Wijhah Initiative Podcast

One of the main benefits of learning to listen attentively is that we necessarily end up developing inner silence. We learn to listen to the noise within and the messages it contains. Accordingly, we are then able to interact with others in a much deeper and more meaningful way.

We continue our series, a study of When Hearing Becomes Listening by Sheikh Mikaeel Smith

Recorded: Oct 30, 2024

In trying to communicate effectively with others, one of the biggest obstacles can be the assumptions and expectations we carry into the conversation. We form assumptions as a heuristic to process information as efficiently as possible; but, in moments of low self-awareness, those same assumptions can be a means of great misunderstanding.

In this session, we will discuss the third of the lives of humans. The third life extends from the time a man leaves the dunya at death until the moment he rises from his grave at the blowing of the Horn. This is the Intermediate Realm [Barzakh].
Tune in as we continue our series “Putting Life into Perspective,” a study of ‘The Lives of Man’ by Imam al-Haddad.

Recorded: Oct 18, 2024

Deep listening requires an open mind because the ultimate purpose behind listening is to gain a new understanding and new perspective even when we think we already know something. The problem is that suspending judgment and personal understanding, which is the quintessential element of listening for understanding, is rather uncomfortable. So we normally make a quick judgment to remove those feelings. Then, unfortunately, we tend to cling to that judgment because of the negative emotions and anxiety linked to rejecting one’s prior understandings or being wrong.

This week, we will continue our discussion on the time that we spend in this world. The various stages we go through in life correspond to the various needs we seek to fulfill. But while doing so, we must ensure that we do not lose sight of our ultimate purpose.

Sometimes, due to prolonged exposure to something, we become desensitized to it. Its effect on us weakens, and we no longer benefit from it the same way. At such times, a cleanse/detox from it is usually beneficial. Constant communication can be very much the same; we often need periods of silence to prepare ourselves for engagement with others. Silence offers us an opportunity to cultivate stillness within, which then enables us to lessen the noise in our communication.

The second life begins when one is delivered from one’s mother’s womb, and ends when one departs from the world until death. This, which is the middle of the lives, is also their purpose. It is the period when man is held accountable for (responding to) the divine injunctions and prohibitions, the consequences of which will be reward or punishment, endless happiness in the proximity of God, the High and Majestic, or perpetual torment and remoteness from Him.

Improving communication involves more than just having more conversations. We must also examine the breadth and depth of those conversations. We feel comfortable to speak on a wide range of topics in substantial detail with those whom we are comfortable with. Yet, becoming more comfortable with them requires us to move past superficial conversations. How might we do that?

Recorded: Oct 2, 2024

This week, we discuss the period of life before conception. During this period, humans took a covenant (mithāq) of recognizing Allah’s Unity and Lordship. Life on earth is essentially a test of whether the human being will remain committed and loyal to the covenant they took in the realm of souls.

When engaged in a conversation, we often assume we are simply listening or speaking. But, we are doing much more than that; we are reacting to what is being said, how others are looking at us, and the expressions on their face. Our inner reactions influence our ability to understand and comprehend what is being discussed. This is sometimes referred to as noise in a conversation. How do we eliminate noise so that we can communicate effectively?

After discussing trust as a result of secure attachment, we turn our attention to exploring how all relationships will decay over time if not given attention. This is where the importance of recognizing “relational layers” comes in. With limited resources and attention span, we must ensure that we give our time and energy to those who need and deserve it most.

So often in life, we find ourselves overwhelmed by the sheer amount of tasks and demands being made of us. It seems like we just finished doing one thing that another pops us. Amidst all of the chaos of modern life, the lens we look through at life can drift out of focus. Stepping back and assessing how far we’ve come on our journey and how far ahead we still have to go can be deeply rejuvenating for our souls. This week, we begin a new book that explores the human soul’s journey through the various stages of existence.

After discussing trust as a result of secure attachment, we turn our attention to exploring how all relationships will decay over time if not given attention. This is where the importance of recognizing “relational layers” comes in. With limited resources and attention span, we must ensure that we give our time and energy to those who need and deserve it most.

Surah Zumar fittingly ends with a description of the ending of every human being: either paradise or the Fire. Each group will react differently when sent to their final abodes, lamenting the punishment they will face or rejoicing in knowing they have earned Allah’s eternal pleasure.

Last session, we ended off discussing the following quote from ‘When Hearing Becomes Listening’:
“There is a deeper point that makes attachment theory important to Muslims. The ultimate objective of Islam is to connect people with their Creator. Islam is about forming a bond with Allah… If a person has learned not to trust their early attachment figures, how will that affect their ability to trust Allah?”
This week, we will explore (from the 2 articles mentioned last session) how our attachment styles impact our relationship with Allah.

Allah Most High keeps open the doors of repentance until the last moments of a believer’s life, while He promises to forgive all sins that one repents from. All this is so that the believer, on the Final Day, does not regret the missed opportunities in this world.

Allah Most High keeps open the doors of repentance until the last moments of a believer’s life, while He promises to forgive all sins that one repents from. All this is so that the believer, on the Final Day, does not regret the missed opportunities in this world.

Join us this week as continue our series, a study of When Hearing Becomes Listening by Sheikh Mikaeel Smith. 

Considered by some of the companions to be the most hope-inspiring verse in the Quran, the next verse we will cover and those that follow in Surah Zumar discuss Allah’s vast forgiveness and mercy. We are commanded to never lose hope in His mercy, no matter how far we feel we’ve drifted away.

The next section of ‘When Hearing Becomes Listening’ deals with the importance of raising securely attached children who can become good listeners. Those who’ve had their emotional needs taken care of can serve as excellent caretakers of others. That caretaking includes being a good listener to them.

Surah Zumar frequently contrasts between different groups of people and how they react to Allah’s message. Some are grateful to Allah, while others are not. Some will be content on the Final Day, while others will be panicking. The contrasts help us understand the various paths humans take in life.

The human brain must maintain large amounts of information regarding the social connections that one keeps. We must remember people’s names, their preferences, and how we can best interact with them. Moreover, we must “mentalize” other’s thoughts: we must be able to think about what others are thinking. We must be able to take their perspective and empathize.

In times of fear or uncertainty, we often turn to others to help us through our struggles. But there are none who can help us when we ultimately have to stand before Allah. In the next few verses, Allah reminds us that part of Tawheed is recognizing that none can save us on the Final Day.

