The kind of worldly life that should be avoided is one defined by excessive luxury (a hedonistic lifestyle)—much like that of the ‘Ad people during the era of the Prophet Hud. Today, there appears to be a misconception: a fear of wealth, leading people to shy away from becoming prosperous. Out of this fear, some choose to work only the bare minimum.
One
day, the Messenger of Allah – Muhammad SAW (peace be upon him) encountered a
companion who was in a truly dire state. When asked about his condition, the
man explained that it was perhaps the result of his own prayer, in which he had
asked: “O Allah, grant me suffering in this world, and let this worldly
suffering serve as a sign that I shall attain happiness in the Hereafter.”
Upon hearing this, the Prophet (peace be upon him) offered a better prayer—the
one found in Surah Al-Baqarah, verse 201: “O Allah, grant us goodness in
this world and goodness in the Hereafter, and protect us from the torment of
the Fire.” Those who possess faith view this world as a field for the
Hereafter; they strive to attain worldly success while remaining guided by
Divine values.
Some
texts suggest that a contributing factor to a weak work ethic among Muslims is
a fundamental misunderstanding of the nature of this world and the Hereafter—as
if they were two mutually exclusive, black-and-white realms. This misconception
leads to further errors, specifically regarding one’s attitude toward wealth
and work.
Therefore, we must master the world before the world masters us
We
often compartmentalize the world and the akhirat (hereafter), social
life and religion, and the relationships between humans—as well as the
relationship between humanity and God. In reality, while these aspects may be
distinguished, they are meant to be integrated. The Quran calls upon human
beings to be active participants in navigating this world. We must remember
that a human being consists of both spirit and body, and both must be kept in
balance. In the Quran, the terms al-hayaat (life) and al-mamaat
(death)—both consisting of six letters—appear an equal number of times: 145
occurrences each.
The
question is not whether prayer or work is more important; rather, the correct
approach is to perform prayers at their appointed times and to engage in work
during its designated hours. The Prophet (peace be upon him) stated: "The
best among you is not the one who prioritizes the Hereafter while neglecting
the world, nor the one who prioritizes the world while neglecting the
Hereafter. The best among you is the one who balances both."
We
should strive to master the world, without allowing the world to master us.
Regarding material wealth, the Messenger of Allah (peace be upon him) adopted
this stance: "I shall keep wealth in my hands, not in my heart." The
Messenger of Allah serves as the clearest example; he was the most noble human
being in both this world and the Hereafter. He was the Insan Kamil (the
Perfect Human), yet he attained this status while living as any other
human—eating, drinking, sleeping, and having a family.
To
navigate this world correctly, one must possess taqwa
(God-consciousness). A person of taqwa maintains a balance between their
worldly life and the Hereafter, between their domestic life and their social
responsibilities, and so on. Those who possess taqwa are also permitted
to enjoy the blessings of this world. Surah An-Nisa, verse 134, states that
with Allah lies the reward for both this world and the Hereafter. The key is to
understand the true nature of this world, as well as which ways of living are permitted
and which are not.
A
Muslim’s attitude toward this world should be positive. As a khalifah
(steward/vicegerent) on Earth, one must not flee from the world; instead, one
should "master" it—in the sense of managing it and bringing
prosperity to it. Humans should not debase themselves before the natural world,
for Allah has honored humanity and elevated it above all other creations. To
fulfill this duty, humans must pursue and develop knowledge. All forms of
knowledge are from Allah—with the exception of "black magic"
(harmful, forbidden occult practices). From Muadz bin Jabal, the Prophet SAW
said: "Seek knowledge because it shows that we fear Allah. Seeking
knowledge is an act of worship, while remembering it is tasbih, analyzing it is
jihad, while teaching is a guide in determining what is halal and what is haram
and even becomes a lamp on the path to heaven."
Knowledge
is a friend when you are afraid, a friend when you are alone, even a friend to
talk to in isolation. It is a guide in times of trouble and joy, a powerful
weapon in dealing with enemies but a decoration and composition in times of
silence. Allah raises the status of a society because of knowledge so that they
become role models for others, their ideas and thoughts become role models,
always accompanied by an angel who caresses them with the softness of his wings
as well pray for them. Every leaf, twig and ripple of the ocean waves join in
asking forgiveness for them, as well as all the animals on land and at sea.
Knowledge revives the soul from deadly ignorance, enlighten us from darkness,
so that everyone will achieve a high, noble position and degree in this world
and in the hereafter.
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