Allah says in Quran 

Surah Qaf (50:16)

وَنَحۡنُ اَقۡرَبُ اِلَيۡهِ مِنۡ حَبۡلِ الۡوَرِيۡدِ

"And We are closer to him than [his] jugular vein."

 Let try to understand this verse psychologically and scientifically.

The Scientific Reflection

The heart is the center of the body that pumps blood throughout the entire body, including the brain. Without receiving blood from the heart, the brain cannot function. To send and receive signals from the body, the brain depends upon blood flow, and that blood travels through the jugular veins.

Allah says, "I am closer to him than his jugular vein."

This means that before you even feel something or receive signals from your body, Allah is so close to you that you cannot even comprehend that distance. Allah is not inside the jugular vein; rather, He is nearer to you than it in His knowledge, awareness, and closeness.

Why Do We Not Feel this Closeness?

Human beings live through many layers.

First, there is the physical layer, which we study through biology, chemistry, and physics.

Then there is the psychological and spiritual layer, which includes our desires, intentions, emotions, and inner struggles. Human beings may share the same biology, yet their behaviors and choices are completely different.

To understand this verse more deeply, we must also look at the human soul.

The Barrier of  Desires

We have been placed in this world for a test and for a limited period of time. One day, every one of us will return to Allah.

Allah has placed us in different circumstances and conditions, but between us and the awareness of His closeness stands a barrier: our desires and our attachment to this world.

When a person sacrifices his desires for the sake of Allah, he begins to feel Allah's nearness more deeply.

The Example of the Prophets (A.S.)

All of the Prophets (A.S.) sacrificed their personal desires and remained steadfast for the sake of Allah.

They fulfilled the trust of free will by willingly choosing Allah above everything else.

Their lives teach us that true closeness to Allah is not achieved through physical distance but through faith, obedience, patience, and sacrifice.

The Lesson of Eid al-Adha

Every year, Eid al-Adha reminds us of the meaning of sacrifice.

When an animal is sacrificed, its throat is cut from the front, and the jugular veins are severed.

This sacrifice is not merely a ritual. It is a reminder that just as we sacrifice an animal, we must also sacrifice the desires, attachments, and sins that keep us distant from Allah.

However, the human ego often resists this sacrifice and wants to live only for this world.

The Example of Imam Hussain (A.S.)

Then there is the example of Imam Hussain (A.S.), who showed the true essence of sacrifice for the sake of Allah. Through his sacrifice, one realizes how close he was to Allah and why he is known as:

 The leader of the youth of Paradise.

This is one way of reflecting upon the depth of this magnificent verse.

The True Meaning of Acceptance 

The word "acceptance" is often used in many different ways. People frequently say that acceptance is the key to making things better and that it is a state of surrender. But what does acceptance truly mean in Islam?

Let us decode it step by step.

Every Human Is Created Upon the Fitrah of Allah

The Quran tells us that every human being is created upon the fitrah (natural disposition) established by Allah. Every person is born with an innate inclination toward purity and truth.

Allah says:

Surah Ar-Rum (30:30)

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا

"So direct your face toward the religion, inclining to truth. The fitrah of Allah upon which He created mankind." 

Every person is born with an innate inclination toward purity and truth.

Allah Is Light

Allah says:

Surah An-Nur (24:35)

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ

"Allah is the Light of the heavens and the earth." 

This means that a person is originally created with a natural potential for purity, goodness, and guidance.

However, alongside this purity exists Shaytan, who constantly attempts to corrupt and distance human beings from their original nature.

A person is born into circumstances that they do not choose and cannot control. These circumstances greatly influence how their personality develops. As they grow older, they often begin to identify completely with the habits and behaviors that emerged from those circumstances.

Eventually, many people start believing, "This is just who I am."

Their flaws and weaknesses begin to feel like an inseparable part of their identity.

One reason for this is that these unhealthy habits often provide moments of relief, comfort, attention, or emotional satisfaction.

For example, imagine a child who grows up as an orphan.

