To access lots of free resources on relationships and personal growth, please sign up for #DailyWisdom at www.marziahassan.org/dailywisdom

To access lots of free resources on relationships and personal growth, please sign up for #DailyWisdom at www.marziahassan.org/dailywisdom

To access lots of free resources on relationships and personal growth, please sign up for #DailyWisdom at www.marziahassan.org/dailywisdom

The emphasis is put on these three things, ‘hearing, sight and understanding’, because they are the main means of gnosis. Physical phenomena are mostly perceived through the ear and eye. Mental issues are understood through the mind.

To comprehend how important the senses of vision and audition are, it will be enough to imagine the state that man would be in if these senses were lost, how limited his world would be, how empty of light and awareness!

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It is for this very reason that, addressing all the messengers, Allah says:

“O messengers! Eat of the good things and act righteously. Verily I know best what you do.”

The difference between prophets and other human beings is not that they do not have human needs such as the need for food rather they see special modes of nutrition as means towards perfection, therefore they eat pure and wholesome food.

The average person eats as an aim in itself, pursuing the satisfaction of his animal desires whether it is good or bad, he is not even concerned about the physical benefits of his diet not to mention the spiritual effects the foods might have upon him.

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As a matter of fact, the people who exhaust themselves in pursuit of worldly benefits and gains cannot believe that somebody in this world could also exert himself sincerely and selflessly for the sake of human welfare. They regard deceptive slogans, which they raise to capture power, and false promises, which they make day and night to bring about reforms as natural. They think that sincerity and selflessness can be employed only to deceive people and these cannot be put to any better use. That is why the epithet of power hungry for the reformers in all ages has been used by those already in power as if their own power and domination in the land was their birth right, and they were in no way blame worthy for struggling for it and achieving it.

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In a tradition by the Prophet (S), we read:

“On the Day of Hereafter, the angels will give whoever recites Sura al-Mu’minun good tidings about the breath of life and a Garden of delight, and when the Angel of Death comes to take his soul, he will give him such good tidings that he will be delighted.”

Imam Sadiq also said:

“Whoever reads Sura al-Mu’minun and continues reading it every Friday, Allah will render the end of his life blissful and his place will be raised high in Paradise alongside the prophets and the messengers.”

It is necessary to reiterate this point that mentioning the virtues of reciting the Suras of the Qur’an never means reading them without pondering upon them and practicing them, for this heavenly Book is a book with a practical program for the training and education of man.

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As we said earlier, the choice of the title, “Al-Mu’minun” for this Sura is because of the beginning verses of the Sura that enumerate the attributes of the believers in some short, lively, significant and comprehensive phrases.

In addition, it is interesting that this Sura first mentions the delightful and glorious destiny of the believers before talking about their attributes in order to kindle the flames of love and enthusiasm in them for reaching this goal and great honour in their souls.

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As the name of this Sura suggests, its content is mostly about the special attributes of the believers, and, at the end, it mentions some statements upon the beliefs and practice that complete these attributes.

The contents of this Sura can be divided into seven parts:

Beginning with the noble verse:

“Successful indeed are the believers”

and continuing for several verses afterwards, this Sura mentions some of the attributes that lead to the salvation and deliverance of the believers. These practical attributes are so comprehensive and accurate that they also cover various aspects of social and personal life.

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Al-Mu’minūn ("The Believers") is the 23rd chapter (sūrah) of the Qur'an with 118 verses (āyāt). Regarding the timing and contextual background of the supposed revelation (asbāb al-nuzūl), it is an earlier "Meccan surah", which means it is believed to have been revealed in Mecca, instead of later in Medina.

This surah deals with the fundamentals of faith (Aqidah), Tawheed (Islamic monotheism), Risalah (Messengership), Resurrection and the supreme Judgement of God. The surah drives these themes home by drawing attention to God's creation of man through different stages in the mother's womb, His creation of the heavens and the earth, His sending down rains and growing plants, trees and fruits, and His providing of domestic animals with various benefits for man, all together with an emphasis on the fact that man shall die and shall be raised up on the Day of Resurrection. (See also: Islamic eschatology)

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Ihsan towards parents and the challenges of multigenerational relationships.

The story of an ideal family:

• The contract of a parent is time-limited till the child reaches the age of 21.
• Age 0-7: build a relationship of trust with the child. 
• Age 7-14: train the child in life skills. 
• Age 14-21: act as a consultant.
• Age 21 onwards: a parent’s duty is now discharged to God.

Continuing responsibilities after the age of 21:

• Children are still entitled to respect and care.
• Children still need advice but they should be treated as adults.

Status that Allah has given parents seen in the light of the Holy Quran:

• Children are first supposed to spend on parents.
• Children must not do shirk and must do Ihsan.
• Parents are the second closest relationship for children after God.
• Children must pray for their parents and serve them.
• The responsibilities of children towards parents grow much more as the latter get older.
• Children must not show any sign of disdain or frustration towards their parents.
• Children must show compassion and humility towards their parents.
• According to Hadith, a mother who dies whilst serving her family is given the same status as a martyr on the Day of Judgement. 
• A mother has jannah under her feet- she is their first Rabb.

How should parents deal with children who have made mistakes:

• Pardon them and ask pardon for them.
• Consult and advise them gently.
• Build relationships with your children.

Responsibilities of children towards their parents:

• Children’s duties towards parents increase as the latter age.
• As children become stronger parents are heading towards a decline.
• A healthy multi-generational relationship is good for all generations.
• Show pleasure at taking care of parents.

Four keys to having strong inter-generational relationships:

1. Respect the other person even if they have an outlook different from yours.
2. Reciprocity: treat one another in a kind manner.
3. Resilience.
4. Real communication.

LINKS:

SURAH BAQARAH VERSE 215

SURAH NISA VERSE 36

SURAH IBRAHIM VERSE 41

SURAH ISRA VERSE 23, 24

SURAH ANKABUT VERSE 8

SURAH LUQMAN VERSE 14

SURAH AHQAF VERSE 15, 16, 17

SURAH NUH VERSE 28

SURAH ALI’ IMRAN VERSE 159

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Three keys to living a life of Ihsan (cont.)

