Yesterday we reflected on the cost of holding onto grudges. Today we turn to the motivation the Qur’an offers for choosing the difficult path of forgiveness.

Allah says: “Let them pardon and overlook. Do you not love that Allah should forgive you? And Allah is Forgiving, Merciful.” (24:22)

Before addressing the motivation embedded in this verse, we must acknowledge something honestly: forgiveness is difficult. The Qur’an itself describes it as an act of courage.

Why is it so hard?

When someone wrongs us, the injury often feels like a threat to our dignity. Holding onto the grievance becomes a way of affirming that what happened mattered — that we mattered. At the level of the ego, forgiveness can feel like surrendering that claim.

We also confuse forgiveness with condoning the harm. We worry that letting go means declaring the wrongdoing acceptable or leaving ourselves vulnerable to being hurt again.

Sometimes resentment even gives us something: a story that explains our pain, a sense of moral clarity, even sympathy from others. Psychologists note that grievances can become part of a person’s identity, which makes them difficult to release.

The Qur’an does not deny any of this. Instead, it gently redirects our focus by asking a question:

“Would you not love that Allah should forgive you?”

It appeals to something we all deeply want.

If we hope that Allah will treat us with mercy rather than strict justice — forgiving our many shortcomings — then the Qur’an invites us to extend a fraction of that mercy to others.

Forgiveness becomes an act of humility.

A recognition that we, too, stand in need of pardon.

Reflection

• What does it mean to me that the forgiveness I extend to others is connected to the mercy I hope to receive from Allah?
• What has holding onto this grievance been costing my heart, my peace, and my Ramadan?

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Thirty days ago we began this series exploring the journey of the human nafs toward Allah.

We reflected on the full spectrum of who we are: a noble creature before whom the angels bowed (38:72), and a creature of weakness who forgets (4:28). We explored the fitrah, the inner compass of conscience that Allah placed within us. We examined the nafs al-ammarah that pulls us toward desire and the nafs al-lawwamah that awakens discomfort when we stray.

We discussed the path of returning to Allah through tawbah, and the courage required to repair our relationships with others through apology, forgiveness, and reconciliation.

Now, in the final hours of Ramadan, the Qur’an shows us the destination of this inner work.

In the closing verses of Surah al-Fajr, Allah addresses the soul directly:

“O soul that is at peace.
Return to your Lord, pleased and pleasing.
Enter among My servants.
Enter My Garden.” (89:27–30)

This is the only place in the Qur’an where Allah addresses the soul itself, singular and intimate.

Allama Tabataba’i explains that the nafs al-mutma’innah, the tranquil soul, is characterized by several qualities: it finds peace with its Lord, accepts what Allah decrees, understands this world as a temporary passage, and recognizes that life’s gains and losses are tests.

Such a soul is described as rāḍiya and marḍiyya — pleased and pleasing.

Pleased with Allah’s decree, and pleasing to Allah in return.

The journey toward this tranquility does not begin only at death. It begins now.

Every prayer, every moment of repentance, every sincere intention is a step toward that final return.

As Ramadan comes to an end, the question for each of us is simple:

What part of this journey will we carry forward?

Reflection

• Which insight from this month stayed with me the most?
• What practice will I commit to carrying beyond Ramadan?

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With tons of duas for a month of spiritual fulfillment and blessings.

 

Yesterday we reflected on verse 42:40 and discussed “aslaha” — making amends with others, which is an important part of setting things right with Allah.

Today we turn to the word that comes before it in the verse:

“The recompense of evil is an evil like it, but whoever forgives and makes reconciliation, his reward is with Allah.” (42:40)

Before reconciliation comes forgiveness ‘afw.

The Qur’an begins by acknowledging something deeply human: if someone wrongs you, you have the right to respond proportionally. Justice is permitted. The Qur’an is not asking you to pretend the harm did not happen.

Only after validating the harm does the verse introduce a higher path: forgive and reconcile.

Notice something important: forgiveness is presented as a choice, not an obligation. This matters because resentment often grows when people feel pressured to “move on” before the harm has been acknowledged. The Qur’an does not rush that process.

But while forgiveness is optional, holding on to resentment has a cost.

When we carry a grievance, we imagine we are holding something against the person who wronged us. In reality, the weight lives inside us — in our thoughts, our sleep, our prayers, and our peace of mind.

Islamic tradition describes different stages of resentment in the heart. Bughd is the hostility we feel when we remember the person. Hiqd is the deliberate nursing of the grudge. Ghill is when resentment becomes embedded in the heart itself.

The Qur’an even tells us that the people of Paradise will only fully enter peace after Allah removes whatever ghillremains in their hearts (7:43).

Resentment poisons the heart that carries it.

Forgiveness, difficult as it may be, is one of the acts the Qur’an calls “among the matters requiring courage.” (42:43)

Tomorrow, insha’Allah, we will explore the motivation the Qur’an offers for choosing this courageous path.

Reflection

• Is there someone whose wrongdoing I am still carrying?
• Am I aware of what that resentment is costing me?

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Allah says: “The recompense of evil is an evil like it. But whoever forgives and makes reconciliation, his reward is with Allah.” (42:40)

This verse recognizes something important: when someone harms us, we have the right to respond proportionally. Justice is permitted.

But the verse then points to something higher.

Whoever forgives and makes reconciliation, their reward is with Allah.

Over the past few days we have been talking about tawbah — returning to Allah and repairing our relationship with Him. Today’s verse shifts the focus to another dimension of repentance: repairing our relationships with other human beings.

Imam Ali (as) explains this in Nahj al-Balagha (Saying 417) when he describes the conditions of true repentance. One of those conditions is returning to people their rights so that you meet Allah in a state where no one has a claim against you.

In other words, our relationship with Allah cannot be fully repaired while our relationships with people remain broken.

And this is the harder turning.

It is easier to repent privately to Allah than to apologize to another human being. Allah already knows our weaknesses. He is perfectly forgiving. But a human being may still be hurt. They may respond with anger, silence, or grief.

That vulnerability makes apology difficult.

Yet spiritual maturity requires something simple but demanding: owning our part, regardless of the other person’s behavior.

A meaningful apology includes three things:

• Genuine remorse and empathy
• Taking full responsibility without deflection
• Repair and commitment to change

The response of the other person is not under our control. But the effort to repair carries its reward with Allah.

Reflection

• Is there someone whose right I have not yet returned?
• Is there an apology I have been avoiding — or offering only halfway?

Here are some blogs on the topic of apologizing - there are many more so please browse:

The top 10 worst things to say to your loved ones

https://www.marziahassan.org/blog/The%20top%2010%20worst%20things%20to%20say%20to%20your%20loved%20ones

The beginners guide to bad apologies(DW# 771 )

https://www.marziahassan.org/blog/the-beginners-guide-to-bad-apologies

Alternatives to the generic apology(DW# 776 )

https://www.marziahassan.org/blog/alternatives-to-the-generic-apology

Another alternative to the generic apology (DW# 777)

https://www.marziahassan.org/blog/another-alternative-to-the-generic-apology

 

Allah says: “Then Adam received words from his Lord, so He turned to him mercifully. Surely He is al-Tawwāb, the Merciful.” (2:37)

The first time the Qur’an introduces the Divine name al-Tawwāb appears in the story of Adam (as).

After being tempted by Iblis and leaving the Garden, Adam experienced the weight of what had happened. In that moment of remorse, he turned back to Allah.

But the Qur’an highlights something remarkable: Adam’s turning did not begin with him alone. Allah taught him the words of return — the kalimāt through which he repented.

This reveals something profound about tawbah.

When repentance is attributed to a human being, it means returning from sin. When it is attributed to Allah, it means returning with mercy — restoring the servant to His grace.

Scholars explain that the servant’s repentance is surrounded by two divine acts: Allah inspires the return, and Allah accepts it.

The journey begins with His mercy and ends with His mercy.

Imam Ali (as) beautifully describes this generosity in Nahj al-Balāghah: Allah does not humiliate the one who repents, does not rush to punish, and counts one good deed as ten while a sin is counted only once.

This is the character of the One we return to.

Reflection:

• What would change if I truly believed Allah has already opened the door of return?

• When I feel hesitant to turn back, what am I assuming about Allah?

• Can I recognize the signs of His mercy already inviting me to return?

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Allah says: “Surely Allah loves those who turn to Him repeatedly, and He loves those who purify themselves.” (2:222)

The Qur’an does not simply praise those who repent once. It praises al-tawwābīn — those who return again and again.

The word tawwāb in Arabic implies repetition and continuity. It describes a person for whom returning to Allah is not a rare emergency response after a major mistake, but a regular spiritual rhythm.

Repentance becomes a disposition.

The people Allah loves are not those who never drift. They are those who do not stay away for long.

Imam Khomeini reflects that sincere repentance does more than erase sin — it makes the servant beloved to God. Not merely tolerated or pardoned, but loved.

Our tradition has always understood that spiritual growth is not a straight line. It is a cycle: we rise, we drift, we notice, we return.

Even the prophets turned constantly to Allah, not because of sin, but because they understood human limitation and Divine greatness.

Tawbah becomes the compass that brings us home.

Reflection:

• When did I notice myself drifting this Ramadan and consciously return?

• How can I make returning to Allah a regular spiritual practice after Ramadan?

• What would it mean to become someone whose instinct is always to turn back?

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Allah says: “Whoever does evil or wrongs his own soul and then seeks forgiveness from Allah will find Allah Forgiving, Merciful.” (4:110)

This verse contains a powerful promise.

It acknowledges two kinds of wrongdoing: harm toward others and harm toward one’s own soul through sin. Yet the verse does not end with condemnation. It ends with an invitation.

If such a person turns and seeks forgiveness, the Qur’an says: “he will find Allah.”

The verb used is yajid — he will find. It is immediate and certain.

To find something implies it was already there. The verse suggests that Allah has not withdrawn or moved away. When the servant turns, he does not reach into emptiness. He encounters mercy that was already present.

This reflects a deeply relational understanding of tawbah. In psychology, secure attachment describes the experience of knowing that when a relationship is ruptured, it can be repaired and the other will still be there when we return.

Islamic spirituality describes a similar dynamic with Allah.

Imam Zayn al-‘Abidin (as), in Dua al-Tawbah, approaches Allah not with fear of abandonment but with hope: turning toward Him ashamed yet trusting.

Repentance does not meet rejection. It meets mercy.

Reflection:

• Is there something I have hesitated to bring to Allah?

• What would it mean to trust the promise that if I turn, I will find Him?

• Can I see tawbah not only as forgiveness, but as repair of a relationship?

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Allah says: “O you who believe! Turn to Allah in sincere repentance (tawbatan nasūḥā). Perhaps your Lord will remove from you your evil and admit you into gardens beneath which rivers flow.” (66:8)

This verse addresses believers — people already in relationship with Allah. Tawbah is not only for those far away. It is part of the ongoing life of faith.

The Qur’an emphasizes the quality of repentance: tawbatan nasūḥā — sincere, wholehearted repentance.

Scholars explain the word nasūḥā in several ways:

• A repentance done purely for Allah’s sake.

• A repentance that repairs what sin has torn, like stitching fabric back together.

• A repentance that is complete and serious, not superficial or temporary.

Imam Ali (as) describes the depth of true repentance in Nahj al-Balagha (Saying 417). When someone said Astaghfirullah, he explained that real repentance includes six elements: remorse, firm resolve not to return, restoring the rights of others, fulfilling neglected obligations, disciplining the body that once tasted sin, and strengthening it through obedience.

This is not a quick verbal exercise. It is a process of realignment.

Imam Zayn al-‘Abidin (as), in Dua al-Tawbah (Sahifa Sajjadiyya), describes repentance that leaves no corner untouched — seeking forgiveness for major and minor sins, hidden and visible, past and recent.

Reflection:

• Is there a resolution I once made that has softened over time?

• Is there a right I owe someone that I have been avoiding?

• What small step toward sincere return can I take today?

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Allah says:

“Say: O My servants who have transgressed against their own souls, do not despair of the mercy of Allah. Surely Allah forgives all sins. Indeed, He is the Forgiving, the Merciful.” (39:53)

This verse is often described by scholars as one of the most hope-giving verses in the Qur’an.

Notice how Allah addresses the very people who feel most distant: “O My servants.” Even in the moment of transgression, the relationship is not severed. The belonging remains.

The Qur’an describes sin as “transgressing against your own soul.” It frames wrongdoing not primarily as defiance of God, but as self-harm. The invitation is not condemnation. It is a call to return.

“Do not despair.” This is not advice — it is a command.

Despair is dangerous because it is part of Shaytān’s strategy. Before sin, he minimizes the act: “It’s small. It doesn’t matter.” After sin, he magnifies it: “You are beyond repair.”

Islam rejects that narrative.

Psychology makes a similar distinction between guilt and shame.

• Guilt says: I did something wrong. It points toward repair.

• Shame says: I am something wrong. It leads to paralysis and withdrawal.

This verse restores hope. Allah’s mercy is greater than our worst mistakes.

Reflection:

• Is there a place where I have fallen into shame rather than turning back?

• Can I distinguish between guilt that guides and shame that traps?

• What would it mean to truly believe that Allah forgives all sins?

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Allah says: “No! Rather, what they used to do has become like rust upon their hearts.” (83:14)

Over the past reflections, we have explored the inner landscape of the soul — the fitrah, the states of the nafs, the pull of desire, and the voice of conscience. Recently we reflected on how communities help protect that conscience through mutual guardianship.

Today we ask a difficult question: what happens when the soul drifts and does not return?

The Qur’an uses the word rān, often translated as rust or a covering over the heart. Classical scholars explain that the human soul begins pure and receptive to truth. But repeated wrongdoing slowly places a film over the heart, dimming its ability to perceive guidance.

The Prophet (saw) explained this process:

“When a servant commits a sin, a black stain appears on his heart. If he repents, it is polished. If he continues, the stain spreads until it covers the heart.”

This covering is not imposed arbitrarily. The verse says it is what they used to earn — the cumulative result of repeated actions and neglected returns.

The danger is not only sin itself. It is drifting: postponing repentance, normalizing small compromises, delaying the return.

Ramadan reminds us that this process can still be interrupted.

Reflection:

• Is there something that once troubled my conscience but no longer does?

• What have I been postponing?

• What small step could polish the heart today?

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Allah says: “Spend from what We have provided you before death comes to one of you and he says: ‘My Lord, if only You would delay me for a short time so that I could give charity and be among the righteous.’ But Allah never delays a soul when its appointed time comes.” (63:10–11)

These verses place us at a powerful moment: the threshold of death.

In that instant, everything becomes clear. The time we had. The opportunities we postponed. The relationships we delayed repairing. The good we intended but never acted on.

The person cries out: “If only I had a little more time.” But the door has already closed.

This scene highlights an important distinction between regret and remorse.

Regret is the pain of a closed door. The realization arrives, but action is no longer possible.

Remorse, however, is the pain that arrives while the door is still open. It is the discomfort that pushes us to act, repair, and return.

Imam Ali (as) described remorse (nadm) as the first step of repentance. Not because suffering is the goal, but because recognizing the wrong allows change while it is still possible.

The real danger is postponement. We assume there will always be time later.

Ramadan reminds us that the door is open now.

Reflection:

• What have I been postponing?

• What “later” conversations or repairs are waiting?

• What step can I take today while the door is still open?

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Allah praises: “Those who listen to the word and follow the best of it — they are the ones Allah has guided, and they are people of understanding.” (39:18)

We often focus on the courage required to give advice. But receiving correction may be harder.

The believer is described as a mirror to another believer. A mirror does not flatter — it reflects. Honest reflection is a gift.

As we grow older or more established, we often receive less honest feedback. People hesitate. Pride grows subtle.

Imam Ali (as) said: “The most beloved of your brothers is the one who points out your flaws to you.” That is spiritual maturity.

Psychologically, correction activates defensiveness. The ego reacts quickly. But growth requires emotional regulation.

A practical framework for receiving feedback:

1. Pause before protecting. Regulate before responding.

2. Separate tone from truth. Even imperfect delivery may contain guidance.

3. Thank before you analyze. Gratitude lowers ego and builds healthy culture.

4. Reflect privately. Practice muhasabah before justifying yourself.

Humility is not thinking less of yourself. It is caring more about your soul than your status.

Reflection:

• What part of this feedback might be useful?

• Is my resistance about truth — or pride?

• Can I fast from defensiveness this Ramadan?

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Allah says: “Call to the way of your Lord with wisdom and goodly exhortation, and argue with them in the best manner…” (16:125)

Encouraging good builds the village. Forbidding wrong protects it. But wisdom is what keeps it from fracturing.

The problem is often not what we say — but how we say it.

The Qur’an outlines three principles:

• Hikmah (wisdom) — knowing timing, context, and capacity.

• Maw‘idhah hasanah (beautiful exhortation) — strong advice delivered with gentleness and dignity.

• The best manner of dialogue — even in disagreement.

Before correcting someone, we must check our intention. Is this about benefiting them — or relieving our own frustration? Is this about Allah — or ego?

Neuroscience confirms what our tradition has long known. Harsh or public correction activates threat responses in the brain. Shame produces defensiveness. But behavior-focused feedback preserves dignity and invites growth.

Imam Ali (as) warned that public admonishment humiliates. Privacy protects honour. Musa (as) was commanded to speak gently even to Fir‘awn (20:44). Tone determines receptivity.

Effective correction often:

• Begins with empathy

• Is delivered privately

• Focuses on behavior, not identity

• Offers a clear alternative

Tell people what to do — not only what to stop.

Reflection:

• What is my intention when I correct?

• Am I preserving dignity?

• How can I redirect rather than reprimand?

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Allah describes the believing community in relational terms: “The believing men and believing women are guardians of one another…” (9:71)

The word awliyā’ means more than friends. It refers to loyal protectors, committed allies, those bound together in care and responsibility for one another’s flourishing and salvation.

Notice the order of the verse. First: guardianship. Then: enjoining good and forbidding wrong. Correction flows from loyalty, not ego.

This responsibility is explicitly shared by men and women. Moral investment in society is not gendered — it is communal.

The verse continues:

• They establish prayer — grounding their bond in devotion, not tribalism.

• They give zakat — expressing tangible solidarity.

• They obey Allah and His Messenger — anchoring standards in revelation, not trends.

Then comes the promise: “It is they upon whom Allah will bestow His mercy.”

Contrast this with 9:67, where hypocrites normalize wrong and withhold good. Indifference corrodes communities.

The Qur’an criticizes earlier communities not only for committing wrong, but for failing to intervene (5:79). Moral apathy is relational failure.

The Prophet (saw) embodied correction rooted in profound love (18:6; 26:3). Guidance without humiliation. Concern without contempt.

Reflection:

• Where have I become desensitized?

• What no longer unsettles me?

• How can I gently raise the standard in my circles?

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Allah says: “They did not forbid one another from the wrongdoing they committed. Evil indeed was what they used to do.” (5:79)

This verse criticizes not only those who committed wrong — but those who failed to stop each other.

The Qur’an reminds us that wrongdoing has a social dimension. What we tolerate shapes who we become collectively.

Yesterday we reflected on inviting to good. Today we focus on the second half: forbidding wrong.

The Prophet (saw) said: “Whoever sees an evil, let him change it with his hand. If he cannot, then with his tongue. If he cannot, then with his heart — and that is the weakest of faith.”

This establishes responsibility according to capacity:

• With the hand — when you have legitimate authority to intervene.

• With the tongue — speaking, advising, clarifying truth with wisdom.

• With the heart — refusing to internally approve; maintaining moral rejection.

Silence is not always neutral. Research on bystander behavior shows that inaction can embolden harm and normalize wrongdoing.

Islam does not demand reckless confrontation. It demands proportional responsibility.

You are not accountable for what is beyond you — but you are accountable for what is within reach.

Reflection:

• Where am I standing by quietly?

• Where could I speak, set a boundary, or refuse participation?

• At minimum, have I preserved moral clarity in my heart?

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In Surah Āl ʿImrān Allah says:

“Let there arise from among you a group who invite to good, enjoin what is right, and forbid what is wrong. They are the successful.” (3:104)

Over the past days, we’ve reflected on the vulnerability of the nafs. We drift. We normalize what surrounds us. We absorb the moral temperature of our environment.

If gossip is constant, it feels harmless.
If prayer is neglected, it feels optional.
If shortcuts are normalized, they feel acceptable.

