Every community has its own criteria for determining right from wrong, shaped by its history, culture, religion, and/or other influences.
Some cultural standard holds that belonging to a particular tribe confers status. In feudal Europe, the nobility or aristocracy was considered superior.
The aristocratic standard held that those of noble birth were inherently more honourable and capable of leadership, which influenced governance and social privileges.
In capitalist societies, wealth and material success are often regarded as the ultimate measures of a person’s value and success.
Recently, possessing a university degree has become a standard for measuring a person’s intellectual capability and potential for success.
And another recent measure has emerged: having a substantial online presence is seen as a marker of importance.
Wrong standards of measure cause rejection of truth
One of the greatest reasons why truth is rejected is incorrect standards of measure.
In fact, when Allah sent prophets to various communities, a recurring reason for their rejection was on the basis of their ma’āyīr or standards of measure.
For instance, the people of Noah dismissed him, saying:
أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ
Should we believe you while you are followed by the lowest [class of people]?” [1]
According to their twisted standards, social hierarchy dictated spiritual correctness, and that higher social classes should be the first to receive and endorse prophetic messages.
Similarly, when a group from the Children of Israel rejected a king who was appointed over them by their prophet, their argument was:
أَنَّى يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِنَ الْمَالِ
How can he have kingship over us while we are more worthy of kingship than him and he has not been given any measure of wealth?” [2]
According to their standard of measure, financial resources were a direct indicator of one’s ability to lead.
Prophets taught the recalibration of standards of measure
One of the primary goals of the prophets was to recalibrate people’s standards of measure, for them to see and assess life through a Hereafter-centric lens.
Similarly, one of the most crucial roles of a muslih (reformer), whether a teacher, scholar, or a parent, is to undertake this very task.
The ineffective muslih limits his focus on dealing with individual matters that are affecting the Muslims one at a time, whereas the effective muslih — whilst also tackling the individual matters — will give paramount focus on readjusting standards.
This is key, as convincing someone to adjust their behaviour in individual areas such as dress, finances, or relationships, is straightforward.
However, correcting standards of measures that define right and wrong means an automatic resolution of hundreds of individual aspects.
I will share six relevant examples of how Islam endeavours to adjust standards, elevating them to much higher and deeper measures.
1 | Suffering and joy
Some will argue, how could Allah give less to those whom He supposedly loves?
Once, ‘Umar ibn al-Khattāb visited the Messenger of Allah ﷺ, who was resting on a simple mat.
There was nothing cushioning it, and beneath his head was a pillow filled with palm fibres. At his feet lay a rough piece of cloth, and some animal hides were hanging nearby.
‘Umar noticed the imprint of the mat on the Prophet’s side and began to cry.
The Prophet ﷺ asked,
What makes you cry?”
‘Umar said,
يا رسول الله، إن كسرى وقيصر فيما هما فيه، وأنت رسول الله
O Messenger of Allah, leaders like Khosrow and Caesar luxuriate in their riches, while you, the Messenger of Allah, endure such hardship.”
The Prophet ﷺ replied,
أما ترضى أن تكون لهم الدنيا ولنا الآخرة؟
Wouldn’t you be satisfied that they have the world, and we have the Hereafter?” [3]
Some wonder why Muslims, if they are truly upon the truth, should suffer in this world, whilst rejecters of īmān should thrive.
They mistakenly believe that ease and comfort are indicators of being right with God, but who established such a standard?
This hadīth completely overturns that notion, making it clear that — whilst Allah does provide for the righteous believers with health, wealth, children, and comfortable lives — if and when this changes, a believer should be braced without shock, as “they have the world, and we have the Hereafter”.
Difficulty today is part of the journey towards Paradise, and unrestrained ease is part of the journey towards Hell.
2 | Freedom
The Prophet ﷺ said,
الدُّنْيا سِجْنُ المُؤْمِنِ، وجَنَّةُ الكافِرِ
The world is a prison for the believer and a paradise for the unbeliever.” [4]
This hadīth clears up confusion for those who question Allah’s wisdom in forbidding certain things, wishing that they were more “at liberty” like others, reminding them that life, for the believer, is like a prison. It is a place where movement is restricted.
Desires will urge you to break free, but īmān wisely restrains certain actions for your ultimate good. Non-believers do not face these restrictions today. However, for believers, these limitations are temporary.
So, whether it’s wearing hijab when inconvenient, performing salah in the cold, fasting in the heat, trading in permissible ways, or controlling youthful desires, prioritising the long term with this adjusted standard of measure means that Islam is practised with enthusiasm, having understood that Paradise is the home of true freedom.