Key 3: Pardon and forgive- Understanding God’s forgiveness

• Ghaffar- He who forgives the quantity of sins.
• Ghafoor- He who forgives the quality of sins.
• Al-'Afuw- He who removes the ill effects of sins.

These are the same qualities that one must apply in their relationships with others.

Types of forgiveness:

• Situational forgiveness- when one moves on from a situation that causes them turmoil.
• Dispositional forgiveness- pardon, forgive and overlook others for their shortcomings.

Motivation for change- inspiration from the Quran and Hadith:

• Continuously remind oneself that forgiving others gives access to His mercy.
• To attain God’s forgiveness one must forgive his fellow human beings.
• Assume that everyone has at least as good intentions as oneself. 
• Psychologists and ulema both explain that forgiveness is an inner freedom.
• God transforms bad deeds into good deeds- forgive and promote if someone admits a mistake.
• A momin is obsessed with his own shortcomings, not with those of others. 

Difference between anger and resentment:

• Anger: is a quick emotion. It is a fire that goes out quite quickly.
• Resentment: a persistent feeling of upset towards a situation. It’s similar to hot burning coals that continue to smoulder long after.

What we hold on to costs us emotionally, mentally, and spiritually.

Barriers to forgiveness:

• Not recognizing the cost to one’s well-being.
• Fear of condoning hurtful behaviour.
• Belief that “they should pay for it.”
• Lack of skills in coping with anger.

What is forgiveness?

• Forgiveness does not mean condoning another’s behaviour.
• It’s a change in feelings and attitudes regarding what happened.
• Letting go of negative emotions such as taking revenge.
• There is no desire to make the other person suffer anymore.
• There is an increased ability to wish the other person well. 
• Results in spiritual expansion and closer proximity to God.

LINKS: 

SURAH YUNUS VERSE 65

SURAH AN-NUR VERSE 22

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Three keys to living a life of Ihsan (cont.)

 Key 2: Restrain anger- what is anger?

• The Holy Quran talks about ‘ghayz’- inner rage and ‘ghadab’- anger manifested in words or actions. 
• If ‘ghayz’ is not managed, it will show up as ‘ghadab’.
• Allah has created us perfectly and anger is not a design flaw within us.
• Anger is a psychological state that results from inner agitation and desire for revenge. 
• Anger has a great potential to be misused. 
• It’s a signal amplifier signifying what is important to a person. 
• Anger hides more vulnerable emotions.
• Unprocessed emotions will eventually cause disease in our bodies.
• Both extremes of either unleashing or deny anger are unhealthy for a person’s physical and mental well-being. 
• When it becomes a habit to blame others for one’s anger, then that insanity becomes fixed. Anger is a very energizing emotion as it is meant to deal with a threat.
• Anger gives one a feeling of power and righteousness which then feeds the ego and ends up depriving one’s soul and spirit.

How to control anger:

• When such anger is experienced one must always remember the wrath of God. 
• The faculty of anger which has been given to us has to be used in a balanced way.
• True power lies not in unleashing but in controlling anger.
• Instead of just feeling angry, turn that anger into productive action which leads to social movements being born.
• The proper use of the emotion of anger helps with the establishment and maintenance of a just social order and civic life.

LINKS:

SURAH ALI ‘IMRAN VERSE 134

“Forty Hadith” by  Ruhollah Khomeini

“Al-Ghazzali On Disciplining the Self” by  Abu Hamid Muhammad Al-Ghazzali

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Practice of pausing (cont.)

• Recognize the trigger.
• Press pause for at least 6 seconds.
• Take a deep breath.
• Consider your reaction in a situation from a place of Ihsan.
• Remember the tools Allah has provided you- self-awareness, power of choice, guidance and ability to consult with others.
• Develop a mantra or an affirmation.
• Press play again to continue in a better way.

Practices to develop self-control over time:

• Practice doing one thing at one time.
• Reduce inputs- news, social media, lectures.
• Spending time in silence as it allows our spirit to grow.

Three keys to living a life of Ihsan:

1. Spend when you have plenty and spend in challenging times.
2. Restrain your anger.
3. Pardon and forgive.

Key 1: Spending in good and bad times:

• Do good to others as Allah has done good to you.
• It keeps the flow of blessings going.
• Remind yourself that Allah has provided you with these blessings.
• If you bring good, Allah will provide multifold blessings.
• Charity begins at home. 

Research on the connection between money and happiness:

• Having more does not make you more generous.
• Paradox of generosity- when you give more you are happier.
• Give because of good intentions.
• Making a practice of giving makes you more open-hearted.

Effects of materialism:

• It is highly correlated with being dissatisfied with one’s life.
• Results in low self- esteem and less integration in the community. 
• Find less meaning in life.
• Less concerned about the welfare of others.
• Less satisfied with family lives.
• Less fun and enjoyment in what they experience.
• More likely to be depressed and envious.

LINKS:

Ghurar al-Hikam: comprehensive collection of short quotations and aphorisms by Ali ibn Abi Talib. 

SURAH ALI IMRAN [3:134]

SURAH AL-QASAS [28:76,77,78,79,80,81,82,83,84]

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Dealing with challenging relationships whilst practicing Ihsan.

Reference to Surah Ar-Rad, Verse 21-24- talking about the Ulul Albab- Men of Understanding.

• Characteristics of Ulul Albab in dealing with challenging people:

10. Understand where the challenging person is coming from.
11. Give them the benefit of the doubt.
12. Practice patience- self-control, will power, and acceptance.
13. They do Ihsan for Allah’s pleasure. 
14. They establish prayer as it serves as a reminder of their destination.
15. They are detached from material possessions.
16. If triggered, they say, “I seek refuge in Allah from the accursed Satan.”
17. They spend secretly and they spend openly.
18. They repel evil conduct with good.
19. They show extra kindness to those who trigger them.