Allah, in His mercy, does not leave us to battle weakness alone. He builds protection into the system: Amr bil Maʿrūf — enjoining what is good.

The word maʿrūf comes from ʿarafa — to know, to recognize. It refers to goodness recognized by revelation, sound intellect, and fitrah.

Notice the order in the verse: inviting to good comes before forbidding wrong. The Qur’an begins with cultivating goodness, not confrontation.

Psychology confirms this wisdom. Positive reinforcement strengthens behavior. Environment shapes norms. We rise or fall together.

Encouraging good is not interference. It is protection. It is friendship. It is stacking the odds in our favor.

Reflection:

• What moral temperature am I absorbing?

• What good can I model or encourage gently?

• Where can I make virtue easier in my home or community?

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Allah says: “But you prefer the life of this world,
while the Hereafter is better and more lasting.” (87:16–17)

Yesterday we reflected on how our preferences can mislead us. Today, the Qur’an shows us why: we are judging from within a temporary world while being created for something everlasting.

The word dunyā refers to the near, immediate life. It dazzles. It offers beauty, comfort, status, success. It stimulates the senses and promises fulfillment.

But it does not last.

Holidays end. Achievements fade. Novelty wears off. Psychology calls this hedonic adaptation — what thrills today becomes normal tomorrow. Even joy carries anxiety: fear of loss, fear of decline.

Islam does not tell us to extinguish longing. It tells us to redirect it.

Our craving for permanence, perfection, and uninterrupted joy is not a flaw. It is evidence that we were created for something enduring.

The verse describes the Hereafter as:

• Khayr — better in quality

• Abqā — more lasting in duration

Dunya is mixed — beauty intertwined with brokenness. The Hereafter is pure justice and lasting peace.

The problem is not enjoying the world. It is preferring it. Centering it. Sacrificing the eternal for the temporary.

Reflection:

• What am I organizing my life around?

• Where have I mistaken the runway for the destination?

• What would it mean to desire wisely?

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Allah says: “It may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is bad for you. Allah knows, and you do not know.” (2:216)

This verse challenges one of our strongest assumptions: that our preferences are reliable guides.

We often love comfort:

• Sleeping in

• Avoiding difficult conversations

• Indulging cravings

• Procrastinating

And we resist what strengthens us:

• Discipline

• Patience

• Honest repair

• Effort

Psychology confirms what the Qur’an states: we are poor at predicting what will truly make us happy. Researchers call this affective forecasting error — overestimating short-term pleasure and underestimating long-term meaning.

Much of what feels good now may harm us later. Much of what feels uncomfortable may shape us into who we are meant to become.

Ramadan is the lived example of this verse. Hunger feels difficult. Restraint feels hard. Yet discipline, gratitude, and clarity grow through that discomfort.

Discomfort is not danger. Urges are not commands.

Reflection:

• What discomfort am I resisting that may actually be good for me?

• Where am I choosing short-term relief over long-term alignment?

• What small step can I take today toward my future self?

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Allah says: “O people, your rebellion is only against your own souls… then to Us is your return, and We will inform you of what you used to do.” (10:23)

A common question today is: How does it affect God if I don’t pray, fast, or follow the rules?

The answer is: it does not affect Him at all. Allah is independent. Our obedience does not increase Him. Our disobedience does not diminish Him.

The real question is different: What does it do to us?

In this verse, Allah reframes sin. It is not primarily rule-breaking. It is self-harm.

When we lie, we fracture trust — externally and internally.
When we indulge envy, we poison our own peace.
When we numb ourselves through addiction, we weaken our agency.

Imam al-Sajjād (as) in Duʿāʾ al-Tawbah speaks of:

“Sins whose pleasures have passed, but whose consequences remain.”

Sin offers short-term dopamine. Its consequences linger.

The verse also uses the word baghy — transgression, overstepping limits. When we violate divine boundaries, we destabilize not only ourselves but the systems we live within. Moral imbalance reverberates socially, relationally, and spiritually.

We are not isolated beings. We live within a divinely ordered system of cause and effect.

Reflection:

• Where might I be rebelling against my own well-being?

• What short-term pleasure am I trading for long-term harm?

• What would alignment look like today?

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Allah says:

“Rather, the human being is a witness against himself,
even if he puts forward his excuses.” (75:14–15)

After swearing by the self-reproaching soul, Allah takes us one step deeper. We do not only feel guilt — we possess baṣīrah — inner sight.

The word baṣīrah implies insight and clarity. Beneath our stories and justifications, there is a part of us that knows.

We may rationalize:

• “Everyone does it.”

• “It wasn’t that bad.”

• “They made me do it.”

• “I had no choice.”

But internally, we remain witnesses against ourselves.

Psychology calls this self-justification — changing the narrative instead of changing the behavior. The discomfort of misalignment is real. We can numb it, recruit others to validate us, or hide behind curated identities. But the inner witness remains.

The Qur’an reminds us: one day excuses will not work.

Yet this verse is not harsh — it is merciful. We are still in the zone of action. We can repair. Apologize. Course-correct. Soften before hardening.

Reflection:

• Where am I offering excuses?

• What discomfort am I trying to silence?

• What would honest ownership look like?

• What repair can I make today?

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Allah says: “I swear by the Day of Resurrection.
And I swear by the self-reproaching soul.” (75:1–2)

When Allah swears by something, it is an invitation to pay attention.

Earlier, we spoke about how our inner compass has been calibrated with awareness of right and wrong. But when weakness and desire pull us off course, Allah has placed within us another mechanism: nafs al-lawwāmah — the self-reproaching soul.

It is the guilty conscience. The internal court. The early warning system.

Think of it as an inner GPS — a protective system that alerts us when we drift away from our values. It is uncomfortable, but it is mercy.

Scholars connect these two oaths: the Day of Judgment is the ultimate court; the self-reproaching soul is the mini court within us.

Modern culture tells us: “Don’t feel guilty.”
But psychology recognizes that healthy guilt is a feedback system. It signals that we have acted out of alignment with our values.

When we repeatedly ignore guilt, we become desensitized. Islam calls this a hardened heart.

Spiritual growth means befriending this voice, not silencing it.

Reflection:

• What value did I violate?

• What would alignment look like now?

• What repair is needed?

• What small step moves me back toward my true north?

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In Sura Israa, Allah says: “Do not go near zina. It is an indecency and an evil path.” (17:32)

Notice the wording. The verse does not say: Do not commit zina.
It says: Do not go near it.

The Qur’an addresses pathways, not just final acts. Moral collapse rarely begins with a dramatic decision. It begins with proximity:

A look.
A message.
A private conversation.
Secrecy.
Rationalization.

Allah blocks the first step.

Psychology confirms this wisdom. Behaviour follows a loop:

Cue → Craving → Behaviour → Reward.

When we repeatedly expose ourselves to triggers, desire intensifies and judgment narrows. In that moment, willpower is fragile.

A “bright line” is a clear, non-negotiable boundary. Research shows 100% rules are often easier than 90% ones. Clear limits reduce decision fatigue and prevent negotiation at moments of weakness.

Ramadan itself is a bright line. Not “eat moderately.” But: no food or drink from fajr to maghrib.

The verse ends: “…and it is an evil path.” A path implies steps.

Islam protects not just modesty, but family stability, attachment, and social trust.

Reflection:

• Where do I usually slip?

• What are my high-risk contexts?

• What bright line can I draw to protect myself?

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In Sura Nisa, the Quran says: 

“Allah desires to make things clear to you… and to turn toward you in mercy.” (4:26)
“Those who follow desires want you to deviate greatly.” (4:27)
“Allah desires to lighten your burden, and the human being was created weak.” (4:28)

These verses come in the context of laws around marriage and relationships. We may ask: why so many limits?

The Qur’an places two desires side by side:

• Allah desires clarity, guidance, repentance, and mercy.

• Those who follow unchecked desires want deviation.

Then comes the key: “The human being was created weak.”

Weak (ḍa‘īf) can mean fragile, vulnerable to impulse, limited in foresight, susceptible to pressure.

Divine boundaries are not arbitrary restrictions. They are safeguards. Allah, who created us, knows our wiring. He knows we are vulnerable to lust, social influence, stress, and short-term thinking. So He creates guardrails.

Modern psychology confirms:

• Willpower is limited.

• Environment shapes behavior.

• Stress weakens moral clarity.

• Immediate pleasure overrides long-term wisdom.

Strength begins with acknowledging weakness.

Recovery programs begin with admitting powerlessness. Spiritual growth begins with: “Ya Allah, I need You.”

Reflection:

• Where do I overestimate my discipline?

• Where do I casually walk into temptation?

• Can I see divine limits as mercy rather than restriction?

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Allah says: “Have you considered the one who takes his desire as his god…?” (45:23)

After reflecting on nafs al-ammārah, we now encounter a deeper warning: what happens when desire becomes the authority.

The word hawā refers to inclination, impulse, passion. Its root carries meanings like falling or being tossed by the wind — something unstable that can lead a person into ruin.

Taking desire as a “god” does not mean literal worship. It means:

• Obeying impulse without question

• Organizing life around comfort and craving

• Prioritizing feeling over values

• Sacrificing long-term well-being for short-term relief

Desire itself is not evil. It was meant to be a servant, not a master.

Modern psychology calls this the “tyranny of impulse.” Cravings are intense but temporary. Research on impulse control shows urges peak and pass like waves. When we pause instead of reacting, we weaken their power.

Repeated surrender, however, strengthens neural pathways of instant gratification. Over time, hearts become “sealed” — not because God arbitrarily misguides, but because we habituate ourselves to ignoring truth.

Islam came to liberate us from slavery — including slavery to our own impulses.

Practice today:
When an urge arises:

• Pause

• Name it

• Notice it

• Breathe

Even six seconds of awareness can restore perspective.

Reflection:

• Where do I obey impulse without question?

• What feeling has become my authority?

• Can I pause for six seconds today?

If this reflection benefits you, subscribe, share, and please leave a rating and review on Apple Podcasts.

 

After reflecting on our noble potential and innate moral awareness, we now confront a sobering truth:

“Indeed the soul is surely commanding toward evil, except those upon whom my Lord has mercy.” (12:53)

The Qur’an does not present the human being as one-dimensional. We are dynamic. We contain layers. Among them is nafs al-ammārah — the commanding self.

The word ammārah implies something persistent and forceful. It strongly urges. It pushes. It rationalizes.

Prophet Yusuf (as), despite his righteousness, says: “I do not absolve myself.” His humility teaches us something profound — even the most elevated human being acknowledges vulnerability.

The key is not denial. The key is awareness and reliance on Divine mercy.

From Yusuf’s story, we learn:

• Acknowledge your vulnerability

• Actively seek Allah’s guidance and mercy

• Remove yourself from environments of temptation

• Resolve firmly not to return

Psychologically, nafs al-ammārah prefers:

• Dopamine over discipline

• Comfort over growth

• Escape over healing

• Short-term pleasure over long-term flourishing

Reflection:

• Where am I driven by immediate gratification?

• What do I rationalize?

• Where do I tell myself “just this once”?

The verse ends with hope: success lies in mercy. And Ramadan is a month of mercy.

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Allah says:

“And the soul and Him Who fashioned it,
then inspired it with its fujūr and its taqwā.” (91:7–8)

After speaking about fitrah, we now turn to another powerful reminder: your soul already carries moral awareness.

Allah swears by the nafs — a sign that this is something we must pay close attention to.

He “fashioned it” balanced and sound, then inspired it with an awareness of what breaks it (fujūr) and what protects it (taqwā).

Fujūr comes from a root meaning to break open — like dawn breaks through darkness. Sin tears through something sacred.

Taqwā comes from wiqāyah — protection. It is guarding the soul from corrosion.

In other words, Allah calibrated our inner compass. We are not morally blind.

The verses continue:

“Successful is the one who purifies it.
And failed is the one who corrupts it.” (91:9–10)

We are given potential. We are shown direction. The outcome depends on cultivation.

Psychological research echoes this — even young children show innate moral intuitions toward fairness and empathy. But awareness is not discipline. We often know what is right and still choose otherwise.

Reflection:

• What distractions drown out my inner moral alarm?

• What convinces me “just this once”?

• What protects my soul — and what corrodes it?

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Allah says:

“So set your face toward the religion, inclining upright — the fitrah of Allah upon which He created mankind. There is no altering Allah’s creation. That is the upright religion, but most people do not know.” (30:30)

Today we reflect on the word fitrah — the innate, primordial nature upon which every human being is created.

Fitrah is our original calibration. It is the built-in inclination toward truth, justice, beauty, compassion, and tawḥīd. Before culture shapes us, before society influences us, there is something within us that recognizes what is right.

Islam is known as Dīn al-Fitrah — the way of life aligned with our creational design. The Shariah provides the structure to help us live in harmony with that design.

Yet the verse ends: “but most people do not know.” Fitrah exists in potential. It must be actualized through conscious return.

Practical starting points:

• Recognize the cost of modern distraction and misalignment

• Intentionally “set your face” — deliberately turn back

• Notice your inner responses (remorse, awe, compassion, discomfort with injustice)

• Reflect deeply on where true peace is found

Reflection:

• Am I living in alignment with my fitrah?

• What am I chasing — and has it brought lasting peace?

• What would it mean to consciously return?

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Allah describes the creation of the human being:

“So when I have proportioned him and breathed into him of My Spirit, then fall down before him prostrating.” (38:72)

In this verse, Adam (as) is first fashioned from clay, then honoured by the breathing of Allah’s Rūḥ. Scholars clarify that this does not mean humans carry a piece of God. Allah is utterly transcendent. Rather, this attribution is a declaration of dignity — an honour bestowed upon humanity.

Like the Ka‘bah is called “My House,” this language elevates what is being described.

We are not merely animated clay. We are clay infused with consciousness, intellect, and moral awareness. We have the capacity to reflect divine attributes.

And yet, because we are made of clay, we also carry earthly impulses.

Imam Ali (as) said:
“Allah created the angels with intellect without desire, animals with desire without intellect, and human beings with both.”

Our elevation lies in this tension. We must choose alignment. We must train our impulses.

Allama Iqbal wrote:
“Farishte se behtar hai insaan banna, magar is mein lagti hai mehnat zyada.”
“It is better to become human than to be an angel — but it requires far greater effort.”

Reflection:

• Am I reacting from my clay — or responding from my spirit?

• What would my higher self choose in this moment?

• What reflects the dignity Allah placed within me?

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Allah tells us:

“Truly We created the human being in the most beautiful stature (ahsanu taqwīm).
Then We cast him to the lowest of the low.” (95:4–5)

These verses outline the full spectrum of the human condition.

The word taqwīm comes from qawwama — to shape, form, arrange in balance. Scholars explain that ahsanu taqwīmrefers not only to our outward form, but to our inner potential — harmony, balance, moral and spiritual beauty.

We were created with the capacity for outward and inward excellence.

Yet the next verse reminds us that we can also descend to asfala sāfilīn — the lowest of the low — when we fail to live in alignment with our fitrah.

This descent is not automatic. It is chosen, moment by moment.

Most of us live somewhere along this spectrum daily — sometimes aligned with our higher selves, sometimes pulled toward our lower tendencies.

This verse is both humbling and hopeful. We can fall. But we can also turn back.

Reflection:

• Where in my life am I closer to living in alignment with my “most beautiful stature”?

• Where am I misaligned?

• What small habits are elevating me?

• What small habits are lowering me?

• What baby step can I choose today?

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Many of us are watching the state of the world with heavy hearts. We see cruelty, dehumanization, and moral numbness — and we ask: How can human beings do this? Where is their conscience?

The Qur’an reminds us that moral collapse does not happen overnight. It is rarely one dramatic moment. It is a gradual process — a slow silencing of the inner voice that once made wrongdoing uncomfortable.

This Ramadan, we begin a journey to understand that process — not to judge others, but to guard ourselves.

Allah speaks of the nafs al-lawwāmah — the self-reproaching soul — so important that He swears by it.

Qur’anic Reference:
Surah al-Qiyāmah (75:2)

This inner faculty unsettles us when we cross moral lines. When we listen to it, it protects our humanity. When we ignore it, the heart slowly hardens.

In this series, we will reflect on how to:

• Understand our innate moral nature (fitrah)

• Recognize the signs of a silenced conscience

• Distinguish constructive guilt from destructive shame

• Learn how to return when we fall short

• Keep our inner guide awake in times of confusion

Reflection:
Where in your life might you need to listen more carefully to your inner moral voice?

If this reflection resonates, please subscribe, share with someone who may benefit, and consider leaving a rating and review on Apple Podcasts. It helps this work reach more hearts.

 

[Muharram 2025 Series: 

Holding On to Faith When the World Falls Apart

Lessons in Resilience and Resistance from Imam Hussain [as] and Bibi Zainab[as]

M1447/2025]

 

In this episode, we discuss the importance of Salaat as a tool of strength, success and discipline. We discuss the superpowers of salaat and how we can begin to become more mindful of our prayers

 

For questions and or comments related to this content, please email livingthequran786@gmail.com

Please visit www.livingthequran.org for more resources on practical spirituality. Please consider subscribing and leaving a rating & review on Apple Podcasts and Facebook/IG

[Muharram 2025 Series: 

Holding On to Faith When the World Falls Apart

Lessons in Resilience and Resistance from Imam Hussain [as] and Bibi Zainab[as]

M1447/2025]

 

In this episode, we explore the meaning and importance of enjoining good and forbidding evil, why it is challenging and needed today and how to do it effectively by making love the foundation

 

For questions and or comments related to this content, please email livingthequran786@gmail.com

Please visit www.livingthequran.org for more resources on practical spirituality. Please consider subscribing and leaving a rating & review on Apple Podcasts and Facebook/IG

 

[Muharram 2025 Series: 

Holding On to Faith When the World Falls Apart

Lessons in Resilience and Resistance from Imam Hussain [as] and Bibi Zainab[as]

M1447/2025]

 

In this episode, after reviewing our journey into exploring Istiqama thus far, we turn to learning from Sayyada Zaynab [as] who is an embodied model of resistance. We look at her sermons in Kufa and Damascus and see what lessons we can learn from them in the modern world

 

For questions and or comments related to this content, please email livingthequran786@gmail.com

Please visit www.livingthequran.org for more resources on practical spirituality. Please consider subscribing and leaving a rating & review on Apple Podcasts and Facebook/IG

[Muharram 2025 Series: 

Holding On to Faith When the World Falls Apart

Lessons in Resilience and Resistance from Imam Hussain [as] and Bibi Zainab[as]

M1447/2025]

In this episode, we explore the meaning and importance of having Tawakkul in Allah swt, what are some of the preconditions, why it is so important and then we discuss how to develop Tawakkul in our hearts

 

For questions and or comments related to this content, please email livingthequran786@gmail.com

Please visit www.livingthequran.org for more resources on practical spirituality. Please consider subscribing and leaving a rating & review on Apple Podcasts and Facebook/IG

[Muharram 2025 Series: 

Holding On to Faith When the World Falls Apart

Lessons in Resilience and Resistance from Imam Hussain [as] and Bibi Zainab[as]

M1447/2025]

 

In this episode, we explore the meaning and importance of standing up to injustice and how we unknowingly be the problem

 

For questions and or comments related to this content, please email livingthequran786@gmail.com

Please visit www.livingthequran.org for more resources on practical spirituality. Please consider subscribing and leaving a rating & review on Apple Podcasts and Facebook/IG

[Muharram 2025 Series: 

Holding On to Faith When the World Falls Apart

Lessons in Resilience and Resistance from Imam Hussain [as] and Bibi Zainab[as]

M1447/2025]

In this episode, we continue our exploration of ways to strengthen our relationship with God and focus especially on developing Khasiya or Awe in our hearts. We end the discussion by exploring 5 ways we can experience Awe in our everyday lives  

 

For questions and or comments related to this content, please email livingthequran786@gmail.com

Please visit www.livingthequran.org for more resources on practical spirituality. Please consider subscribing and leaving a rating & review on Apple Podcasts and Facebook/IG

[Muharram 2025 Series: 

Holding On to Faith When the World Falls Apart

Lessons in Resilience and Resistance from Imam Hussain [as] and Bibi Zainab[as]

M1447/2025]

 

After completing our discussion on distractions on the path towards God, we start our discussion on building our relationship with Allah by looking at His proper name

 

For questions and or comments related to this content, please email livingthequran786@gmail.com

Please visit www.livingthequran.org for more resources on practical spirituality. Please consider subscribing and leaving a rating & review on Apple Podcasts and Facebook/IG

[Muharram 2025 Series: 

Holding On to Faith When the World Falls Apart

Lessons in Resilience and Resistance from Imam Hussain [as] and Bibi Zainab[as]

M1447/2025]

 

After reflecting on what we can do to build personal resilience, we begin the topic of building our relationship with Allah swt as this is the foundation for Istiqamah. Many of us report feeling disconnected from Allah swt these days. In this lecture, we uncover some of the things in modern life which make it so hard for us to connect to Him. 

