Have you ever wondered how Allah will remove غِلّ (ghill) from the hearts of people in Paradise?

Have you ever thought about why you feel uncomfortable around a certain person, even though you have no enmity toward them and you are secure in yourself? Yet, you still feel uncomfortable talking to them, or you simply do not feel comfortable around them.

What is it that does not allow you to come close to them?

Let’s go into detail about this.

You may have seen someone doing something bad, and because of that, you no longer like that person. So, you choose to keep your distance from them.

Someone may have bullied you. They may even apologize to you, and you may forgive them. But then you still tell them, “It’s okay, but stay away from me.”

You may also feel hasad toward someone. Perhaps you feel that you are more deserving than they are.

All of these things are forms of غِلّ (ghill).

It can mean:

Rancour, malice, deep-seated grudge, or resentment.

The reason behind it can be anything. But what is interesting is: why does it not completely disappear in this world, and why will Allah remove it from your heart only in the Hereafter?

Allah says in the Qur’an:

Surah Al-A‘raf 7:43

وَنَزَعۡنَا مَا فِىۡ صُدُوۡرِهِمۡ مِّنۡ غِلٍّ

«“And We will remove whatever is within their breasts of rancor [or resentment].”»

Now, if you observe it carefully, this غِلّ is not simply a feeling that makes you uncomfortable.

Sometimes, you try very hard to let go. You become tired from resisting this feeling, but you still cannot help it.

Why?

Because you are forcing yourself to forget the memory.

And the more you force that memory away, the more it keeps hurting you—like a thorn stuck inside your heart.

This is why you may feel that your heart is heavy whenever you think about a particular person.

Why?

Because there is some kind of memory between you and that person that has hurt you.

You may even forgive that person, but the memory is still there in your mind.

And that memory remains like a thorn stuck inside your heart.

Now imagine someone removes that thorn from your heart.

What would happen?

You would forget the pain and the suffering.

And whatever feeling you had against that person would disappear, because the memory has been restored.

This is so beautiful: Allah explains it in this way because He is

 ٱلْجَبَّارُ — Al-Jabbār.

 The Compeller, The Restorer.

Your heart becomes new again, just as you were when you were born: pure, beautiful, innocent, and free from hatred, bitterness, and every harsh feeling that life may have placed within you.

If you want to understand the Secret Meaning of "Gardens Beneath Which Rivers Flow"? 

Read This Article.

👉THE SECRET MEANING OF GARDENS BENEATH WHICH RIVERS FLOW

You may have experienced this many times: while watching a love story in a movie or video, you suddenly feel triggered. Or perhaps a video brings something buried within you to the surface, your trauma, your past mistakes, or something from your past. And when that happens, you simply skip the video.

Have you ever thought about why this happens?

We will look for the answer to this question later. First, let us turn toward the Qur’an and Surah Al-Baqarah.

Why does it feel so difficult?

And why does Shaytan flee from it?

Why does this Surah expose Shaytan? 

It tells us how he creates traps, how he gives human beings false hopes, and how he gradually leads them toward different sins.

And when Shaytan is exposed like this, a mirror appears in front of you

a mirror that shows you the Shaytan within yourself.

And when that happens, you run away.

You feel uncomfortable. You experience pain when you see manipulation being exposed. You may even begin to feel ashamed. And to protect yourself from that discomfort, you start running away from the Qur’an.

Surah Al-Baqarah is also quite long, and many people start reading the Qur’an but cannot reach the end.

Perhaps you opened the Qur’an seeking guidance and advice, and maybe even reward. Or perhaps you opened it after being hurt by life again and again.

But as soon as you begin, a mirror is placed in front of you.

You get triggered.

It makes you uncomfortable.

You want reassurance, but instead, it tells you:

Fix yourself.

It begins challenging your insecurities.

You may have seen two very famous pictures on the internet:

1. 

One shows a bald sweeper looking at himself in a mirror, while he has placed a broom behind his head, creating the illusion that he has hair.

2. 

Another shows a pawn looking into a mirror, while in the mirror he sees himself as a king.

There are many such pictures that reveal human insecurities and hidden dreams that consume them.

But this Surah breaks that illusion.

It takes away your false comfort and asks you to face reality.

Is it taking away your happiness?

No.

That is a lie.

You have to achieve all of this through effort, not through illusion.

And a person begins to work hard when they become aware of their own shortcomings.

That is why, before anything else, acceptance is needed—and this is what this Surah triggers within you.

And this trigger initiates change inside you.

That change then takes you in the right direction.

This is why Shaytan flees from this Surah.

And that is why Surah Al-Baqarah is hard to read.

Now, Let’s Go Back to the Video Question

This is the same reason why many love stories mirror your own story.

That story exposes your mistakes.

And something that you once believed was completely right can suddenly become painful when you see it reflected back at you.

You cannot continue watching the video.

Why?

Because here, too, there is a lack of acceptance.

You are not necessarily running away from the story.

You may actually be running away from the mirror that the story has placed in front of you.

That’s why acceptance makes a change.

And then you begin working against Shaytan.

If you want to understand the wisdom of Al-Adl and how it works

Read This Article

               👉   THE SECRET MEANING OF ALLAH’S NAME AL-ADL

Qur’an 39:29 : The Example Allah Gives Us

In Surah Az-Zumar,  Qur’an 39:29

Allah Almighty presents a powerful example:

ضَرَبَ اللّٰهُ مَثَلاً رَّجُلاً فِيۡهِ شُرَكَآءُ مُتَشٰكِسُوۡنَ وَرَجُلاً سَلَمًا لِّرَجُلٍؕ هَلۡ يَسۡتَوِيٰنِ مَثَلاً   ‌ؕ الۡحَمۡدُ لِلّٰهِ ‌ۚ بَلۡ اَكۡثَرُهُمۡ لَا يَعۡلَمُوۡنَ‏ 

“Allah sets forth an example: a man belonging to several partners who are at odds with one another, and a man belonging entirely to one master. Are the two equal in comparison? All praise belongs to Allah, but most of them do not know.”