Hadith of Holy Prophet (SAW) talks about the best traits of character in dunya and akhirah:

• Forgive people who have been unjust to you and oppressed you.
• Do good to people who have done bad to you.
• Give to people who have deprived you.

Essence of Dua Makarimul Akhlaq:

• Allow me to repel evil with goodness
• Transform my evil into good

The power of pausing and how to practice it:

• We have the rational mind to separate our response from the trigger.
• Learn to stop long enough to get in touch with your values.
• Consider how to respond to a triggering situation.
• Consider the consequences of your actions. 
• External events cannot be controlled but our response to them is in our control.

Ways to strengthen our internal pause button:

• Recognize the trigger. 
• Mentally pause your reaction.
• Take a deep breath. 
• Make the intention to react in a positive manner.
• Ask someone for help.

LINKS:

SURAH AL-HIJR VERSES 45-50

SURAH AR-RAD VERSES 21-24

SURAH FUSSILAT VERSES 34-36

SURAH QASSAS VERSE 54

DUA MAKARIMUL AKHLAQ

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Prioritizing acts of Ihsan (cont.)

• Prevent burnout by knowing the purpose, destination, and intention of the good deed.
• Get clear on expectations from oneself and others.
• Focus on contributing in areas of one’s expertise.
• Learn to set boundaries and say NO when required.
• Manage time and energy.
• Form meaningful connections. 
• Practice self-care and renewal.

Reasons to learn to say NO

• To avoid other peoples’ priorities taking precedence over ours.
• Have time for family and close friends.
• To rest and recuperate
• To avoid frustration and stress.
• To make ourselves available for deeds that are in alignment with our purpose and ability to contribute.

LINKS: 

SURAH AL-HASHR [59:19]

SURAH AL-MAIDAH [5:105]

HADITH OF UNWAN BASRI

‘THE POWER OF A POSITIVE NO: HOW TO SAY NO AND STILL GET TO YES’ by William Ury

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Receiving Ihsan- rights of those who do good to us:

• Receive the Ihsan with grace and kindness.
• Pray for those who have done Ihsan on you.
• Thank them for their kindness.
• Spread good mention about them in public.
• If possible, do something in return for them.
• Ask for forgiveness for them.
• Pay it forward.
• Give them something they need.
• Allow others to partake of the good deed.

Who deserves acts of Ihsan from us?

• Anyone who is in need.
• Unilateral virtue- Do good to the people who are deserving and to those who don’t deserve it. We are ambassadors of the faith and must follow in the footsteps of the Holy Prophet (SAW) and the AhlulBayt (AS).
• Our family has special rights over us when it comes to doing Ihsan towards them.

However, enabling someone towards unhelpful behaviour is not Ihsan. 

Prioritizing acts of Ihsan

• Focus on quality and intention rather than on quantity.
• Recognize our limitations and set boundaries.
• Focusing on quantity when doing acts of Ihsan can lead to burnout.

LINKS:

SURAH AL-MAIDAH [5:2]

SURAH MULK [67:2]

SURAH AL-BAQARAH [2:263]

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DEFINITION OF ISLAM: Rahma- dealing with people with more than just justice. 

REFERENCE: SURAH AL-ISRA/BANI-ISRAEL- THE NIGHT JOURNEY

When you do ihsan, you do it for yourself. We have the freedom of choice to choose our actions but we do not choose the consequences of our actions. 

Physical benefits of doing good to others: 

• Causes longevity
• Reduction of early death
• Reduced incidence of brain decline

Mental and emotional benefits of doing good to others:

• Helper’s high: Engaging in good deeds results in the brain releasing feel-good chemicals that are associated with happiness.
• Brain chemicals are also released: oxytocin, dopamine, endorphins
• Tend and mend response- we want to approach people and build relationships. 
• Helps keep our problems in perspective. Having a larger purpose helps direct your attention and keep it in perspective.
• Starts a virtuous cycle that cements relationships and strengthens families, communities. 
• A kindness bank is created in our brains. Every time we think about those good actions we feel good. 
• You win hearts when you do good deeds.
• Must do it consistently in order to gain its benefits.

However, you must do the deed with the correct intention or it will not benefit you. Do it out of the goodness of your heart rather than to gain something in return. 

Certain etiquettes whilst doing ihsan: 

• Underestimate and undervalue the good act. 
• Do not make a person feel obligated towards you for helping them out.
• Conceal the good deed from the rest of society.
• Only reveal the good deed if it will encourage others to partake of the deed too.
• Hastening the completion of the good deed. Don’t make people wait for your help once you have offered it. 
• Forget about the deed once it is completed.

Narration of Imam Ali (AS): To be in this world is not good except for two types of people:

1. Someone who is doing more good deeds and ihsan
2. Someone who has done bad deeds and is trying to compensate by doing tawba. 

LINKS: 

• Surah Al-Isra- The Night Journey- [17:7]
• Tuhaf al Uqul no. 403

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TOPIC OF THE YEAR: The pursuit and practice of Ihsan

The primary purpose of these gatherings is to give our condolences to the household of the beloved Holy Prophet of Islam.  

BLESSINGS OF THESE MAJLIS:

• It revives not only our deen but us too.

• It helps us realign what really matters.

• Commemorating the tragedy has kept our religion alive. 
• It is only the Grace of God and this huge sacrifice by the most beloved of his creatures that has kept this deen alive till today. 
• It allows us to get in touch with ourselves and remind ourselves of where we need help and transformation in our life. 

An important part of these days is to pass on the message of Kerbala to others.

Hadith by Imam Reza (AS): “By learning our knowledge and teaching it to people. If people knew the merits of our knowledge they would follow us.” 

Imam Hussain’s (AS) message: Living with the concept of ihsan- kindness, excellence, and virtue. 

COVID- Challenges and opportunities:

• Safety and protection
• Intention and action
• Motivation to attend

The Holy Family as inspiration

Fatima Zahra (SA): 

• “Best of people on the earth in origin, dignity and honour.”
• Pillar of Islam
• An axis of intercession
• Her children- Hasan, Hussain, Mohsin come from the same root word- h-s-n.
• Hasan: one who is virtuous and does good. 
• Hussain: derivative of Hasan. 

