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Success is among the most universal aspirations of human life, yet its meaning varies drastically across cultures, civilisations, and ideologies. In contemporary society, success is frequently associated with material wealth, academic credentials, social status, or personal achievement. From luxury possessions and high-income jobs to fame and popularity, the modern understanding of success is largely rooted in worldly accomplishments. While these achievements may bring comfort or recognition, Islam presents a more holistic, timeless, and spiritually profound perspective on success that integrates both the temporary life of the dunya (this world) and the eternal life of the akhirah (the hereafter). Rather than rejecting the value of the world, Islamic teachings reorient the believer’s goals and motivations, placing ultimate success in alignment with divine purpose, moral accountability, and eternal salvation.

The Qur’an frequently uses the term al-falāḥ (الفلاح), signifying true success. This word encapsulates more than mere worldly prosperity—it refers to genuine salvation, spiritual triumph, and success in both worlds. It is success that is meaningful in the sight of Allah, lasting beyond death and judgment.

قَدْ أَفْلَحَ ٱلْمُؤْمِنُونَ
“Successful indeed are the believers.”
(Surah Al-Mu’minun, 23:1)

The verses that follow describe the characteristics of these successful believers. They include humility and concentration in prayer, refraining from vain speech, fulfilling their trusts and covenants, guarding their chastity, and being consistent in charity. This shows that in Islam, success is measured not by how much one earns or owns, but by the quality of one's character, the sincerity of one's faith, and one's obedience to the commands of Allah. It redefines achievement as rooted in spiritual and moral excellence, rather than material accumulation. 

While Islam emphasizes the importance of the Hereafter, it does not disregard the significance of this worldly life. On the contrary, it acknowledges that the dunya has a role to play in the journey toward the akhirah. It encourages Muslims to engage with the world in a responsible, ethical, and productive manner—so long as the pursuit of this world does not distract from one's duties toward Allah or lead to transgression.

وَابْتَغِ فِيمَا آتَاكَ ٱللَّهُ ٱلدَّارَ ٱلْآخِرَةَ وَلَا تَنسَ نَصِيبَكَ مِنَ ٱلدُّنْيَا
“And seek, through that which Allah has given you, the home of the Hereafter; and do not forget your share of the world.”
(Surah Al-Qasas, 28:77)

This verse clearly stresses the importance of balance. Islam does not promote monasticism or the abandonment of work, family, or society. Instead, it teaches that a believer should actively engage in the world—earning a living, raising a family, contributing to the community—while maintaining constant consciousness of the akhirah. In this way, worldly life becomes a bridge to eternal success, not an obstacle to it. Dunya is not to be abandoned, but it must remain a means—not an end.

However, ultimate success is not achieved by acquiring wealth, status, or titles. The Qur’an repeatedly reminds humanity that the real measure of success lies in attaining salvation, being admitted into Paradise, and avoiding the torment of Hellfire.

فَمَن زُحْزِحَ عَنِ ٱلنَّارِ وَأُدْخِلَ ٱلْجَنَّةَ فَقَدْ فَازَ
“So whoever is saved from the Fire and admitted into Paradise has certainly attained success.”
(Surah Aal ʿImrān, 3:185)

This verse offers perhaps the clearest definition of success in Islam. It shifts the entire framework: no matter how powerful, wealthy, or admired a person may be in the eyes of society, if he fails to achieve salvation in the akhirah, then his life has not been successful in the truest sense. Conversely, a person who may have struggled in dunya—facing poverty, illness, or obscurity—but who remains steadfast in faith, patient in hardship, and obedient to Allah, has achieved genuine success.

The life of the Prophet Muhammad ﷺ provides a living model of this philosophy. Despite enduring poverty, opposition, and hardship, he never compromised his mission or divine focus. His teachings emphasize balance, purpose, and spiritual clarity. One well-known narration from Sahih al-Bukhari illustrates this approach beautifully:

إِنَّ لِرَبِّكَ عَلَيْكَ حَقًّا، وَلِنَفْسِكَ عَلَيْكَ حَقًّا، وَلِأَهْلِكَ عَلَيْكَ حَقًّا، فَأَعْطِ كُلَّ ذِي حَقٍّ حَقَّهُ
“Indeed, your Lord has a right upon you, your soul has a right upon you, and your family has a right upon you, so give each one their due right.”
(Sahih al-Bukhari)

This hadith highlights the balanced lifestyle that Islam promotes—fulfilling one’s responsibilities to Allah, to oneself, and to others. It dispels the false notion that piety means neglecting family or health, or that religiosity requires renouncing all worldly enjoyment. On the contrary, Islam promotes a life of responsibility, moderation, and dignity.