The immediate meaning of this verse is about the contrast between Shirk and Tawheed: a person divided between conflicting masters cannot be like one who belongs entirely to a single master.

But this powerful Qur’anic example also invites us to look at something closer to home: what happens inside a person who already believes in one Allah?

A Muslim may have only one God, yet his inner world can still become divided.

This is where the verse can become a profound Quranic Psychology reflection on the human struggle with desires, impulses, and competing motivations.

The Modern Human: 

One God, But Many Inner Masters

A person may say that Allah is his only Lord, yet at different moments, different desires can begin demanding control over his decisions.

One desire says:

“Do what feels good.”

Another says:

“Choose what benefits you.”

Another says:

“Follow your anger.”

Another says:

“You need people’s approval.”

Another says:

“Take this temptation now; think about the consequences later.”

The problem is not that human beings have desires. Desire itself is part of human nature.

The deeper question is:

Who gets the final authority over those desires?

When Desire Becomes the Master

If a person simply follows every desire that becomes strong enough, his inner life can become divided.

Today he follows pleasure.
Tomorrow he follows anger.
The next day he follows approval, status, comfort, or temptation.

His desires keep changing, and so does the direction of his life.

He may still believe in Allah, but whenever a desire becomes the final decision-maker, he has allowed something within himself to compete for authority over his choices.

The Muslim Who Makes Allah the Measure

Now consider a different kind of Muslim.

He also has desires. He also becomes weak. He can make mistakes, fall into sin, and sometimes follow his impulses.

But there is one fundamental difference:

His ultimate desire is to please Allah.

When a new desire appears, he does not automatically obey it. He places it against the boundaries Allah has established.

He asks:

“Is Allah pleased with this?”

If it is permissible, he may pursue it.

If it crosses Allah’s limits, he learns to leave it—even when he strongly wants it.

This does not mean he never struggles.

It means that his desires are no longer the final authority.

Falling Does Not Mean Surrender

Such a person may still fall.

He may become weak.
He may make the wrong choice.
He may follow a desire he should have resisted.

But when he recognizes his mistake, he turns back to Allah through Tawbah.

His failure does not become his master.

He returns.

And that return is itself part of the struggle to bring the self back under the guidance of Allah.

Are the Two Equal?

This brings us back to the question Allah asks:

“Are the two equal?”

The verse originally establishes the difference between the one divided among conflicting masters and the one devoted entirely to one master.

As a Quranic Psychology reflection, it also makes us examine our own inner direction:

Are we allowing every desire to pull us wherever it wants?

Or have we made Allah the ultimate measure by which we judge our desires, choices, and actions?

True freedom is not having no limits.

It is no longer being a slave to every desire that demands your attention.

When Allah becomes the highest authority in a person's life, his desires may still exist—but they no longer have the final word.

Sometimes Allah’s protection does not look like a miracle.

Sometimes, it feels like a quiet change inside you. a change in how you see yourself, your struggles, other people, and your relationship with Allah.

You may not realize it at first, but these changes can become signs that Allah is protecting your heart.

1. You Begin Feeling Restless

You no longer feel completely satisfied with a life that keeps you away from Allah.

Something inside you starts asking for meaning, peace, and a deeper connection with Him.

That restlessness may be the beginning of awakening.

2. You Start Seeing Signs in Creation

The sky, rain, mountains, animals, and even the smallest details of life begin to make you stop and reflect.

You are no longer just looking at creation 

you are thinking about the Creator behind it.

3. You Feel the Pain of Allah’s Creation

The suffering of other people, animals, and living beings begins to affect you.

Your heart becomes softer.

You feel compassion where you once felt indifference.

A heart that cares about the pain of Allah’s creation is a heart becoming more alive.

4. You Realize What You Have Is a Blessing

Even while experiencing your own pain, you begin noticing what you still have.

You realize that health, family, food, shelter, opportunities, and even another day of life were never things you were entitled to.

They were Allah’s blessings all along.

5. You Fear Allah’s Displeasure

You may still commit sins, but you no longer feel comfortable with them.

You worry about displeasing Allah.

That fear can protect you from becoming comfortable with wrongdoing and push you toward repentance.

6. You Begin Loving Allah Sincerely

Your worship slowly becomes less about showing others and more about Allah.

You pray because you want Him not because you want people to see you praying.

When worship becomes sincere, your relationship with Allah becomes deeply personal.

7. You Find Ease Even in Hardship

You may still hurt, but you start finding reasons to be grateful.

Even in difficulty, something reminds you of Allah’s mercy.

You begin asking:

“What can I still thank Allah for?”

And somehow, you always find an answer.

8. Your Intentions Become Clear to You

You start noticing what is really inside you.

You recognize your faults, hidden motives, jealousy, ego, and weaknesses and instead of defending them, you begin correcting them.

That honesty with yourself is a form of spiritual growth.

9. You Delay Sin and Return Quickly When You Fall

You begin resisting temptation instead of immediately following it.

And when you do fall, you do not stay there.

You repent.

You return.

You try again.

Perhaps one of the greatest signs of Allah’s protection is not that you never fall into sin, but that Allah keeps bringing your heart back to Him every time you fall.

Keep returning. Keep repenting. Keep walking toward Allah.

Sometimes, even when you try your hardest to commit a sin, but it still doesn’t happen, that itself can be a form of Allah’s protection.

