophet (PBUH) of ALLAH.The maiden two questions requires sincerity (IK HLAS) that all the things are just for the Master and tertiary question requires to follow the foot step of last Prophet of ALLAH (MUTABAAH). none of our actions will be considered accepted if Ikhlas and Mutabaah both conditions do not met. Having sound heart it joins the ranks of truthfulness, secure, healthy and happy heart.We clean our folk, when we invite someone to our house similarly clean your heart as if you want to invite ALLAH and have faith and patience. He will make all the doors of happiness and success open for you. Nobody knows your pain more than who creates us, nobody in this world cares for us as much as the ALLAH and HE is all acute and almost wise Indeed. 2. Sick heartThe diseased heart which is either closer to secure his dreams of world, secure his worldly life or in truth close to devastation.This heart only contains love of ALLAH, show trust and trust upon him only for the sake of his worldly essentials. This heart only shows eagerness to shoot his desi res, the desires which only does exists in this temporary world. This heart also contains jealousy, arrogance, pride, self-amazement and corruption only for the worldly matters which does only make us much closer to oddment and devastation.Man just had forgotten his intent of creation in this earthborn world, ho forgot that each body part has a job, similarly a heart also had a job, and if it is sick it will not do his job properly . Indeed ALLAH is the Guide of those who believe, to the straight path.3. Dead heartThis type of heart is dead, having no life. This heart does not follow any path else than then path which pleased him. This heart does not know about its Lord or Master, in nearsighted it is a hard worker of his own desires, action and activities. If he fulfills his dreams, he does not care about pleasing or displeasing of his Master (The one who creates him).If it loves, it loves just for the sake of his desires and if he hates it does only just for the sake of his o wn mean. In short his dreams are his master. He is a mortal of his own desires. The man with this heart is putting himself to the way to destruction and devastation.SoulSoul is the warmheartedness of human body, the principal(prenominal) importance as compared to other creations of ALLAH.Science does not reached about the soul, that what is the essence of the soul. When any living creator split ups like an animal as compared to human in that location is no difference in its wait, but the moment when human dies, immediately there is a loss of wait that means something he is losing the moment he dies.Quran Says 1. Every soul shall have thwack of wipeout. (Surah Al Imran) In this world there is a life for the runnel of here after and every person shall have taste of death.2. ALLAH has created death and life to test which of you in good deeds (Suran Al Mulk)For there is no pleasure, sweetness, ibtihaaj or perfection except by knowing and sweet to the Master,there is only peace in remembering him, happiness and success is only by being closer to him and desiring to meet him in the life hereafter.Discovering self for happiness In Muslim tradition, the who am I? question in the blanket(a)est wiz of the word is more important and comes prior to the strongly related subject of happiness. Happiness is not a goal to be act on its own, rather to be attain as part of fruition of discovering and nurturing the self.As the subject of happiness is enclosed within the study of the self, it cannot be explained outside the term self or soul, (nafs) that includes a broad range of topics including the heart (qalb), spirit (ruh), intellect (aql), and will (irada) as intimately as human nature (fitrah) (Nasr, 2014).The nafs when mentioned in the Quran without any addition, refers to self and exists of three levels that are interconnected to each other (Schimmel, 1994, 184) nafs ammara (1253) The lower (animal) self, the brute soul that incites to evil. nafs lawwama ( 752) The struggling self. nafs mutmainna (8927) The higher self at peace, the satisfied, imperturbable paragon realized rational soul.Naquib Al-Attas (Philosopher) explains the two dimensions to happiness in Moslem under rest with two different terms pleasure and true happiness. The self (nafs) attains true happiness from cognition and good character (virtue) experience by the rational soul (higher self) and happiness of transient quality from worldly (bodily) pleasures experienced by the animal soul (Attas, 1995, 91-92).However, comprehending and knowing the truth about the self and paragon is not sufficient, one also needs to act according to this truth and therefore moral virtues are important (Khadduri, 1984, 82). The connection between happiness, success and moral virtues, Al-Kindi explains that in overcoming material and psychological causes of sorrow, material possessions and other worldly deeds are nothing compared to the cultivation of virtues.Virtues play an impo rtant graphic symbol in the growth of happiness related to this world and the hereafter (Nasr, 2014).Tawakkul on Allah and Ibadat for happiness & successThe person who possesses tawakkul attains the state of contentment. This person still faces the ordinary challenges of mortal life but does so in a state of inside contentment.As the Quran states explicitly, this is why the friends of graven image (the awliya?), who have fully attained the stations of tawakkul and rida? ?, are neither fearful nor sorrowful. For such people, even the fear of God is transformed into joy, for this fear is the beginning of wisdom, as stated by St. Paul and also in the famous saying (hadith) of the Prophet, The fear of God is the beginning of wisdom. 