Throughout life, they face challenges that another person may never experience. Much of their life may be spent in survival mode. Even when they become adults, can their life experience truly be compared to someone who never faced such hardships?

Of course not.

Their habits, fears, and coping mechanisms will likely be very different.

Perhaps they constantly seek approval and praise because they were deprived of love and attention. Perhaps they resort to stealing because poverty and hardship pushed them toward desperate solutions.

In both cases, they are trying to obtain their share of happiness and security.

Over time, these behaviors become so familiar that they start feeling like their true nature.

Then guidance comes.

Allah opens their heart, improves their circumstances, and shows them a better path.

Now suppose that person continues stealing and says:

"This is simply my nature."

Would that be acceptable?

Of course not.

Before Islam came, many people had developed habits that Islam later declared forbidden, such as drinking alcohol.

When Islam prohibited alcohol, those people did not instantly lose all desire for it. The cravings remained.

What were they expected to do?

They were expected to struggle against those cravings.

Allah understands human weakness. That is precisely why He opened the door of repentance.

But repentance requires patience.

A person should continue resisting their sinful habits and strive to change them rather than accepting them as permanent parts of their identity.

They should not make excuses for their wrongdoing.

Instead, they should acknowledge their faults and take responsibility for them.

Prophet Adam (A.S.) and Accepting Responsibility

This is what Prophet Adam A.S did when he admitted his mistake and sought forgiveness from Allah.

Allah records the supplication of Adam and Hawwa:

Surah Al-A'raf (7:23)

قَالَا رَبَّنَا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ

"They said, 'Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.'"

Likewise, Prophet Yunus (peace be upon him) acknowledged his error and turned back to Allah in repentance.

Prophet Yunus (A.S.) and Owning One's Mistake

لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ

"There is no deity except You; glory be to You. Indeed, I was among the wrongdoers." 

Acceptance is a process of self-reflection that helps a person recognize their flaws, take responsibility, and begin self-reformation. No justification can make a mistake right in the sight of Allah.

Someone may ask:

"But those were prophets. Their mistakes were not the result of long-standing sinful habits. Their errors occurred in moments of human weakness."

That is true.

However, an ordinary person often carries the weight of a difficult past and deeply ingrained habits.

Such a person may consciously struggle against their desires for years.

They fight their nafs.

They resist.

Then a weak moment arrives, and they fall.

At that point, intention becomes extremely important.

Did they genuinely try to resist?

Or have they secretly accepted sin as part of their lifestyle?

Have they created a cycle where they temporarily abstain only to return to the same behavior with no sincere intention of changing?

This is why the door of repentance remains open.

Each time a person repents, they should sincerely intend never to return to the sin.

They should ask Allah for help.

They should acknowledge their weakness.

They should continue striving against their nafs.

They should keep their intentions pure.

They should maintain hope and a positive mindset.

And they should leave the final outcome to Allah.

Never Despair of Allah's Mercy

The door of repentance remains open because Allah's mercy is greater than our sins.

Allah says:

Surah Az-Zumar (39:53)

قُلۡ يٰعِبَادِىَ الَّذِيۡنَ اَسۡرَفُوۡا عَلٰٓى اَنۡفُسِهِمۡ لَا تَقۡنَطُوۡا مِنۡ رَّحۡمَةِ اللّٰهِ‌ؕ اِنَّ اللّٰهَ يَغۡفِرُ الذُّنُوۡبَ جَمِيۡعًا‌ؕ اِنَّهٗ هُوَ الۡغَفُوۡرُ الرَّحِيۡمُ‏ 

"Say, O My servants who have transgressed against themselves, do not despair of the mercy of Allah. Indeed, Allah forgives all sins." 

This, perhaps, is the true meaning of acceptance in Islam.

Acceptance does not mean accepting your sins as your identity.

Acceptance means accepting responsibility for your weaknesses while refusing to surrender to them.

It means accepting that you have flaws, accepting that you need Allah's help, accepting that change takes time, and accepting that guidance ultimately comes from Allah.

Allah Sees the Effort, Not Just the Result

The Quran teaches that human beings will be judged according to their efforts and striving.