Many of us have heard the saying, “Nobody can help you except you.” We have started to believe that doing things alone is the natural state of human beings, and the only way to advance. We have begun to think: I will look after myself, and everybody else should look after themselves, as individuals. Nobody can help you but you. Nobody can help me but me. But, what if that’s not how we’ve been created by Allah? What if, instead, we are deeply in need of others–in need of bonding socially with them to be healthy?

In times of fear or uncertainty, we often turn to others to help us through our struggles. But there are none who can help us when we ultimately have to stand before Allah. In the next few verses, Allah reminds us that part of Tawheed is recognizing that none can save us on the Final Day.

Sometimes, we struggle to listen attentively to others because we are not interested in what they are sharing with us, or we find it to be distracting us from more important things. Despite his busy schedule and immense responsibilities, the Prophet a still found time to listen to others speak about what was important to them. One such incident is described in a famous narration known as the hadith of Umm Zar.

A believer's most valuable possession in this life (and what they'll take to the next) is guidance (hidayah). In the next few verses of Surah Zumar, Allah Most High speaks of the importance of guidance, and the theological fact that Allah alone guides. What does this theological point mean to us in our daily lives?

While many humans chase different things in order to feel fulfilled in life, believers rejoice in knowing that Allah is sufficient for them. He is the One who created the heavens and the earth, the One who provides the solutions to our problems. The believers knows this and consequently, feels content and at peace with their Lord.

Listening takes courage. It requires one to not only come face-to-face with the sometimes uncomfortable experiences that others share, but also to face the reactions within themselves. And sometimes, it’s those reactions that are the most difficult to bear.

When one attempts to please multiple “gods,” one finds themselves confused and torn between their demands. Submission to Allah is freedom from the shackles of all other oppressive forces. The next few verses in Surah Zumar discuss how Tawhid blesses us with clarity of purpose and direction in life.

This week, we explore the importance of learning to listen in order to be heard. Our exploration will take us through various incidents of the Prophet’s ﷺ blessed life, where we will see how His ﷺ example offers us practical examples on how to become better listeners.

For certain people, Allah opens their hearts up to the beauty and Truth of Islam such that they are illuminated by its truth. What are the signs of a heart that has been illuminated by submission to Allah Most High?

Hearing develops early, but deep listening needs to be taught. While many believe that listening is something that comes naturally, the truth is that listening is a complex skill that must be studied, practiced, and perfected over time. Listening is the foundation of human attachment and the binding glue of the early relationships that provide us with a sense of belonging. From the moment we come into this world we are searching for connection with others. We deeply desire to be understood. We deeply desire to be listened to.

For certain people, Allah opens their hearts up to the beauty and Truth of Islam such that they are illuminated by its truth. What are the signs of a heart that has been illuminated by submission to Allah Most High?

Last week, we spent some time reflecting on how we might prepare to leave this world in a state that we are prepared for the next life. The most important things we must take with us from this world are the belief and knowledge of God, coupled with virtuous actions. If we don’t, we risk suffering a great loss on the Final Day.

One of the keys to receiving guidance is to listen closely and attentively to Allah’s message in the Quran. When Allah sees an individual paying close attention to His words, He opens up their hearts to accept and submit to its message.

We live in this world, but we live for the next. The destination and ultimate reality is existence in the next life, in paradise with God’s pleasure. Thus, the believer ought to prepare for the next life while living this one. How does one orient themselves towards that life, while not neglecting their duties in this life?

Resuming our study of Surah Zumar, Allah Most High speaks about the Final Day when people will be assigned to their final abodes. The mention of this Day and its events seeks to awaken us from our existential slumber and realize the urgency of living a meaningful life.

Whilst living in this world, human beings must seek provisions for themselves. But, often, this seeking of provisions is restricted to provisions for their bodies. We, humans, often neglect the provisions required for nourishment of our souls. While the nourishment of the body sustains this worldly life, it is nourishment of the soul that will bring salvation in the next life.

Imam al-Ghazali explains that we ought to arrive at some knowledge of God’s attributes and essence through contemplation of the soul’s attributes and essence. But, one must see through the veil of material phenomenon to the Creator of the heavens and the earth, because “it is a great error to mistake the slaves for the master.”

Sincerity to Allah means to remain devoted to Allah, no matter what circumstance befalls you. From verse 8, Allah Most High contrasts those who forget Allah with those who remain steadfast in their commitment to Him. While those who forget Him ascribe partners to Him and “will lose themselves and their families on Judgment Day,” those committed to Allah persevere in acts of devotion and will be rewarded with the highest levels in paradise.

Following a discussion of knowledge of the self, Imam al-Ghazali highlights how such knowledge ought to lead to the knowledge of God. But for this to happen, one must reflect in a way that facilitates gnosis of God.

Being devoted to Allah means turning to Him and prioritizing Him over all else in our lives. In the next few verses of Surah Zumar, Allah Most High speaks of the different attitudes that humans hold in their relationship with their Creator. Some remain devoted to Him regardless of the circumstances; some only turn to Him in times of need. Allah commands us to develop sincerity and wholehearted devotion to Him in order to be successful in the Hereafter.

The human being is the magnificent creation of God about which He asks the devil, “What prevented you from prostrating to what I created with My Own Hands?” Thus, God sets humans apart from all creation. What is the basis of this special status that humans enjoy?

Being devoted to Allah means turning to Him and prioritizing Him over all else in our lives. In the next few verses of Surah Zumar, Allah Most High speaks of the different attitudes that humans hold in their relationship with their Creator. Some remain devoted to Him regardless of the circumstances; some only turn to Him in times of need. Allah commands us to develop sincerity and wholehearted devotion to Him in order to be successful in the Hereafter.

We resume our weekly Healing Hearts sessions by commencing a study of Imam al-Ghazali’s profound work, The Alchemy of Happiness. In our first session, we will explore the meaning of human felicity. All of us seek to live a meaningful and purposeful life; yet, much of our effort can be wasted when we don’t identify where true felicity lies.

As we return from our Ramadan break, we begin a study of the 39th chapter of the Quran, Surah Zumar. In the opening verses, Allah Most High commands us to devote ourselves sincerely to His worship due to having revealed the Quran. How does the Quran help us become more sincere in our worship of God?

As we near the month of Ramadan, one of the practices of our Prophet ﷺ during the blessed month was spiritual retreat (i’tikaaf). Imam al-Muhasibi advises us in the next section to maintain a constant spiritual retreat in our lives through the remembrance of God. What does that mean, and how does one practice that?

Last week, we discussed how experiencing betrayal can lead to a generalized distrust of others, including a distrust of our Lord Most High. This week, we will explore in further detail how one can rebuild the ability to trust again.