Basic foundations of morality and righteousness

• Adl: Give people their due which has been asked of them. Imam Ali (AS) said that, “Adl is the foundation on which the world rests.”
• Ihsan is going above and beyond justice and acting with nobility and kindness. Imam Ali (AS) says, “When you are focused on doing more than is required, that’s how people fall in love with you.” 

‘Hasana’ is a key root word of the Quran. 

• It appears 194 times in the Quran.
• It means inner beauty, living a life of virtue. 
• Allah is the ultimate ‘mohsin’- one who does ihsan. 
• When we do things that are hurtful to ourselves or others, He deals with us only that we deserve. But when we do good, he multiplies it. 

LINKS:

• Fara'edoh-Samtayn vol.2 p.68

• Beharul-Anwar, vol.43 pp.4-18

• Beharul-Anwar, vol.8 p.51

• Surah Al-Nahl [16:90]

• Surah Qassas [28:77]

• Surah An-Najm [53:31]

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If they are not controlled and hindered in their first steps, man will get alerted when the die is cast. Thus when the first temptations of spreading lewdness or any sin get manifest, they must be immediately withstood, so that defilement does not get prevalent.

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Divine grace and bless has sometime religious aspect, that has come forth through mission of prophets, revelation of heavenly books, legalization of ordinances, glad tidings and warnings.

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This Sura contains 64 verses and it has been sent down in Medina.

When a group of hypocrites, who were apparently Muslim, also wanted to use this event maliciously for causing Islamic society harm and for the sake of their own interest and weakening the common reputation of the Prophet (S), these verses were sent down and so this incident was dealt with in an unprecedented resoluteness. And so the insulting astray-goers and sinister hypocrites were firmly suppressed.

The holy Qur’an, without mentioning the main phenomenon in this verse, says:

“Verily those who brought forward the lie are a band of you...”

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This Sura contains 64 verses and it has been sent down in Medina. The reason why it has been named An-Nur (light), is its thirty fifth verse in which Allah has been introduced as: “the Light of the heavens and the earth”.  

This Sura contains 64 verses and it has been sent down in Medina. The reason why it has been named An-Nur (light), is its thirty fifth verse in which Allah has been introduced as: “the Light of the heavens and the earth”.  

We will all face challenges and adversity during our lives. In these sessions we explore perspectives from the Qur'an, the Ahlulbayt and psychology that help us face challenges, deal with adversity and bounce back after setbacks. We also explore some simple practices from Islamic spirituality and Western psychology for building resilience in our lives.

To access lots of free resources on relationships and personal growth, please sign up for #DailyWisdom at www.marziahassan.org/dailywisdom

We will all face challenges and adversity during our lives. In these sessions we explore perspectives from the Qur'an, the Ahlulbayt and psychology that help us face challenges, deal with adversity and bounce back after setbacks. We also explore some simple practices from Islamic spirituality and Western psychology for building resilience in our lives.

To access lots of free resources on relationships and personal growth, please sign up for #DailyWisdom at www.marziahassan.org/dailywisdom

As Muslims, our ultimate source of guidance is the Qur’an.From amongst my favorite descriptions of the believers in the Qur’an are the consecutive verses which characterize the true slaves of Allah in Surah Al-Furqan. The true slaves of Allah  are those whom He loves, and no matter how challenging it may seem, we must endeavor to belong to this blessed category. This reminder is for myself first and foremost. May Allah  grant us the motivation and inspiration to consistently seek His pleasure.

As Muslims, our ultimate source of guidance is the Qur’an.From amongst my favorite descriptions of the believers in the Qur’an are the consecutive verses which characterize the true slaves of Allah in Surah Al-Furqan. The true slaves of Allah  are those whom He loves, and no matter how challenging it may seem, we must endeavor to belong to this blessed category. This reminder is for myself first and foremost. May Allah  grant us the motivation and inspiration to consistently seek His pleasure.

This Sura contains seventy seven verses and it has been sent down in Mecca.In this session we will begin with verse 61 of this sura.

The Qur’anic word /tabaraka/ is used only in past tense and it is repeated thee times in this Surah1.

As it was said before, it is derived from whether the word ‘Baraka’ (stable and constant), or from the word ‘Barakat’ (abundant goodness).

This noble surah is in fact the answer of those who said what ‘the Beneficent’ is. Though they present this question mockingly, the Holy Qur’an answers them seriously.

This Sura contains seventy seven verses and it has been sent down in Mecca.In this session we will begin with verse 45 of this sura.

Certainly, this section refers to the importance of the blessing of vast and moving shades. These shades do not stay still but they move.

In the first case, all creatures would be burnt and in the second case all creatures would be frozen. This alternative system of light and shade makes life pleasant and possible for man.

The Virtue of Reciting Al-Furqan

There is a tradition quoted from ‘Ishaq-ibn-‘Ammar from Hadrat ‘Abul-Hassan Musa-ibn-Ja’far who told him:

“Do not abandon reading Sura /tabaraka/ (Al-Furqan) since if any (believer) reads it every night, He will not punish him at all and He will not reckon him and his abode will be in the Exalted Firdaus (Paradise).”(Thawab-ul-’A‘mal, by Saduq, according to Nur-uth-Thaqalyn, Vol. 4, p. 2)

This Sura contains seventy seven verses and it has been sent down in Mecca.In this session we will begin with verse 52 of this sura.

The best way of knowing Allah for all is to ponder the phenomena of existence, which are created according to divine wisdom. The rotation of the earth around itself and around the sun is not accidental. It is wisely and prudently.

Imam Baqir (as) said:

“The purpose of the extension of shadow in the verse is the shade that is between the dawn and rising of sun.”1

Although some count the shade as the shade of night or afternoon, but with regard to the next sentence which says:

what Imam says is accepted.