If you want to know the reality behind the moth and flame story, 

Read this article.

👉  WHAT IS DIVINE LOVE? THE REALITY BEHIND THE MOTH & FLAME STORY

You may have noticed that after a person makes Tawbah and genuinely changes for the sake of Allah, everything suddenly starts looking much better.

They feel:

“Now I am safe.”

But sometimes, this is when Satan secretly starts working.

The Trojan Horse

It creates an illusion of a perfect exterior.

Everything looks fine from the outside—like a sign of victory. Your mind becomes satisfied.

But the real question is:

What’s cooking inside?

Satan waits for a moment to make you think differently.

Not necessarily to make you fall into sin, but to plant a thought that has no end.

The thought may not even be about sin.

It can be endless questions that lead to more questions until your mind starts looping.

“What will happen to me?”

“What will my end be?”

“Is this enough?”

Sometimes thoughts about other people enter your mind.

You may not be committing a sin, but you are not happy either.

You are worried.

You start judging yourself.

Then you start judging others.

Slowly, these thoughts create tension, fatigue, and sadness in your soul and mental exhaustion can make you lose your direction more easily.

So What Should You Do?

Stay genuinely busy with your daily responsibilities.

Don't pretend to be busy.

Find a real, meaningful schedule.

Work honestly.

Do your part and then let it go.

You don't have to follow every thought your mind produces.

Put your belief in Allah.

Trust Him.

Do what you can, leave what you cannot control, and let Allah take care of the rest.

You will be alright soon, InshaAllah.

If you want to know  What Is Truth? How Light Changes Your Perspective?

Read this article.

👉WHAT IS TRUTH? HOW LIGHT CHANGES YOUR PERSPECTIVE | QUR’ANIC PSYCHOLOGY THROUGH A STORY WITH SPIRITUAL WISDOM

Often, this question is asked:

If Allah has already written a person's rizq, then why should they make an effort?

Indeed, rizq does not come through effort; it comes through the mercy of Allah.

So then, why should we make an effort?

When we search for the answer to this question, we begin to understand something deeper.

When a person makes an effort, they are actually expressing their desire. They are expressing their longing toward something.

For example, if a person wants a watch, they make an effort to obtain it. And after making that effort, they pray to Allah:

“O Allah, place blessing in this effort of mine and grant it success.”

So Allah sees that person's desire, longing, and effort.

We can call this act Amal. (Effort)

And then comes the intention behind that Amal.

Suppose a person desires a watch. They have made the effort to obtain it, but behind that effort there was only one intention:

“After I get this watch, I will show it off to people, look down upon others, and make fun of them.”

In such a situation, Allah may protect that person by making their intention pure first, so that the watch is given to them at a time when it does not become a trial for them.

Because Allah loves you.

And your own intention may be hidden from you.

You can see the longing, but the evil within that longing—the thing that Shaytan could use against you—may not be visible to you.

This is why effort is necessary to obtain anything.

For example, if a person intends to commit an immoral act, will everything happen simply because they thought about it?

They would first have to search for someone through whom they could commit that immoral act.

So, in this act, did they not use effort?

Of course they did.

Then effort is also necessary when doing any good deed.

Why?

Because Allah has given an indication regarding this in the Qur'an.

Qur'an Surah An-Nisa (4:104)

وَلَا تَهِنُوۡا فِىۡ ابۡتِغَآءِ الۡقَوۡمِ‌ؕ اِنۡ تَكُوۡنُوۡا تَاۡلَمُوۡنَ فَاِنَّهُمۡ يَاۡلَمُوۡنَ كَمَا تَاۡلَمُوۡنَ‌ۚ وَتَرۡجُوۡنَ مِنَ اللّٰهِ مَا لَا يَرۡجُوۡنَ‌ؕ وَكَانَ اللّٰهُ عَلِيۡمًا حَكِيۡمًا 

«“And do not weaken in pursuit of the enemy. If you should be suffering—so are they suffering as you are suffering, but you expect from Allah that which they expect not. And Allah is ever Knowing and Wise.”»

The verse shows that hardship and effort are part of the path, while the believer's hope in Allah gives that effort a different meaning. In its immediate context, the verse is speaking about pursuing the enemy, but it highlights the distinction between enduring hardship and having hope in Allah.

From this, we can understand that every person needs effort for their rizq and for accomplishing any task, whether that effort is directed toward something right or something wrong.

Yes, a wrong action may appear easier.

Perhaps because human ego and pleasure are involved in it, it may feel easy because the person is doing all of this for their own satisfaction.

But when a person wants to do the right thing only to please Allah, and their nafs is against them, it will naturally feel difficult.

This is why it is the nafs itself that says:

“If it is already written in my destiny, then why should I make an effort?”

While another person may be making an effort simply to please Allah—and may eventually achieve success.

And now another question arises.

Suppose someone says to you:

“I love you.”

But there is zero Amal (effort) to prove that love.

Would you like or accept such a thing?

In the same way, our effort is a proof of our love for Allah.

A desire arises inside a person.

They say:

“I will fulfill this desire, but within the limits created by Allah, and I will make an effort for it.”

This itself is a proof of loyalty and love for Allah.

If you want to understand Why Do We Repeat the Same Sins?

Read this article.

👉 WHY DO WE REPEAT THE SAME SINS? HOW TO BREAK THE CYCLE | ISLAMIC SPIRITUALITY, NAFS & INĀBAH

What Is Trauma?

What if the pain you never healed becomes the pain you give to someone else?

Trauma is a deeply distressing or life-threatening event that overwhelms your nervous system and your ability to cope.