 

For questions and or comments related to this content, please email livingthequran786@gmail.com

Please visit www.livingthequran.org for more resources on practical spirituality. Please consider subscribing and leaving a rating & review on Apple Podcasts and Facebook/IG

 

[Muharram 2025 Series: 

Holding On to Faith When the World Falls Apart

Lessons in Resilience and Resistance from Imam Hussain [as] and Bibi Zainab[as]

M1447/2025]

 

In order to have the stance of istiqamah, standing strong, we need to have resilience. In this episode, we explore the meaning of resilience, talk about the purpose of trials in our lives and discuss the secrets of resilient people who are able to withstand the challenges of life and are in fact, stronger because of them

 

For questions and or comments related to this content, please email livingthequran786@gmail.com

Please visit www.livingthequran.org for more resources on practical spirituality. Please consider subscribing and leaving a rating & review on Apple Podcasts and Facebook/IG

In this episode, we reflect on the verse from Sura Fussilat where Allah swt says: 

 

[41:30] (As for) those who say: Our Lord is Allah, then continue in the right way, the angels descend upon them, saying: Fear not, nor be grieved, and receive good news of the garden which you were promised.

We start exploring the need for idea of resistance as stance towards injustice. We also explore the meaning of Imam Hussain [as] mission and the idea that the mission of Azadari cannot be different than the mission of Imam Hussain [as]. 

We start exploring the meaning of Istiqamat

For questions and or comments related to this content, please email livingthequran786@gmail.com

Please visit www.livingthequran.org for more resources on practical spirituality. Please consider subscribing and leaving a rating & review on Apple Podcasts and Facebook/IG

 

📌 Episode Summary:
This episode continues the narrative of Surah Maryam with the miraculous moment when the newborn Isa (as) speaks from the cradle to defend his mother and declare his prophetic mission. You unpack the meaning and significance of each part of his speech—from affirming his identity as Abdullah (servant of Allah), to describing his mission of prayer, charity, and respect for his mother.

From there, the discussion expands into the theological disputes surrounding Isa (as), clarifying the Islamic stance on his nature and role. The Qur’an rebuts both the Jewish rejection of Isa and the Christian deification of him. With tenderness and firmness, the Surah reasserts the essence of Tawheed (oneness of God) and draws our attention to a future day of “intense regret” (Yawm al-Hasrah)—a reminder to live purposefully and mindfully today.

The episode ends by introducing the next section: the story of Prophet Ibrahim (as) and his dignified but heart-wrenching dialogue with his idol-worshipping father—another example of truth delivered with compassion and courage.

🧭 Key Takeaways:
Isa’s First Words Define His Identity: As a newborn, Isa (as) declares: “I am the servant of Allah”—refuting any claim to divinity. His speech reaffirms key values: servitude, prophecy, worship, charity, and respect for one’s mother.
Emotional Protection of His Mother: In speaking up, Isa (as) not only defends his own identity but also shields Maryam (as) from slander—modeling how children can become a source of honor for their parents.
A Call to Monotheism: The Surah addresses theological disputes about Isa (as), stating clearly that Allah does not beget or is begotten. Any deviation from this is an error rooted in ego, not revelation.
Truth Is Simple, Misguidance Is Complicated: While Isa’s (as) words are direct and clear, the man-made constructs (e.g., the Trinity) are convoluted—reflecting the distortion of truth by intellectual arrogance.
Faith Means Trust in Divine Power: The phrase Kun fa-yakoon (“Be, and it is”) reminds us that divine will transcends natural law. When we believe in Allah’s power, miracles no longer surprise us—they reinforce our awe.
Yawm al-Hasrah – The Day of Regret: Whether believer or not, many will regret missed opportunities for good on the Day of Judgment. Like the parable of the travelers in the cave, we’ll wish we had done more.
Living in a State of Ghafla (Heedlessness): Modern distractions and spiritual forgetfulness are examples of ghafla, which the Qur’an warns against. We’re called to awaken and become conscious of our purpose.
💡 Reflection Prompt for Listeners:
What do you want your soul to “witness” on the Day of Regret? What small steps can you take today to collect more light for that journey?

📌 Episode Summary:
In this opening episode of the Surah Maryam series, we dive into the historical and spiritual backdrop of Chapter 19 of the Qur’an. You begin by highlighting the virtues of Surah Maryam—its poetic rhythm, spiritual benefits, and relevance for those struggling with anxiety or hardship.

The main focus is on the profound story of the first Muslim migration to Abyssinia. Through the lens of this pivotal moment, we explore how Surah Maryam served as a spiritual defense and a tool for bridge-building across faiths. The podcast revisits the powerful exchange between Hazrat Ja’far ibn Abi Talib and the Christian king Najashi, revealing timeless lessons in interfaith dialogue, calm advocacy, and shared values.

The episode ends with the first ruku of the Surah, focusing on Prophet Zakariya’s heartfelt prayer for a righteous child—an emotional and deeply personal example of divine mercy, faith in the unseen, and legacy rooted in spiritual values.

🧭 Key Takeaways:
Spiritual Merit: Surah Maryam brings comfort to the anxious, protection to the frightened, and blessings in life, wealth, and children to those who recite it regularly.
Historical Context: The surah was revealed around the time of the first hijrah to Abyssinia—when early Muslims, facing brutal persecution, sought refuge under the just Christian king Najashi.
The Power of Interfaith Dialogue: Ja’far’s recitation of Surah Maryam moved Najashi to tears and led him to reject the Quraysh's demands. It showed that shared spiritual values can open hearts even across religious lines.
Speak from Shared Humanity: Differences in faith are real, but the Qur’an encourages us to begin dialogue by focusing on commonalities. Quoting Imam Ali: “People are either your brothers in faith or your equals in humanity.”
Women in the Qur’an: Surah Maryam is the only chapter named after a woman. While many women are mentioned in the Qur’an, Maryam (as) is uniquely named and honored—highlighting her extraordinary status across Abrahamic faiths.
Theme of Divine Gift: The surah begins with the story of Zakariya (as), an aging prophet praying with deep humility and sincerity for a child who can continue the mission of truth. His answered prayer exemplifies how Allah grants beyond expectations, especially when intentions are pure.
💡 Reflection Prompt for Listeners:
When you’re advocating for your faith or values—at work, in the community, or online—how can you lead with calmness, compassion, and common ground, just like Ja’far did?

📌 Episode Summary:
In this powerful and emotionally resonant episode, you delve into the heart of Surah Maryam—the miraculous conception and birth of Prophet Isa (Jesus) through Maryam (as), a paragon of purity, courage, and spiritual strength.

Beginning with the backstory from Surah Al-Imran, we learn about Maryam’s early life, her mother’s intention to dedicate her unborn child to God, and the miraculous signs surrounding her upbringing under the care of Prophet Zakariya. The episode then explores Maryam’s spiritual retreat, her encounter with Jibra’il (Gabriel), and the divine declaration of a miraculous birth.

You highlight how this moment, while a divine gift, was also an enormous trial: the physical pain of childbirth, the emotional anguish of public shame, and the psychological toll of facing it alone. Yet, Maryam’s response models sabr (patience), tawakkul (trust), and emotional authenticity.

The podcast closes with profound reflections on God’s mercy during hardship, the balance of effort and divine support (e.g., Maryam being told to shake the palm tree), and a compelling reminder that faith does not mean the absence of emotion—but the resilience to stay anchored in divine guidance even through anguish.

🧭 Key Takeaways:
Spiritual Dedication Begins Before Birth: Maryam’s mother dedicated her unborn child to God’s service, teaching us the value of intentional parenting and prenatal dua.
Seclusion as Spiritual Preparation: Maryam’s withdrawal to a quiet place was not a rejection of society, but a deepening of her bond with God—a reminder that moments of solitude can precede spiritual breakthroughs.
The Divine Name ‘Ar-Rahman’: Surah Maryam repeatedly uses God’s name Ar-Rahman to emphasize His compassion, especially toward women and those bearing heavy burdens.
Miracle and Trial Intertwined: Maryam’s experience teaches us that divine gifts can come with great tests. Even a miracle like the virgin birth involved pain, fear, and societal shame.
Emotions Are Not Weakness: Maryam’s wish for death in the throes of labor shows us that strong feelings are not a sign of weak faith. The Qur’an validates emotional overwhelm while guiding us to respond with trust and restraint.
Take Action, Even in Despair: Maryam is told to shake a dry palm tree—an act that might seem futile. Yet, this symbolizes that even when we feel helpless, we are not absolved from trying. Our effort meets God’s mercy.
Nutrition and Prophetic Wisdom: The mention of dates post-birth aligns with both Qur’anic miracles and Prophetic advice—highlighting Islam’s alignment with holistic well-being.
💡 Reflection Prompt for Listeners:
Think of a time when you were overwhelmed and alone. What helped you keep going? Can you look back and see moments where God’s mercy reached you—often in quiet, unexpected ways?

"…and so that you complete the number and glorify Allah for having guided you, and that you may give thanks."
— Surah Al-Baqara (2:185)

🌙 Episode Summary

As we approach the end of Ramadan, we reflect on what it means to truly keep Allah at the center of our lives. Ramadan has been a time of spiritual focus, self-discipline, and connection to the Divine. Now, as we prepare to celebrate Eid, we are reminded to exalt Allah’s greatness and express gratitude for His guidance. This is not the end—but a launchpad for the rest of the year.

💡 Key Themes

• Allahu Akbar as a Declaration of Priorities: More than a phrase, it is a mindset. It means Allah is greater than our desires, fears, habits, or attachments.

• Eid as a Celebration of Spiritual Victory: It’s not just about breaking the fast—it’s about breaking free from patterns that keep us distant from Allah.

• Gratitude and Guidance: End Ramadan by glorifying Allah for His guidance and showing thanks not just with words, but with continued action.

🧭 Practical Ways to Keep Allah Central

1. Maintain Regular Prayer
   Start with at least one prayer on time daily—build consistency and connection.

2. Daily Quran Reflection
   Read even one verse a day with contemplation. Ask: How can I live this today?

3. Continue Acts of Charity
   Keep giving—through wealth, time, service, or kindness. Let generosity remain part of your identity.

4. Nourish Your Dua Practice
   Keep up the heartfelt conversations you had with Allah during Ramadan. Use this to maintain spiritual intimacy.

5. Strengthen Family Bonds
   Carry forward the spirit of connection and forgiveness. Clean relationships = clean heart = closeness to Allah.

🕊️ Ramadan’s End Is a Beginning

• Think of Eid as a graduation, not a conclusion.

• The strength you built this month is your spiritual muscle—now use it to keep growing.

• Small, consistent efforts throughout the year are more valuable than temporary intensity.

🌟 Closing Dua

May Allah accept all our efforts this Ramadan, help us carry forward our spiritual gains, and keep our heart forever anchored to Him. May we experience the peace, clarity, and purpose that comes from a life centered around His greatness.
Eid Mubarak! 💛

📝 If you found this series beneficial, consider sharing it with someone else who might appreciate a meaningful reflection. Let’s keep the ripple of blessings going, even beyond Ramadan.

Count Your Blessings
Verse Reflection:
“And if you count Allah's favors, you will not be able to number them.” — Surah Ibrahim (14:34)

🌟 Episode Summary

In this episode, we reflect on the Qur’anic reminder that Allah’s blessings are infinite—too many to count. From the seen to the unseen, the obvious to the hidden, His favors surround us constantly. True gratitude lies not just in counting our blessings but in recognizing them, reflecting on them deeply, and allowing that awareness to nurture our faith and wellbeing.

🧠 Why We Can’t Count His Blessings

1. They Are Everywhere – Blessings like sunshine, air, and functioning limbs fade into the background until they’re threatened or lost.

2. They Are Too Numerous – From the stars in the sky to the cells in our body, Allah’s gifts are immeasurable.

3. Many Are Hidden – We’re often unaware of blessings until a shift in perspective or time reveals them. Some are disguised as challenges that end up guiding us closer to Him.

💭 The Wisdom of the Ahlul Bayt (as)

• Imam Zaynul Abidin (as): “The most thankful is the one who is conscious of their inability to thank.”

• Imam Hussain (as) in Dua Arafah: “Even if all creation tried to count Your blessings, they could not.”

💡 Spiritual and Psychological Benefits of Gratitude

• Strengthens connection to Allah – Gratitude is an act of worship and love.

• Balances perspective during hardships – Even in darkness, light exists.

• Improves relationships – Grateful people are easier to be around.

• Builds emotional resilience – Helps us cope with life’s ups and downs.

• Leads to happiness – Shifts our focus to what we have instead of what we lack.

• Rewires the brain – Gratitude creates positive thought patterns and emotional regulation.

☕ A Practical Tip: Teacup Gratitude

Instead of rushing through your morning tea or coffee, pause and turn it into a moment of mindfulness:

• Feel the warmth of the cup.

• Breathe in the aroma.

• Think of the many people and processes that made it possible—from farmers and transporters to your ability to hold the cup.
  This transforms a routine moment into a spiritual and emotional reset.

🛠️ Practicing Deep Gratitude

• Don’t just list blessings—explore them. Choose one and reflect on its depth.

• Let gratitude become a daily spiritual practice that anchors your day.

• Remember: Gratitude isn’t about ignoring problems—it’s about seeing blessings alongside them.

❤️ A Thank You to You

To every listener and reader: you are a blessing. Your support, presence, and encouragement mean more than words can express. May we grow in gratitude together and become among those whose hearts are filled with praise for the One who grants it all.

All praise is due to Allah—for He taught us how to thank Him.
— Sahifa Sajjadiyya, Dua 37

Pay It Forward
Qur’anic Verse: “…And do good to others as Allah has done good to you.” – Surah Al-Qasas (28:77)

🌟 Episode Summary

This reflection centers around the Quranic command to use our blessings—wealth, knowledge, time, and influence—not just for ourselves, but in service to others. Drawing from the story of Qarun, a man who failed to recognize his blessings as a trust from Allah, we are reminded that our resources are tests, not trophies. Doing good with what we have is how we build our Hereafter and bring light to this world.

💡 Key Themes

• Blessings Are Trusts, Not Entitlements
  Qarun’s story shows what happens when arrogance replaces gratitude. We are called to be guardians, not owners, of what we have.

• The Call to Do Good
  The verse calls us to mirror Allah’s generosity: just as He has been good to us, we must be good to others. This includes our money, time, skills, strength, and connections.

• Charity Beyond Wealth
  Charity includes kindness, mentorship, presence, and advocacy. Giving is not limited to money—it includes energy, compassion, and love.

• Spiritual Growth Through Generosity
  Giving purifies the heart, grows empathy, and brings us closer to Allah. It's not just about helping others—it transforms us.

🧠 Psychology Meets Spirituality

• “Helper’s High”: Acts of kindness activate the brain’s pleasure centers and foster emotional wellbeing.

• Altruism & Resilience: Helping others builds our coping skills, social bonds, and inner strength—even in our own challenging seasons.

• Giving as Healing: Especially in difficult times, turning outward can be our greatest source of comfort.

🛠️ Practical Ways to “Pay It Forward”

• Wealth – Donate, support local causes, or give to global relief efforts like IDRF’s Palestine Campaign.

• Time & Energy – Volunteer, help a neighbor, or simply offer your presence.

• Knowledge – Mentor, teach, or share what you’ve learned.

• Social Influence – Advocate for justice, amplify important causes, connect others to opportunities.

• Kindness – A kind word, a sincere prayer, or listening ear can go a long way.

🧭 Reflective Questions

• Am I a conduit of Allah’s blessings or a container?

• How have I used my gifts to benefit others recently?

• Is the world a better place because I passed through it today?

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✨ Final Reminder

You don’t have to do something grand—just something good. Start with what you have, right where you are.

🌱 “Doing good is the rent we pay for living on this earth.”

📝 If this reflection moved you, consider sharing it with someone or leaving a review for the podcast on Apple Podcasts. Small actions can create big ripples. Let’s keep the blessings flowing. 💛

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Poem Mentioned: At Day’s End by John Hall
A beautiful call to make each day count through kindness, service, and compassion.

"And I swear by the self-accusing soul." – Surah Al-Qiyamah (75:2)

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🧭 Episode Summary:

In this reflection, we explore the concept of Nafs al-Lawwama—the self-accusing soul—as a divine gift that keeps our spiritual compass aligned. Rather than seeing guilt as something to suppress, the Quran invites us to embrace it as a sign of life in the heart and a tool for growth. During Ramadan, when our spiritual awareness is heightened, let’s learn how to work with our conscience, not against it.

💡 Key Takeaways:

• Allah swears by the self-accusing soul, emphasizing its deep spiritual significance.

• Nafs al-Lawwama acts as our internal GPS, alerting us when we deviate from our values.

• Guilt, when healthy, is a sign of conscience, not weakness. It's a prompt to reflect, recalibrate, and return to alignment.

🧠 Psychological + Spiritual Insights:

• Guilt is like a mini-judgment in this world—a chance to course-correct before the ultimate accountability in the next.

• Modern culture may encourage avoiding guilt, but Islamic teachings frame it as a path to purification and peace.

• Ignoring the conscience over time dulls our sensitivity to right and wrong, leaving us spiritually disoriented.

🛠️ Practical Applications:

1. Don’t silence guilt—listen to it. Ask: What is this discomfort trying to teach me?

2. Use guilt as a motivator for change, not self-punishment.

3. Seek forgiveness—from Allah and from those we may have wronged.

4. Embrace the discomfort that leads to growth. It means your soul is still alive.

5. Remember Imam Ali (as)'s words: “Whoever does not have a voice of self-blame does not have a heart.”

🌱 Final Reflection:

Self-worth doesn’t come from likes or approval—it comes from living in alignment with your values and having the courage to grow. This Ramadan, let’s nurture our conscience, embrace its voice, and walk the path from guilt to growth, from self-blame to self-transformation.

Let Nafs al-Lawwama guide you back to your best self.

“Repel (evil) with what is best, then the one between whom and you was enmity will become like a close friend.” — Surah Fussilat (41:34)

🧭 Episode Summary:

Conflict is inevitable, but how we respond is a powerful reflection of who we are. In this episode, we explore the Quranic invitation to repel negativity with what is best. Instead of mirroring anger, sarcasm, or aggression, we are reminded to stay rooted in our values, respond with calm, and create the possibility of transformation—even in strained relationships.

💡 Key Takeaways:

• Don’t mirror negativity: Reacting from impulse escalates conflict. Responding from your values diffuses it.

• The Prophet (saw)’s example: His patience with a woman who insulted him daily is a masterclass in responding with dignity.

• The goal isn’t to “win” an argument—it’s to remain anchored in character and conscience.

🛠️ Practical Steps:

1. Pause before reacting
   Ask: “Will this reaction make things better?”
   Respond with thought, not reflex.

2. Use your God-given faculties

   • Imagination: Visualize rising above.

   • Self-control: Resist hurtful retorts.

   • Conscience: Align with your best self.

3. Separate the person from the moment
   People are not defined by their worst behavior.

4. Reframe the attack
   Think: “They must be in pain to behave this way.”

5. Make Du’a for strength
   As Imam Zaynul Abidin (as) taught, pray to respond to harm with kindness and hostility with connection.

🌱 Final Reflection:

True strength lies not in overpowering others but in overcoming our own ego. Responding with grace, especially when provoked, transforms conflict into connection—and most importantly, keeps our soul at peace. When the moment passes, you’ll be proud of who you chose to be.

Let us respond from values, not from triggers.

“Let not hatred of a people incite you not to act equitably; act equitably, that is nearer to piety.”
— Surah Al-Ma’idah (5:8)

🧭 Episode Summary:

In today’s episode, we reflect on the Quran’s powerful guidance to uphold justice and fairness, not just with those we love, but especially with those we disagree with or dislike. True justice, as Allah commands, is rooted in principles, not personalities.