Allah says:

Surah An-Najm (53:39)

وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَىٰ

"And that there is not for man except that for which he strives." 

Therefore, a believer must reject every thought, temptation, and whisper that pulls them toward sin.

They continue striving, repenting, and returning to Allah, trusting that every sincere effort is seen by Him.

The true Islamic meaning of acceptance is not surrendering to the lower self.

It is accepting the truth about oneself, turning to Allah for help, and continuing the struggle for purification while leaving the results in His hands.

If You Want to Understand Human Nature vs. Human Desire

Read The Article: 

👉HUMAN NATURE VS HUMAN DESIRE | QURANIC PSYCHOLOGY

The Quran encourages believers to help others both publicly and privately. Neither method is condemned; both can be acts of worship when done sincerely for Allah.

Allah says:

(Surah Al-Baqarah 2:271)

اِنۡ تُبۡدُوۡا الصَّدَقٰتِ فَنِعِمَّا هِىَ‌ۚ وَاِنۡ تُخۡفُوۡهَا وَتُؤۡتُوۡهَا الۡفُقَرَآءَ فَهُوَ خَيۡرٌ لَّكُمۡ‌ؕ

"If you disclose your charities, it is good; but if you conceal them and give them to the poor, it is better for you."

This verse reveals an important balance. Public charity is good, yet hidden charity carries a special virtue.

When Charity Is Seen

There are times when giving openly serves a greater purpose.

A generous act can inspire others to be generous. A person who witnesses someone feeding the hungry, supporting an orphan, or helping a struggling family may feel encouraged to do the same. In this way, one act of charity can become the beginning of many others.

This is why the Quran does not discourage public charity. Goodness, when displayed with sincere intentions, can spread goodness.

However, public acts also carry a subtle danger. The heart may begin seeking recognition from people instead of Winning the pleasure of Allah. What begins as worship can gradually become a search for praise, admiration, or social approval.

For this reason, sincerity remains the true measure of every charitable act.

The Protection Found in Secret Charity

Hidden charity offers a unique protection.

It protects the giver from seeking attention and protects the recipient from embarrassment.

Many people endure hardship while trying to preserve their dignity. They may need help, yet they do not wish to be known as those who ask. Their poverty is hidden behind patience, self-respect, and silence.

When assistance reaches such a person discreetly, their need is relieved without exposing their struggle. The help benefits them, but their honor remains untouched.

In this way, secret charity does more than provide financial support—it preserves human dignity.

The Highest Form of Giving

Yet there is a level of charity even more beautiful.

Not only is the donation hidden, but the donor is hidden as well.

Islamic tradition relates that Imam Ali A.S would carry provisions during the night and deliver them to vulnerable families without revealing his identity. Many of those receiving the aid did not know who was helping them.

Whether one focuses on the historical details or the lesson itself, the message is profound.

The family receives food, but they do not become attached to a benefactor. They are not burdened by feelings of indebtedness toward a particular person. Instead, their hearts remain directed toward the One who ultimately provided for them.

The Hidden Hand That Points to Allah

When people know exactly who helped them, gratitude naturally turns toward that person.

But when assistance arrives through an unknown hand, the mind begins searching beyond human beings.

The recipient reflects upon the fact that Allah knew their need, Allah created a way for relief to reach them, and Allah sent provision from a source they never expected.

The less visible the human hand becomes, the more visible the care of Allah becomes.

Allah says:

(Surah An-Nahl 16:53)

وَمَا بِكُمۡ مِّنۡ نّـِعۡمَةٍ فَمِنَ اللّٰهِ‌

"Whatever blessing you have is from Allah."

And when a giver hides their identity while helping others, they diminish the prominence of their own self and affirm Allah’s greatness within their heart. This protects them from showing off and nurtures humility within them.

Because every blessing they possess ultimately comes from Allah alone.