In life, many events happen that you may not be able to process normally. Sometimes, an experience stays deeply rooted in your memories and senses. Sometimes, it even becomes an unfulfilled longing.

A trigger may make you repeat the same pain with others, or make you avoid that experience completely and distance yourself from people.

You may not be able to control everything you feel, but you can learn to reduce its impact.

Now let us see how Islam teaches you to break this cycle through the life of Prophet Muhammad ﷺ.

The Prophet ﷺ and the Experience of Loss

To understand this, you have to look at the life of Prophet Muhammad ﷺ.

His father passed away before he was born. Then his mother passed away, followed by his grandfather, and eventually his beloved uncle.

He ﷺ knew what it meant to grow up without a father. And when a child sees others receiving the love and protection of their fathers, a natural longing can arise:

“I wish I had that love too.”

He ﷺ remained patient, but patience does not mean that the heart never feels pain.

Then, when the revelation was temporarily interrupted, the Prophet ﷺbecame deeply concerned. And Allah reassured him:

Surah Ad-Duha — 93:6–11

أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ ۝٦

وَوَجَدَكَ ضَالًّا فَهَدَىٰ ۝٧

وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ ۝٨

فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ ۝٩

وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ ۝١٠

وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ ۝١١

“Did He not find you an orphan and give you refuge?

And He found you lost and guided you,

And He found you poor and made you self-sufficient.

So as for the orphan, do not oppress him.

And as for the petitioner, do not repel him.

And as for the favor of your Lord, report it.”

These verses reveal something deeply powerful: Allah reminded the Prophet ﷺ of what he had been through and then taught him not to let his pain become a reason to hurt someone else.

You were an orphan, so do not oppress the orphan.

You knew vulnerability, so do not become the source of another person’s vulnerability.

This is how a toxic cycle is broken.

You do not have to pass your pain forward simply because it was once passed to you.

Sometimes, breaking that cycle means letting go of what your heart has carried for years. It requires patience, forgiveness, healing, and turning toward Allah.

Your pain may explain what happened to you, but it does not have to decide what you become.

Because without Allah’s help, true transformation is impossible.

If you want to understand Why Do We Repeat the Same Sins?

Read this article.

👉 WHY DO WE REPEAT THE SAME SINS? HOW TO BREAK THE CYCLE | ISLAMIC SPIRITUALITY, NAFS & INĀBAH

You may have heard many times that self-reflection really helps a person understand his problems.

But what actually is the process of self-reflection?

There are many religions in this world, and the way of practicing self-reflection may be different in each one. But what is its main objective?

To know yourself.

To ask yourself:

“Who am I?”

And after searching for the answers to your questions, to correct yourself, improve yourself, and fix—or even eliminate the restlessness and disorder within you.

That is why today, we will look at self-reflection from an Islamic perspective.

But what is the first thing necessary for self-reflection?

Maybe you would say solitude or loneliness.

Right?

But before all of this, there is something that needs to exist within you:

A longing.

A restlessness.

A deep uneasiness.

The feeling that your heart does not feel at home in this world. That you cannot fully connect with it.

This itself shows a certain sensitivity within you.

There is something inside you that wants to resolve this restlessness. You want to understand it. You want to know why it exists.

So, mostly, when people experience this state, they are told:

“Sit alone and try to read yourself.”

But before doing that, there is another quality you need to possess:

You need to have the habit of questioning yourself.

You need to know how to compare.

You need to ask:

What is different within me compared to other people?

Why am I experiencing this restlessness while other people seem to be behaving normally?

And then another question appears:

Is this so-called “normal behavior” actually normal?

What if you are simply awake while everyone else is moving through life in a kind of sleep?

When all these questions begin to exist within you, solitude becomes beneficial.

You can sit alone and listen to your own voice.

You can ask:

What does my true self actually want?

What is negative within me?

What can I change?

And what is beyond my control?

Many people call acceptance self-reflection. But sometimes, what you are accepting is merely your trauma, not your true nature.

Your trauma may feel extremely real to you, but it does not necessarily represent your real personality.

To a great extent, trauma can be healed, but completely erasing it is not always within human control—because it exists within your memory, and memory can continue to have an effect on you.

Your reaction can change, but the memory may still force you to see the scene again when something reminds you of it.

And when this process is completed, bringing yourself toward betterment becomes easier.

Then you become capable of keeping yourself occupied when you need to, and when you find yourself alone, you can quickly regain your focus.

The journey from one dimension of yourself to another becomes easier.

It is like becoming friends with a dimension of yourself that you previously did not understand.

And this is where the Qur'an gives us a profound direction.

Allah says:

 Qur’an, Surah Ash-Sharh 94:7–8

فَإِذَا فَرَغْتَ فَانصَبْ ۝ وَإِلَىٰ رَبِّكَ فَارْغَب

“So when you have finished [your duties], then stand up for worship;

 and to your Lord direct your longing.”

The verse teaches you something important: when you become free from one task, do not simply allow your mind to wander aimlessly. Direct your attention toward Allah.

This teaches you how to focus and when to keep yourself occupied in this world, so that you can protect yourself from unnecessary mental turmoil.

And if you reflect deeply upon these verses, Allah uses the word:

رَبِّكَ  “your Lord”

This carries the meaning of a Lord who nurtures, sustains, and cares for you.

It shows that your difficulty is not unknown to Allah and that you are not outside His care.

You only need to call upon Him honestly.

But when does honesty truly emerge?

When you know your true self.

When you know what you actually need.

And this understanding can be reached through self-reflection.

But it is a very difficult process.

Why?

Because the human being is extremely complex.

And the question:

“Who am I?”

can keep many people confused for a very long time.