13 Performing obligatory ibadat requires self-discipline and release but result in happiness and success.As call of request (Adhan) states Hayya ala-l-FalahHurry to success (Rise up for Salvation)Success of Muslim is to hurry for its obligatory duties which make him/her self-made in this life and also in hereafter.Similarly, Sayyiduna Abu Hurairah has narrated that the Holy Prophet stated, on that point are two glad tidings for the man who fasts one at the time of sunset and the other when he meets his Rab. (Sahih Bukhari 255/1 1805)It is not stock-still only the ibadat themselves that bring about happiness it is also our knowingthat in perform them we are doing Gods Will and thereby experiencing the grace (barakah) that issues from the performance of sacred rites.In carrying out ordinary human transactions, or muya?-mala?t, in accordance with the Sharyah, one is also doing Gods Will.14Success of the selfThe success of the self, as explained in the Quran, lies in allowing the self to train and one who disallows the self (soul) to grow, who destroys this growth, is describes as one who is in failure (917-10). The maturement of the self, that is given the capacity to distinguish right from wrong (917), includes falling and standing and do choices.This process of growth is not focused on making faultless, sinless, pure good creatures (angels) at the end (431).The highest stage in that sense that is aimed at, is the level where there is mutual satisfaction reached between the self and God but also within the self as a square (8927).Also for the success of a person soul and self the ihsan is necessary element.As mention in Quran Verily Allah likes from a doer of an action that when an action is performed, it is made beautiful (yuhsinahu)Allah is good and only accepts that which is good. Related by Muslim (no. 1686)Ihsan entails acquiring good character trait. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, I was sent to perfect good character.Also, come in hadith The best of you in Islam are those who are most excellent in character as long as you late understand the religion. Ahmad, SahihThe person who possess the character traits of ihsan and does his /her work with perfection are true successful people.These traits are No harming and reciprocating harm Do not envy what people have Trust in Allah (Twakkul)If a person have these traits that is close to Allah and most satisfied.SufismThe Islamic philosophers have also dealt extensively with the question of happiness, which they, like the Sufis, associate in its essence with the abiding and the permit and, following the Quran, with paradisal realities and the Hereafter. Ibn Sna? in Latin, Avicenna, the prince of the Islamic philosopher-scientists whose influence pervades all later Islamic philosophy, associates happiness with purification of the soul and knowledge of the intelligible world, the world of light, from which it descended into this world.In his famous Poem of the Soul, he writes,15Why then was she the soul cast down from her high peakTo this degrading depth? God brought her lowBut for a purpose wise, that is concealedEen from the keenest mind and loveliest wit.And if th e tangled mesh impeded her,The narrow cage denied her fly to soarFreely in heavens high ranges after allShe was a lightning-flash that brightly glowed Momentarily over the tents, and then was hidAs though its gleam was never glimpsed below.Ibn S?n?a? considers the happiness of the soul to be the result of the process of the soul to reach, finished self-purification, the state of tajarrud, which can be attained not only in the Hereafter, but also in this life. Purification prepares the soul for the attainment of that knowledge that results in true happiness.16The Attainment of happiness and success (Conclusion)To understand and attain happiness is different thing.All religion and cultures know how to achieve transient happiness and success. But real challenge is achieving permanent happiness and success in this world and hereafter. In Islam, as in other unquestionable religions, that permanent state of happiness is attained by giveing not the immunity of the passionate self to re ceive whatever it desires, but freedom from desire and from the passionate self.17.To attain permanent happiness, we must therefore remember who we sincerely are, where we came from, why we are here, and where we are going. We must detach ourselves from fleeting pleasures and joys and undertake permanent joy by attaching ourselves to the spiritual world, which is our original home and the only place where we shall attain permanent happiness.We must die before we die die to the world here and now in order to gain eternal felicity in the life of the spirit and the intellect silent in its traditional sense. We must experience the happiness that issues from faith (ma?n), which provides for us security (ama?n) from all that would deprive us of happiness.18Through faith, correct actions, prayer, and realized knowledge, we must break all the walls of ego, we must do so by means of compassion, charity, and through karam, which are bound to love and independent of selfishness and self-ce nteredness that are impediments of the attainment of happiness.Bibliography 1 Nasr, S. (2014).HAPPINESS AND THE ATTAINMENT OF HAPPINESS AN ISLAMIC PERSPECTIVE.Journal of righteousness and Religion, 29(01), pp.76-91. 2 (Alfarabi, The Attainment of Happiness 75) 3 on that point is a partial translation of this work by Claude Field, The Alchemy of Happiness of al-Ghazzali (Chicago Kazi Publications, 2007).The critical interlingual rendition of this text is edited by H?usayn Khad?w? jam (Tehran Shirkat-I Saha?m-yi Kita?bha?-yi Jb, 1354 SH). There is also a later edition of this text edited by Manu?chihr Da?nishpazhu?h (Tehran Ahl-i Qalam, 1381 SH).4 Altiner, s. (2015). Happiness. Theology and Religious Studies.5 Ibn Altiner, s. (2015).6 Ibn Altiner, s. (2015).7 Lino, C. (2018). Positive psychological science Theory in a Nutshell. online Positivepsychologyprogram.com. Available at https//positivepsychologyprogram.com/positive-psychology-theory/ Accessed 11 May 2018.8 Riaz, D. (2018). online Szic.pk. 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Wickens, ed., Avicenna Scientist Phi losopher (London Luzac, 1952), 28 See also S. H. Nasr, An Introduction to Islamic Cosmological Doctrines (Albany State University of New York Press, 1993), 25960.