Having a good opinion of others is a part of our religion. We should always look for an interpretation of the actions of others that implies soundness in the religion and a good standing with God. To do otherwise is to open ourselves up to opinion that will imply sinfulness or even disbelief. The next section of Imam al-Muhasibi’s work offers guidance on this matter.

When someone you trust betrays you, it hurts tremendously. Whether you are double-crossed in a business deal, or a person in a position of authority abuses their power, or you have unexpectedly discovered that you’ve been lied to, betrayal is soul-crushing. After experiencing trauma associated with a betrayal you may suddenly find yourself scanning the world for threats all around you. Your fears might start to extend to Allah جل جلاله. How does one deal with and recover from such pain?

We can often wonder what the status of our relationship with God is. Are we close or distant from Him? How might we gauge where we stand in relation to Him? In the next passage we will read, Imam al-Muhasibi offers us advice on how to find the answers to these questions.

Human beings have an innate desire for clarity and certainty. It makes life predictable and feels safe. However, much of our lives is riddled with nuance and complexity. When faced with difficulties and pain, it’s common for us to fall back on black-and-white thinking about life. Things are either good or bad; life is either enjoyable or terrible. How might we overcome this cognitive distortion of oversimplifying the world?

While it’s important to be present in our daily lives, it’s also important that we keep the end/outcome in mind as we progress through stages in life. The end serves as a horizon by which we can put the present in perspective. What are some things we can focus on to help us maintain perspective in life?

This week, we will be joined by Sheikh Zakaria Abdilaziz to help us prepare for the upcoming month of Ramadan. We will discuss the words of the Prophet ﷺ: “O Allah, bless us in the months of Rajab and Sha’ban, and let us reach the month of Ramadan.” (reported by Al-Bayhaqi, Abu Nu’aym, and Al-Bazzar)

One of the hardest things to accept in life is advice from others. This is often due to us perceiving the advice as an attack on ourselves. In the next passage of “Treatise for the Seekers of Guidance,” Imam al-Muhasibi frames sincere advice as an act of love. How could this be so?

While seeking growth and improvement are healthy things for humans, to do so in a rigid and inflexible manner can be harmful for one’s well being. We can set expectations for ourselves that are unrealistic and counterproductive. These expectations often take the form of “should” statements: a type of cognitive distortion in which we use words such as “should,” “ought,” and “must” to create ideas that lead us to feel pressured and resentful.

It is not sufficient that one identifies what the Truth is; it is also imperative that one follows and submits to it. Obstacles that prevent one from submitting to the Truth include pride, ignorance, and heedlessness. How do we overcome these obstacles so that our lives align with the Truth?

This week, we begin a study of some cognitive distortions that can lead to maladaptive feelings and/or behaviours. We begin with a study of Surat Ad-Duha which provides us with a framework on how to begin healing from our pain. In this surah, Allah Most High addressed Prophet Muhammad ﷺ when he was sad and anxious. Ad-Duha is the Arabic word for “dawn,” which is quite an appropriate metaphor for what this surah offers—a light at the end of a tunnel of darkness. This chapter of the Qur’an provides us with a glimpse as to how Allah Most High, the One and Only God, comforted Prophet Muhammad ﷺ, the best of mankind.

As we resume our weekly sessions in the new year, we will discuss the next section of ‘Treatise for the Seekers of Guidance’ regarding keeping good company on the spiritual path. Since spirituality involves inculcating beautiful traits in one’s life, Imam al-Muhasibi advises us to monitor the company we keep, since ‘a person is on the path of their friend.’

In the next passage of ‘Treatise for the Seekers of Guidance,’ Imam al-Muhasibi teaches us not to complain about Allah to His creation in the hopes of alleviating our difficulties. Islam liberates us from subservience to creation and delivers us to the service of Allah Most High. So, when we want to seek help from anyone, we ought to seek help from the One in whose control lies all matters.

Before undertaking the enormous task of inviting Pharoah to Allah, Prophet Musa supplicates to Allah asking that Allah facilitate ease at every step of the way. In doing so, Prophet Musa demonstrates his utter and complete reliance on Allah for getting the job done. In this, we learn valuable lessons about recalibrating the locus of control in our lives.

On the spiritual path, one of the most beneficial forms of exertion is opposing the whims of one’s soul. God elevates those who exert themselves; any thing of value in this world has to be worked for, and there is nothing more valuable than a purified soul and a rectified heart. How does one engage in this exertion in a healthy and balanced way?

Sometimes, we end up in situations in life where we aren’t sure if we can handle the tasks given to us. We may feel we’re not competent enough or strong enough to handle the pressure. Yet, we learn from the incident of the Prophet Musa (peace be upon him) being tasked to preach to Pharaoh that, with God, nothing is too great to overcome.

Many of us find it difficult to reconcile between planning for the future and trusting Allah’s plan. We might end up at opposing extremes: either obsessing over our plans or refusing to make any plans at all. The correct path is the middle as Imam al-Muhasibi explains in the next section.

At some point in our lives, we find ourselves in a situation where there doesn’t appear to be any hope on the horizon. Doors are shut and opportunities have vanished. What’s the way forward? As we move forward in the life of the Prophet Musa, we discover that he finds himself in such a situation.

Many of us find it difficult to reconcile between planning for the future and trusting Allah’s plan. We might end up at opposing extremes: either obsessing over our plans or refusing to make any plans at all. The correct path is the middle as Imam al-Muhasibi explains in the next section.

One of the hardest practices for the ego is to exercise patience when we’re wronged. We find it very obvious when someone has wronged us; yet, we can often fail to notice that we have wronged others. By practicing patience and focusing on correcting our own flaws, we can earn the pleasure of God.

Following a description of Prophet Musa’s childhood, the Qur’an describes an encounter of his that leaves him a fugitive on the run. He flees the palace of Fir’aun and reaches the desert with no provisions or water. In such a state, as he flees from the tyranny of Fir’aun, Prophet Musa utters some words that contain extremely powerful lessons for us.

Allah Most High revealed verses in the Quran that inspire hope within us for times that we are feeling spiritually low. He also revealed verses that remind us to maintain reverence and respect for Him. In sum, our faith (iman) exists between hope and fear of God.

In the Quran, the story of Prophet Musa begins with an account of his mother’s distress regarding the fate of her child. As she feared for her child’s life, Allah Most High commanded her to do the unthinkable: release him from her protection and cast him into the river. Where does a mother acquire such courage and strength?

The path to developing sincerity and taqwa (God-conciousness) begins with taking account of one’s actions and developing self-awareness. Before we are presented with a summary of what we did in our lives, we would be wise to take account of ourselves everyday.