Perhaps this is why Bulleh Shah expressed this profound uncertainty in Punjabi:

“Ki jaana main kaun?”

“What do I know of who I am?”

And perhaps the journey of self-reflection begins exactly here—not with having all the answers, but with having the courage to honestly ask the question:

Who am I?

And then, slowly, to discover who you are, what is broken within you, what can be changed, what must be healed, and ultimately, toward Whom you were always meant to turn.

If you want to know  What Is Truth? How Light Changes Your Perspective?

Read this article.

👉WHAT IS TRUTH? HOW LIGHT CHANGES YOUR PERSPECTIVE | QUR’ANIC PSYCHOLOGY THROUGH A STORY WITH SPIRITUAL WISDOM

“It’s My Will”  Is It Really That Simple?

We often do something, and when someone asks us about it, we simply say, “It’s my will,” and move on just to avoid explaining ourselves.

But is it really such a simple statement?

If we deeply reflect on it, another reality begins to appear before us: Can a person always claim, “It’s my will,” when their decision affects someone else?

The Prophet ﷺ said:

 “Each of you is a shepherd, and each of you will be questioned about his flock.”

 Reference: Sahih al-Bukhari 893; Sahih Muslim 1829.

Read this hadith carefully.

When a person has authority or responsibility over another person and has to make a decision concerning them, that authority does not simply give them the right to say, “It’s my will.” Rather, it places a responsibility upon them to act with justice, wisdom, and accountability.

A person cannot simply make a decision affecting someone else and then escape every question by saying, “Because I said so.”

If a decision is difficult but necessary, there should at least be a sincere reason behind it. And when appropriate, that reason should be communicated to the person who is affected by the decision.

Otherwise, “It’s my will” can become a disguise for selfishness.

So why does a person say, “It’s my will” ?

Sometimes because they begin to consider their authority a personal right over others.

They forget that authority is not ownership.

Imagine a father wants his daughter to marry someone she does not want to marry. Instead of listening to her concerns, understanding her reasons, or discussing the matter with her, he simply says:

“It will happen according to my will.”

He gives no explanation.

He does not ask why she refuses.

He does not explain the wisdom behind his decision.

He does not try to understand her feelings.

He simply relies on his position of authority.

This is no longer merely a question of making a difficult decision.

It can become an example of using power because the other person does not possess the same power to resist it.

And sometimes that pressure does not even have to be physical. It can take the form of emotional pressure, guilt, fear, or manipulation.

But then comes a much deeper question:

Will a person be able to stand before Allah on the Day of Judgment and simply say, “It was my will”?

Of course not.

Allah knows the intention behind every decision, the circumstances surrounding it, and the way we used the authority entrusted to us.

Ultimately, we are accountable.

But what should a person do when they genuinely have to make a difficult decision one that may be right, but whose wisdom they cannot explain yet?

Here, trust matters.

If you have consistently dealt with people justly, if they know that you care about their wellbeing, and if there is a genuine reason that cannot yet be revealed, you can say:

“Trust me. I cannot explain everything right now, but I promise that when the right time comes, I will explain.”

This is very different from simply saying:

“It’s my will.”

The first asks for trust.

The second can demand submission without explanation.

And when making a decision, one should keep Allah’s command before them and clearly explain that this is Allah’s command, and that no personal selfishness or self-interest is involved in the decision.

We can see an important lesson in the Treaty of Hudaybiyyah.

Some of its terms appeared, at first glance, to be extremely difficult for the Muslims. Yet the Prophet ﷺ did not turn his authority into a statement of personal ego. The believers had to exercise patience and trust Allah and His Messenger ﷺ. With time, the wisdom and tremendous benefit of the treaty became apparent.

This teaches us something important:

Not every correct decision will immediately make sense to everyone.

Sometimes a person in a position of responsibility may know something that others do not yet know.

But that does not give human beings the right to behave as though they are absolute masters over others.

We should never try to become “Allah” over another human being.

Absolute authority belongs to Allah.

A human being can request.

A human being can advise.

A human being can make decisions within the responsibility entrusted to them.

A human being can ask others to trust them.

But ultimately, we are all servants of Allah.

And sometimes the words “It’s my will”  can create confusion, resentment, and even rebelliousness especially when they are used repeatedly without justice, wisdom, or communication.

That is why the hadith “Each of you is a shepherd, and each of you will be questioned about his flock” should make us rethink the way we use our authority.

A parent should reflect on it.

A husband should reflect on it.

A leader should reflect on it.

A teacher should reflect on it.

Anyone who has responsibility over another person should reflect on it.

Because one day, the question will not simply be:

“Did you have authority?”

The deeper question will be:

“How did you use the authority that was entrusted to you?”

And on that day, “It was my will” will not be enough.

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The Qur’an tells us that on the Day of Judgment, Allah will not wrong anyone even by the weight of a dharrah and that every person will receive the full consequence of their deeds.

Qur’an 4:40

اِنَّ اللّٰهَ لَا يَظۡلِمُ مِثۡقَالَ ذَرَّةٍ‌ ۚ وَّاِنۡ تَكُ حَسَنَةً يُّضٰعِفۡهَا وَيُؤۡتِ مِنۡ لَّدُنۡهُ اَجۡرًا عَظِيۡمًا‏ 

“Indeed, Allah does not wrong [anyone] even as much as an atom’s weight. And if there is a good deed, He multiplies it and gives from Himself a great reward.”

At first glance, this verse may seem simple. But when we reflect upon the word ذَرَّة (dharrah), a deeper question emerges.

The Qur’an uses dharrah to describe something extraordinarily tiny. In English translations, it is commonly rendered as “an atom’s weight” because the atom was historically understood as an extremely small unit of matter.

But what exactly is the dharrah?

