Key Verses on Attitude Towards Life

2: 214 [al-Baqarah, Medina 87]

Asad [But] do you think that you could enter paradise without having suffered like those [believers] who passed away before you [note 199]? Misfortune and hardship befell them, and so shaken were they that the apostle, and the believers with him, would exclaim, “When will God’s succor come?

Oh, verily, God’s succor is [always] near !

Transliteration Am hasibtum an tadkhulul jannata wa lamma_ ya'tikum masalul lazina khalau min qablikum massathumul ba'sa_'u wad darra_'u wa zulzilu_ hatta_ yaqu_lar rasu_lu wal lazina a_manu_ ma'ahu_ mata_ nasrull_h(i), ala_ inna nasralla_hi qarib(un).

[ Asad’s note 199 – …….This passage connect with the words, “God guides onto a straight way him that will [to be guided], which occur at the end of the preceding verse. The meaning is that intellectual cognition of the truth cannot, by itself, be a means of attaining to ultimate bliss: it must be complemented by readiness to sacrifice and spiritual purification through suffering.]

[ Ruby’s note – It is implied here that life sometime is tested to the point when even the most righteous people may become desperate and disillusioned. Generally the prophets and righteous people are patient and submissive. At times the trials of life can be so severe that even they lose their composure. This verse is to communicate to the believers to expect that kind of serious and severe tests in life. More righteous one is more severe the trials may be. Because through these trials and sufferings one reaches to the higher stations of life and existence. Through these hardships one learns to trust God and submit to His Will and not give away to wrong doings to make it easier. This is the essence of “submission”. If one perseveres and remains steadfast, Inshallah, one will be given enormous reward both in here and Hereafter. That is the triumph Supreme! ]

6: 161 [al- Anam, Mecca 55 ]

Say: "Verily my Lord hath guided me to a way that is straight a religion of right the path (trod) by Abraham the true in faith and he (certainly) joined not gods with Allah."

[ Qul innani hada_ni rabbi ila_ sira_tim mustaqim(in), dinan qiyamam millata ibra_hima hanifa_(n), wa ma_ ka_na minal musyrikin(a). ]

2: 162

Say: "Truly my prayer and my service of sacrifice my life and my death are (all) for Allah the Cherisher of the Worlds:

[Qul inna sala_ti wa nusuki wa mahya_ya wa mama_ti lilla_hi rabbil 'a_lamin(a). ]

2: 201

…………. “O our Sustainer! Grant us good in this world and good in the life to come, and keep us safe from suffering through the fire”:

Wa minhum may yaqu_lu rabbana_ a_tina_ fid dunya_ hasanataw wa fil a_khirati hasanataw wa qina_ 'aza_ban na_r(i).

2: 212

Unto those who are bent on denying the truth the life of this world [alone] seems goodly [note 195]; hence, they scoff at those who have attained to faith: but they who are conscious of God shall be above them on Resurrection Day. And God grants sustenance unto whom He wills, beyond all reckoning [196].

[ Ruby’s note – Attempting to or desiring to make this life beautiful is not implied here or is not discouraged. To the contrary, the prayer in the Quran to ask God to give the best in this life and in the Hereafter is endorsing the idea that one should desire and ask God to make this life beautiful also. However, here this verse is making distinction between that desire and the desire of the disbelievers who focus on this life only at the exclusion of the eternal life. In their desire they want the rewards and glory of this world and they neither believe nor care for the Hereafter. In a believer’s desire to make this life fulfilled consists of a desire of spiritual progress through pure and wholesome achievements that would also benefit the Hereafter. Whereas the desire of a disbeliever consists of the transitory gain and rewards of this life alone. ]

[ Asad’s note 196 – I.e., He cannot be called to account for the way in which He distributes worldly benefits, sometimes granting them to the morally deserving and sometimes to sinners. ]

[ Ali’s note 234 God's gifts in this world seem unequal, and sometimes those get them who seem to deserve them least. God's bounty is unlimited to the just as well as the unjust. In His wisdom He may give to whomsoever He pleases. The account is not taken now, but will be taken in the end, when the balance will be redressed. (2.212) ]

5: 87 [ al-Maidah Median 112 ]

Asad O you who have attained to faith! Do Not derive yourselves of the good things of life which God has made lawful to you [note 100], but do not transgress the bounds of what is right: verily, God does not love those who transgress the bounds of what is right.

Yusuf Ali O ye who believe! make not unlawful the good things which Allah hath made lawful for you but commit no excess: for Allah loveth not those given to excess.

Pickthall O ye who believe! Forbid not the good things which Allah hath made lawful for you, and transgress not. Lo! Allah loveth not transgressors.

Transliteration Ya_ ayyuhal lazina a_manu_ la_ tuharrimu_ tayyiba_ti ma_ ahallalla_hu lakum wa la_ ta'tadu_, innalla_ha la_ yuhibbul mu'tadin(a).

[[ Ali’s note - 791 In pleasures that are good and lawful the crime is excess. There is no merit merely in abstention or asceticism, though the humility or unselfishness that may go with asceticism may have its value. In v. 82, Christian monks are praised for particular virtues, though here and elsewhere monasticism is disapproved of. Use Allah's gifts of all kinds with gratitude, but excess is not approved of by Allah. (5.87) ]]

[[ Asad’s note 100 – Most of the commentators ……….explain the expression ‘la tuharrimu (lit., “do not forbid” or “do not declare as forbidden”) in the sense given by me above, and take it to refer to the self-mortification practiced, in particular, by Christians priests and monks……………]]

[[ Ruby’s note – I disagree with the above explanation. There are good references about the piety about the Christian monks as well [see 5:82]. However, this could be true about the doctrine of celibacy and other austerity the monks practice that is in excess. Islam commands to celebrate life within the boundary set by moral law of God. Conjugal life and other enjoyments are all part of that celebration of life that is God gifted to humankind. No one should short change life on the beautiful things God has provided a human to enjoy. This is the trust of the meaning I understood and it is general. There is no specific implication towards the Christian monks here because the context is confirming that as well.]]

5: 88

Asad Thus, partake of the lawful, good things which God grants you as sustenance, and be conscious of God, in whom you believe.

Yusuf Ali Eat of the things which Allah hath provided for you lawful and good: but fear Allah in Whom ye believe.

Pickthall Eat of that which Allah hath bestowed on you as food lawful and good, and keep your duty to Allah in Whom ye are believers.

Transliteration Wa kulu_ mimma_ razaqakumulla_hu hala_lan tayyiba_(w), wattaqulla_hal lazi antum bihi mu'minu_n(a).

38:73 God breathed His “Spirit” in every human being making life sacrosanct