The verse reminds us that rising above personal bias and maintaining equity, even in emotionally charged situations, is a sign of deep taqwa (God-consciousness). It is through justice that we build trust, prevent conflict, and reflect the moral beauty of our faith.

💡 Key Takeaways:

• Justice is a test of character, especially when applied toward adversaries or people we dislike.

• Being fair is closer to taqwa—it requires spiritual discipline to act justly when emotions are high.

• Bias is natural, but we must actively challenge it in our thoughts, speech, and actions.

🌟 Examples from the Ahlul Bayt (as):

• Imam Ali (as) accepted a court ruling in favor of a Jewish man, despite being in the right—an act that led to the man embracing Islam.

• Imam Sajjad (as) said: “Even if the killer of Ali Akbar entrusted something to me, I would honor the trust.” A model of principled justice despite deep personal pain.

✅ Practical Tips for Just Living:

1. Ask yourself: Would I respond the same way if this were someone else?

2. Focus on fairness, not familiarity—apply consistent standards to all.

3. Listen to both sides before making judgments or offering opinions.

4. Acknowledge your biases—and step back when needed.

5. Seek resolution, not revenge—justice is about doing what’s right, not just “winning.”

🤲 Final Reflection:

Justice is not just a legal concept—it is a relational and spiritual responsibility. In a world filled with division, being just—even to those we dislike—draws us closer to Allah and makes us agents of harmony and healing in our communities. Let us commit to being people of principle, even when it is hardest.

🧭 Episode Summary:

“O you who believe! Let not one people deride another; it may be that they are better than they.” Surah Al-Hujurat (49:11)

In today’s reflection, we explore the serious spiritual and emotional consequences of mockery and ridicule in relationships and community life. While sarcasm and making fun of others may feel like harmless humor, the Quran reminds us that such behavior erodes the foundation of peace, respect, and brotherhood—and may be deeply offensive in the sight of Allah.

🧠 Key Points:

• Mockery = Contempt:
  Ridiculing others, even subtly, falls under the sin of sukhriya (mockery) and is considered an act of contempt, which psychologists like Dr. John Gottman identify as the #1 predictor of relationship breakdown.

• Not Just About Words:
  The verse and its interpretation include words, gestures, tone, imitation—any form of communication used to belittle or mock.

• Serious Spiritual Consequences:
  Imam Sajjad (as) links mockery to actions that invite Allah’s wrath, comparing it to oppression and trampling on rights.

• Why Do People Do It?
  Often done to:

  • Feel superior
  • Fit in socially
  • Mask one’s own insecurity
  • Imitate normalized cultural behavior

💡 Practical Tips to Avoid Mockery:

1. Pause and Reflect:
   Would I want someone to say this about me?

2. Be Mindful Online:
   Avoid sharing memes or videos that make fun of people.

3. Redirect Conversations:
   If someone is being mocked in a group, gently steer the conversation away.

4. Teach Children Early:
   Normalize kindness and empathy, not sarcasm and bullying.

5. Apologize When Necessary:
   If we’ve hurt someone with our words, seeking forgiveness can heal relationships.

We often forget that those we mock may hold greater status in Allah’s eyes. The real joke may be on us. Let’s choose words that uplift, not wound, and foster relationships built on dignity, mercy, and kindness—just as the Quran and the Prophet ﷺ taught us.

🤲 “O Allah, purify our hearts from pride and our tongues from mockery. Make us among those who speak with gentleness and treat others with honor.”

In this episode, we explore a subtle but powerful relationship principle from the Quran: how our interpretations of others’ behavior shape our emotional well-being and relationships. Suspicion and negative assumptions can harm even the strongest bonds. But with awareness and compassion, we can choose more balanced, kind, and healthy interpretations.

🧠 Key Insights:

🔹 The Human Mind Is a Meaning-Making Machine
We constantly interpret others’ words and actions—but those interpretations are often shaped by our own insecurities or past experiences, not reality.

🔹 The Double Standard
We judge ourselves by intentions but others by actions. This creates unfairness in how we perceive and respond to people.

🔹 Assumptions Can Be Emotionally Harmful

• They heighten anxiety and stress
• They weaken trust and closeness
• They distort our sense of reality

🔹 The Quran Encourages a Better Way

• “Avoid much suspicion…” (49:12)
• “Why did not the believers think well of their own people?” (24:12)
• The Prophet ﷺ and Imams taught us to give 70 excuses before assuming the worst.

🛠️ Practical Tools to Shift Our Mindset:

1. Pause Before Reacting
   Ask: Is this the only explanation? Could there be another possibility?

2. Give the Benefit of the Doubt
   Try: “Maybe they’re going through something I don’t know.”

3. Communicate Rather Than Assume
   Say: “You seemed quiet—everything okay?” instead of assuming distance or dislike.

4. Let Go of Unhelpful Thoughts
   Not every thought is true or useful. Don’t feed interpretations that drain your peace.

🌱 Final Reflection:

Choosing positive, compassionate interpretations isn’t about ignoring problems—it’s about protecting your own peaceand building trust. By practicing understanding over assumption, we follow the Quranic path of emotional wisdom, deepen our relationships, and create a more merciful world.

🎧 Tune in and reflect: Are your thoughts helping you connect, or pushing others away?

 

“And do not quarrel, for then you will lose heart and your power will depart.”
[Surah Al-Anfal 8:46]

Conflict is natural in any relationship, team, or community—but how we handle those differences determines whether we grow or fall apart. In this episode, we explore the Quranic warning against internal division and how unresolved quarrels can strip us of our energy, effectiveness, and unity.

Key Takeaways:

🔹 Differences are Natural — Mismanagement is Destructive
The verse reminds us that conflict isn’t the issue—division is. When we quarrel endlessly, we lose motivation, focus, and momentum—just like a sailboat without wind.

🔹 The Psychological Toll of Internal Conflict

• Loss of shared purpose
• Emotional exhaustion and burnout
• Erosion of trust
• Impaired problem-solving
• Increased vulnerability to external threats

🔹 Unity Is a Strength Multiplier
Successful teams and families:

• Keep the bigger picture in mind
• Encourage respectful dialogue
• Address issues early
• Value diverse strengths

Practical Tips to Protect Unity:

✅ Normalize Disagreement – Conflict doesn’t mean failure. Expect it, and prepare to work through it.

✅ Shift the Focus – From me vs. you to us vs. the problem.

✅ Pause Ego, Prioritize Connection – Ask yourself: Do I want to win this argument, or protect this relationship?

✅ Use a Conflict Resolution Plan

1. Acknowledge the tension early
2. Listen with curiosity, not defensiveness
3. Find common ground

✅ Seek Help When Needed – Sometimes, we need an outside perspective to help us move forward.

Just as wind powers a ship, unity powers communities, families, and teams. When we quarrel, we lose that power. But when we stay united—despite our differences—we thrive.

Let’s commit to preserving the wind of unity in our relationships, and not letting ego or division steal our strength.

🎧 Tune in now for a reminder that thriving together starts with choosing connection over conflict.

In this episode, we explore Surah Al-Hujurat (49:10) which calls us to a higher standard of community:

“The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy.”

This verse emphasizes that we are not just acquaintances or allies—we are spiritual siblings, bound by faith. Disagreements are inevitable, but the Quran commands us to be active agents of reconciliation, reminding us that conflict resolution is a deeply spiritual act.

Key Themes Covered:

🔹 Brotherhood in Faith
Islam defines the believers as one family—a structure that supports itself, regardless of differences in race, culture, or opinion.

🔹 Reconciliation is Worship
Imam Ali (as) reminds us that mending broken relationships is better than many recommended acts of worship.
The Prophet (saw) and Imams (as) taught that Allah loves those who reconcile others.

🔹 The Psychological Wisdom
Modern psychology confirms that social harmony, connection, and resolution of conflict are essential for emotional and even physical well-being. Disconnection breeds stress, while unity strengthens us.

Practical Reflections:

✅ Start With Yourself
Reflect on any strained relationships. Is there someone you need to reach out to? Apologize to? Forgive?

✅ Be a Friend of the Relationship
When others are in conflict, don’t take sides—support healing, not division. Be a voice of calm and understanding.

✅ Promote Curiosity Over Judgment
In a diverse Ummah, try to understand before reacting. Ask questions. Listen deeply. Build bridges.

This verse reminds us: Unity is not optional—it’s foundational.
Let’s be among those who build relationships, not break them.
Let’s be peacemakers in a world that desperately needs more healing.

🎧 Listen now and reflect on how you can foster reconciliation, within yourself and in your community.

Episode Summary:

Our relationships—whether in family, friendships, marriage, or community—are central to our well-being. Research confirms that healthy relationships lead to lower stress, greater happiness, and increased resilience. Islam beautifully aligns with this, emphasizing that our connection with Allah impacts how we treat others—and vice versa.

In Surah Aal-e-Imran (3:159), Allah (SWT) reminds the Prophet (SAW):

“It is by Allah’s mercy that you deal gently with them. And had you been harsh and hard-hearted, they would have dispersed from around you.”

This verse highlights a key principle for maintaining relationships: gentleness, mercy, and emotional wisdom. Even when people fail us, reacting with kindness instead of harshness strengthens relationships rather than breaking them.

Key Takeaways:

🔹 The Prophet (SAW)’s Leadership in Hardship – After the Battle of Uhud, instead of reprimanding his companions, he led with compassion and wisdom.
🔹 Emotional Maturity in Leadership – Reacting with ego and frustration harms relationships. True leadership—whether in parenting, marriage, or community—requires emotional control.
🔹 The Psychological Impact of Harshness – Criticism triggers emotional flooding, making people defensive rather than reflective.
🔹 Softness Inspires Change – When people feel valued despite their mistakes, they are more likely to correct themselves.

How to Communicate with Gentleness & Wisdom:

✅ Choose the Right Moment – If emotions are high, pause before addressing an issue.
✅ Use Gentle Language – Replace “You always…” with “I feel…” or “I noticed…”
✅ Mind Your Tone & Expression – Sometimes, how we say something matters more than what we say.
✅ Prioritize Connection Over Being Right – Conversations should build relationships, not egos.
✅ Forgive & Seek Forgiveness – When someone reacts negatively, pause and offer reassurance.

Final Reflection:

Are our words and tone inviting connection or pushing people away? The Quran reminds us that true strength lies in softness.

🎧 Tune in now to learn how kindness in speech can transform your relationships!

Yesterday, we reflected on how forgetting Allah leads us to forget our true selves. Today, we take that discussion further by reminding ourselves of our inherent nobility and purpose.

In Surah Al-Isra (17:70), Allah (SWT) declares:

“And surely We have honored the children of Adam… and We have made them to excel by an appropriate excellence over most of those whom We have created.”

Islam teaches that human beings are honored creations, endowed with intellect, free will, and the ability to reflect divine attributes. Recognizing this truth shapes our self-worth, resilience, and sense of purpose.

Key Takeaways:

🔹 Your Potential Is Already Within You – Imam Ali (AS): “You think you are a small entity, but within you is enfolded the entire universe.”
🔹 Islam’s View of Human Nature – Unlike fragile psychological models, Islam sees humans as resilient beings capable of growth and transformation.
🔹 Post-Traumatic Growth – Hardships do not have to break us; they can refine us and make us stronger.
🔹 Self-Worth in Faith – Your value is not based on worldly success, but on your ability to reflect divine qualities like patience, justice, and mercy.

How to Strengthen Self-Worth & Resilience:

✅ Remember Your Divine Origin – You are not insignificant; you are honored by Allah.
✅ See Challenges as Growth – Hardships are opportunities to build strength and wisdom.
✅ Engage in Meaningful Work – Your impact on others defines your true success.
✅ Develop Spiritual Resilience – Strengthen yourself through prayer, dhikr, and reflection.
✅ Choose Uplifting Company – Surround yourself with people who remind you of your true worth.

Final Reflection:

You are not weak. You are not purposeless. Allah has honored you, and within you lies the potential for profound growth, wisdom, and goodness.

🎧 Tune in now to rediscover your self-worth through the lens of faith!

Episode Summary:
Yesterday, we explored how what we consume affects our soul. Today, we take that conversation deeper by reflecting on Surah Al-Hashr (59:19):

“And be not like those who forgot Allah, so He made them forget their own souls. Those are the transgressors.”

This verse warns us about the gradual loss of spiritual awareness—a slow, almost imperceptible process that occurs when we disconnect from Allah. Just as water erodes stone over time, our values, beliefs, and priorities can shift without us realizing it—until we look back and wonder how we got here.

Key Takeaways:

🔹 The Boiled Frog Effect – Small changes, left unchecked, can lead to a total transformation without us noticing.
🔹 Desensitization to Harmful Content – What once shocked us becomes normal through repeated exposure.
🔹 Doomscrolling & Negativity Bias – Consuming too much bad news rewires our brains for stress and hopelessness.
🔹 Influence of Social Circles & Digital Communities – Who we follow and engage with shapes our thoughts and beliefs.
🔹 Gradual Shift in Priorities – If faith is not nurtured, worldly distractions slowly replace spiritual commitments.

How to Stay Spiritually Aware:

✅ Audit Your Mental & Spiritual Diet – Be intentional with what you consume online and offline.
✅ Engage in Regular Reflection – Pause and ask: Am I becoming who I want to be?
✅ Surround Yourself with Good Influence – The Prophet (SAW) said: "A person follows the faith of his close friend."
✅ Slow Down & Listen to Your Conscience – The faster life moves, the easier it is to lose awareness.

Final Reflection:

Just as values can erode over time, they can also be reclaimed through conscious effort. The Quran reminds us: Don’t forget Allah, so you don’t forget yourself.

🎧 Tune in now to learn how to protect your values and remain spiritually grounded!

Yesterday, we reflected on the importance of eating what is tayyib (pure, wholesome). Today, we expand on this idea by exploring all forms of consumption—not just what we eat, but what we read, watch, and listen to.

In Surah Abasa (80:24), Allah (SWT) commands:

“Then let man look at his food.”

While this verse primarily refers to physical nourishment, scholars explain that it also applies to spiritual and mental consumption. Just as we are mindful of what we eat, we must be mindful of what we feed our minds and hearts.

Key Takeaways:

🔹 Your Mental Diet Shapes You – We consume more information in a week than past generations did in a lifetime. What impact is this having on our well-being?
🔹 The Effects of Negativity – Doomscrolling, excessive news, and toxic content increase stress, anxiety, and cynicism.
🔹 Your Social Media Feed = Your Mental Fridge – What we follow and engage with determines our inner state.
🔹 What You Listen to Matters – Words, conversations, and music all contribute to the health of our hearts and minds.
🔹 Spiritual Guidance on Consumption:

• Imam Baqir (AS): “Be careful from where and from whom you get your information.”
• The Prophet (SAW): “The example of a good companion and a bad companion is like that of the seller of musk and the blacksmith’s bellows.”

How to Curate a Healthier Mental & Spiritual Diet:

✅ Audit Your Social Media – Unfollow negativity, follow uplifting content.
✅ Limit News Exposure – Stay informed, but don’t let bad news consume you.
✅ Be Mindful of What You Listen To – Choose content that nurtures your soul.
✅ Set Digital Boundaries – Reduce screen time, take social media breaks.
✅ Engage in Real-Life Connections – Replace passive scrolling with meaningful conversations and time in nature.

Final Reflection:

"Are we feeding our souls with nourishment or toxins?"

May we all become more mindful of what we consume—not just on our plates, but in our hearts and minds. Ameen.

🎧 Tune in now to reflect on how to purify your mental and spiritual diet!

Episode Summary:
Food is one of the greatest blessings from Allah, yet in today’s world of ultra-processed foods and commercial farming, we must ask: Are we truly eating in a way that nourishes our bodies, minds, and souls?

In Surah Al-Baqarah (2:172), Allah commands:

“O you who believe! Eat of the good things (tayyib) that We have provided for you, and give thanks to Allah if Him it is that you serve.”

This episode explores the deeper meaning of tayyib (pure, wholesome) food—beyond just halal—highlighting how our diet impacts not just our physical health but also our mental clarity, spiritual well-being, and connection with Allah.

Key Takeaways:

🔹 Islam Encourages Enjoyment, But in Moderation – The Prophet (SAW) enjoyed good food, but he also warned against overindulgence.
🔹 Tayyib vs. Halal – Just because something is halal doesn’t mean it is nourishing. Processed, artificial foods harm both body and mind.
🔹 The Modern Diet Crisis – Studies link ultra-processed foods to obesity, anxiety, and even behavioral issues.
🔹 The Body as an Amanah (Trust) – The Prophet (SAW) taught mindful eating: filling only one-third of the stomach with food, drink, and air.
🔹 Spiritual Effects of Overeating – Excess food can lead to lethargy, weakened willpower, and spiritual disconnection.

Reflection Questions:

• Am I choosing foods that nourish my body and mind or just what is convenient?
• How can I be more mindful of portion sizes and eating habits?
• Am I using food as fuel for worship and gratitude or as a source of indulgence?

Final Thought:
Eating tayyib isn’t just about health—it’s about aligning our daily habits with divine wisdom. And what better time to start than Ramadan?

🎧 Tune in now to learn how a mindful approach to food can transform your well-being!

Episode Summary:
We often seek comfort and avoid discomfort, but what if the things we resist are actually the key to our well-being? In Surah Al-Baqarah (2:216), Allah (SWT) reminds us:

“It may be that you dislike something while it is good for you, and it may be that you love something while it is bad for you. And Allah knows, while you do not know.”

This verse is a powerful call to trust Allah’s wisdom over our limited perception. Whether it’s waking up early, exercising, fasting, or enduring hardships, growth often comes from embracing temporary discomfort for long-term well-being.

Key Takeaways:

🔹 Comfort ≠ Happiness – Modern life prioritizes ease, but research shows that avoiding struggle weakens us mentally, emotionally, and physically.
🔹 Short-Term vs. Long-Term Thinking – Just as athletes and students push through challenges for future rewards, we must apply the same principle to spiritual and personal growth.
🔹 Ramadan as Training – Fasting teaches us that self-restraint leads to deeper fulfillment. What feels difficult in the moment becomes a source of strength.
🔹 How to Align with True Well-Being:

• Reframe hardships – See challenges as growth opportunities.
• Trust Allah’s wisdom – Even if you don’t understand the purpose now.
• Embrace discomfort intentionally – Through fasting, Tahajjud, or patience.
• Seek long-term benefit – Make choices that future you will be grateful for.

Final Reflection:
The next time you resist something beneficial, pause and ask:
"Am I avoiding this because it’s truly bad for me, or simply because it’s uncomfortable?"

🎧 Tune in now to explore how embracing discomfort leads to lasting well-being!

Fasting is challenging—so how do we reconcile the difficulty of Ramadan with Allah’s promise in Surah Al-Baqarah (2:185):

“Allah desires ease for you, and He does not desire for you difficulty…”

In this episode, we explore the true meaning of ease and why it is often earned through hardship. While modern culture equates ease with comfort, Islam teaches that real ease comes from resilience, discipline, and endurance.

Through examples from psychology, neuroscience, and Quranic wisdom, we reflect on how Ramadan is a spiritual boot camp—training us mentally, emotionally, and spiritually for the challenges of life.

Key Takeaways:

🔹 Ease is earned, not given – Discipline leads to long-term strength and well-being.
🔹 Psychology of hardship – Studies show that enduring discomfort builds patience, emotional regulation, and self-control.
🔹 Fasting & the Brain – Research confirms that fasting sharpens focus, strengthens willpower, and reduces stress.
🔹 Ramadan as Training – Just like athletes and soldiers undergo rigorous preparation, fasting conditions us to face life’s struggles with resilience.

Reflection Questions:

• Do I view hardship as something to avoid or something that can strengthen me?
• How has fasting helped me develop patience and self-discipline?
• How can I apply the lessons of Ramadan to other areas of my life?

🎧 Tune in now and discover how embracing short-term hardship leads to lasting ease!

In our previous episode, we reflected on how trials are an inevitable part of life. But once we accept that hardships will come, the next important question is: How do we respond to them?

In today’s episode, we explore Surah Al-Baqarah (2:155-157), where Allah (SWT) reminds us that patience (sabr) is the key to attracting His blessings, mercy, and guidance.