What is its true nature?

And how small can this smallest measure actually be?

This is something we can explore through what humanity has discovered about the fundamental structure of matter.

Our universe is unimaginably vast. We cannot see all of it, nor can we completely understand it. Yet science often tries to understand the whole by first understanding its most fundamental parts.

If we can discover what matter ultimately consists of, perhaps we can begin to answer some of the deeper questions about the universe.

So, rather than trying to understand the entire universe at once, scientists have spent centuries asking:

What is matter ultimately made of?

Here is a brief history.

From Atoms to Quarks — A Short History

• ~400 BC — Democritus: Proposed that matter was made of tiny, indivisible particles called “atomos.”

• 1803 — John Dalton: Developed modern atomic theory, treating the atom as the smallest unit of matter.

• 1897 — J. J. Thomson: Discovered the electron, showing that atoms contain smaller components.

• 1911 — Ernest Rutherford: Discovered the atomic nucleus, revealing that most of the atom is empty space.

• 1917–1919 — Proton: Rutherford identified the proton as a component of the nucleus.

• 1932 — James Chadwick: Discovered the neutron, completing the basic picture of the atomic nucleus.

• 1964 — Murray Gell-Mann & George Zweig: Proposed the quark model, suggesting that protons and neutrons are themselves made of smaller constituents.

• 1968 — SLAC Experiments: Deep-inelastic scattering experiments provided strong evidence for point-like constituents inside protons, supporting the quark model.

• 1970s–1990s: The six known quarks—up, down, strange, charm, bottom, and top—were established through experiments.

The Large Hadron Collider

The Large Hadron Collider (LHC) at CERN is one of the most powerful instruments ever built to investigate the fundamental structure of matter.

By accelerating and colliding particles at enormous energies, scientists can probe matter at extraordinarily small scales.

In 2012, experiments at the LHC led to the discovery of the Higgs boson, confirming an important missing piece of the Standard Model.

The LHC continues to investigate fundamental particles and whether there is any deeper structure beyond what we currently know.

How Small Have We Reached?

Today, electrons and quarks are considered elementary particles. So far, scientists have found no confirmed smaller components inside them.

Experiments have probed quarks to scales around 10⁻²⁰ metres without finding evidence of internal structure.

But here we reach an important point:

Have we actually discovered the true reality of the dharrah mentioned in the Qur’an?

No.

We have discovered increasingly smaller components of matter, but we still cannot say that we have reached the ultimate smallest unit of existence—or that we have discovered the complete reality of the dharrah.

What we currently know can be represented as:

Atom → Electron + Nucleus → Proton + Neutron → Quarks

But quarks and electrons have not yet been shown to contain smaller particles.

So the search is not necessarily over.

We may have reached the smallest particles currently known to science, but whether something exists beyond them remains an open question in physics.

And this brings us to another profound Qur’anic reality.

Allah says in Āyat al-Kursī (The Verse of the Throne):

— Qur’an 2:255

 وَلَا یُحِیطُونَ بِشَیۡءࣲ مِّنۡ عِلۡمِهِۦۤ إِلَّا بِمَا شَاۤءَۚ

“And they encompass not a thing of His knowledge except what He wills.”

In other words, whatever human beings come to know, they know only as much as Allah allows them to know.

Human knowledge has limits.

We discover, understand, and uncover the universe only within the boundaries Allah allows us to reach.

And perhaps this is exactly what makes the search for the smallest unit so fascinating.

The more deeply we look into creation, the more we realize how little we actually know.

Yet Allah’s knowledge has no such limitation.

This brings us back to the meaning of dharrah.

If something as unimaginably small as a dharrah is still within Allah’s knowledge and justice, then no human action can ever become too small to matter before Him.

The Qur’an says:

“Indeed, Allah does not wrong [anyone] even as much as an atom’s weight.”
 Qur’an 4:40

Every action matters.

Every deed is known.

Nothing is overlooked.

Nothing is lost.

And nothing is beyond His knowledge.

This connects beautifully with one of the Names of Allah:

Al-Laṭīf — ٱللَّطِيفُ

Al-Laṭīf is the One who knows and reaches the most subtle and hidden matters, and who arranges affairs and helps His servants through ways they may not perceive.

The deeper we look into creation, the more we realize how little we actually know.

We have explored the atom.

We have discovered electrons.

We have opened the nucleus.

We have discovered protons and neutrons.

We have gone deeper into quarks.

And yet, we still do not know the ultimate reality of the dharrah.

Perhaps this is a small glimpse into the greatness of Allah:

The smaller the details we discover, the more we begin to realize how vast the knowledge of Allah truly is.

And perhaps this is one reason why He is Almighty.

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Since the world came into existence, countless definitions of love have appeared before us—sometimes in the form of a story, sometimes in the form of poetry, and sometimes in the form of a human life.

But can a human being become love itself?

The answer is: yes.

A lover may be the most living image of love.

He can endure hardships for his beloved that an ordinary person would consider unbearable. So the question is: what is it that changes within a human being that allows him to endure pain as well?

Is it merely survival?

Or is there a power within love that takes a person beyond the limits of his natural boundaries?

If a mountain goat has to survive in a hot region, it learns to adapt itself to its environment. This is survival. Life changes itself according to circumstances so that it can continue to exist.

But love seems to be different.

Love sometimes teaches a person not to adapt to circumstances, but to stand against them.

And this is where love ceases to be merely an emotional state; instead, it begins to transform a person's decisions, endurance, and sacrifice.

In Islamic spirituality, one of the greatest examples of love is the Event of Karbala.

Before Imam Hussain (A.S.) was not merely a difficult path; he faced a choice in which, on one side, there was worldly safety, and on the other, there was steadfastness upon truth.