Our Prophet ﷺ faced immense difficulties and pressure in his early days in Makkah. Surrounded by the tyranny of his people, our Prophet ﷺ was comforted by Allah through the revelation of the Quran. The Quran is filled with stories of the various prophets that Allah sent. Allah Most High explains that the reason He relates these stories to us is so that our hearts may be strengthened: “We have told you the stories of the prophets to make your heart firm” (11:120). One story that was repeatedly revealed to him ﷺ during this time period was the story of the Prophet Musa (peace be upon him). The life of Prophet Musa (peace be upon him) serves as a tremendous source of guidance, inspiration, and comfort in the face of tyranny.

This week, we will wrap up our exploration of “With the Heart in Mind” with a discussion of how the Prophet ﷺ served as the perfect role model of moral intelligence.

After emphasizing that Islamic spirituality must be rooted in the Quran and Sunnah, Imam al-Muhasibi reminds us to examine our intentions in all that we do. By remaining vigilant of and purifying our intentions and objectives, we develop God-consciousness, which is the path to spiritual growth as a believer.

In recent days, we as an Ummah have witnessed unimaginable disregard for the sanctity of human life, specifically the lives of our brothers and sisters in Gaza. In such moments, our hearts may be filled with pain, anger, frustration, and disappointment. We may begin to feel the onset of hopelessness and wonder how to remain optimistic. We may even begin to question why God has not yet intervened to stop the nonsensical oppression.
It is important in such times to support one another by coming together as a community to mourn the lives we lost and pray for those in pain.

Imam al-Muhasibi describes someone who adheres to the teachings of the Quran as someone who has “emerged from the darkness of ignorance into the light of knowledge, and from the torment of doubt into the comfort of certitude.” From this, we understand that the Quran possesses the power to transform individuals, provided they open their hearts to be touched by its message.

Last week, we discussed how a Muslim approaches developing a moral standard which they abide by. This week, we will discuss the first of the five elements of moral intelligence: having a moral compass that is calibrated to Prophetic ideals.

After establishing the Quran and Sunnah as the foundation of Islamic spirituality, Imam al-Muhasibi outlines how a believer ought to approach the book of God: acting according to its commandments and prohibitions; responding to its threats with fear and to its promises with longing; and to reflect on its stories and parables.

Having discussed emotional intelligence in previous weeks, we now turn our attention to the third and final section of “With the Heart in Mind.” This section discusses moral intelligence, which some have defined as “the capacity to process moral information and to manage the self in a way that realizes that moral ideal.”

A well-known narration of our Prophet ﷺ called the Hadith of Jibreel serves as one of the foundational sources for our understanding of Islamic spirituality. In this hadith, our Prophet ﷺ is asked multiple questions about the three aspects of religion (Islam, Iman, and Ihsaan) by the angel Jibreel. This week, we will discuss the answer given by our Prophet ﷺ about Ihsaan: “that you worship God as though you see Him; for even though you cannot see Him, He sees you.”

Imam Al-Muhasibi begins his book with a description of Allah’s righteous servants as being people who are faithful, virtuous, fearful, and reverent. He then lays the foundation for how spirituality should always be measured and understood: its adherence to Allah’s guidance in the Quran as demonstrated by the Prophet ﷺ.

The Quran frequently commands us to “listen attentively” so that we may benefit from messages being conveyed to us. Truly listening and being heard is far from simple, even between people who care about each other. Effective listening includes hearing what people mean, not just what they say; sharing a difference of opinion without being dismissive; and, encouraging uncommunicative people to open up.

The greatest need of human beings is guidance. In the Quran, we find ourselves constantly seeking guidance from Allah: “Guide us to the straight path” (1:6). Our prayer is not complete without asking Allah for guidance to the straight path. This week, we begin a new series where we will explore the foundations of spirituality as explained by the great Imam Abu Abdullah al-Harith bin Asad al-Muhasibi (died in 243/857) in his work “Treatise for the Seekers of Guidance.”

When we think of communication, we often think of speech. However, we communicate with others through other means as well, such as body language and physical touch. The Prophet ﷺ has taught us through his noble example how to remain interpersonally aware by ensuring our body language and physical touch communicate love and concern for others.

As we continue our study of “With the Heart in Mind,” we will discuss awareness and how we might develop that within ourselves. As we develop the ability to be more aware of ourselves, we can use that ability to become more aware of others and how they’re feeling.

We will wrap up the study of Surah Taha this week as we cover verses 131 until the end. In these verses, we are commanded to prioritize the Hereafter over this ephemeral world, so that our end may be a righteous one.

This week, we turn to the last passage of Surah Taha starting from verse 128. Allah Most High reminds us that we ought to take lessons from those who have passed before us, so that we may avoid repeating the mistakes they made. We are commanded to prioritize the Hereafter over this ephemeral world, so that our end may be a righteous one.

The journey of developing emotional intelligence begins with learning and practicing self-awareness. With self-awareness, you understand your own emotions and their impact on your behaviour. You know what you are feeling and why—and how it helps or hurts what you are trying to do. You sense how others see you and your self-image reflects that larger reality. It also gives you clarity on your values and sense of purpose, so you can be more decisive when you set a course of action.

Beginning from verse 123 of Surah Taha, Allah Most High describes what the state will be on the Day of Judgement of those who turn away from the Quran’s reminders: they will be resurrected without the ability to see. Why might this be?

During this week’s session, we aim to complete our discussion of Imam al-Ghazali’s quote from the Alchemy of Happiness. Thereafter, we will turn to discussing how intrapersonal awareness contributes to interpersonal awareness.

One of the many lessons we learn from the story of Adam, Hawa, and Shaytaan is that no matter what mistake a person makes, Allah's forgiveness awaits them so long as they seek it.
In this story, there is a profound "fork in the road" when Shaytaan whispers to Adam and Hawa to approach and eat from the tree: both parties had made mistakes, but while one gets cursed, the other is forgiven. What was the difference?

This week, we will discuss the importance of intrapersonal awareness as elucidated by Imam al-Ghazali in his work ‘The Alchemy of Happiness’ in the following passage:
“In a word, there is nothing closer to you than you. If you do not know yourself, how can you know anything else? .... you must seek out the truth about yourself: What sort of a thing are you? Where did you come from? Where are you going? Why have you come to this stopping place? For what purpose were you created? What is your happiness and in what does it lie? What is your misery and in what does that lie?”

Verse 115 of Surah Taha begins a discussion of the story of the Prophet Adam (peace be upon him). The story contrasts the states of Prophet Adam and the devil in reaction to mistakes they made. In this story lies deep lessons for us about how we ought to react (or not react) when we make mistakes.