“Who, when a misfortune befalls them, say: Surely we are Allah's and to Him we shall return.”
(Quran 2:156)

The sabireen—those who practice patience—are not just enduring suffering; they are aligning themselves with divine wisdom. Their resilience transforms hardship into an opportunity for spiritual elevation.

Key Takeaways:

🔹 Trials are a test of faith and an opportunity for growth.
🔹 True sabr (patience) manifests in three ways:

1. Inner peace – The heart remains steady, not overcome by despair.
2. Faithful speech – The tongue avoids complaint and expresses reliance on Allah.
3. Composed actions – The body remains steadfast in righteousness.
   🔹 The promise of divine blessings: Those who cultivate sabr receive Allah’s mercy and guidance both in this world and the Hereafter.

Reflections on Sabr from Scholars:

✨ Shaykh Nasiruddin Tusi: "Sabr restrains the inner being from anguish, the tongue from complaint, and the body from untoward movements."
✨ Imam Khomeini: "Without sabr, the heart is full of anxiety and alarm. But sabr diminishes misfortune, strengthens the will, and brings peace amidst hardship."
✨ Quran 23:111: “Surely I have rewarded them this day because they were patient, that they are the achievers.”

How to Develop Sabr in Our Lives:

✅ Recognize that hardships are temporary and a means of purification.
✅ Reframe challenges as opportunities for spiritual elevation rather than punishment.
✅ Control emotional reactions and avoid excessive complaints to others.
✅ Strengthen trust in Allah’s wisdom—knowing that every test carries hidden mercy.
✅ Deepen reliance on Allah through dua, dhikr, and surrender.

Final Thought:

True sabr is not just about enduring trials—it is about finding peace amidst them. When we embrace patience, we transform hardships into a source of blessings and divine mercy. May Allah (SWT) grant us the strength to practice sabrand the wisdom to navigate life’s challenges with grace. Ameen.

🎧 Tune in now and discover how patience unlocks Allah’s blessings in your life!

Life is full of challenges, and yet, when we face difficulties, we often feel caught off guard. In today’s episode, we reflect on Surah Al-Ankabut (29:2-3), where Allah reminds us that simply professing faith does not mean we will be left untested:

“Do men think that they will be left alone on saying, ‘We believe,’ and not be tried?” – (Quran 29:2)

Trials and difficulties are not a sign that something has gone wrong—they are a natural and necessary part of life, designed to help us grow, strengthen our resilience, and bring us closer to Allah. In this episode, we explore why we are tested, how to shift our mindset during hardships, and how we can bounce back stronger rather than being broken by adversity.

Key Takeaways:

🔹 Why Trials Exist: Tests reveal the depth of our faith, build resilience, and realign us with our true purpose.
🔹 Resilience in Hardship: Imam Ali (AS) said: “Many a person who is afflicted is made stronger by his affliction.”
🔹 Strength Through Struggle: Just as gold is purified in fire, hardships refine and reveal our inner strength.
🔹 Shifting Priorities: Adversity often shatters our old worldview, helping us focus on what truly matters.
🔹 Trust in Allah: He never burdens us beyond our capacity—every trial is matched with the strength to endure it.

Reflection Questions:

• When faced with difficulty, do I see it as an opportunity for growth or a reason to despair?
• How have past struggles shaped me in ways I didn’t expect?
• How can I strengthen my faith during times of ease, so I am better prepared for challenges?

Final Thought:

As Imam Ali (AS) said:
"The reward for [bearing] hardship is greater than the extent of the hardship [itself]."

When we adjust our expectations and embrace life’s tests as part of the journey, we open ourselves to growth, resilience, and deeper spiritual connection.

🎧 Tune in now and explore how to transform challenges into opportunities for inner strength and faith.

When life doesn’t go as planned, our natural instinct is often to look outward—to blame someone or something else for our pain or problems. But what if blame is actually holding us back from healing, growth, and true wellbeing?

In today’s episode, we explore the seductive nature of blame and how it functions as a defense mechanism that protects us from uncomfortable emotions like guilt, shame, or vulnerability. Drawing from the Quran, teachings of the Ahlul Bayt (as), and insights from modern psychology, we uncover how blame traps us in emotional stagnation—while responsibility sets us free.

Through powerful examples like the contrasting responses of Prophet Adam (as) and Shaytan, we discover two radically different mindsets: one that leads to growth and forgiveness, and another that leads to arrogance and destruction.

Tune in to learn:

• Why blame feels good in the moment—but harms us in the long run
• The psychology behind projection and self-serving bias
• What the Quran and Ahlul Bayt (as) teach us about emotional responsibility
• The difference between reacting like a Prophet vs. reacting like Shaytan
• Practical reflection questions to move from blame to empowerment

Quranic Reflections:

• Surah Al-A’raf 7:23 – “Our Lord! We have wronged ourselves…”
• Surah Al-Anbiya 21:87 – “Surely I am of those who wronged themselves.”
• Surah Al-Hijr 15:39 – “My Lord, because You have put me in error…”

Hadith Highlights:

• Imam Ali (as): “The blamer should not blame anyone but himself.”
• Imam Ali (as): “Beware of making excuses, for they are the companions of failure.” (Ghurar al-Hikam)

Reflection Prompts:

• What part of this situation might I be avoiding responsibility for?
• How does blame protect me from feeling uncomfortable emotions?
• What is one small action I can take today to reclaim my power?

Takeaway:
Blame may offer temporary relief, but it blocks long-term transformation. Choosing responsibility—even in small ways—aligns us with the Prophetic path, brings us closer to Allah, and invites real inner peace.

In today’s episode, we explore a powerful truth from the Quran about wellbeing: that real change begins from within. While we often wait for external circumstances to shift, the Quran teaches us to focus on what is in our control—our mindset, our actions, and our choices.

Drawing from Surah Ar-Ra’d (13:11), “Indeed, Allah does not change the condition of a people until they change what is in themselves,” we reflect on how transformation starts internally. This verse is a call to take agency over our lives instead of surrendering to powerlessness or blame.

We unpack how our attention—when fixated on what’s out of our control—can lead to frustration and hopelessness, while focusing on our inner world opens the door to empowerment, growth, and divine support.

In this episode, you’ll learn:

• Why waiting for others or circumstances to change keeps us stuck
• The importance of acting from a place of agency, even in difficult situations
• Practical reflection questions to help you shift from reaction to action
• How to align your choices with wellbeing and connection to Allah

Reflection Questions to Take with You:

• What part of this situation is in my control?
• What are my options here?
• What actions can I take to improve my wellbeing right now?
• How can I be a friend to myself in this challenge?
• What can I stop doing that’s making the situation worse?
• Which choices will bring me closer to Allah and inner peace?

Quranic Anchor:

"Indeed, Allah does not change the condition of a people until they change what is in themselves."
— [Surah Ar-Ra’d 13:11]

Today's reflection is adapted from the introduction to the book Calling on the Merciful, which features excerpts from the supplications taught by the Beloveds of Allah [swt].

Episode Summary:

In this episode, we reflect on the beautiful invitation and promise from Allah [swt] in Surah Ghafir [40:60]:

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ
"And your Lord says: Call upon Me, I will answer you."

This verse is a powerful reminder of our constant need for connection with the Divine. Despite our illusions of self-sufficiency, our hearts long for the One who never fails us. Allah [swt] reassures us that He listens, responds, and never tires of our supplications.

Drawing upon Quranic wisdom and the supplications of the Ahlul Bayt [as], we explore:
🔹 How Dua is not just about seeking worldly relief but about deepening our relationship with Allah.
🔹 The importance of aiming higher in our prayers—beyond immediate needs to true spiritual fulfillment.
🔹 The transformative power of calling upon Allah through the words of His Beloveds.
🔹 How the act of supplication itself brings healing, peace, and clarity, even before our prayers are answered.

✨ Special Reflection for This Month ✨
Let us mindfully engage with the supplications of the Ahlul Bayt [as], allowing their wisdom to guide our hearts and souls. Join us on Instagram for daily excerpts from these profound prayers:
👉 @marziahassan

📚 Book Availability:
If you're in Pakistan, Dubai, or Canada, limited copies of Calling on the Merciful are available. Once the book is on Amazon, we will share the update, InshaAllah.

🎧 Tune in and reconnect with the Most Merciful!

In this episode, we reflect on the profound message of Surah Taghabun, verse 11:

وَمَن يُؤْمِن بِاللَّهِ يَهْدِ قَلْبَهُ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
“… and whoever believes in Allah, He guides aright his heart; and Allah is Cognizant of all things.” [64:11]

Life is full of crossroads, difficult decisions, and overwhelming choices, making it hard to find clarity and direction. In today’s world, we often turn to self-help books, mentors, or online influencers, yet find ourselves more confused than before. This episode explores how anchoring ourselves in faith and trusting in Allah’s guidance can bring clarity and peace.

Key Takeaways:

• The Challenge of Uncertainty: Human knowledge is limited, and we cannot foresee the impact of our decisions.

• Faith as an Anchor: In an era of shifting moral values and endless choices, relying on Allah provides a stable foundation.

• Divine Guidance Over Worldly Advice: While self-help resources can be useful, ultimate guidance comes from Allah, protecting us from misguidance.

• The Burden of Life Without Guidance: Scholars describe the struggle of those who lack divine direction as climbing an insurmountable mountain with thin air, leading to distress and confusion.

• Simple Steps to Seek Guidance: Turning to Allah is as simple as praying two rak’ahs with the intention of seeking guidance or pausing to ask for clarity in moments of uncertainty.

Practical Wisdom from Islamic Teachings:

• Imam 'Ali (AS) on Seeking Guidance: He advises continuously asking Allah for the best in all matters:

  • “In all your actions continuously ask (Allah) for the best.” (Nahj al-Balagha, Saying 31)

  • “Any time you have decided to perform an act, then ask (Allah) for what is best.” (Ghurur al-Hikam, Saying 3988)

• Dua Makarim Akhlaq – A Prayer for Steadfastness: Imam Zain ul Abedin (AS) asks Allah for unwavering guidance:

  • “Make me enjoy a righteous guidance which I do not seek to change, a path of truth from which I do not deviate, a well-guided intention which I do not doubt.”

Final Reflection: This verse offers a hopeful message—by believing in Allah and turning to Him sincerely, He will guide our hearts and ease our struggles. Our journey in faith is a continuous process of seeking, recognizing, and acting upon divine guidance. May we always turn to Him and find clarity in His wisdom.

Tune in to this episode and explore how you can cultivate a heart guided by faith.

As we continue to deepen our relationship with the Divine, today’s episode explores one of the most profound promises Allah (SWT) makes in the Quran:

“Whoever puts their trust in Allah, He is sufficient for them.” (Quran 65:3)

This verse from Surah Talaq reminds us that true peace and security come from relying on Allah. But what does it mean to truly have tawakkul (trust in God)? How do we balance action with faith? And how can we strengthen our trust in Him when faced with uncertainty, hardship, or fear?

Join us as we dive into:
✅ The meaning of tawakkul and its two-step process of effort and faith
✅ How tawakkul can bring peace in an unpredictable world
✅ The three levels of tawakkul—from partial trust to unwavering reliance on Allah
✅ Practical ways to develop tawakkul, including letting go of the illusion of control
✅ The "God Box" method as a tangible way to surrender worries to Allah

Through Quranic wisdom, Hadith, and reflections from scholars, we explore how tawakkul transforms our hearts and helps us navigate life's challenges with resilience and serenity.

Key Takeaways:
✨ Tawakkul is not passive—it's an active process of doing our best and then leaving the outcome to Allah.
✨ True trust in Allah removes anxiety and fear, replacing them with deep inner peace.
✨ Developing tawakkul requires recognizing our dependence on Allah, accepting hardships as part of life, and trusting in His perfect timing.

Quote of the Episode:
"Whoever wishes to be the most powerful person among people must trust God." – Prophet Muhammad (SAW)

🔗 Tune in now and take a step toward strengthening your trust in Allah!

In this episode, we explore the third essential aspect of developing our relationship with Allah: submission to Him. If we truly recognize and reciprocate Allah’s love and have awe of His greatness, submission becomes a natural and fulfilling choice rather than a burden.

We begin with the powerful Quranic verse from Surah Al-Baqarah (2:112), which highlights that true submission leads to becoming a Muhsin (a doer of good) and attaining a state of peace, free from fear and grief. This peace is not just a reward in the Hereafter but something we can experience in this life as well.

Yet, in the modern world, submission is often misunderstood—seen as a loss of freedom rather than a path to true liberation. Drawing on the wisdom of Allama Iqbal, we reflect on how submitting to Allah frees us from countless other forms of subjugation. The Prophet Muhammad (saw) further clarifies this through a powerful analogy: just as a patient trusts a doctor’s treatment over their own desires, we must trust that Allah’s guidance is always in our best interest.

We also discuss how human knowledge is limited and constantly evolving—what is considered truth today may be disproven tomorrow. In contrast, Allah’s guidance is perfect, timeless, and unchanging. Through practical examples, including shifts in health and medical trends, we examine how submission to divine wisdom protects us from the instability of human speculation.

Finally, we reflect on the profound words of Imam Zaynul ‘Ābidīn (as), who reminds us that true self-sufficiency lies in turning to Allah alone. When we embrace submission, we find inner peace, clarity, and unwavering security in our faith.

🔹 Key Topics Covered:

• The Quranic link between submission, goodness, and inner peace
• Why submission to Allah is a source of freedom, not oppression
• The limitations of human knowledge vs. the perfection of divine wisdom
• Practical examples of how divine guidance safeguards us
• The words of Imam Zaynul ‘Ābidīn (as) on seeking only from Allah

🎧 Tune in to discover how true submission brings lasting peace, security, and trust in Allah’s divine wisdom.

In this episode, we continue our exploration of developing a deep connection with Allah by focusing on khashyah (خشية)—awe of Allah. Often mistranslated as fear, khashyah is a reverence that comes from knowledge, reflection, and love rather than anxiety over punishment.

We begin by reflecting on Surah Az-Zumar (39:23), where Allah describes how the hearts of those who truly fear Him soften upon hearing His words. Unlike khauf (fear), khashyah transforms the soul, bringing both awe and serenity.

We also delve into the psychological benefits of awe, drawing from modern research that highlights its profound impact on well-being. Experiencing awe enhances humility, expands our perception of time, increases compassion, reduces stress, and strengthens our social bonds—paralleling the transformative effects of deep spiritual connection in Islam.

Inspired by Imam Ali’s (as) description of the God-conscious in Nahjul Balagha, we explore practical ways to cultivate khashyah in our daily lives—through Quranic reflection, nature, dhikr, and gaining knowledge of Allah’s creation.

By embracing awe, we deepen our relationship with Allah and experience both the vastness of His greatness and the tranquility that comes from knowing Him.

Key Takeaways:

✅ Khashyah is reverence and awe of Allah based on knowledge and reflection, not fear of punishment.
✅ The Quran has a profound emotional and physiological impact on those who develop khashyah.
✅ Science confirms that awe benefits mental well-being, increasing humility, generosity, and social connection.
✅ Practical ways to cultivate khashyah include engaging with the Quran, reflecting on nature, and practicing dhikr.

Reflection Questions:

• When was the last time you experienced a moment of true awe?
• How can you cultivate more khashyah in your daily life?

Resources Mentioned:

📖 Surah Az-Zumar (39:23) – The impact of awe on the believer’s heart
📖 Surah Fatir (35:28) – How knowledge leads to khashyah
📖 Nahjul Balagha – Imam Ali’s description of those who are God-conscious
🔬 Research from the Greater Good Science Center at UC Berkeley on the psychology of awe

✨ Don’t forget to subscribe, leave a review, and share your thoughts with us!

Episode Summary: In our journey toward fostering well-being, we must recognize and nourish our innate need for connection with the Divine. Over the next three days, we will explore three key aspects of developing a meaningful relationship with Allah: 1. Love of Allah 2. Awe of Allah 3. Submission to Allah Today, we begin with **Love of Allah**—the foundation upon which a sincere and fulfilling relationship with Him is built. Key Takeaways: The Power of Love: Love attracts us, deepens connections, and transforms devotion into a soul-fulfilling relationship rather than mere obligations. Allah’s Love for Us: His love is constant and deeply personal, as mentioned in Surah Al-Ma'idah (5:54), where He describes a people **"whom He loves and who love Him."** The Strongest Love: In Surah Al-Baqarah (2:165), Allah distinguishes between those who love worldly things as they should love Him and true believers, **"But those who believe are stronger in love for Allah." Identifying Rivals to Divine Love: The term Andad' (أندادًا) in the Quran refers to things or people that take precedence over our love for Allah, such as material possessions, ambitions, or personal desires. Ways to Strengthen Our Love for Allah: 1. Reflecting on His Names and Attributes. 2. Appreciating His countless blessings. 3. Understanding His deep and unconditional love for us. 4. Engaging in Dhikr (remembrance) and Reflection. 5. Engaging with, and reflecting on His Word A Beautiful Du’a for Divine Love: Imam Zainul Abideen (a.s.) in Munajat al-Muhibbin* The Whispered Prayer of Those Who Love Allah) asks: “I ask from You love for You, and love for those who love You… And that You make Yourself more beloved to me than anything other than You.” Reflection for Listeners: - What competes with my love for Allah in my heart? - How can I actively increase my love for Him? - How does my relationship with Allah shape my daily decisions and priorities? Final Thoughts: May Allah grant us hearts that love Him above all else, and may this love bring us closer to His infinite mercy and guidance. Ameen. Tune in tomorrow as we explore the next step in our journey: Awe of Allah.

Rest Your Heart in His Remembrance [13:28]

Episode Summary:
In our constant search for peace and happiness, we often turn to material success, relationships, achievements, and self-care. However, true and lasting peace can only be found in the remembrance of Allah. In this episode, we explore the profound wisdom of Surah Ar-Ra’d (13:28):

"Those who believe and whose hearts are set at rest by the remembrance of Allah; now surely by Allah's remembrance are the hearts set at rest."

This verse teaches us that the tranquility (itminan) we seek is achieved by connecting with As-Salam, the Source of Peace. We delve into the concept of dhikr—its meaning, significance, and transformative effects on our spiritual, mental, and emotional well-being.

Key Takeaways:
✅ The Nature of Dhikr – Dhikr is any act that reminds us of Allah. It can be silent or spoken, and it requires no specific time or place.
✅ The Power of Repetition – Engaging in phrases like SubhanAllah, Alhamdulillah, Allahu Akbar induces a state of calm and relaxation.
✅ Mindfulness Through Dhikr – Unlike secular meditation, dhikr not only centers us in the present but also connects us to the Divine.
✅ Discipline & Resilience – Regular dhikr builds self-control, emotional resilience, and a deep-rooted connection with Allah.
✅ Polishing the Heart – Imam Ja’far al-Sadiq (AS) said, "The heart of a believer is the sanctuary of Allah, so do not allow anyone to dwell in Allah’s sanctuary except Him."

Making Dhikr a Daily Habit:
If you’re looking for a simple way to incorporate dhikr into your routine, try this 5-minute practice:

• Find a quiet moment in your day.

• Take a deep breath, inhaling peace and exhaling distractions.

• Choose one of Allah’s Beautiful Names (As-Salam, Ar-Rahman, Al-Wali).

• Softly repeat it, either aloud or in your heart, letting its meaning settle within you.

• Reflect: How can this Name manifest in my life today?

The beauty of dhikr is in its simplicity—it is accessible anytime, anywhere, and in any state. Peace isn’t something we have to chase; it naturally arises when we realign ourselves with Him.

🎧 Listen now and let your heart find rest in His remembrance.

#IslamicWellness #Spirituality #InnerPeace #QuranicWisdom #Dhikr

"Know Your Fitrah" [30:30]

Episode Summary:
What brings us true well-being, peace, and happiness? The answer lies in understanding our fitrah—our innate nature as created by Allah. In this episode, we reflect on Surah Ar-Rum (30:30), where Allah tells us that human beings are created with a natural disposition that inclines toward truth, justice, and beauty. However, most people remain unaware of this divine compass within them.

We explore the two key concepts in this verse:

• Hanif – Turning away from misguidance and inclining toward the oneness of God.
• Fitrah – The pure, God-given nature that seeks truth and righteousness.

When we align with our fitrah, we experience inner peace and fulfillment. When we ignore it, we feel restless and lost. We also discuss the distractions of modern life that pull us away from our true essence—and how we can nurture our fitrah to find deep spiritual contentment.