The Virtue of Reciting Al-Furqan

There is a tradition quoted from ‘Ishaq-ibn-‘Ammar from Hadrat ‘Abul-Hassan Musa-ibn-Ja’far who told him:

“Do not abandon reading Sura /tabaraka/ (Al-Furqan) since if any (believer) reads it every night, He will not punish him at all and He will not reckon him and his abode will be in the Exalted Firdaus (Paradise).”(Thawab-ul-’A‘mal, by Saduq, according to Nur-uth-Thaqalyn, Vol. 4, p. 2)

This Sura contains seventy seven verses and it has been sent down in Mecca.In this session we will begin with verse 30 of this sura.

These noble verses sympathizes on one hand with the Prophet (S) and the believers, and on the other hand it threats pretext-seeking polytheists the kind of whose words were somehow mentioned in the previous verses.

It also refers to the history of previous nations and their gloomy destiny and it specially puts emphasis on six nations (Pharaohs, Noah’s nation, the people of ‘Ad and Thamūd, the people of Lūt, and the people of the Ditch).

The Virtue of Reciting Al-Furqan

There is a tradition quoted from ‘Ishaq-ibn-‘Ammar from Hadrat ‘Abul-Hassan Musa-ibn-Ja’far who told him:

“Do not abandon reading Sura /tabaraka/ (Al-Furqan) since if any (believer) reads it every night, He will not punish him at all and He will not reckon him and his abode will be in the Exalted Firdaus (Paradise).”(Thawab-ul-’A‘mal, by Saduq, according to Nur-uth-Thaqalyn, Vol. 4, p. 2)

This Sura contains seventy seven verses and it has been sent down in Mecca.In this session we will begin with verse 21 of this sura.

Undoubtedly the factors that form man’s personality are different including his will and decision, and most importantly his friend and companion, for man is desirably or undesirably impressionable. Most of his thoughts and moral attributes are formed through his friends. This fact has scientifically and experimentally been proved.

The Virtue of Reciting Al-Furqan

There is a tradition quoted from ‘Ishaq-ibn-‘Ammar from Hadrat ‘Abul-Hassan Musa-ibn-Ja’far who told him:

“Do not abandon reading Sura /tabaraka/ (Al-Furqan) since if any (believer) reads it every night, He will not punish him at all and He will not reckon him and his abode will be in the Exalted Firdaus (Paradise).”(Thawab-ul-’A‘mal, by Saduq, according to Nur-uth-Thaqalyn, Vol. 4, p. 2)

This Sura contains seventy seven verses and it has been sent down in Mecca.

In the first verses of this Sura, the Qur’an has rendered it into ‘Furqan’ which means the separator of right from wrong; and that is why this Sura has been called ‘Furqan’.

This Sura consists of some verses about the pretexts of the pagans and the answers given to them.

They are also about the lives of the former peoples, such as; the people of Rass, and the people’s regret in the Hereafter, the signs of Unity, the greatness of Allah in nature, and the comparison of believers with unbelievers; but the most important part of the verses of this holy Sura is about the qualities of /‘ibad-ur-rahman/ (the servants of Allah) who are the true servants of Allah, which begins from verse 63 up to the end of the Sura.

The Virtue of Reciting Al-Furqan

There is a tradition quoted from ‘Ishaq-ibn-‘Ammar from Hadrat ‘Abul-Hassan Musa-ibn-Ja’far who told him:

“Do not abandon reading Sura /tabaraka/ (Al-Furqan) since if any (believer) reads it every night, He will not punish him at all and He will not reckon him and his abode will be in the Exalted Firdaus (Paradise).”(Thawab-ul-’A‘mal, by Saduq, according to Nur-uth-Thaqalyn, Vol. 4, p. 2)

This Meccan Surah is, indeed, the supplement to the preceding one; Surah Fil. The verses of the Surah are a clear evidence for this idea. They describe the blessings the Quraish tribe were given to enjoy; might they be thankful to Him and worship Him, the Lord of the Sacred House (Ka'ba) from which they obtained all their honour and high social status.

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This Surah, as its name indicates, refers to the well-known historical event that happened in the year of the birth of the holy Prophet (S) when Allah protected the Ka'aba against the attack of the army of pagans who, riding on the backs of elephants, came from Yemen intending to destroy it.

The Virtue in Studying Surah Fil

On the virtue of reciting this Surah, a tradition from Imam Sadiq (as) says:

"He who recites Surah Fil in his obligatory prayers, any level land, mountains or any clods of dirt will bear witness for him, on the Day of Judgement, that he has been one of the prayerful (believers).

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There has come the biography of some prophets in this Surah, such as Moses, Abraham, Noah, Lut, Salih, Hud, and Shu‘ayb (Jethro), as well as the pertinacious conflicts of people against them.

At the end of each biography of these prophets, the Qur’an says:

“Verily in that there is a sign, but most of them do not believe.”

“And verily, your Lord certainly is He, the Mighty, the Merciful.”

And, therefore, this verse has been repeated eight times in order to sooth the Prophet of Islam (S)and to tell him not to be afraid of the pertinacity of the people of Mecca since all prophets had encountered some people like them.

In this session we continued section 5 which contains verses 69 - verses- 104

Here the Qur’an refers to the expressive biography of Abraham and his struggles against polytheists. This explanation has started from Abraham’s debate with his uncle, ’Athar, and the misled people of his time.

It begins as follows:

Among all the details and information concerning this great prophet, the Qur’an emphasizes on this matter, saying:

Surely Abraham (as) knew what they were worshipping, but he meant to make them speak and confess their own fault.

In this session we cover section 8-9, verses 141 - to - verses 175. chapter 26 of the Quran, Surah Shuara, The Poets.

The life stories of a few prophets have been told in this Surah, each of which begins with the word ‘Belied’. This is because in these stories the most important point is the subject of prophets being rejected by the ancient people and their destruction.

In this session we cover section 6-7, verses 105 - to - verses 140. chapter 26 of the Quran, Sura Shuara, The Poets.