This week, we’ll be discussing the importance of emotional investment and human bids for connection. We will also discuss the importance of intrapersonal awareness as elucidated by Imam al-Ghazali in his work ‘The Alchemy of Happiness’ in the following passage:
“In a word, there is nothing closer to you than you. If you do not know yourself, how can you know anything else? .... you must seek out the truth about yourself: What sort of a thing are you? Where did you come from? Where are you going? Why have you come to this stopping place? For what purpose were you created? What is your happiness and in what does it lie? What is your misery and in what does that lie?”

Having described the Day of Judgement at length, Allah Most High points out that He revealed the Quran as a reminder about that Day. We are further reminded that knowledge is ultimately granted to us by Allah, hence we should always seek it from Him.

In a well-known narration, the Prophet ﷺ said, “All of you are shepherds (tending to your flock), and all of you will be questioned regarding your treatment of their flock.” One cannot expect to treat their flock well if they cannot understand them. Thus, the need for developing emotional and social intelligence becomes critical to ensure we can engage in healthy relationships with everyone around us.

This week’s study of Surah Taha begins from verse 108 wherein Allah Most High is describing the state of humans on the Day of Judgement. This is followed by verses describing the story of the Prophet Adam (AS) in which great lessons and reminders are found.

Why does Allah Most High tell us about the Day of Judgement? What impact does knowledge of such a day have on the human psyche? For the next 10-20 verses, Allah describes what the state of those who turn away from His reminder will be on the Day of Reckoning.

We complete the first section of “With the Heart in Mind” with a discussion of the Islamic pedagogical system that Muslim scholars went through during their training to become leaders. By examining the contents of their curriculum, we can begin to understand how scholars viewed the developmental stages of one’s intelligence.

In the verses following the story of Musa (peace be upon him), Allah Most High describes the afterlife–one of the most critical stages in the journey of human existence. The Day of Judgement is a day that is meant to motivate the believer to constantly strive to improve themselves, in the hope of receiving God’s mercy on that day. This passage in Surah Taha offers us insight into the occurrences on that tremendous Day.

This week, we continue our discussion of “With the Heart in Mind.” We will examine a theory of intelligence from Imam Harith al-Muhasibi, an early Muslim scholar famous for his purity of faith and righteousness. He was one of the pious predecessors (Salaf) of this Ummah and a contemporary of Imam Ahmad ibn Hanbal. He was called ‘Al-Muhāsibī’ due to his constant reckoning of himself, taken from the word ‘Muhāsib’ that means ‘One who takes account of something.’

In the verses following the story of Musa (peace be upon him), Allah Most High describes the afterlife–one of the most critical stages in the journey of human existence. The Day of Judgement is a day that is meant to motivate the believer to constantly strive to improve themselves, in the hope of receiving God’s mercy on that day. This passage in Surah Taha offers us insight into the occurrences on that tremendous Day.

This week, we continue our discussion of “With the Heart in Mind.” We will explore the following statement by Imam Fakhr al-Din al-Razi:
“The human being is distinguished by another capacity. It is the rational or intellectual capacity which can reach the reality of things in existence as they actually are. It is within this capacity that the light of the gnosis of Allah is illuminated. It is within this capacity that the light of His greatness shines and it is this capacity which can look upon the secrets of the world of Allah's creation and His commands. This capacity is from that which was placed within us by the Purest and Holy.”

As we continue our study of Surah Taha, we conclude the story of Musa (peace be upon him) that has been a major focus in the surah so far. The discussion shifts to the purpose that Allah Most High narrates the stories of prophets to us in the Quran: as a reminder.

It is not the abandonment of reason that allows one to accept revelation; Islam is not a religion that demands a leap of faith in order to believe. Rather, it is reason itself that leads one to submit to revelation. It is also worth noting that revelation is not contrary to reason.

We resume our study of Surah Taha this week starting at verse number 87. We will discuss the concluding details of the story of as-Samiri and his deception of Bani Israel, followed by Musa (as) Harun (as)'s discussion on how the situation unfolded. In light of these verses, we will reflect on how to deal with those around you - those you agree with, those you disagree with, those you're in charge of, and more.

As we resume our Wednesday night sessions, we begin a new series covering the book, “With the Heart in Mind” by @mikaeelahmedsmith . One of the most important traits for anyone to develop in life is emotional intelligence. Emotional intelligence can have a surprisingly powerful effect on our lives, from our ability to foster long-term relationships with friends and romantic partners to whether we’re able to succeed in school and pursue meaningful work that gives us a sense of purpose. In “With the Heart in Mind,” the author explores the trait in light of the Prophet’s ﷺ life. We start our study of the book with an exploration of what constitutes intelligence (‘aql) in the Islamic tradition.

We resume our study of Surah Taha this week starting from verse 80. In the verses that follow, the story of Musa (peace be upon him) shifts to a discussion of the condition of Banu Israa’il post-Pharoah. Having escaped from the tyrant, Banu Israa’il now encounter a man named Samirii.

After the showdown between Prophet Musa (peace be upon him) and the magicians (on behalf of Pharoah), the magicians who had previously devoted their life and work to Pharoah recognized the truth of the message of Islam and submitted. Threatened with execution, they remained firm, ultimately choosing Allah despite what awaited them.

The next passage moves on to address the final moments that Musa (peace be upon him) and Bani Israel had with Pharoah. Their escape, being pursued by the army, the miracle Allah granted them to save them, and how the very same miracle Allah granted them was the downfall of Pharoah and his army. The moment submission of Musa (peace be upon him) and his people was the very same moment of destruction for their oppressor.

Among the most important and transformative actions of the heart is husnul dhan billah'. to always have a positive opinion or expectation from Allah. This manifests when we always assume the best from what God is doing. It means to always look with a positive lens at the work of God–at the actions of God in our lives and in the world. This spiritual practice completely transforms the way we respond to our lives.
Another spiritual tool that helps in the healing process is to put our trust in Allah and have consciousness of Him (taqwa). If we do so, we are promised God’s protection. Allah says: “Whoever has taqwa ofAllah, We will make a way out for them and provide for them from places they never imagined. And whoever places their trust in Allah, Allah will be enough for them (will suffice them).” (Quran 65:2-3)

In the next passage, Allah Most High describes the showdown between Musa and the magicians, followed by the magicians’ acceptance of Musa’s message. The passage reminds us to never give up hope when inviting others to the worship of Allah.