Key Takeaways:
✅ True Religion & Fitrah – Islam doesn’t contradict our nature; it reinforces it.
✅ Inner Turmoil & Disconnection – When we stray from our fitrah, we feel lost.
✅ The Role of Reflection – Awareness of our fitrah requires intentional effort.
✅ Seeking Closeness to Allah – This is the key to lasting peace and fulfillment.

Tune in as we uncover the wisdom behind our fitrah and learn how to realign with our true nature.

🎧 Listen now!

#IslamicWellness #Spirituality #InnerPeace #QuranicWisdom #Fitrah

In this episode, we explore the paradox of modern wellbeing—why, despite the global pursuit of happiness and self-care, mental health struggles like anxiety and depression continue to rise. We compare secular psychology’s approach to wellbeing with the Islamic perspective, highlighting how true inner peace goes beyond self-optimization to spiritual alignment, purpose, and trust in Allah. Join us as we discuss how integrating faith with modern psychology can offer a more holistic path to lasting peace and mental resilience.

As salāmu alaykum and welcome to Loving and Living the Qur'an, a podcast dedicated to practical spirituality for modern Muslims. In this episode, we dive into the theme of self-esteem, a topic we've been exploring throughout this month of Adha.

Self-esteem, or self-worth, is crucial for our mental and emotional well-being. It shapes how we perceive ourselves, handle life's challenges, and interact with the world. When we feel good about ourselves, we can face difficulties with confidence and resilience. Conversely, low self-esteem can make life's challenges feel even more daunting.

Join us as we discuss:

• What self-esteem is and why it matters.
• How past experiences and external factors can impact our self-worth.
• Practical ways to build and nurture a healthy sense of self-esteem.
• Insights from the Qur'an on our inherent value and worth.

We'll also address common obstacles like the inner critic that holds us back and explore how understanding our intrinsic worth, as highlighted in the Qur'an, can transform our lives.

If you have comments or topic suggestions, please email us at livingthequran786@gmail.com, and don't forget to sign up for our newsletter at livingthequran.org to stay updated on future episodes. Thank you for tuning in, and as salāmu barakātuh!

As salāmu alaykum and welcome back to Loving and Living the Qur'an. In this episode, we explore how to navigate life's difficulties with grace and resilience, a theme we focused on during Muharram this year.

Join us as we discuss practical strategies for maintaining balance and happiness in a world that often feels turbulent and unpredictable. We’ll delve into how to create a supportive home environment, cultivate meaningful relationships, and implement simple, intentional actions that can make a big difference in your daily life.

Discover how to blend spiritual insights with practical advice to enhance your well-being and foster a harmonious family life. Don’t miss this valuable conversation that offers actionable tips for modern Muslims striving to live a fulfilling and balanced life.

If you have any questions or suggestions, feel free to email us at livingthequran786@gmail.com, and be sure to sign up for our newsletter at livingthequran.org to stay updated on future episodes. As salāmu barakātuh!

As-salāmu alaykum and welcome back to Loving and Living the Qur'an. In this episode, we dive deep into our Muharram reflections on "Finding Peace in an Imperfect World." Join us as we explore the challenges of balancing acceptance, action, and hope amidst life's trials. We’ll discuss how the Qur'an guides us to cultivate inner tranquility and build peaceful relationships, even when the world feels chaotic. Discover practical insights on creating harmony in your home and heart, drawing from both scripture and personal experiences. Share your thoughts and suggestions with us at livingthequran786@gmail.com and stay updated by signing up for our newsletter at livingthekoran.org. Jazakum Allah khair for tuning in!

As-salāmu alaykum wa rahmatullahi wa barakatuh.

As-salāmu alaykum! Welcome back to Loving and Living the Qur'an. In today’s episode, we dive deep into our ongoing series, "Finding Peace in an Imperfect World." We'll explore how gratitude can be a powerful tool for finding inner peace, especially when facing life’s challenges.

We'll reflect on the teachings of the Qur'an and the Ahlulbayt about maintaining gratitude during tough times. You'll learn practical tips for cultivating gratitude even when things aren’t going well, and discover how this practice can transform your perspective and resilience.

Join us as we discuss the profound wisdom behind the Qur'anic verses on gratitude and how they apply to our daily lives. From understanding the true essence of gratitude to actionable steps you can take, this episode will provide you with valuable insights to navigate life’s ups and downs with a sense of peace and hope.

Got comments or suggestions for future topics? Drop us an email at livingthequran786@gmail.com and don't forget to sign up for our newsletter at livingthequran.org to stay updated with our latest episodes.

Thank you for listening, and may your journey be filled with peace and reflection.

As salāmu alaykum and welcome to another episode of Loving and Living the Qur'an! In today’s lecture, the seventh in our series “Finding Peace in an Imperfect World,” we explore the transformative power of gratitude. Recorded live during Muharram 2024, this episode dives into how gratitude, both a command and a promise from Allah, can help us find peace and happiness even amidst life’s challenges!

Join us as we reflect on the Qur'anic teachings about gratitude, its benefits, and practical ways to incorporate it into our daily lives. Learn how being grateful not only brings us closer to Allah but also enriches our well-being and relationships.

For comments, suggestions, or to catch up on previous episodes, visit our website at livingthequran.org and subscribe to our YouTube channel.

Thank you for listening, and may your journey toward peace and gratitude be blessed. Assalamualaikum warahmatullahi wabarakatuh.

As-salāmu alaykum and welcome to another episode of Loving and Living the Qur'an. In this episode, recorded during our Muharram sessions in July 2024, we delve into finding tranquility in a world that often feels far from perfect. We explore the profound concept of tawakkul—trusting in Allah's plan—by examining its role in reducing anxiety and fostering inner peace.

Join us as we reflect on the teachings of the Qur'an and Hadith, discuss the impact of trusting Allah’s plan on our emotional well-being, and share inspiring stories from the Qur'an that illustrate how tawakkul can transform our lives. For feedback or to stay updated, email us at livingthekoran786@gmail.com and sign up for our newsletter at livingthekoran.org.

Thank you for listening, and may you find peace and solace in these reflections. As-salāmu alaykum wa rahmatullahi wa barakatuh!

As-salāmu alaykum! Welcome to another episode of Loving and Living the Qur'an. In today’s episode, we dive into our fifth lecture from the Muharram series, focusing on "Finding Peace in an Imperfect World: Balancing Acceptance, Action, and Hope."

Join us as we explore the concept of tawakkul (trust in Allah) and how it can transform our approach to life's challenges. We'll discuss practical steps to cultivate this trust amidst modern anxieties and uncertainties. Learn how to balance your efforts with faith and how to find inner peace even when things seem out of control.

We also touch on previous topics such as contentment and practical practices for a more fulfilling life. Whether you’re seeking to deepen your understanding of tawakkul or simply looking for some spiritual guidance, this episode is for you.

Have questions or suggestions? Email us at livingthequran786@gmail.com, and don’t forget to sign up for our newsletter at livingthequran.org. Thank you for joining us on this journey towards practical spirituality and personal growth.

Listen now and embrace the peace that comes with trusting Allah.

As-salāmu alaykum! Welcome back to Loving and Living the Quran. In this episode, we dive into our series on "Finding Peace in an Imperfect World," recorded during our Muharram sessions. Today, we’re exploring the practice of contentment and how it ties into our quest for inner peace.

We’ll reflect on why contentment is so elusive in today’s world of constant comparison and materialism. From the Qur'anic perspective to practical tips, we’ll discuss how to cultivate a sense of peace and satisfaction, regardless of what we have or don’t have.

Join us as we unpack:

• The concept of contentment and its importance in achieving peace.
• The impact of materialism and social comparison on our happiness.
• Practical ways to develop a contented heart and mind.

Don’t forget to email us your thoughts and suggestions at livingthequran786@gmail.com, and sign up for our newsletter at livingthequran.org to stay updated with our latest episodes.

Thank you for tuning in!

As salāmu alaykum and welcome back to Loving and Living the Quran! In today’s episode, we’re diving into the third part of our Muharram series, exploring "Finding Peace in an Imperfect World: Balancing Acceptance, Action, and Hope." We’re continuing our journey of reflection and practical spirituality, focusing on how we can find inner peace amidst the chaos of modern life.

Join us as we unravel the Qur'anic concepts of peace, from the idea of Salam to the deeper meanings of Sakina and contentment. We’ll discuss how understanding these teachings can help us navigate our personal challenges and build a toolkit for real, lasting peace.

Got thoughts or suggestions? Drop us a line at livingthequran786@gmail.com, and don’t forget to sign up for our newsletter so you never miss an episode. Thank you for tuning in, and may peace and blessings be upon you all!

In this episode of 'Loving and Living the Qur'an,' recorded from live sessions held in Muharram 2024, the focus is on finding peace amidst worldly distractions by balancing acceptance, action, and hope. Key discussions revolve around the importance of intentions, the nature of distractions as outlined in verse 20 of Surah Hadid, and insights from Imam Ali about life's lessons. The episode also delves into modern concepts of happiness, the psychological impact of material advancements, and how negative emotions and struggles affect mental health.

Practical advice is given on managing these emotions, the role of divine guidance, and how shifting focus from personal happiness to virtuous living can transform lives.

00:00 Introduction to Loving and Living the Qur'an
00:52 Setting Intentions and Understanding Distractions
03:09 Exploring Modern Mental Health
04:34 The Paradox of Progress and Happiness
11:57 Eudaimonia vs. Hedonia: Understanding True Happiness
20:43 The Modern Pursuit of Happiness
21:21 Therapy Trends and Generational Trauma
22:16 The Role of Instinct and Obligation in Islam
23:39 Understanding Human Struggle Through the Quran
24:54 The Importance of Embracing Negative Emotions
26:05 Hedonic Adaptation and Materialism
27:45 The Struggle Switch and Pain Management
31:59 Self-Compassion and Acceptance
35:47 Concluding Thoughts on Peace and Suffering

Welcome to Loving and Living the Quran, a podcast dedicated to practical spirituality for modern Muslims. In this series, we reflect on finding peace in an imperfect world, recorded live during the Muharram sessions of July 2024.

The majalis serve to honor Bibi Sayyeda Zahra, providing a unique opportunity for us to give rather than receive, in a community where support and introspection are central.

Our actions begin with intentions, echoing the teachings of our prophets. By consciously setting intentions daily, especially during significant months like Muharram and Ramadan, we align ourselves spiritually and transform our lives.

Topics Discussed:

1. Balancing Acceptance and Action: We explore how intention shapes our behavior, fostering an environment where every attendee supports and respects one another, embodying the teachings of Zahra.

2. Standing Up to Injustice: In today's turbulent times, it's crucial to emulate Imam Hussain's courage to fight against injustice and spread his message of peace beyond sectarian boundaries.

3. Reflecting on Ayats: From Surah Ana and Surah Hadid, we reflect on the impermanence of worldly pleasures and the lasting peace found in spiritual fulfillment.

As we dig deeper into these reflections, we aim to build a toolkit for finding peace and happiness amidst life's challenges. Join us in embracing these teachings to enrich our lives and communities!

We value your feedback and invite you to share your thoughts and topic suggestions via email at livingthequran786@gmail.com. Don't forget to subscribe to our newsletter at livingthequran.org for updates on future episodes.

Thank you for listening, and may peace and blessings be upon you all!

Here is today's reflection from the Quran:

In Sura Maida, the Quran whilst talking about whom to take as a Wali, says:

Your Wali is only Allah, His Apsotle, and the faithful of those who keep up prayers and give alms while they bow. [Quran 5:55]

As we commemorate the occasion of the martyrdom of Imam Ali (as), let us reflect on this verse to remind us of his position as various scholars from all schools of Islamic thought concur that this verse was revealed in response to an act of Imam Ali [as].

Before we begin reflecting on the verse, let us examine a key word in this verse which is Wali:

The word Walī in Arabic has various meanings in English, a friend, protector, guardian, leader, one whom a follower inclines to, to name a few. 

Although it can mean friend, in the context of this verse, Scholars argue that it means something more than an ordinary friend. Scholars explain that it is not possible that Allah would tell us to befriend only those who have these two specific qualities. Therefore, they explain, that Walī here means a leader, both in a physical and a spiritual sense, for the guidance of believers. It must also be noted that no Prophetic traditions are reported for this verse which would support the use of Wali for friend in this verse. 

The verse begins by talking about how the believers should only take 3 entities as one's primary leaders, protectors or guardians:

1.     God: One's primary protector (Wali) is God, one of whose Names is Wali

2.     His Prophet [saw] and then

3.     Other believers as awliya' who are distinguished by two primary and very specific qualities:

a.     they establish salaat and 

b.     they give charity while they bow [that is, in a state of salaat while in the state of ruku]

The verse refers to an incident in the life of the Holy Prophet (saw), which is widely reported by all major schools of Islamic thought.

A companion named Jundub reports: 'Once I performed the noon prayers in a mosque, behind the Prophet (saw) then, a beggar came in but no one attended to him. The beggar extended his hands towards the heaven and said, 'O God, bear witness! Here, in the mosque of the Prophet of God (saw) I asked (to be given something), but no one attended to me.

The Holy Prophet [saw]'s cousin and son in law, Ali (as), who was in the state of ruku', saying his prayers, gestured with his hand, inviting the beggar to take a ring which was on his little finger. The beggar stepped closer and removed the ring from Ali's (as) finger.

This incident took place in the presence of the Prophet (saw)'.

Whilst reflecting on the occasion of revelation of this verse, it is interesting to note that no one heard the man when he called out to the people but when he complained to, and asked God directly, He answered his call through this action of Imam Ali (as)

In the first instance, let us use this verse to remind ourselves to follow worthy leaders, specially those that have been chosen and ratified by God Himself. 

Secondly, we can also use this verse to encourage the practice of giving charity whenever it is required and scholars use it to remind believers to emulate Ali's example by giving charity as soon as one recognizes that someone is in need.

On a broader level, this verse also teaches us that worshipping Him cannot be separated from serving humanity.

In fact, the message of Islam can be encapsulated thus:

Believe and Do Good.

Worship Him and serve His creation.

Connect to Divinity and recognize and attend to the needs of humanity.

Imam Ali (as)'s charity during the act of ritual worship combined the essence of Islam in one single unified action.

How cool is that?

 

For the next couple of days, we will inshallah explore the following verse from Sura Ale Imran: 

So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him]. (Quran 3:159)

There is so much to discuss and learn from in this verse. Today, let us give a bit of background and discuss the segment: So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them.

This verse refers to the Holy Prophet(saw)’s demeanor with his companions after the disaster on the battlefield of Uhud.  

In the battle, Muslims in the Prophet Muhammad's (saw) army defended themselves against the raiding Quraish army. The Muslims had an initial edge under the leadership of the Holy Prophet (saw). In flagrant disobedience to his command, some companions left their posts in the midst of battle and began to celebrate victory. This disobedience cost the Muslims dearly and they suffered a defeat in the battle. 

By all standards of military command and submission to leadership, the expectation was these rogue companions would be dealt with severely. 

The Holy Prophet [saw], however,  did not reproach them harshly.

Here the Quran testifies to the gentle nature of the Prophet (saw) which endeared him to all, and it is reckoned as one of the Mercies of Allah. One of the Prophet's titles is "A Mercy to all Creation." At no time was this gentleness, this mercy, this long-suffering with human weaknesses, more valuable than after a disaster like that at Uhud. He continued on the wise course of action, continued to do the right thing and continued to treat people with kindness.  

We can learn so much from this part of the verse.

In life we often deal with people [in the family, community, at work and beyond] who challenge our ego by not following advice or guidance, who do things that cost them, and sometimes us, dearly. That bruise our ego and lead us to become defensive and aggressive. It is oh so very tempting in that situation [especially if we have more power, resources and influence than them] to act by reacting with the hurt to our ego. Justifying ourselves and telling them “I told you so” are just a couple of examples of unhelpful behaviour in such a situation. 

However, this never works because it will

1.     not help the situation

2.     not help them learn – it will simply divert their energies to defending themselves from our words 

3.     will definitely alienate them from us

4.     we will be reacting based on their behaviour and not our principles or values [meaning we will not be satisfied with our own behaviour]

This verse reminds us that positions of leadership require that we have the emotional maturity and wisdom not to react or retaliate to other’s actions.

So what can we do?

1.     Remind ourselves of our intention

2.     Remind ourselves of our principles and values

3.     Ask ourselves what would help this situation

4.     Consider options for our action based on the above

And, as the verse reminds us:

5.     Pardon them and 

6.     Ask forgiveness for them

And yes, none of this easy AND it is the only path which allows us to exemplify self leadership and qualifies us to lead others.

 

Continuing with this verse from Sura Ale Imran: 

So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in [some of] the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him]. (Quran 3:159)

After appreciating the Prophet [saw] for being lenient with his companions who disobeyed him, the Holy Prophet [saw] is advised to consult his companions. 

Scholars explain that in this verse, “consult them” refers to strategies of war, since the Prophet by definition would not consult them in matters of revelation or in laws and commands decided by Allah (swt). 

The Holy Prophet (saw) often consulted his family and companions. He would consult on military strategy from those who were in the trenches. He also established the seeking of counsel as a role model and encouraged it to nurture the wisdom and insight of his followers. Commentators believe that this quality helped the Prophet (saw) win over people and made him a successful leader.

Consultation has so many benefits, both for those consulting and those being consulted. 

When we are in the midst of a situation or a problem, it is often challenging to see the big picture or reflect on how our behaviour is playing out in the situation. Our own self-interest and ego often results in tunnel vision, which may lead to actions not in our ultimate best interest.

Seeking counsel and consultation from a spouse, a good friend, a trusted colleague or a trained professional at such a time can be hugely beneficial as it can provide us with a sounding board and help illuminate blind spots and errors in thinking.

Seeking consultation becomes even more important when the stakes of a particular decision are high. It is for this reason that many CEOs, leaders and high ranking professionals turn to consultants to think through their decisions and get feedback. Reality is that the higher your status in life, and the more powerful the position you hold, feedback and accountability is generally not forthcoming unless you intentionally seek it out. 

For those who are in lower down on the ladder of power and privilege, the opportunity of being heard and having their ideas listened to is invaluable in building their self-confidence and buy in to the team or group. (The Holy Prophet (saw) exemplified this when he intentionally sought out consultation from his companions). 

When you consult others, you have the support of others in decision making and can fill out the gaps in your thinking. Imam Ali (as) said: Whoever seeks advice of the intelligent ones becomes enlightened with the lights of [many] intelligences. (LOVE this - can you imagine, becoming enlightened with many intelligences? How cool is that?. 

He also said: It is right that the intelligent one should add to his opinion the opinions of the intelligent ones, and add the knowledge of the wise ones to his knowledge. In other words, consulting others in big and small matters expands our own thinking and brings to light things that we may not have considered. 

The likelihood of mistakes becomes less when more people think about a matter. Varied intellects and experiences are less likely to be wrong than one individual one. Imam Ali (a) has said: The Messenger (s) sent me to Yemen and advised me, ‘the one who consults does not regret’.

Consultation also allows people to feel like a party to success and take ownership for results, building a team spirit. 

And at the same time, if the result of a decision is not as desired, a decision taken after consultation will prevent a group or team for putting the blame on a single person. As Imam Ali (a) says: He who acts solely according to his own opinion gets ruined, and he who consults other people shares in their understanding. (Nahjul Balāgha, Saying No.161)

Given that consultation has so many benefits, what stops us from doing more of this? 

Shame, ego and stubbornness are perhaps the biggest barriers to seeking counsel and consultation. We become very attached to our thoughts and desires and simply do not want anyone to tell us that might be a better way. We may feel very pressured to look as if we “have it all together” and see it as a weakness to ask others for guidance. 

Or we really really want to follow a path and suspect that others whom we trust will give us a different suggestion, we may not want to consult them.

Such thinking itself is a huge sign that we need counsel more than ever!

At times like this, we may want to remind ourselves that consultation and counsel are a spiritual injunction from Him and it is a Sunnah of the Holy Prophet (saw). 

Far from showing weakness, it is a sign of courage and maturity to consult with others and seek guidance and help when appropriate.

The most difficult part of seeking consultation is the first step. Once we initiate it, though, we experience a huge sense of relief and support. 