Noah’s name has been repeated forty three times in the Qur’an and Allah has introduced Abraham as from among his party, where He says:

In this session we covered section 5 which contains verses 69 - verses- 104

Here the Qur’an refers to the expressive biography of Abraham and his struggles against polytheists. This explanation has started from Abraham’s debate with his uncle, ’Athar, and the misled people of his time.

It begins as follows:

Among all the details and information concerning this great prophet, the Qur’an emphasizes on this matter, saying:

Surely Abraham (as) knew what they were worshipping, but he meant to make them speak and confess their own fault.

In this session we cover section 3 and 4 - verses 21 - to - verses 68. Where it talks about Prophet Musa (as).How Allah helped Musa (a.s) and his followers from Firoun.

Surah Ash-Shu’ara is the 26th chapter of the Quran. It consists of 227 ayats or verses. The background of the Surah is that the non-believers of Makkah were skeptics and rejected the message of Islam. They would say Muhammad (pbuh) did not show any sign to convince them of his Prophethood.

This is a recording of a live Quran Study Circle Session, section 1 and 2. In part 1, we cover verses 1 to 20 of Chapter 26 of the Quran, Sura Shuara, The Poets.

Surah Ash-Shu’ara is the 26th chapter of the Quran. It consists of 227 ayats or verses. The background of the Surah is that the non-believers of Makkah were skeptics and rejected the message of Islam. They would say Muhammad (pbuh) did not show any sign to convince them of his Prophethood.

1. The relationship between gratitude to God and appreciation towards people
2. How does gratitude help our relationships
3. What stops us from being grateful?
4. What happens if we do not receive gratitude in return?

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Lecture 11 The Pillar of Rahma

1. Understanding the meaning of Rahma
2. The importance of rahma in our families
3. Rahma towards ourselves
4. Holding ourselves and each other accountable with Rahma

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In this session we discussed

1. The certainty of challenges in life
2. Possible responses to challenges
3. How the Prophets of God responded to the challenges in their lives
4. Unhealthy ways to deal with challenges
5. Building resilience: what it means and how we can grow it

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In this session we explore the meaning of muwadda (love) both from a historical and scientific point of view. We discuss the bonding process of love and attachment, how feeling and expressing love is good for us and how we can grow love in our homes.

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The Quran tells us to save ourselves and our families from the fire. Here we talk about what Quran tells us about how people end up in the fire and what are the practical steps we can take to protect ourselves and our families.

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In this session we talk discuss the modern plague of isolation and loneliness and how we can be lonely even when surrounded by others.

We then talk about the importance of rituals and traditions in keeping us connected to each other.

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In this session we discuss the emotional climate of the home and its importance.

1. The emotional climate of the home
2. Emotional contagion what it is and how it impacts the family atmosphere
3. How does the emotional climate become toxic during conflict and how to deal with conflict without poisoning the atmosphere.

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In this session we explore the concept of trust in relationships and what happens in the absence of trust.

1. What is trust?
2. Why is it important in family relationships?
3. How do we

• Become trustworthy?
• Learn to extend trust to others?

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In this session we continue talking about the philosophy of marriage in Islam, specifically about how shared faith is important in marriage and what to do if you do not share the same faith.

We then discuss why it is important to have peace between the couple in order to build a peaceful home and the three kinds of safety that are vital to build peaceful family relationships.

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In this session we explore a brief history of marriage in the West and compare it to the philosophy of marriage in Islam.

We also talk about the strongest link in the family and why it is crucial to work on your marriage relationship if you intend to build a safe haven for your children.

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• Why is it important to be vary of trends and choose timeless principles instead
• What does a God-centered home look like – reflections from the Sermon of Hammam from Nahjul Balagha.

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We continue our discussion on Building a Peaceful Home.

In this session, we discuss:

• The importance of choosing a solid foundation
• What happens when the foundation is shaky?
• Two shaky foundations that are causing us to lose tranquility
• What is the solution? Building our homes on a solid foundation

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The Quran says: And God has ordained for you a place of rest and quiet in your dwellings. We explore the need and purpose of a peaceful home in these sessions. This session introduces the topic and discusses why it is more important than ever to build a home that is a safe haven for our families.

This session discusses the following points:

• The importance and meaning of home for human beings
• The functions of a home and family in Islam
• The meaning and search for Sukoon (peace, tranquility) as a central feature of our lives
• The Quran tells us that Sukoon can be found in these four places

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This is a recording of a live Quran Study Circle session. In part 1, we cover verses 1 to 14 of Chapter 27 of the Quran, Sura Naml. The Ant

Sura Naml is a Makkan sūrah which takes its name from the valley of the ants through which Solomon’s army passes, mentioned in v. 18.

The sūrah opens with several verses articulating common themes in the Quran regarding Final Judgment in the Hereafter and then turns to Moses’ encounter with the fire on the mountain, from which God spoke charging him with his mission to go to Pharaoh and free the Israelites (vv. 7–14). This is followed by an account of Solomon with his miraculous host of men, jinn, and birds and his encounter with the Queen of Sheba, who eventually comes before Solomon and embraces faith in the One God (vv. 15–44). The story of the Arabian prophet Ṣāliḥ and his people, the Thamūd, is recounted (vv. 45–53), describing a plot devised by Ṣāliḥ’s people to murder him. Lot’s story, including the destruction of his people for their iniquities, is told briefly (vv. 54–58). Next are several verses that challenge readers to meditate upon the Nature of God and His creation; the refrain Is there a god alongside God? punctuates the passage several times (vv. 59–64).

The disbelievers challenge the Prophet regarding the reality of bodily resurrection and the coming of the end of the world and are then reminded that only God knows what is hidden in the heavens and on the earth and within the hearts of human beings (vv. 65–72). Verses describing how God will judge between those who differ on religious matters (vv. 75–81) are followed by a section that discusses eschatological realities, such as the “beast” that will rise as one of the portents of the end of the world, the marshaling of religious communities and the terror human beings will experience at the end of the world, the destruction of the mountains, and the consequences for those who do good and those who do evil (vv. 82–93).