3 | Strength
Cross-cultural standards of strength often focus on physical prowess; the ability to bench press, squat, dead lift, or overpower others in physical confrontations.
While these measures do capture a literal aspect of strength, the Prophet ﷺ redefined this standard, taking it to its highest form, saying:
ليس الشديد بالصُّرَعة، إنما الشديد الذي يملك نفسه عند الغضب
The strong one is not the one who overpowers others; rather, the strong one is he who controls himself when he is angry.” [5a] [5b]
What benefit is there for someone who can lift heavy weights or dominate opponents on the wrestling mat, only for him to be dominated by an internal force, manipulated by it at every flare-up?
According to this redefinition, strength is to keep anger in check, subduing it and not being subdued.
4 | Those deserving of praise
The Prophet ﷺ foretold a time when people would heap praise on the undeserving ones, saying:
مَا أَعْقَلَهُ وَمَا أَظْرَفَهُ وَمَا أَجْلَدَهُ، وَمَا فِي قَلْبِهِ مِثْقَالُ حَبَّةِ خَرْدَلٍ مِنْ إِيمَانٍ
How wise he is, how charming, how brave! Yet there is not in his heart the weight of a mustard seed of faith.” [6]
A warning that rings alarmingly true today, in an age obsessed with superficial metrics — followers, celebrity status, luxury events they attend, money lavished on them, high-end cars that chauffeur them, crowds that flock to them, and the entourages that shield them.
Yet, despite these empty markers, such individuals may possess little to no knowledge, depth of īmān, a long history of sacrifice for Islam, or their likes.
Here, the Prophet ﷺ challenges people’s metrics, directing them to recognise that true worth is determined by one’s īmān — making them genuinely deserving of praise for their “wisdom”, “charm”, and “bravery”.
Anything other than this is to raise or debase people according to skewed criteria.
5 | Marriageability
Sahl ibn Sa’d said,
مَرَّ رَجُلٌ علَى رَسولِ اللَّهِ صَلَّى اللهُ عليه وسلَّمَ، فَقالَ: ما تَقُولونَ في هذا؟ قالوا: حَرِيٌّ إنْ خَطَبَ أنْ يُنْكَحَ، وإنْ شَفَعَ أنْ يُشَفَّعَ، وإنْ قالَ أنْ يُسْتَمَعَ، قالَ: ثُمَّ سَكَتَ، فَمَرَّ رَجُلٌ مِن فُقَرَاءِ المُسْلِمِينَ، فَقالَ: ما تَقُولونَ في هذا؟ قالوا: حَرِيٌّ إنْ خَطَبَ أنْ لا يُنْكَحَ، وإنْ شَفَعَ أنْ لا يُشَفَّعَ، وإنْ قالَ أنْ لا يُسْتَمَعَ، فَقالَ رَسولُ اللَّهِ صَلَّى اللهُ عليه وسلَّمَ: هذا خَيْرٌ مِن مِلْءِ الأرْضِ مِثْلَ هذا
A man passed by the Messenger of Allah ﷺ and he asked them, ‘What do you say about this man?’
They replied, ‘He is worthy of marriage if he proposes, of intercession if he intercedes, and of being listened to if he speaks.’ The Prophet ﷺ remained silent.
Then, a man from among the poor Muslims passed by, and he (ﷺ) asked, ‘What do you say about this man?’
They replied, ‘He is unworthy of being married if he proposes, of intercession if he intercedes, and of being listened to if he speaks.’
The Messenger of Allah ﷺ said, ‘This man is better than an Earth full of the first type.'” [7]
This shows how even Muslims need help in adjusting their standards of measure.
Just because someone isn’t deemed important by societal standards does not mean they lack value in the Eyes of Allah.
In fact, the opposite might be the case; those looked down upon could be saints and allies of Allah, yet we foolishly disregard them as potential spouses for our children or as friends for ourselves.
The repercussions of such shallow assessments often become painfully clear when it’s too late, after we’ve suffered at the hands of our incorrect standards of measure.
6 | Victory and defeat
In the event of Bi’r Ma’ūna, Harām ibn Milhān — a messenger of the Prophet Muhammad ﷺ — was deceitfully slain by Jabbār ibn Salma. Not a single member of that group survived.
Jabbār had driven a spear through his back, the point emerging from his chest.
Harām exclaimed in his final moments,
فزتُ وربِّ الكعبة
I have triumphed, by the Lord of the Kaba.”
Clearly, Harām had understood that there was more to the concepts of triumph and victory, as he bled to death.