Let us pray that we have the guidance to consult with those who had experience, training or wisdom in dealing with what we may be facing. And that we have the courage to ask for help and support and the wisdom to act upon that advice.

 

Continuing with this verse from Sura Ale Imran: 

So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in [some of] the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him]. (Quran 3:159)

The final part of the verse advises the Holy Prophet [saw] that once you have decided on a matter, have tawwakul or trust in Allah and ends by saying that Allah loves those who rely upon Him. 

Scholars explain that “when you are resolved” or “when you have decided” means that once the step of consultation or decision on his own has been taken, then he should then make his attitude one of trust in God, not in human deliberations

In the Quran, tawakkul is used for a state when man exclusively places his hope and trust upon Allah (swt). 

 

Scholars explain that a person who has tawakkul takes action and makes an effort to achieve his goals but does not see the result as being from himself. In other words, while someone with tawakkul focuses on the process, on his actions which are within his circle of control, he knows that the outcome and final result of any action is not in his hands but rather in God’s hands. He also believes that since “in His hand is only and all good”, the final result of his effort will be good, even if he cannot see it at the time or even if it does not appear so in the moment. 

 

Imam Sadiq (as) said this about tawakkul

There are various degrees of trust in God:

– That you put your trust of God in all your affairs. 

– That you are well-pleased with whatever God does to you. 

– Knowing for certain that He does not cease in His goodness and grace towards you. 

– And that the command rests entirely with Him.  (Al-Kāfī, v. 2, p. 391, H 3).

In other words, reliance on Him means to do the very best of our ability, to trust the process, to focus on what is in our control. And then to leave the outcome to Him, recognizing that once you have done your best, it is no longer in your hands. And to have faith that whatever that outcome is, it is best as “He does not cease in His goodness and grace towards you”. 

 

Tawakkul, then, is what comes after you have done what you can to help yourself, with the resources that He have given you. It is NOT a passive waiting for Divine Help. 

For example, the Holy Prophet (saw) was once asked: “O Messenger of Allah! Should I tie my camel and then place trust in Allah, or should I set it free and then put trust in Allah?” The Messenger of Allah replied: Tie it and then place your trust in Allah. (Mīzān al-Hikmah, 10:684).

Tawakkul also means to keep doing the right thing, even when things appear to be going wrong. To keep doing the hard thing, even when alternate paths seem easier if they will lead us away from His pleasure. 

 

To have tawakkul is to have faith that if we have acted with truth, sincerity, wisdom and according to what is pleasing to Him, the outcome will always be good for us, even if it does not immediately appear to be so. 

 

The opposite of tawakkul is to succumb to wrongful action when doing the right thing seems too hard in the moment or when we begin to doubt that doing the right thing will lead us to a good outcome. Or when we do not believe that our actions will amount to anything.

Let us remind ourselves at such moments that part of tawakkul in Him is to use what we have at our disposal to make our lives and situations better. 

And once we have done that, to release our attachment to the outcome [very challenging, this, for some of us!]

The verse ends with a reminder that He LOVES those that trust him. Given that Allah (swt) the Most Merciful has the ultimate good for human beings in mind, it makes sense that once we have done our job, He would love those that trust Him to do His job!

 

Today’s reflection is verse 9 from Chapter 62, Sura Juma, when Allah [swt] addresses the believers and says:

 

O you who believe! when the call is made for prayer on Friday, then hasten to the remembrance of Allah and leave off trading; that is better for you, if you know. [62:9]

 

4 important points are made in this verse:

1.    When the call for the Friday congregational prayers is made, rush to attend to it 

In other words, answer the call and join the congregation as soon as possible.

2.    Leave trading and other worldly distractions at this time

Trading and business are particularly mentioned as the time for Juma prayers in right in the middle of the work day and these are also the main distractions for those in the marketplace. Of course, it applies to other distractions as well which stop us from joining the congregation on time

3.    This is better for you

4.    If only you knew

Allah is reminding us that human beings are short sighted and are often unaware of the bigger picture or what lies beyond our immediate experience. Here the Creator is telling us that turning to Him in congregation has more benefit to us that what we immediately perceive in the profit of worldly business. The gain that we will get on a transcendent level [immediately and long term] is far greater than the monetary and material benefit of what is occupying our attention for the moment.

Due to the evolution of our knowledge about mindfulness, pausing and redirecting our attention to something bigger than us, and doing so as a collective, we can now see through scientific studies how this is true. 

Scholars tell us that the day of Friday was named al-Jum‘uah when a group of Muslims in Madīna, before the Prophet [saw] migrated there, decided to assign a day of the week to get together and remember Allah (swt) and thank Him.

The first congregational prayers were held at Masjid Quba, outside of Madina by the Holy Prophet [saw] when he migrated from Macca.  

 

It is interesting that unlike the Christian or Jewish Sabbath, Friday is primarily the Day of Assembly, the weekly meeting of the Congregation, when we show our unity by sharing in common public worship, preceded by a Khutba, in which the Imam (or Leader) reviews the week's life of the Community and offers advice on connection to the Creator and on living a moral life. 

 

The Friday congregation, while its primary purpose is worship, is very important in the social structure of Muslims and the interaction of and wellbeing of the Muslim Umma and fits in the gradations of social contact for Muslims with each other in this way: 

(1) Each individual remembers Allah for himself or herself five or more times every day in the home or place of business, or local mosque, or open air, as the case may be. 

(2) On Friday every week there is a local meeting in the central mosque of each local centre,-it may be a village, or town, or a big city. 

(3) At the two Eids every year, there is a large local area meeting in one centre. 

(4) Once at least in a lifetime, where possible, a Muslim shares in the vast international meeting of the Umma at the pilgrimage of Hajj.

 

By meeting in these expanding concentric circles, the Muslim expands his contact with other believers, find out what ails the Umma and gets introduced to the diversity within the faith. This is, what has been called a “happy combination of decentralisation and centralisation, of individual liberty and collective meeting, and contact at various stages or grades”. 

 

While we may be meeting in such small and larger congregations throughout our lives [and more so in the month of Ramadan], we need to remind ourselves that the spirit of such congregations is meant to nurture the spirit of unity, brotherhood, acceptance, mutual consultation, and collective understanding and action. 

 

When we take part in the congregation on Fridays, let us take with us this reminder: that the path to God is inseparable from our connection with, and concern for the wellbeing of, the Umma.

 

Today’s reflection is from Chapter 23, Sura Muminum where the Holy Quran says:

"It is they who hasten to every good work and these who are foremost in them." [23:61]

 

In this verse and a couple of verses preceding it, Allah [swt] points out a few qualities of the believers. One of their qualities that they “hasten to do good deeds”. This desire is borne out of a desire to please Allah [swt] and drives them to take quick action towards worthy causes and goals. 

 

The word the Quran uses is yusāri‘ūna which signifies “racing” towards good actions. It is interesting that while hurry or haste is not considered a virtue, when the haste is in racing towards goodness and virtuous action, it becomes an act of virtue. 

 

Why is haste recommended in doing good works? Imam Bāqir (as) explains: “When you think of doing something good, rush to do it immediately for verily you do not know what could happen later [to prevent you from doing it]” (The Scale of Wisdom, H. 4002).

 

In other words, as we have experienced many a time, despite our good intentions, life will get in the way. Things will come up and other things will vie for our time and attention. What is important but not urgent [in a worldly sense] will be put on the back burner. When we rush towards actions, we are taking action before this happens.

 

Taking action quickly is also an indication of enthusiasm for performing the good deed. Once again, we have all experienced times when we have an initial burst of enthusiasm for doing good, for giving charity, for helping someone, for volunteering for a good cause. When we hear about distress of other humans, our natural empathy and humanness is activated and wants to act to relieve that distress. AND then, our mind begins to second guess ourselves and we have doubts about our initial intention. The doubts can be about our own ability, credibility of the cause, or any number of things. Imam Jaffar Sadiq [as] explains this as a normal human experience. “When one of you intends to do good or join relations then on his right and on his left are shaytāns, so he should hurry so they do not stop him from it” (al-Kāfī, v. 2, p. 143). In other words, we need to remind ourselves it is just Shaytan or our own minds doing their thing and we need to hurry up and take action. 

 

The Quran uses the word sābiqūna to denote the ones who are foremost or the leaders in the race towards goodness. 

 

Once again, it is interesting how the Quran picks a quality of humans which is generally not liked, that of competitiveness and turns it into a positive quality when it is used in the right way. 

So while being competitive in worthy causes is recommended, we do need to be careful of a few things:

i)               The desire to compete towards goodness must be driven with the intention to please God and not to look good.

ii)             The mindset is to hurry to the pleasure of God and amongst His closest and chosen people and not to put others down. In fact, helping others along the way is one of the ways we can be in the group of the Sabiqun! 

So let us think of a time when we have had a intention to do something good (give charity, help someone, reach out to someone going through a tough time, visit a loved one) and thought you would do it later but then never got around to it? 

[By the way, ever heard the phrase: the path to hell is paved with good intentions – that never materialized? OUCH!!]

Procrastination is a major human tendency. Our mind leads us to believe that “next week” things will magically work out and we will have the time to do things which are important but not urgent. Research now confirms that the more you delay something, the less likely it is that you will actually do it.

Piers Steele, who won the equivalent of the Nobel Prize in psychology for his work on motivation says that "As the deadline for any task gets pushed further into the future, Delay increases and our motivation to tackle the tasks decreases."

This means that if you have a goal to do something good in the future, no matter how excited we are in the present, it will be hard to sustain this motivation when the goal is in the future. Plus, life, as they say, will certainly get in the way. In other words, the sooner you take action on something, the higher the levels of motivation and the more likely that you will actually do it.

So how about hastening towards good and taking action on those good intentions? Like . . .now!

 

Let us end with the wisdom of Imam Ali [as] from Nahjul Balagha: 

May Allah have mercy on you. You should hasten towards (the preparation of) houses which you have been commanded to populate, and towards which you have been called and invited. Seek the completion of Allah’s favors on you by exercising endurance in His obedience and abstention from His disobedience, because tomorrow is close to today. How fast are the hours of the day, how fast are the days in the month, how fast are the months in the years and how fast the years in a life (Nahjul Balāgha, Sermon 188).

In Verse 39 of Sura Najm, Allah says: And that man shall have nothing but what he strives for. (Holy Quran 53:39)

For today’s verse, I could not find a better title than the Urdu phrase: Harkat mein barkat, meaning there is blessing in movement/striving. One of the principles of life, taught by experience and by Divinity, is that human beings get what they strive towards.

It is important to note that what the Quran is telling us is that our outcome will be in accordance with our striving. The Arabic word sa’ā which is used literally means to walk fast, to run almost, to walk with effort. It is used to denote hard work and effort as this means moving ahead fast on the path. It is interesting to note that it does not say that man will have nothing but in accordance to his actions, rather in accordance to the efforts behind his actions. What this means is that it the intention and effort behind the action that counts. 

This is quite different to our experience in the material world. Here we are told that winning is everything and that being second best does not count. If we are working towards a goal or project, an admission to a university, a interview for a job, we either get it or not. It does not matter how much effort we put in if someone else beats us to it.

However, in our relationship with God, winning and the outcome does not matter as much as the effort and the intention with which any action is undertaken. Allah [swt] appreciates all the effort that we put in, regardless of how far we get or how close we come to our goal. 

The outcome, of course, is never really in our control in the first place. We can work really hard at something and still not get the outcome we hoped for or worked towards. Or on the other hand, much can be handed to us through no effort on our part, just because we happen to win at the genetic or privilege lottery. 

This verse reminds us that with Allah [swt] things are much more equitable and just. That all our striving towards worthy goals still counts. That even if we do not see the results of our striving, the striving still counts in terms of spiritual progress.

So let us set our intentions straight and put wise effort into things that really matter. Things that will count towards eventual success. Let us make sure that the “ladder of our success is leaning against the right wall” [with a nod to Stephen Covey!]

 

 

Today’s reflection is from Sura Balad where Allah [swt] says: Certainly We have created man to be in distress. [90:4]

 

In this verse, Allah [swt] uses the word kabad for distress. Scholars explain that the word kabad which originally means intensity, also signifies 'a disease in the liver of a person’ and is used for any trouble and misery.

 

This verse spells out a truth about the human experience during this plane of existence: from the time the human embryo is conceived it will go through difficult stages with pain and toil until the time it is born, and even from then on; during his childhood, the period of his adolescence, and through his mature and senior years, he is and will be faced with many kinds of challenges, stresses and distresses. 

 

The problem, though is that even though Allah [swt] has explained this to us in the Quran, we human beings expect something different. We LOVE comfort and luxury and are deeply attached to the idea of a life of stability and ease. We feel entitled to such a trouble-free existence, even when we have no proof that it is possible. Even when we may recognize that moments of such comfort and ease move us further away from spirituality and recognizing the purpose for which we are here.

 

And so, when we are experiencing challenges and distresses, instead of reminding ourselves that this is, quite simply, the nature of this world, we tell ourselves that “something has gone wrong” and that “it is not meant to be this way” and a number of such things which actively resist the acceptance of this truth. 

 

And then, of course, we look at others. We see the edited versions of their lives which are apparent to us in real life or in the virtual arena. And then we compare our distresses and challenges to the snippets of their apparently-distress-free life, to the abundance of peace and joy that we think they are enjoying, and we think that somehow they have managed to escape this reality. 

 

I really love how Phil Stutz explains this truth in a hard-hitting way in his great book: Lessons for Living: What Only Adversity Can Teach You.

.

 

Phil starts his book by telling us: "Our culture denies the nature of reality. It holds out a promise that you can live in an ideal world where things come easily, a world in which unpleasant experiences can be avoided, where there is never a lack of immediate gratification. Worse, it suggests that if you do not live in this world, something is wrong with you. This ideal world is a realm of illusion. No matter how promising this world seems, it does not exist."

He continues by saying: "Be honest. Your own life experiences have been far from ideal. But what you have experienced is what is reality, not what you would like to experience. In short, the nature of reality is this:

1.    "Life includes pain and adversity." 

2.    "The future is uncertain."

3.    "Accomplishment of any kind requires discipline."

4.    "You are not special. No matter what you did, you cannot avoid these aspects of life."

5.    "This will never change."

In short: Life is hard. [or as the Quran puts it, we are created to be in distress]

Denying and resisting this simple fact of existence and telling yourself the story that life “shouldn’t” be hard is, arguably, THE greatest obstacle to your enjoyment of life.

When we quit arguing with reality and stop thinking something must be wrong with us because we’re experiencing life’s inevitable challenges, we can change our relationship to all the pain and uncertainty and hard work inherent to a meaningful life. In other words, when we stop resisting the truth that God has spelled out for us, we can fundamentally and permanently change our lives.

Of course this does NOT mean that there is no joy or happiness or even moments of bliss on this earth. It does mean, as Stutz reminds us: “There is love, joy, surprise, transcendence, and creativity as well, but these never occur separately from the above five points." 

In other words, once we accept that life is hard, that we “are created in distress”, we can stop spending all our energy on resisting the reality of our circumstances and carve out a meaningful, and yes even happy, life for ourselves. We can learn to make peace with an imperfect life and focus on making the best of an imperfect life.

Yesterday we reflected on a truth about this life from the Quran: that life is full of challenges.

Today, let us look at a promise of Allah [swt] that gives us confidence that we have what it takes to succeed in these challenges and find our way through these distresses. 

At the end of Chapter 2, Sura Al-Baqara the Quran tells us:

Allah does not task any soul [impose a duty on, place a burden on] beyond its capacity. [2:286] 

This brief selection from a longer verse suggests many important points of reflection:

The word Quran uses for soul is “Nafs”, the struggling part of ourself. The part that struggles to be better and yearns to actualize. 

In order not to burden us beyond our capacity or capability, He knows what that capacity is. So many times when we are facing challenges, they seem insurmountable and we feel completely overwhelmed and inadequate to deal with them. At times like these, it is important to remind ourselves of this verse. Even if we are unsure of our own potential, He is in His infinite knowledge and wisdom knows what our capacity is.

We need to understand of course, that human capacity is not a static thing. That we grow by stretching ourselves. We experience this in all sorts of ways in the daily course of life in any case. When we go the gym, we do not lift Styrofoam weights that we can swing easily. We lift weights beyond what we think we can lift, thereby stretching our perceived capacity. 

And in hindsight after going through a period of stress or challenge, we may look back with surprise and wonder at our own abilities to handle the situation. We realise that even though we may have thought we would DIE in the challenge, we actually didn’t!

Now, without Divine intervention, given that we prefer a life of comfort and ease [even though this is not ultimately good for us, nor why we are created], human beings would very likely pass away “full of potential”.  His expectation from believers, however, is that they will live on the outer edges of their potential and fully realise and actualize it – not die with it. 

 

And so we are given trials and distresses according to the measure of our ability and resources to actualize this potential. 

 

When we go through and come out on the other side of such bespoke challenges, we are changed forever. There is no going back to “before”. We may have heard of the term “resilience” as the ability to “bounce back” after a set back. Let us deepen our understanding of our options in dealing with challenges. 

Psychologists explain that people can react in three different ways to challenges and setbacks: we can be fragile and break easily. Or we can be resilient and withstand more stress before breaking down (and then bouncing back a little quicker than most). OR… we can be the OPPOSITE of fragile. Which means, the more challenge we face, the STRONGER we get. This is what Nasem Taleb calls being “Antifragile” in his book of the same name. Taleb gives us a great metaphor to bring the point home. Imagine the wind. It’s a strong wind. It is wind that will extinguish a candle. But it is the same strong wind that will fuel a fire and make it stronger. 

In terms of this verse, Allah knows that we have the potential to be that fire and the challenges of life are meant to fuel this fire to bring it to its full blazing potential. 

Our faith in Allah’s knowledge of our ability [beyond our recognition] can give us unshakeable confidence that we have what it takes.

Let us do a little teaching on confidence. 

Etymologically, the word confidence comes from two little Latin words: con and fidere.

The word literally means "with intense trust." This is Intense trust in what? Not that everything will go perfectly. That is unrealistic of course and not in line with what we have been reflecting on. It is intense trust in Allah’s promise that it doesn’t matter what happens because we know we have the resources and the ability to handle these challenges. How do we know this? Because these challenges have shown up in our lives and because He has promised us that He will not place a burden upon us beyond what we are capable of. 

Does this make sense? How will we think, feel and act differently the next time life throws us a curve ball?

 

As We Wrap Up The Blessed Month Of Ramadan, We May Be Feeling A Mix Of Emotions: A Tinge Of Sadness At The Ending Of The Month Of Blessings, Mercy And Forgiveness, A Sense Of Relief That We Were Able To Fast And Pray [And That We Can Eat Again!] And Maybe Some Regret That We Did Not Or Could Not Do More During The Blessed Minutes And Hours Of This Sacred Month Of Allah [Swt] When We Were His Guests.

Many of us have been deeply impacted by the news from Palestine and our sense of helplessness to stop the atrocities. Please let us remind ourselves that we have the huge weapon of Dua at our disposal. And though the month of Ramadan may be coming to an end and our eyes may not water quite so much at every Sahoor and Iftar, thinking of our brothers and sisters starving while we are blessed with an abundance of food and drink at our tables, we cannot and must not forget that we have an ongoing duty to do what little we can which includes turning to Him in prayer to ease their plight and to grant them peace and freedom Ameen. 

No matter what level of closeness and spirituality we attained during this month, we may be wondering of how to make it stay with us a little bit longer.

For many of us, this is the only time in the year when we change the focus of our attention from worldly matters and at least cast a glance at matters of the spirit. During the rest of the year, although we may profess love and belief in Allah, we may think of Him or call on Him only in times of distress and rarely find time to turn to Him in extra prayer or gratitude.  During this awesome month, however, we have tasted of the Divine Banquet of Mercy, we have developed some good habits and feel a bit forlorn that we will lose this sense of spirituality again until next year.

As we approach Eid, it is a good idea to reflect on some tiny steps that we can take to maintain the spirit of Ramadan alive so that the spiritual gains that we have achieved are not lost. So that we may start next Ramadan inshallah at a slightly higher plane of spirituality than we did this year. 

Just as gains in health are only maintained if one continues with some good habits after time at a health spa, the spiritual gains achieved during this Spiritual Spa time can be maintained with some simple baby steps.