Karbala asks us this question:

Was the human being created merely to stay alive?

Or can there be a moment when a person begins to consider something greater than life itself?

Imam Hussain (A.S.) showed us that love is not merely about remaining close to the beloved. Sometimes, love also means accepting the greatest trial for the sake of the beloved's pleasure.

Here, love moves beyond survival.

Because survival says:

“Save yourself.”

But true spiritual love sometimes says:

“Protect the truth, even if it requires you to sacrifice yourself for it.”

Perhaps this is why Karbala is not merely a battle; it is a testimony of love that does not fade with the passage of time.

Because some forms of love do not give a person life.

They give a person meaning.

And perhaps this is the deepest definition of love:

Love is the power that raises a person above himself and teaches him to live for something greater than his own self.

And if you truly want to see what love looks like, look at Imam Hussain (A.S.), because he was love itself

What is truth?

This is a question whose answer a person wants to know in almost every matter, so that they can recognize reality.

And when a person recognizes reality, they can apply their strategy, effort, and practical action in a much better way.

To understand this, let us imagine a story.

Suppose there are five thousand white cups lying in complete darkness. There is darkness everywhere.

A person is walking through that darkness, and as soon as he starts hitting the cups, many sounds begin to emerge.

Perhaps many of the cups break, and the person's feet also become injured.

In such a situation, he will certainly become afraid and run backward.

Now suppose there is a very distant light approaching.

Because of that light, the faint shapes of the cups begin to become visible. The light is also moving.

The five thousand cups lying in front of the person will not all become clearly visible at once. Because the light is weak, he will only be able to see the cups that are immediately in front of him.

And because the light itself is moving, the shadows created by the cups will also move.

As far as the person's vision reaches, he will see cups everywhere.

Because of this, fear will develop inside him.

He may begin to think:

“There is an army of cups coming toward me to kill me!”

So what will he do?

Obviously, he will either run away to save himself or try to do something to eliminate what he believes is threatening him.

Now suppose that, to protect his injured feet, he covers them for his own safety. And to eliminate the army of cups, he picks up a stick.

Now he moves forward to destroy them.

But have you ever thought about how he was able to do all of this?

It was because of the light.

The light revealed something.

It revealed that these were cups.

There were indeed many of them, but they were small and could be damaged.

That was the truth—but only as much of the truth as the light had allowed him to see.

The person did not have complete knowledge of the reality.

Now, within that same limited light, he begins breaking all the cups.

And he continues breaking them until the cups beneath his feet have been reduced to tiny pieces.

Then suddenly, the light becomes complete—just as it is during the daytime.

And now he sees something in the distance:

A very beautiful cup.

All the other cups have already been broken.

And at that moment, he realizes that because of his limited knowledge and impatience, he has caused his own loss.

Those beautiful cups were actually a gift.

He could have sold them and earned a great deal of money.

But because he acted according to what he could see in the darkness, rather than waiting for the complete reality to become visible, he destroyed what could have become a source of great benefit.

This is where the deeper lesson begins.

The Qur'an repeatedly connects light with revelation, clarity, and the unveiling of reality.

Allah says in Surah Ad-Duha:

(Qur'an 93:1–2)

وَالضُّحَىٰ ۝ وَاللَّيْلِ إِذَا سَجَىٰ

“By the morning brightness, and by the night when it grows still.”

The morning brightness represents the arrival of light after darkness.

Why does Allah draw our attention to this transition?

Because light reveals what darkness conceals.

When the light increases, confusion begins to disappear.

What was unclear becomes clearer.

What appeared frightening may no longer be frightening.

What seemed dangerous may reveal itself to be harmless.

And what appeared worthless may reveal its true value.

This is one of the deeper realities of truth: when light increases, confusion decreases, and reality begins to reveal itself.

Until that light becomes complete, we need Sabr — patience. We cannot destroy everything simply because we do not yet understand it. Sometimes what appears to be an enemy is only a shadow created by limited knowledge.

Fear can become one of Shaytan’s weapons in darkness, pushing us to react before we understand reality. In our fear and impatience, we may destroy something that was actually meant to be a gift.

The “army” was never an army. They were only cups.

The real tragedy was that the person acted before he had enough light to recognize their true reality.

This is the reality of truth: sometimes you are not seeing the wrong reality—you are simply seeing an incomplete one.

So, when the whole picture has not yet been revealed, hold onto patience, hope, and trust in Allah. Sometimes you simply need to wait for more light.

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If we ask the question, “How can we protect ourselves from repeatedly committing the same sin?”, then before answering this question, we have to search for the answer to another question:

Why do we commit sins in the first place?

To search for the answer, we may have to go back to our childhood.

Every human being grows up in a particular environment. But that environment is not always completely right or completely wrong. It can contain truth as well as falsehood, righteousness as well as hypocrisy.

In other words, human beings often grow up in an imperfect environment—a mixture of right and wrong.

The same can happen with our desires.

Some desires are permissible, while others are impermissible. And sometimes, when a person sees people around him secretly fulfilling desires that they themselves know are wrong, he begins to think:

“If they can do it, perhaps I can do it too.”

This is how an action can gradually become normalized in a person's mind.

When Rejection Creates an Inner Wound

Sometimes a person may also feel different from others—perhaps even in appearance—and may not fit the standards and norms created by society.

When society does not treat that person well, he may begin to develop a sense of inferiority.

Sometimes that inferiority turns into anger.

And sometimes that emotional pain pushes a person toward searching for comfort.

Because deep inside, that person also wants what every human being wants:

He wants love.

He wants acceptance.

He wants respect.

But how can he obtain these things?