Most people default to a clichéd image of triumph: a warrior overpowering a fort, scaling its walls, and defiantly planting his flag.
However, the term naṣr or victory is mentioned frequently in the Qur’ān, and carries meanings far beyond mere physical dominance.
This discussion is of the essence, especially at times when Muslims falsely accuse Allah of having abandoned the believers, not knowing that He is giving them aid but in different forms!
Indeed, the most obvious of victory is physical dominance, as that which Allah granted the prophets Dāwūd and Sulaymān, who both enjoyed sovereignty over their adversaries throughout their lifetimes, or the triumph of Prophet Muhammad ﷺ in the battle of Badr, or the conquering of the Arabian Peninsula, and so on.
Another form is the saving of the believers from the plans of their enemies, as Allah says:
حَتَّىٰ إِذَا اسْتَيْأَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا جَاءَهُمْ نَصْرُنَا فَنُجِّي مَن نَّشَاءُ
“Until, when the messengers despaired and were certain that they had been denied, Our victory came to them, and whoever We willed was saved.” [8]
So the ayah explains that the victory that was given to the prophets, in this context, was not that they had subdued their enemies or conquered land, but that they were saved from their enemy’s intentions and objectives.
Another form of naṣr is the triumph of proof and reason, achieved through the undeniable strength of compelling arguments.
Allah says,
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ (171) إِنَّهُمْ لَهُمُ الْمَنْصُورُونَ
Our word has already been given to Our servants, the messengers: It is they that will be given victory.” [9]
Describing the nature of the “victory” cited in this verse, the majority of the scholars have argued,
لهم النُّصرة والغَلبة بالحجج
Victory and dominance through compelling arguments.” [10]
In human history, empires have risen and fallen, armies have come and gone, defaming media outlets appear and disappear, but the power of a sound argument rooted in truth endures, even if its carriers are smeared.
For this reason, Ibn Hazm said,
وقد تهزم العساكر الكبار، والحجة الصحيحة لا تغلب أبدا
Great armies may be defeated, but the correct argument is never overcome.” [11]
Another form of naṣr is when revenge is delivered to the oppressed, even if after their death, like what befell the executors of Prophet Ishaʻyā’ (Isaiah) after his demise, and what befell the executors of Prophet Yahya after his passing, when King Nebuchadnezzar exterminated the very last of them.
al-Suddī said,
قد كانت الأنبياء والمؤمنون يقتلون في الدنيا وهم منصورون، وذلك أن تلك الأمة التي تفعل ذلك بالأنبياء والمؤمنين لا تذهب حتى يبعث الله قومًا فينتصر بهم لأولئك الذين قتلوا منهم
Despite the killing of prophets and believers, they are still victorious.
That is because the perpetrators will not be left alone, as Allah sends a people who will avenge the deaths of those prophets and believers.” [12]
Another form of naṣr, as portrayed in the Qur’ān, is when one’s message of truth is disseminated far and wide, even at the cost of life.
An example of this is in the well-known story of the boy and the magician.
Despite the boy being crucified and his entire community being burnt alive within trenches, his message of truth was successfully communicated and embraced by the masses.
Hence, Allah says,
ذَلِكَ الْفَوْزُ الْكَبِيرُ
That is the greatest triumph.” [13]
Therefore, amid scenes of destruction and brutality, there are many meanings of triumph and victory that go unnoticed with this correct standard of measure, even by the most articulate political commentators of today.
Conclusion
To summarise, one of the greatest causes why people, including Muslims, reject the truth or doubt Allah in light of life’s happenings is incorrect standards of measure.
And one of the primary roles of prophets and, by extension, every Muslim scholar, activist, and teacher that is concerned for the īmān of those under their guidance, is to correct the standards of measure and encourage Muslims to live by them.
Source: Islam21c
Notes
[1] al-Qur’ān, 26:111
[2] al-Qur’ān, 2:247
[3] al-Bukhārī and Muslim; https://sunnah.com/muslim:1479a
[4] Sahīh Muslim; https://sunnah.com/muslim:2956
[5a] al-Bukhārī; https://sunnah.com/bukhari:6114
[5b] Sahīh Muslim; https://sunnah.com/muslim:2609a
[6] al-Bukhārī and Muslim
[7] al-Bukhārī, 6,447; https://sunnah.com/bukhari:6447
[8] al-Qur’ān, 12:110
[9] al-Qur’ān, 37:171-172
[10] Tafsīr al-Tabarī
[11] al-Ihkām
[12] Tafsīr al-Tabarī
[13] al-Qur’ān, 85:11