Intro taken from Nasr, Seyyed Hossein. The Study Quran: A New Translation and Commentary HarperCollins. Kindle Edition.

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Even if most of our relationships are healthy, it is the challenging relationships in our lives that take up emotional and spiritual energy. The month of mercy and forgiveness is a great time to look at our challenging relationships and reflect on how we can do our part to heal them. 

This is a recording from a live online event. 

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In the last lecture on the series on building emotional intelligence, we discuss:

In the fifth lecture, we cover the following: 

In the third lecture of the series we cover the following:

The Battle between the Nafs and the Aql

The enemies of the aql: Nafs, Dunya, Devil and Desires

What is the nafs

Understanding the lower nafs

         The purpose of the lower nafs

         Understanding the brain – survival – bias for negativity – motivated by pain and pleasure (Quran uses both)

Dealing with emotional reactivity

For more resources on practical spirituality for Muslims, please visit:

1) www.livingthequran.org

2) https://www.facebook.com/lovingandlearningthequran/

3) Loving and living the Quran Podcast https://itunes.apple.com/ca/podcast/loving-and-living-the-quran/id1039955011?mt=2

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First lecture in the series

The audio is not great for the first lecture but better in the following ones.

In this lecture, we cover:

Continuing the study of Sura Hujaraat, Chapter 49 of the Quran which teaches us all about building a compassionate and kind society 

Reflections on Sura Hujaraat which contains many of the injunctions about creating a healthy society 

Using the foundations and principles of mindful communication, in this final lecture of the series Mindful Communication as a Spiritual Practice, 

We will try and understand

• Our responsibility towards our children
• Why it is important to be conscious of this responsibility
• How we can communicate mindfully to parent effectively

When we want our children to do anything, or if they have made a mistake, most of revert to nagging and lecturing and when that does not work, we do more of it!

In this lecture, we discover some other ways of communicating with our children that may be far more effective than nagging and lecturing. These ways of communicating

1) have a better chance of our requests being complied to

2) cause less conflict in the family

3) result in less stress for us as parents.

Do you want to know more? Please listen!

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In this episode, we use the foundations of Mindful Communication to explore a rather challenging kind of communication: Our responsibility to give feedback Amr bil Maroof and doing amr bil maroof – enjoining good and discouraging evil.

Providing advice by enjoining the good and forbidding the evil is an integral part of Islamic teachings. And yet it is more challenging today than ever, in part because we often do not have a shared value system and also because we are led to believe that minding our own business is a good thing.

In this lecture we try and understand why it is essential to keep each other accountable by giving feedback when appropriate.

We also discuss appropriate ways to give feedback so that it is more likely to be accepted. 

Apologies for the less-than-ideal quality of the audio. Did not realize that there was a fan right behind the microphone!

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In this the ninth lecture in this series, we cover:

• Understanding anger and triggers
• Why we need to deal with the triggers
• Islamic guidance on dealing with anger and expressing it
• How to communicate mindfully when we need to express upset or anger

The standard of family relationships in Islam is very high. According to the Quran, we are to build a home based on the principles of peace, love and compassion, a safe refuge in a turbulent world. 

In this episode we explore how to communicate mindfully during family conflict, which is often quite challenging. We have within us a love for our family but we also have a history of emotional baggage that we carry around which often blocks communication and triggers into unhelpful reactions. 

We discuss an example of a family conflict and then explore "5 steps to fight better". 

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As we have been saying, the best and worst of God’s creation is the tongue with which we speak. Words can connect and heal people and can also alienate and harm people. Words often produce powerful, lasting effects on both the speaker and the listener. Whether we are aware of it or not, every word we say has the potential to ease or afflict yourself and others

If we are mindful with our words, they can bring peace and joy to others and ourselves and if we continue to be unconscious of our words, they will have a lasting impact which is not beneficial for us either in this world or in the Hereafter.

In this episode, we explore the meaning of "a good word" an other kinds of words that are mentioned in the Quran. 

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Continuing our conversation on mindful listening we explore why listening to others is the best thing we can do for their healing and for our relationship with them. 

We also discuss why mindful listening is so challenging and how we can move beyond the challenges to the practice of mindful listening 

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In this episode we talk about a very important skill in Mindful Communication and that is listening.

Hearing is the physical process of receiving the message and is automatic, unlike listening. Mindless listening occurs when we react automatically and routinely, without mental investment, to messages. Mindful listening occurs when careful and thoughtful attention is paid to messages received.

While voicing our opinion or offering advice, especially when these things are asked of us, is a vital part of human communication, there are times when refraining from offering these things and simply deeply listening to someone can be powerful for both speaker and listener.

ML is a skill because very often it does not come naturally. Tt really does need to be learnt and practiced. Almost none of us are naturally good listeners because in a sense we have to get over ourselves, we have to put our own agenda aside for the time being and be fully present for another person. Dialogue takes place between two people not just with tongues and ears but with the hearts and minds – meeting of the minds – pouring your heart out.

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In this session, we continue exploring how emotional reactivity derails communication and what we can do about it.

We discuss how the reptilian parts of our brain hijack our thinking brain so that we end up “flipping our lid”.

We then spend quite some time discussing the concept of compassion and selflessness which show up as public service in the world. By taking on problems bigger than ourselves, we can bring back emotional and mental balance within ourselves and respond from values rather than based on triggers.

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In the third lecture of the series, we talk about two challenges to mindful communication

The first challenge is that of self-love: human beings have their own agenda and this makes it difficult to make room for another view

The second challenge is that of emotional reactivity: we bring emotional baggage and reactivity into conversations with loved ones which hinder our ability to connect with each other.

In order to develop equanimity or emotional balance, we need to cultivate two essential qualities: those of hilm or compassion and ithar or selflessness. This is of course, easier said than done! We talk about practical strategies in managing our emotional reactivity.

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In the second lecture of the series, we discuss

• What is Mindful communication
• The difference between MC and Effective Communication and
• The five foundational attitudes of heart and mind for Mindful Communication.