There are many psychological resources that help us heal, but even more powerful than all of these are the spiritual resources given to us by God and His Messenger (ﷺ). These potent tools can transform our lives and the way we respond to pain, but only when applied consistently. Knowledge is power-but only when lived. Only when that knowledge is integrated in­ternally and externally. When the light of God truly enters our hearts, it changes us. It softens us and transforms our actions and our lives.

Beginning from verse 49, the conversation between Musa (peace be upon him) and Pharoah is mentioned. After receiving guidance from Allah Most High on how to advise Pharoah, Musa and Harun (peace be upon them) proceed to speak with Pharoah about God and His attributes, contrasting the characteristics of virtue against the characteristics of corruption.

When we think of recovering from loss, some common tools of recovery come to mind. We think of therapy, self-care, and the likes. However, there are also some less intuitive methods of recovery like relationship building, service to others, and good character.

Pharoah is one of the greatest tyrants of all time - he oppressed thousands and thousands under his control and eventually inflated his ego to the point where he declared, "I am your god, the most high!" His transgressions against God and humanity reached such limits that Allah gave Musa and Harun (peace be upon them) the mission to go and speak to him.
When someone is clearly in the wrong, and they wrong others while they're at it, the last thing we think about is to make sure we speak to them with etiquette, care, and compassion when we address their mistakes/aggressions. Normally, our goal is to show them they're wrong and to end the harm that they're doing; our etiquette is an afterthought (if a thought at all). The way that Allah instructed Musa to speak to Pharoah may surprise us.

Pain is real. But so are the tools to heal it. We are told to take action to improve our own situation and prevent pain from turning into prolonged suffering. We were meant to be tested in this life. But we are not meant to sit passively and suffer. And just like there are factors which hinder healing, there are also psychological and spiritual tools that support and even expedite the healing process.

In the next passage we’ll be discussing, Musa is seeking aid from Allah regarding the task at hand; Allah Most High has told Musa (peace be upon him) that he is a messenger and that he must go to Pharoah and convey the message of truth and justice of Islam to him. This is the most overwhelming task that Musa has been given in his life. Despite having gotten by in life until now, and despite being ordained a messenger, Musa exemplifies wisdom and humility in his duaa he makes to Allah as he requests help for his task. How does he make duaa? How does he show this humility and thoughtfulness?

Often in life, we don’t have all the answers. We may desperately desire an answer, yet we don’t receive closure. We end up delaying our own healing process. We are like a detective who refuses to close the case. Like an open wound that we refuse to let heal. We use all our energy looking for clues, rather than allowing for closure and acceptance.

Verses 17-23 of Surah Taha cover a well-known conversation between Allah Most High and the Prophet Musa (peace be upon him). This conversation contains powerful lessons about tawakkul (reliance on God) and God’s omnipotence.

Once we are in shame, we often fall into despair. We may believe we are not worthy of Allah’s love and mercy and forgiveness. And then we give up on trying to attain Allah’s pleasure and nearness, ultimately because we feel we don’t deserve it. And so in ayah 2: 268, Allah contrasts this plot of shaytan, which uses fear and indecency, with Allah’s mercy and bounty and abundance. The antidote for shame is mercy and compassion. The antidote for scarcity/fear of poverty is abundance and God’s bounty and grace.

Our study of Surah Taha continues as we begin from verse 9 with the story of the Prophet Musa (peace be upon him). There are many similarities between the experiences of the Prophet Muhammad ﷺ and the Prophet Musa (peace be upon him). Hence, Allah Most High shares many stories of the Prophet Musa in Surah Taha.

When we indulge, entertain, and feed negative thoughts, we sabotage our own healing and happiness. Thoughts will always “knock on the door of our minds.” We must view our thoughts and inner dialogue like we view a visitor that comes to our door. Think of how diligently we guard our homes and valuables. We use locks, security systems, and fences. We do not open the door for just anyone. And if a robber shows up at our front door carrying weapons, we would never willingly open the door to him. No one would invite him in, feed him food, give him tea, and ask him to stay the night. And yet, this is exactly what we do with negative thoughts that knock on the door of our minds and hearts. We cannot control who knocks on our door (of home or mind). But we can control who we let in. Who we feed. And who we invite to stay the night.

As Ramadan nears, it’s important to prepare for the blessed month by increasing our connection with Allah’s word. So, for the coming weeks until Ramadan, we will pause our study of the 99 names of Allah, and we will begin a study of Surah Taha. The surah begins with a reminder that the Quran serves as a reminder and source of guidance, not a cause for distress.

We all understand what happens if we get a physical wound. We un­derstand that it needs treatment, and we need to go to a doctor. We know there needs to be a process for that wound to recover. Unfortunately, when someone has an emotional or psychological wound, many people do not have this same understanding.
There is often very little patience or compassion for the process necessary for healing. Instead there is the notion that people can “just get over it” or “suck it up”. And yet, no one would tell a person who broke their leg, to just “walk it off”. No one would say that if they just had enough iman (faith) and sabr (patience), they wouldn’t need to go to the doctor or get a cast and crutches. There is a completely different standard when it comes to dealing with emotional and psychological wounds.

God is the Most Wise, the Most Just, and the Most Merciful. Both His withholding from us and His giving are part of His wisdom, justice and mercy. God knows us and our states. When He restricts, He also expands - there is no restriction without eventual expansion, there is no withholding without eventual giving. The manifestations of qabd (withholding) and bast (expansion) are many.

We are all tested in different ways. Some people are tested in their health, while others are tested in their wealth. When health is given to us, how do we use it? When wealth is given to us, how do we spend it? And then when health or wealth is taken from us, how do we respond? Our trials also serve many purposes in this life and the next. Our trials can cure us, purify us, strengthen us, and bring us back to who we were meant to be. They prepare us to meet our Creator with a beautiful heart. That heart will be covered with scars, but each one of those scars will mark how this life tried to defeat us, but never could.

God is the source of all light and, because He is the Light, it is only He who truly illuminates. It is by His light that all darkness is dispelled - both physical and spiritual - yet His light itself is too powerful for us to comprehend in this life. When we are facing a problem, we are in darkness. The solution to that problem is from al-Nur. This is part of God’s illumination.

At some level, so many of us have experienced emptiness. But very few people know why. And even fewer people know how to fill that emptiness. This life and our entire journey here, is not an end in itself. It is a purposeful process, designed by God to shape our hearts. To prepare our souls for the Final Meeting with Him. We must allow the process to refine and remake us. And our wounds are a part of that process. It will hurt. It will seem like the end so many times. But it is not the end. Our journey will keep going and we can rise out of our pain, stronger.
And then in the End, it won't be how we walked in the sun-but how we handled the storm-that will define us. It won't be about how we ran.
It will be about how we fell, and then got back up.