Here are some actions that we took during this month which helped us nurture our spiritual bond to Him, and some ways that we can continue these practices:

1.    Establishing Salaat

Ramadan is a time when we are most conscious of Salaat and its’ timings, especially the fajr and maghrib prayer.

Regular and timely prayer is the most basic and vital way to maintain our connection to Him. Salaat is designed by the Almighty to be an intentional and consistent detachment from the world and an invitation to turn inwards, to connect to the Source at regular intervals to fuel our spirit. We are invited in the Quran to establish Salaat, not just to pray the occasional Salaat. This means that this act of worship has to be a pillar of our life, a structure of our existence.

Baby steps:

• Make a commitment to start praying at least one Salaat exactly on time, every day.

• “Adorn” the Salaat by adding recommended actions to the basic prayer. Start with something small and do it consistently before adding the next piece.

2.    Reading the Quran

To succeed in any area of life, the first step is knowledge about the rules that govern that area. We do not expect to excel at academics or in the workplace without reading the texts that govern the particular field. Similarly we cannot expect to succeed in this world, get to know the system of cause and effect, to know ourselves or figure out how to achieve ultimate success in the hereafter without looking at the manual gifted to us by the Creator of the system.

Although we may have spent much time in recitation during the month of Ramadan, an ongoing relationship with the Quran necessitates understanding, contemplation and action. Only with understanding and reflection can we use the wisdom in of the Book to improve our life here and beyond.

Baby steps:

• Read and reflect on one ayat of the Quran every day. Once again, it is important to start small so that it is sustainable in the long term. One verse a day means that we will have read and understood 365 verses at this time next year. Small steps add up.

• When reading a verse which calls to action, make a note of how you could respond through action. If you acted on this verse, what would you be doing differently?

• Please join our community of Quran study where we do exactly this. If you are getting this newsletter, you are already a part of it. If you would like someone else to join, please send them this link. 

3.    Giving generously

Many of us plan our yearly giving, Sadaqa, Khums and Zakat, during the month of Ramadan. We actively seek out those that are needy and reach out to them with giving in cash and in kind. We experience the deep sense of gratitude, humility and sense of satisfaction that comes from reaching out and helping fellow human beings. It reminds us of the human connection that we share, of our responsibility to the whole and of the necessity of enabling the flow of wealth rather than the hoarding of it.

Throughout the Quran, the acting of giving Zakat (literally means to purify wealth through giving) comes hand in hand with establishing prayer. Allah swt constantly reminds us that our relationship to Him through prayer is complemented by our relationship to humanity through giving.

Baby steps:

• Be aware of need all around you. When the urge to giving strikes, do not second guess it or talk yourself out of it. Take action to meet the need in whatever way you can.

• Start a small but regular contribution to a cause. By automating it, it ensures that it will happen even if you forget or feel strapped for resources.

4. Dua

One of the most special things about Ramadan are the moments of connection to Him through Dua or supplication. The process of turning to Him and asking from Him enriches us beyond measure and gives us spiritual strength.

Whereas sharia applies to our outward actions and its job is to regulate human action in order to create the basis of social justice, dua is the training the heart to love the Creator, to experience His love and to understand that the more you love Him, and have a personal relationship with Him, the more you understand that the laws of sharia are to help you reach your full potential. The duas that we have been reciting during this month all emphasize the personal quality of Allah’s relationship with us and His all-encompassing love. Dua is therefore a vital practice to cultivate spirituality and nurture our connection to Him.

Baby steps:

• Look through a compilation of dua such as the Sahifa Sajjadiya or the Duas of Imam Ali (as). Pick one that calls to you.

• Pick a longer Dua and spend a few minutes after Salaat reading and reflecting on a few verses of it at a time. Feel free to make notes of your reflections or to mark passages that speak to you at this time. Endeavour to use those passages to communicate with Him at various times of the day.

5.    Maintaining Family Relationships

The month of Ramadan finds many of us trying to reach out to family, by an invitation for iftar or sending food and gifts. As the nights of Qadr approach, we are reminded about making amends with those members of our family whom we have issues with. Through prayer and supplication, our hearts become soft, through closeness to Him, we begin to recognize the big picture and may be more amenable to forgive and overlook the small grievances that we may have been holding.

While reflecting on the Quran, we are reminded to pardon people, to manage our anger, to repel evil with good and to maintain relationships with our blood relations. We begin to recognize, once again, that He is happy with us if are human connections are in order.

Baby steps:

• Regularly reach out to long forgotten family members through a phone call, email or text.

• Consider inviting family to share meals with you, even if the house is a mess and even if your cooking is not perfect! You will reap the rewards in increased love and attachment.

Let us pray to Allah swt to help us to continue the good deeds that we may have started during this month and to continue staying away from that which displeases Him.

Let us wrap up with an extract from Imam Sajjad as 's  Supplication in Bidding Farewell to the Month of Ramadan  (Supplication ­ 45)

O God, with the passing of this month make us pass forth from our offenses, with its departure make us depart from our evil deeds, and appoint us thereby among its most felicitous people, the most plentiful of them in portion, and the fullest of them in share!

O God, when any person observes this month as it should be observed, safeguards its inviolability as it should be safeguarded, attends to its bounds as they should be attended to, fears its misdeeds as they should be feared, or seeks nearness to You with any act of nearness-­seeking  which makes incumbent upon him Your good pleasure and bends toward him Your mercy, give to us the like [of that] from Your wealth and bestow it upon us in multiples through Your bounty, for Your bounty does not diminish,

Your treasuries do not decrease but overflow, the mines of Your beneficence are not exhausted, and Your giving is the bestowal full of delight!

Ameen

 

Thank you for joining me on this small effort to reflect on His word and do what we can to live the Quran in our modern lives. Much gratitude and appreciation for your warmth and support and kind messages which fuel me and keep me going. 

Please accept a warm Eid Mubarak from myself and my family to you and your loved ones. May our deeds be accepted, may we counted amongst His friends and may we all be gathered together under His Protection and Mercy always. Ameen.

 

And they who say, “Our Lord! Grant us in our spouses and our offspring the joy [comfort, coolness, delight] of our eyes and make us imams [leaders] for the God-conscious” [25:74]

 

The last quality mentioned of the Ibad ur Rahman is that they have a fervent prayer consisting of two parts: 

 

Firstly for Allah [swt] to grant them delight in their closest relationships of marriage and children and secondly to make them leaders amongst the God-conscious people. 

 

This is such a beautiful supplication that we can all commit to memory!

 

The word that the Quran uses “Qurrata ayun” is challenging to translate into English. One explanation is that these are “tears of joy” or deep delight in your spouses and progeny. Scholars explain that  “coolness of the eyes” is understood to be of a spiritual nature, not mere worldly enjoyment of children and spouses [which in itself is a beautiful gift]. In other words, seeing your children following your values and the path that you have taught them. What the Ibad ur Rahman are praying for essentially, is that their families will join them in worship and obedience to God. This “coolness of the eyes” will come to fruition and be perfected when they join their families in the Garden in the Hereafter. It also means that the Ibad ur Rahman experience joy in seeing their worship God and perform acts of obedience. 

 

And this is asked as a “hablana”, from hiba which means a gift that you didn't expect. Ya  Allah, they pray, give us the unexpected and undeserved gift. 

 

This part of the dua is a reminder that while we can do the process and make the effort to role model, teach and inspire our children and our families towards God, the outcome is not guaranteed and if our efforts bear fruit, this is a gift from Him. 

 

The second part of the prayer of becoming the “Imams of the God-conscious” also has many layers of meaning: It may mean that the Ibad ur Rahman desire to achieve a level of devotion that will become a standard for others.  Fakrudin Razi for example, cites the words of Nabi Abraham [as] in 26:84, “And make for me faithful renown among later generations”, and notes a desire to be exalted in matters of religion can be a positive thing, since such leadership or renown comes through both true knowledge and righteous action.

 

Secondly, since parents are Imams or leaders of their flock, their family, a prayer to become Imams or leaders of the righteous implies that their family is counted among the muttaqqin or God-conscious. 

 

Thirdly, such a prayer shows our desire to leave a legacy that maintains faith and practice in the future generations. This is such an important consideration for us. Many of us see that even if parents practice, children may choose a different path for themselves and that faith and practice may be “watered down” over the generations [they can also be revived and strengthened of course, though it is more common to see it devolve]. The prayer of the Ibad ur Rahman is that this does not happen and that faith and practice are firm in future generations. 

 

Being leaders in this context also means another thing: when we are praying for such a family, that we make the effort to back up the prayer. That we work to have the kind of relationship with our families that would make the home a safe haven and where “delight of the eyes” can happen. It also means that we inspire faith and practice through relationship and role modelling and back that up with fervent prayer that our efforts bear fruit inshallah.

 

The verses we have been considering the last few days lay out the qualities of His special servants or the Ibad ur Rahman, some of which are the following:

 

They are those who:

Are humble in their demeanour [25:63]

Do not engage with the ignorant [25:63]

Worship at night [25:64]

Seek forgiveness continuously [25:65]

Avoid falsehood and vanity [25:72]

Attend to His communication [27:73]

Adopt balance in your spending [25:67]

Pray for family and future generations [25:74]

Verse 76 of Sura Furqan goes on to say:

It is they who shall be rewarded with the lofty abode for having been patient/constant, and they will be met therein with salutations and [greetings of] peace.

 

People such as this whose knowledge, speech, thought, power, and writing all function for guiding people to the path of the Truth are paragons and examples of the humane society. They are counted as examples for pious persons. They are like guiding lights and lamps in deserts and seas, which call those who are lost to them and save them from falling down and sinking.

 

In many narrations we read that this verse is about Imam Ali (as) and family of the Prophet (S) and Imams (as). Imam Sadiq (as) said:

“The purpose of this verse is us.” (Nūr uth-Thaqalayn, following the verse)

 

Without doubt, the beloveds of The Merciful are the most prominent examples of Ibad ur Rahman and of course this does not limit the concept of the verse nor does it negate the idea that that pious believers can be imams and leaders of others in various degrees, starting within their primary sphere of influence, which is the home.

 

Because these people are so elevated, their recompense is also elevation, in Heaven, where they will be received in a “lofty abode” with greetings, to an eternal life in peace.

 

While these verses serve as a checklist of what we can aspire to, we can also remind ourselves that the key is constantly and perseverance. While we may exhibit some of these qualities some of the time [during Ramadan for example], the Ibad ur Rahman are embodiments of these virtues on a constant basis and that is what we pray to aspire to inshallah.

 

Sura Maidah verse two says: O, You who believe . . . help one another in goodness and piety. [5:2]

Cooperating with others in goodness is one of the basic principles for a society build on spiritual and ethical values. When people of faith work together, they motivate and provide encouragement and enthusiasm for each other. The energies of the universe synchronize to further a cause which is thus initiated.

Why? 

1.     The law of synergy: All of us have different and complementary talents. When we cooperate and work together as a team, we create synergy, which is an interaction of multiple elements to produce a result greater than the sum of their individual effects. 

To put it simply, when two people combine different talents to cooperate on a worthy project, their efforts produce the equivalent not of four people but rather the work of twenty two or more. This is simply the scientific law of synergy which is apparent in the world of nature [such as the flight of geese].

Every act of goodness, no matter how small, contributes to creating positive change in the world. Whether it's advocating for social justice, protecting the environment, or uplifting marginalized groups, cooperating with others in pursuing common goals adds up and amplifies and compounds the impact of our efforts.

2.     When believers cooperate in goodness, they also attract the help and blessings of Allah [swt]. The Holy Prophet [saw] has said: People will continue to be blessed so long as they invite each towards good, discourage each other from evil, and cooperate in goodness and piety. (Tahdhībul AHkām, 6:181)

3.     Being part of a group is fulfilling and validating to the human spirit. We are encouraged and inspired when we see people working towards something positive and we are motivated to put in a little bit more effort ourselves. Working towards worthy goals strengthens the bonds within communities. When people come together to support each other, whether it's through volunteering, charity work, or simply offering a helping hand, it builds trust, solidarity and a sense of belonging and a supportive network. By cooperating with each other in acts of goodness, we can inspire a culture of empathy, compassion, and altruism that spreads far beyond our immediate circles. 

How: Sometimes we want to go it alone, either because we find it difficult to work with others, or because we want the limelight of good actions on ourself. Or we may have become habituated to become critical of what others are doing.

At times like this, let us remind ourselves of this verse. Here are just some ways we help each other towards piety and goodness: 

By collaborating on Community Projects: Working together on community projects such as clean-up initiatives, food drives, or educational programs allows us to combine resources and expertise for maximum impact.

Supporting Each Other's Initiatives: By lending support to each other's charitable endeavors, volunteering efforts, or advocacy campaigns, through money, effort or simply sharing with others, we amplify the reach and effectiveness of our actions.

Sharing Skills and Resources: Sharing skills, knowledge, and resources such as professional expertise, providing financial support, or sharing relevant information, collaboration enhances our collective ability to enact positive change.

Building Alliances with Like-minded Groups: Forming alliances with like-minded individuals and organizations allows us to pool our strengths and work towards common goals. By joining forces, we can tackle larger-scale issues and advocate for systemic change.

Promoting a Culture of Cooperation and Solidarity: Encouraging cooperation and solidarity within our communities fosters a culture where individuals are motivated to support each other in acts of goodness. By promoting empathy, understanding, and inclusivity, we create an environment where cooperation thrives, and collective action becomes commonplace

So let us 

1.     Look around and see what good is already happening. Let us ask ourselves how we can help. What skills, talents and resources do we have that might be of use here? And then reach out and ask how we can support these initiatives from those that are on the ground doing the work.

2.     Offer our skills, resources and connections to others who may be struggling to get a project started or funded.

3.     Share our ideas with others and request help and support in starting projects of our own. 

There is something uniquely satisfying in cooperating in good actions and becoming part of a force for goodness.

 

Continuing with painting a portrait of the Ibrad ur Rahman, verse 73 of Chapter 25, Sura Furqan points to another characteristic of these sincere believers: 

 

[25:73] and they who, when they are reminded of the signs of their Lord, fall not deaf and blind against them

 

Scholars explain that the “falling deaf and blind” refers to the act of falling down, to snore, to droop down as if the person were bored or inattentive, or did not wish to see or hear or pay attention. In other words, it is ignoring or being inattentive to the message being conveyed. 

 

The Quran mentions spiritual deafness and blindness in other places and reminds us that we can have eyes and ears but still be deaf and blind. 

 

Truly God-conscious are those who are deeply desirous of understanding the message, and therefore "listen to it with wide-awake ears and look into it with seeing eyes". Because they are connected to the All Compassionate and trust that all instructions of come from Him are for their ultimate benefit, they are eager to hear any truth or message or see any sign from Allah [swt] because they know it will helps them to reach their goal . 

 

They act, not out of some superstitious beliefs or on a superficial level but from a firm conviction that this is what is right, what is most beneficial. They don’t ignore or just perform the ritual of hearing or seeing Allah [swt]’s verses. Instead, through their ears and their eyes they gain insights which are deep and profound. This is why they are able to see beyond the immediate and remain steadfast in going towards the goal. They are fully awake, mindful and aware, and so whatever they receive by way of guidance is absorbed and implemented.

 

As many of us are attending more closely to the Quran during this month, let us ask ourselves if there are commands or instructions that we have been resisting or avoiding. Can we relook at some of these and see how we can take baby steps to implement these in our lives?

 

Today’s reflection is from Sura Furqan and over the next few days, we will look at selections from verses 63-76 in Chapter 25 Sura Furqan, where the Quran talks about the qualities of Ibad ur Rahman or the Servants of the Most Merciful. 

 

The verse reads: The servants of the Compassionate are those who walk humbly upon the earth, and when the ignorant address them, say, “Peace.”

 

The word “ibad” which is usually translated as “servants” or “slaves” means so much more than that. An Abd  is  in  essence,  one  who  is  so  aligned  to  the  wishes  of  the  Master  that  he  has  no  wish  or  no  self  of  his  own.

 From  head  to  toe,  he  is  enslaved  to  the  wishes  of  the  one  whom  he  serves. And whom does he serve: The Rahman or the Most Compassionate and most merciful.

 

It is interesting to note that previously in this Sura, when the disbelievers had been told to submit to the Rahman, they mocked the Holy Prophet [saw] by asking “What is the Ar Rahman?”. In these verses, it is almost as if Allah [swt] is taking pride in introducing Himself through identifying what characteristics are held by those who are His ibaad. The implication is that when His servants are so dignified and lofty, the magnificence of Allah [swt] the Beneficent, will be understood better.

 

The  word  that  Allah  [swt] uses  in  this  verse for Himself is  not  Allah  or  not  any  of  His  other  beautiful names.  He  is  specifically  identifying Himself  as  the  Most Merciful, the  Compassionate.  

 

And so, if  we  are  to  be  the  ibaad  of  the  Rahman,  of  the  Most  Compassionate,  then  in  the  first instance, we  have  to  reflect  this  quality  of  Rahma, compassion within  ourselves. 

 

The verse goes on to identify two qualities that these special ibaad have: the first one being that they walk humbly upon the earth. [we will cover the second one tomorrow inshallah]

 

To walk humbly is interpreted by scholars to mean with dignity, tranquility, and forbearance and refers not only to walking, but also to the general conduct of one’s life. Humility begins as an internal attitude and then shows in outward behaviour such as how we walk and talk. 

 

Scholars point out that the fact that humility is the first characteristic mentioned tells us that just as arrogance is considered the mother of all evil, humility is the door from which all goodness and spiritual elevation can be accessed.

Scholars also explain that humility and its application in our lives can be understood in two ways: General humility and specific humility. 

General humility refers to our overall conduct. It is a quality that should be embedded in our souls which subsequently exemplifies itself in all aspects of our life, especially our relationship with Allah (swt). Such humility is best nurtured by continuously recognizing our complete dependence upon Allah [swt] and His self-sufficiency. The fact that every single thing we have been granted is a gift, a gift that is fragile and the realization that we cannot control the continuation of it helps in recognizing how completely dependent we are on Him and this creates an ongoing sense of humility. 

Specific humility is refers to how our internal humility expresses itself in outward action and in this verse the act of walking is particularly mentioned. The way we move through life, how we hold ourselves up and how we walk, the mark we leave on the earth, all speak to our internal level of humility. 

Another verse of the Quran advises something very similar: Do not walk exultantly on the earth. Indeed, you will neither pierce the earth, nor reach the mountains in height (Holy Quran 17:37). 

In order to implement this verse and the quality of humility in our attitude and our actions, let us become mindful of the message our body language is sending. Are we strutting about, do we have an attitude of entitlement that shows up in how we treat others and the resources of the earth? 

Let us also reflect on these two prophetic narrations: 

“Humilty and modesty increases the rank and dignity of one who is humble, then be humble so that Allah exalts you.”.  In other words, Allah raises the ranks of those who are humble. 

 

“The fruit of knowledge is humility.” (Imam Ali (as). Meaning that true knowledge [both acquired from outside and from within] shows up as humility not arrogance. 

 

For those of us who struggle with pride and arrogance, here are some recommendations to foster humility within ourselves: 

 

1.     Reflection on the Attributes of Allah: Reflecting on the greatness, mercy, and infinite wisdom of Allah can naturally evoke humility within oneself. Recognizing one's own limitations in comparison to the vastness of Allah's creation can help foster humility.

2.     Gratitude and Remembrance: Engage in frequent remembrance of Allah (dhikr) and express gratitude for His blessings. Acknowledging that all blessings come from Allah fosters humility by reminding oneself of dependence on Him.

3.     Self-Reflection and Repentance: Regularly reflect on one's actions, intentions, and shortcomings. Seek forgiveness from Allah for past mistakes and resolve to improve oneself. Genuine repentance requires humility to acknowledge one's faults.

4.     Serving Others: Engage in acts of service and charity for the benefit of others without seeking recognition or reward. Serving others humbly reminds us of our shared humanity and dependence on each other.

5.     Associating with the Humble: Surround yourself with people who embody humility and modesty. Their example and company can inspire and reinforce humble attitudes and behaviors.

6.     Reminding oneself about the source of all blessings: Remind yourself of the transient nature of worldly achievements and possessions, and strive to remain humble in success as well as adversity.

7.     Regular Self-Assessment: Regularly evaluate your thoughts, words, and actions to ensure they align with Islamic teachings and values. Humility involves constant vigilance against the ego's tendencies towards arrogance and self-centeredness.