If society does not accept him, while at the same time he sees hypocrisy within that society, he may gradually move toward rebellion.

And what can happen then?

He may begin chasing his own happiness and desires.

He starts trying to fulfill those desires because he believes that fulfilling them will finally give him comfort and peace.

And sometimes, in pursuit of that comfort, he may become willing to take even the path of injustice.

When the Conscience Awakens

But sometimes something inside him awakens.

The conscience the nafs al-lawwāmah (النَّفْسِ اللَّوَّامَةِ), the self-reproaching soul may tell him:

“You are doing something wrong.”

Yet instead of listening to that inner warning, he may silence it by saying:

“Everyone does this.”

He begins justifying his actions.

He finds one argument after another:

“I am not killing anyone.”

“I am not really hurting anyone.”

“What harm can this possibly cause?”

But the reality may be very different.

Even when a person believes that his actions are not harming anyone else, he may actually be harming himself.

He may be committing injustice against his own soul.

The problem is that he has already created a comfort zone around the sinful behavior, and he is no longer willing to leave it.

When Allah Makes Us Tired of Our Old Path

Then sometimes Allah allows a person to experience a difficulty or pain that makes him tired of the path he has been following.

He begins to realize:

“I cannot continue living like this.”

So he tries to return to the right path.

But there is another problem.

His nafs has already become accustomed to the old comfort zone.

He may sincerely want to change, yet the old pattern pulls him back.

He makes tawbah.

He resists.

He struggles.

He succeeds for some days.

And then his strength begins to weaken.

He falls into the same sin again.

He makes tawbah again.

He resists again.

And once again, he may fall.

This struggle against one's own lower desires is part of what can be understood through jihad al-nafs—the struggle against the self.

When You Become Tired of Repeating Tawbah

Eventually, a person may reach another stage.

He becomes exhausted.

He may think:

“I have repented so many times. I stay away from this sin for a few days, and then I fall back into it again. What am I supposed to do?”

And this is where something deeper can happen.

Instead of relying only upon his own strength, the person once again surrenders himself before Allah.

He admits his weakness.

He stops pretending that he is strong enough on his own.

He turns toward Allah and says, in meaning:

“O Allah, I am weak. Before I fall into this sin, help me. Protect me from it.”

This turning back to Allah is connected with the concept of Inābah (إِنَابَة).

What Is Inābah (إِنَابَة)?

Inābah means repeatedly turning back to Allah.

The person who possesses this quality can be described as Al-Munīb (المُنِيب)—one who turns back to Allah.

This is different from merely saying, “I am sorry.”

It is the realization that:

“I cannot save myself from my weakness without Allah's help.”

Why does a person reach this point?

Because the truth has become clear to him.

He begins to truly believe in Allah.

He begins to love Allah.

And if there is one thing he recognizes that he lacks, it is not knowledge of the problem—it is strength.

So he asks Allah for strength before the temptation becomes an action.

He says, in meaning:

“O Allah, save me, because I am weak.”

And this itself can become a sign of sincerity.

But How Do We Ask Allah for Help?

The answer is simple:

Pray.

Follow the commands Allah has given.

And keep remembering Allah through dhikr (ذِكْر).

Dhikr is extremely important because remembering Allah can strengthen a person's awareness of Him and help interrupt the urges that arise within the heart and mind.

When an urge begins to rise, the person who remembers Allah is not completely alone with that urge.

He has brought Allah-consciousness into that moment.

Dhikr: “Yā Ḥayyu Yā Qayyūm”

One form of dhikr is:

يَا حَيُّ يَا قَيُّومُ

Yā Ḥayyu Yā Qayyūm

Yā Ḥayy — The Ever-Living, the One who never dies.

Yā Qayyūm — The Self-Sustaining, the One upon whom all existence depends and who sustains all creation.

A person can remember Allah through these Names while holding a sincere intention in the heart:

“I am keeping the remembrance of Allah alive within my heart. O Yā Ḥayyu Yā Qayyūm, make my heart alive with Your obedience and keep me firm upon what pleases You.”

The deeper meaning is that a believer wants his heart to remain alive and established upon Allah's will, both in this world and in the Hereafter.

He wants to meet death while standing upon the truth.

Al-Mu’min (ٱلْمُؤْمِنُ)

Another Name of Allah is:

ٱلْمُؤْمِنُ — Al-Mu’min

It is commonly understood as The Giver of Security, The Granter of Safety.

A person can remember Allah through this Name and seek His protection:

“O Allah, protect me from this sin. Give me safety from my own weakness. Protect my heart before I fall.”

The goal is not simply to run away from temptation through willpower.

The goal is to seek Allah's protection while recognizing one's own weakness.

The Deeper Secret of Breaking the Cycle

Perhaps the most important lesson is this:

The battle against repeated sin is not won merely by saying, “I will never do it again.”

Sometimes the deeper transformation begins when a person realizes:

“I am weak, but Allah is my strength.”

He stops trusting only his own willpower.

He stops defending his sin.

He stops saying, “Everyone does it.”

He stops searching for excuses.

He recognizes his nafs.

He recognizes his wounds.

He recognizes his desires.

He recognizes the environment that shaped some of his patterns.

And then he turns back to Allah.

He makes tawbah.

He struggles.

He falls.

He rises.

He asks for help.

He remembers Allah.

And eventually, his relationship with Allah becomes stronger than his attachment to the sin.

This is the journey from repeated falling to conscious returning.

It is not simply the story of a person trying to become perfect.

It is the story of a weak servant learning where true strength comes from:

Allah.

And perhaps this is the deeper meaning of Inābah:

Not that a person never falls, but that whenever he recognizes how far he has gone, he turns his heart back toward Allah.

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