The Arabs would use the word Karim for something beneficial with lasting benefit, and it is also used for something that is weighty and dignified. The adjective karim is used to describe someone who gives without being asked, and exceeds expectations.

This week, we will be discussing the following hadith:

Sahl ibn Saʿd reported that Allāh’s Messenger (peace be upon him) said, “Indeed, there are treasuries of this goodness. These treasuries have keys. Blessed is the person who Allāh has made a key for goodness and a lock for evil. And may that person be ruined who Allāh has made a key for evil and a lock for goodness.” (Ibn Mājah)

The names al-Hamīd and al-Mājid are frequently mentioned together. Allah is al-Hamīd and al-Mājid because He truly possesses all those numerous attributes and qualities that are glorious and necessitate praise - qualities of perfection and goodness.

Allah was before there was anything else, and He will remain after everything is gone. There is no life before Him or without Him. When we call upon Allah al-Hayy, we are recognizing Him as the absolute source of life and thus the source of all perfect qualities.
Al-Qayyum is the One by whom all things are eternally managed aright. He is the source of everything needed by the worshiper, from the One he or she worships.

‘Verily, God the Almighty and Majestic is Modest and Concealing; and He loves modesty and concealment.” (Abu Dawud)
In the hadith above, the Prophet ﷺ tells us that Allah is ‘gracious/shy,’ bearing in mind that His haya comes from a place of honour, generosity, and majesty, not meekness or submissiveness. He is also al-Sittir, the One Who conceals the faults and shortcomings of His servants, and He loves those who conceal the faults of others.

Allah is great and high in His essence, His attributes, and His actions. The name al-’Aliyy emphasizes to us that whatever we see as elevated, or whatever we choose to elevate - even our own selves - Allah is far, far above that.

God’s name al-Hakam means that He is the ultimate arbitrator and judge, whose rulings and decrees no one can overturn. On the Day of Judgment, He will be the ultimate Judge. He will judge between us regarding that which we used to differ, and everyone will receive their just reward.
Remembering that we will be judged by al-Hakam can help to make the trials of this world easier. He sees our struggles and knows what we go through, internally and externally, and He appreciates our efforts for Him. He will judge with true justice and equity.

Allah emphasizes His knowledge of the different realms, as He tells us, “That is the Knower of the seen and unseen—the Almighty, Most Merciful.” (32:6) For this reason, we need to take a step back when we assume that we know all there is to know and make a judgment based on that.
This is especially so when things don’t go our way. Allah tells us, “Perhaps you dislike something which is good for you and like something which is bad for you. Allah knows and you do not know.
This does not mean that we cannot judge things at all. Most of the time, we need to act based on what we see; this is why we have faculties, and why we have been told about right and wrong. But we should not assume that we know all there is to know.

Many of us have felt disheartened because we messed up in our relationships with Allah. We may have committed sins, mistakes, and missteps. Perhaps we messed up too many times to count. And maybe we messed up in the worst of ways, leading us to experience shame and unworthiness.
And this results in us feeling that we cannot turn back to God; indeed, a feeling that we cannot even have a relationship with Him. How could we, when we have so many mistakes? Yet Allah tells us that He is the Forgiver of sin, the Oft-forgiving, the Ever-forgiving (Ghafir al-Dhanb, al-Ghafur, al-Ghaffar).

Sometimes, we reach a point in life where we realize we’ve strayed from our destination. Such a realization leads one to want to return. But to be able to return, there must be something to which to return, and it is vital that you know what that is.
Allah tells us that He is al-Tawwab; He is the One to whom we return when we’ve lost our way.

In Surah al-Ikhlas, we are told that Allah is al-Ahad and al-Samad. The surah summarizes Allah’s attributes, which means that knowing Allah is al-Samad is crucial.

At the core of Islam is the central truth that God is One; He is al-Wahid (the One) and al-Ahad (the Unique). This negates any other supposed divine entity. And since God is One, He needs to be one in our hearts as well

We all desire to be treated with gentleness and kindness. Gentleness does not need to be some grand gesture, but can be displayed in simple daily acts. Gentleness manifests in the smile of a stranger when we’re feeling down or a phone call from a friend who wants to know how we’re doing. It can even be in the correcting of a mistake in a kind way, rather than harshly. We all appreciate this type of treatment, and indeed our hearts warm to the one who expresses this gentleness. One of Allah’s names is al-Latif-He who is Benevolent and Subtle with His servants.

99 names of Allah series - Al Khaliq 

In this world, it may often feel that there are many issues that are bigger than us which we cannot affect, or which are too big to overcome by ourselves. The problems of the world and our personal troubles often feel burdensome and overwhelming. It can be all-consuming. Yet part of the reason why Allah reveals His names to us is for reassurance. By internalizing the names al-Kabir (the Most Great) and al-Mutakabbir (The Proud), we can begin to lift the weight of the world off our shoulders knowing that He alone possesses rights and attributes above those of everyone else.

A universal concern of humans is freedom from fear. We deal with uncertainties and unknowns all the time; these situations can easily lead to fear. Allah is Al-Mu’min, the Granter of Security. He strengthens the hearts and gives freedom from fear.

As humans, we constantly desire serenity. We desire this peace because the soul craves the divine. The soul’s desire for peace, in essence, is leading us to Allah because only He can truly bestow peace. This world is a creation of Al-Salam, and He has created means of peace within it. Knowing Al-Salam simply means that we recognize that the source of this peace is Allah Himself.

One of the greatest mistakes humans can make in relation to their understanding of Allah is to filter our understanding of Him through our experiences with His creation, incorrectly attributing those characteristics to Him. Thus, it is important for us to recognize and understand Allah’s transcendence. The name Al-Quddus tells us that Allah is pure from any defect and purified from anything blameworthy.

As humans, we want to know that our actions matter, that they hold significance. Sometimes, other people don’t seem to show us the appreciation that we so desperately desire. That never happens with Allah, because He is ash-Shakur. He appreciates all good deeds, no matter how small, and rewards generously for them.

One of Allah’s names is al-’Adl, the One who only acts with justice, who made oppression forbidden for Him and forbade it for others. The injustice that we see around us is a call for us to end oppression and establish justice.

The name al-Wahhab reminds us that everything that we possess has been given to us as a gift. While the giving of gifts requires us to be grateful, it also contains a deeper message: care.

