Is the feeling of competition with others wrong?

The feeling of competition is a complex and deeply ingrained aspect of human nature, playing a significant role in individual and societal life throughout history. The Holy Quran, as a divine guide, offers a precise and nuanced perspective on this human trait, categorizing competition into two main types: constructive and destructive. The answer to whether the feeling of competition with others is wrong depends on understanding these two types of competition, their objectives, and their outcomes from a Quranic perspective. From a Quranic viewpoint, competition aimed at acquiring moral virtues, performing righteous deeds, excelling in goodness, and drawing closer to Allah is not only permissible but highly encouraged and emphasized. The Quran explicitly invites believers to 'race towards good deeds' in several verses. For instance, in Surah Al-Baqarah, verse 148, it states: "And for every nation is a direction to which it turns [in prayer]. So race to [all that is] good. Wherever you may be, Allah will bring you forth all together. Indeed, Allah is over all things competent." Similarly, in Surah Al-Ma'idah, verse 48, we read: "...so race to [all that is] good. To Allah is your return all together, and He will [then] inform you about that over which you used to differ." These verses clearly indicate that competition in performing good deeds, acquiring knowledge, serving humanity, practicing piety, and anything that brings Allah's pleasure and contributes to human and societal spiritual and moral progress is desirable and praiseworthy. This type of competition serves as a powerful motivator for self-improvement, advancement, and individual and social elevation. When a person competes in moral virtues such as generosity, patience, justice, kindness, truthfulness, and trustworthiness, they not only benefit themselves and their soul but also become a positive role model for others, ultimately contributing to the growth and flourishing of the entire community. This competition pulls individuals out of stagnation and apathy, guiding them towards higher spiritual and human horizons. The goal in this type of competition is not to bring others down, but to elevate oneself while simultaneously encouraging others towards goodness and virtue. This form of competition eradicates envy and replaces it with admiration and a desire for synergy; because in this field, every individual views another's success not as a threat to themselves, but as an inspiration for their own growth. Conversely, the Quran severely condemns negative and destructive forms of competition rooted in greed, covetousness, arrogance, self-aggrandizement, envy, and the desire for worldly accumulation. The most prominent example of this type of competition is presented in Surah At-Takathur. Allah says: "Competition in [worldly] increase diverts you, Until you visit the graveyards." (At-Takathur: 1-2). This verse explicitly shows that competition over the abundance of wealth, status, children, fame, and other worldly manifestations distracts humans from their primary purpose of creation and the correct path of life. This kind of competition not only brings no benefit to the individual but also robs them of their peace, plunges them into anxiety and worry, and diverts them from attending to more crucial spiritual and moral matters. In this competition, victory often means the defeat of others, and this mindset leads to the weakening of social bonds, the emergence of resentment, envy, and even oppression and infringement upon the rights of others. Envy, a natural outcome of this unhealthy competition, is strongly prohibited in Islam; for the envious person harms themselves and wishes for the cessation of blessings from others, which is an injustice and ingratitude against divine decree. Therefore, the boundary between constructive and destructive competition lies in its intention, objective, and method. If the intention of competition is to gain Allah's pleasure, serve humanity, and achieve human perfection, and its objective is spiritual elevation and closeness to God, and its method is just and ethical, then this competition is good. However, if its intention is showmanship, boasting, envy, and accumulating more for oneself, and its objective is solely worldly and material gain, and its method is unethical or oppressive, then this competition is reprehensible and wrong. Islam invites humans to compete with their own selves, known as the 'greater jihad'; competition to overcome carnal desires and achieve true self-purification. Competition with others should also be in this direction, such that each individual focuses on strengthening their own virtues and excelling in good deeds, rather than focusing on the weaknesses of others. In conclusion, the feeling of competition is inherently neither good nor bad; it is the human being and their choices that direct this feeling. The Quran and Islamic teachings instruct us on how to guide this inner force towards individual and collective welfare, so that it not only avoids destroying human relationships but also leads to the greater growth and elevation of humanity and society. Proper competition is one where, although outwardly the goal might seem to be superiority over another, inwardly the true aim is the striving to be the best and to move along the path of divine perfection.