We also go through an example of communication which goes wrong and see what we could do differently in such situations.

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The topic for this year's lectures is Mindful Communication as a Spiritual Practice.

Lecture 1: Introduction: The Ability to Communicate is a Gift of the Creator

In this lecture, we began by reminding ourselves of the role of Azadari in our lives and our intentions and behaviours during the month of Muharram.

We discussed the value of different groups of participants in the Azaa and how each of us can best fulfill our roles.

We then introduced the topic for the year and discussed how the ability to communicate is a gift of the Creator which comes with the responsibility to use it mindfully and for a good purpose.

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A recording of a live session where we discussed our journey from Allah, back to Allah and what is the purpose of our life on this planet. 
We discussed why it is so easy to get distracted and how we can stay focused on our purpose by practicing small acts of kindness with intention. 

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These two short Suwer of the Holy Quran form a pair and it is recommended that we recite them together in Salaat. The verses of these chapter show the love that Allah has for the Holy Prophet (saw) and his status before the Creator. 

Sura Shams is a short chapter of the Quran which contains the greatest number of oaths at the beginning of any chapter. Why does Allah swt use all these oaths? Why does He, the All Truthful need to use oaths? What is of such importance that 11 important things such as the sun and moon are used to indicate its importance? 

This is a recording of a live session of the Quran Study Circle from 2009

In the final session on the study of Sura Rum, we discuss verse 41 which talks about how the actions of mankind are impacting the planet. This verse is so very relevant in today's age when we are facing the impact of climate change. 

We also discuss the relationship between physical renewal of the earth through winds and the spiritual renewal of mankind through revelation. 

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Continuing with our study of Sura Rum, in this section we reflect important and well known verses of the Holy Quran. Verses 30 - 40 of Sura Rum have so many important verses to discuss and reflect on including the concept of Deen of Fitra, of giving to the near of kin their due and the philosophy behind the prohibition on usury. :

Verse 30 talks about how there can never be a change or alternation in Allah's creation

Verse 38 talks about giving the near of kin their due. We review the story behind this verse 

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Continuing with our study of Sura Rum, these verses talk about the signs of Allah in the Universe and about the creation of Man. These verses invite us to ponder, to be open to the Truth through reflection and listening. 

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Continuing with our study of Sura Rum, in these verses the Quran talks how man's final encounter with Him. To prepare for this final meeting, we are invited to develop a relationship with Him through a series of regular daily meetings in form of Salaat. 

We also begin the section which talks about the signs of Allah in creation of mankind and in the Universe. 

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In the first part of this awesome Sura we talk about the occasion of revelation and the prophesy of the Quran that the Romans will be victorious even though they had just been defeated at the hands of the Persians. 

Few people would disagree about the value of gratitude in our physical and spiritual lives. It is easy to be thankful when things are going really well.

But what about when we are in challenging or difficult times? How does one maintain a grateful heart in the midst of difficulty and grief? 

In this session we explore ways to be grateful even if we are not feeling gratitude. 

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In this session we discuss the role of gratitude in nurturing a peaceful heart. What is gratitude and why is it so important on the spiritual path to have a grateful heart. 

We also discuss how to start an intentional practice of gratitude 

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In the 11th lecture in the series we discuss the role of Nafsul Lawwama as an internal GPS to take us towards the Divine.

When we do not follow our internal GPS, we experience guilt and remorse which lead to agitation. The path towards a peaceful heart is to align our actions with our internal GPS. 

We discuss the following questions: 

• What is NL? What is its role in guiding us towards a peaceful heart
• What is the role of emotions generally in our lives? Why have we been given negative emotions such as guilt and shame?
• How can we sharpen this tool and nurture it so that it helps us towards a Qalbe Saleem?

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Social media is a powerful platform which can be used in a smart way to spread the message of Imam Hussain (as).

In this lecture we discuss questions like:

Why is it important to be savvy about using social media? The reality on the ground

The power of social media for good

Examples of great social media campaigns

Reminding ourselves about the principles of effective communication from the Quran

The dos and don’ts of playing it smart on Social Media

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In the 9th session in the series we cover the following

What do we mean by Dhikr and its importance in the cultivation of a peaceful heart

Why Dhikr Allah is Akbar

Three types of Dhikr and examples of it

Living the Dhikr 

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For more resources on the Quran and practical spirituality, please visit: www.livingthequran.org

To sign up for the free Daily Wisdom email series, please visit https://www.familyconnectionsacademy.com/p/dailywisdoms

In the 8th lecture in the series, we talk about the importance of keeping good company and why friendship matters. 

The Quran mentions several different types of companions and friends and is clear that some friendships support our ultimate purpose while other friendships can distract us from our main purpose and cause us great regret ultimately.

In this lecture we discuss the kinds of friendships to nurture and how to seek out good company.

Please take a moment to review the show on itunes: https://itunes.apple.com/ca/podcast/loving-and-living-the-quran/id1039955011?mt=2

For more resources on the Quran and practical spirituality, please visit: www.livingthequran.org

To sign up for the free Daily Wisdom email series, please visit https://www.familyconnectionsacademy.com/p/dailywisdoms

In the 7th Lecture in this series, we talk about Salaat as a tool of purification. It is actually both a tool for evaluating how much our hearts are connected to the Divine and a means for that connection. 

The HP (saw) has said that Salaat is like a river flowing outside our homes which purifies from every impurity. The Quran also talks about the protective powers of salaat in keeping us away from spiritual toxins. In this lecture we will discuss and discover the philosophy behind each action in salaat and the power of salaat to act as a major tool in keeping the heart pure

Please take a moment to review the show on itunes: https://itunes.apple.com/ca/podcast/loving-and-living-the-quran/id1039955011?mt=2

 For more resources on the Quran and practical spirituality, please visit: www.livingthequran.org

 To sign up for the free Daily Wisdom email series, please visit https://www.familyconnectionsacademy.com/p/dailywisdoms