The name al-Razzaq refers to the One who is constantly providing His servants with that which benefits them physically and spiritually. However, humans can panic and forget about Him in moments of financial and spiritual distress. Reflecting on this name helps ground the humans in the reality that it is Allah alone who is “the Provider, the firm possessor of strength.” (51:58)

Allah’s names inspire awe, reverence, love, and hope. The name “al-Malik” reminds us that Allah is the King of all kings and deserves to be venerated and respected as such. Our love for Him should drive us to increase in obedience to Him and to not neglect His commands.

We are introduced to the names al-Rahmān and al-Rahīm at the very beginning of the Quran. It is how Allah chose to introduce Himself; this tells us a lot about who He is and how we ought to understand our relationship with Him.

Allah Most High introduces himself as ‘al-Rabb’ in the very first verse of Surah Fatihah. This name is then repeated over 900 times throughout the Quran. What is it that Allah Most High is trying to tell us about Himself through this name?

When we want to reach a destination, we usually rely on a guide. We might use Google maps or ask someone who knows where we want to get to to
show us the way. We ask our guides not only to show us a way, but the best
way. And if we get lost or veer off path due to some distraction, we return to our guides to help get us back on track. One of Allah’s names is al-Hādi, the Guide.

When in need, a believer is never left without someone to turn to. Allah says in the Quran:

“Allah has the Most Beautiful Names. So call upon Him by them.” (7:180)

Thus, we are commanded to seek our needs from Allah by calling Him with His most beautiful names. Each name reflects something unique and magnificent about who Allah is, and how He can help us.

The essence of human beings, the ‘heart’, is veiled with improper desires and vices, so that its true function, which is to mirror the light of Heaven, is damaged. The 'heart' is more than a piece of flesh, it is the seat of the soul, and holds the key to the intimate relationship which exists between soul and body. Each heart, according to this traditional wisdom accumulated over centuries of spiritual practice and experience, possesses four qualities: predatory, animal, demonic, and divine. The latter represents our true origin and potential, and by use of the intelligence and spiritual practices enabled by God's grace, we may restore equilibrium to our inner core. As the Quran says: 'By the remembrance of God do hearts find peace.'

In this episode, Sh Usman Qamar speaks about Self-delusion

Pride is to think oneself great and conceit is to be self-satisfied and impressed with oneself. The basis of all damnation is pride because it is the original sin of Iblees (Satan) and that’s why we have to be very wary of it. As for arrogance, the signs of it are to look down on people and reject what is true. That is why the sunnah of the Prophet, peace be upon him, is grounded in humility, both in outward actions and inward consciousness.
The best way to guard oneself against pride is to attribute all good in your life to Allah and praise Him for it. That stems from an understanding that you are a servant of Allah and every blessing you have is from Allah.

How one is viewed by others is one of the most ingrained inclinations in a human, and thus only those of truly high status are those who let go of their love of status and leadership. Seeking fame for the sake of fame has become central to our society today and that is blameworthy.

Possessing wealth in and of itself is not wrong, however, it can’t be all consuming such that it distracts you from everything else. One of the principal objectives of zakat is to force you to give something you love for the sake of Allah. We must make a regular habit of taking stock of our shortcomings and identifying ways to improve upon them. One is either on a path of increase or decrease in their deen and iman, and as such, one should always strive to improve, because if you stand still, you will inevitably be on a downward trajectory. The nature of the world is that one is never satiated by it and, thus, one has to be content through other means that are not materialistic.

The tongue is small, but can lead to immense calamities. The two most difficult body parts to protect and avert from sin are the tongue and the private parts – so much so that our beloved Prophet – Allah bless him and give him peace – said:
“Whosoever gives me a guarantee to safeguard what is between his jaws and what is between his legs, I shall guarantee him Jannah.” (Bukhari)
What is between his jaw refers to the tongue; both what it expresses and what it consumes. What is between the legs refers to the private parts. When the believer protects his tongue from the vices of the tongue, the reward is nothing but paradise.

The spiritual life in Islam begins with riyadat al-nafs, the inner warfare against the ego. Distracted and polluted by worldliness, the lower self has a tendency to drag the human creature down into arrogance and vice. Purification of the self is the greatest success that a person can attain and every other success is measured in comparison to it, in so much that it can facilitate the purification of the self. Purification of the self entails the removal of all qualities displeasing to Allah and the acquisition of all qualities pleasing to Allah. Only by a powerful effort of will can the sincere worshipper achieve the purity of soul which enables him to attain God's proximity.

Remembering death, the only inevitable thing, is something we usually shy away from. However evasiveness will not serve us well. To enjoy and live life fully we must come to terms with the fact that it will come to an end. This is helped when we know what is in wait beyond death.

The topic of contemplation takes us into the deep waters of the human mind. What are thought and contemplation? Why are they so meritorious in the eyes of Islam? What are the benefits of disciplined and attentive mindfulness? Moreover, how exactly do we enact the Revelation’s instruction to ‘meditate on the creation of heaven and earth’? How do we correctly consider nature and its symmetries and wonders?
The first type of contemplation is spending time in nature which calms the soul and really allows our internal sounds to quiet so we can start to think about deeper matters. The second type of contemplation that one should seek is reflecting on blessings and being thankful for them. The third, is contemplating upon the nature of the world, life, death and the hereafter. This allows a person to prepare for meeting their Lord.

True sincerity can lead habits to be acts of worship if they are done with the right intentions. Many of the companions would actually hide a lot of their acts of good and worship so that they would ensure its sincerity. Thus, sincerity is the defining factor of our actions that determine whether our actions will be accepted or not. No matter how outwardly correct we may seem, without inward purity and sincerity, our spiritual practice and our moral life are meaningless.

God loves His creation, and human beings most especially; and we are called to love Him in return. This religious virtue turns life into a delight, as we recognise the signs of God’s love in creation and in other people, and learn to be satisfied with God’s decree at all times.
With much reflection on the tremendousness of the Exalted and Great, one’s knowledge increases, is strengthened, and becomes more expansive. And with the expansion of one’s knowledge of Allah, one’s love becomes more expansive and stronger until Allah and His messenger ﷺ become more beloved to one than all else.

Poverty and abstinence are a means to leading a life that is both connected to the universe and disconnected from the world. Our deen advises us to have less, and the Prophet would often praise the poor people of the community. The Prophet would continually warn of worldliness. Thus, we must not be attached to the things of this world, but attached to the things that one can do in this world that will yield results in the hereafter.

Almighty God is to be feared, for His justice is absolute. But we also hope for His mercy, for He is the most merciful of all . We fear our weakness, and hope for God’s forgiveness.