In another narration, the Prophet ﷺ advised:

كُنْ فِي الدُّنْيَا كَأَنَّكَ غَرِيبٌ أَوْ عَابِرُ سَبِيلٍ
“Be in this world as though you were a stranger or a traveller.”
(Sahih al-Bukhari)

This narration teaches detachment—not from the world itself, but from becoming overly attached to its temporary pleasures and trials. Just as a traveller does not settle permanently in a temporary lodging, a believer should not become consumed by the distractions of dunya. Every action, every opportunity, and every blessing is part of the journey to the akhirah.

The Qur’an also cautions believers against being deceived by the fleeting glamour of worldly success:

وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا مَتَـٰعُ ٱلْغُرُورِ
“And the life of this world is nothing but a deceiving enjoyment.”
(Surah Al-Hadid, 57:20)

The material world—though real—can be seductive and misleading. Wealth, youth, beauty, and influence all fade. When these are seen as ends in themselves, they blind a person from their ultimate reality and purpose. The Qur'an does not call for a life of deprivation, but it warns against attaching one’s heart to what is temporary.

What may appear as success in this world can, in reality, be a failure if it leads one away from Allah. 

Furthermore, the Qur’an emphasizes who the real losers are in the eyes of Allah:

قُلْ إِنَّ ٱلْخَـٰسِرِينَ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ ٱلْقِيَـٰمَةِ ۗ
“Say: Indeed, the real losers are those who will lose themselves and their families on the Day of Resurrection.”
(Surah Az-Zumar, 39:15)

This powerful verse underscores that failure is not defined by worldly lack or loss. True failure is to stand on the Day of Judgment with no deeds of value, having sacrificed eternal joy for temporary satisfaction. The people described here may have achieved worldly success, but they failed to fulfill their higher purpose.

The Qur’an concludes this theme with a reminder that the final outcome belongs to those who live righteously:

وَٱلْعَـٰقِبَةُ لِلْمُتَّقِينَ
“And the final outcome is for the righteous.”
(Surah Al-Aʿrāf, 7:128)

This verse reassures believers that even if they are overlooked or oppressed in this life, their patience and righteousness will not go unnoticed by Allah. Success, in its most enduring and meaningful sense, is reserved for those who live with taqwa—consciousness of God, humility, and integrity.

True success in Islam is not defined by material gain but by faith, righteousness, and the eternal pleasure of Allah.

Let every believer remember that this life is short, and whatever is gained or lost within it will pass. What remains are deeds, intentions, and the mercy of Allah. The Qur’anic message is clear: success is not about how high we rise in the eyes of people, but how near we draw to Allah. May Allah make us among those who achieve true falāḥ, and grant us success in both dunya and akhirah. Ameen.

About the author:

Janib Ali hails from Chirang district, Assam. He is a research scholar at Darul Huda Islamic University, currently pursuing postgraduate studies in Aqeedah and Philosophy, alongside a Bachelor of Social Work (BSW) from IGNOU. His writings focus on social issues, politics, motivation, life, and Islam, aiming to bridge faith and contemporary reality through thoughtful and reflective expression.

References 

1. The Holy Qur’an. Translations from Surahs Al-Mu’minun 23:1, Al-Qasas 28:77, Aal ʿImrān 3:185, Al-Hadid 57:20, Az-Zumar 39:15, and Al-Aʿrāf 7:128.
2. Al-Bukhari, Muhammad ibn Ismail. Sahih al-Bukhari. Translated by Muhammad Muhsin Khan. Riyadh: Darussalam, n.d
3. Al-Ghazali, Abu Hamid. Ihya Ulum al-Din. Translated by Nabih Amin Faris. Lahore: Sh. Muhammad Ashraf, n.d.
4. Ibn Kathir, Ismail ibn Umar. Tafsir al-Qur’an al-‘Azim. Cairo: Dar al-Fikr, n.d.
5. Qaradawi, Yusuf. Priorities of the Islamic Movement in the Coming Phase. Herndon, VA: International Institute of Islamic Thought, 2000.