Charity by Night and by Day

Allah praises both forms of giving:

(Surah Al-Baqarah 2:274)

الَّذِيۡنَ يُنۡفِقُوۡنَ اَمۡوَالَهُمۡ بِالَّيۡلِ وَالنَّهَارِ سِرًّا وَّعَلَانِيَةً فَلَهُمۡ اَجۡرُهُمۡ عِنۡدَ رَبِّهِمۡ‌ۚ 

"Those who spend their wealth by night and by day, secretly and publicly, will have their reward with their Lord."

The Quran recognizes that different situations call for different forms of charity. Sometimes goodness should be seen so that it inspires others. At other times, goodness should be hidden so that sincerity, dignity, and reliance upon Allah are preserved.

Wisdom lies in knowing which form best serves Allah's pleasure in a given moment.

If you are searching for the answer to "What Does Allah Want From Me?" 

Read this article.

👉  WHAT DOES ALLAH WANT FROM ME? 

QURANIC PSYCHOLOGY OF TRUST, TESTS, AND PURPOSE

Why Is Belief in God Fading?

It seems that belief in God is slowly disappearing from the lives of many people. Why is this happening?

In this article, we will explore some of the reasons behind this trend and how modern distractions, personal pain, and the pursuit of instant gratification can distance a person from faith.

The First Question: 

Why Does a Human Being Need God?

I am not talking about someone who is already a Muslim and follows Islam.

I am talking about a nonbeliever.

Why does a person need God in their life?

The first question they should ask themselves is:

Can they truly control their environment?

A person can work for improvement and make plans, but beyond a certain point, they cannot control everything.

Even if someone denies this question, they must face another:

Can they completely control their own thoughts?

Can they stop death?

Can they guarantee justice for every victim of oppression?

If someone is wronged and dies without receiving justice, where will that justice come from if there is no afterlife and no God who establishes ultimate justice?

These are questions that human beings cannot easily escape.

Then Why Are So Many People Atheists?

There are many reasons.

Some people want a world where everything makes immediate sense.

Some struggle with sacrificing their desires.

Some have experienced religious trauma.

Others have witnessed hypocrisy and false representations of religion and become confused.

Pain can push people toward denial.

When someone suffers deeply and sees no justice, they may begin to believe that God is not there.

The Dopamine Trap

Modern science tells us that dopamine is involved in motivation, reward, and the pursuit of pleasurable experiences.

When a person repeatedly seeks instant gratification, their attention becomes focused on whatever provides immediate pleasure.

Over time, desires can begin to dominate their life.

The pursuit of pleasure becomes the center of their existence.

So the dopamine trap is not merely a scientific phenomenon. It is also a spiritual challenge.

The Quran warns about this reality:

Reference: Surah Al-Jathiyah (45:23)

اَفَرَءَيۡتَ مَنِ اتَّخَذَ اِلٰهَهٗ هٰوٮهُ 

"Have you seen the one who has taken his own desire as his god?"

The Quran identifies a danger that modern psychology also recognizes: when desires become the highest authority in a person's life.

 Science And Atheism

Many people hear that life developed through evolutionary processes and conclude that God is unnecessary.

As a result, they begin questioning faith and religious belief.

These are some of the questions and arguments that many nonbelievers carry with them.

Why Does Allah Allow All of This?

The Quran repeatedly emphasizes that human beings are responsible for their choices.

A Human Being Receives What He Strives For

Reference: Surah An-Najm (53:39)

وَاَنۡ لَّيۡسَ لِلۡاِنۡسَانِ اِلَّا مَا سَعٰىۙ‏ 

"And that there is not for man except that for which he strives."

Allah has given human beings free will.

A person may choose truth or falsehood, faith or denial.

The Journey Toward Allah Is Not Without Trials

Those who sincerely seek Allah often face tests, hardships, and moments of pain.

But for someone who is already suffering, believing in God can become difficult.

Many people step back because they do not want more pain.

They want a life of comfort and immediate rewards.

This is where the attraction of worldly pleasure becomes powerful.

Is Allah Cruel?

The answer is no.

Allah's system is interconnected.

Sometimes the suffering we experience comes through the actions of other human beings who misuse their free will.

The victim may feel that the suffering came directly from God, while in reality another person chose injustice.

Yet Allah continuously gives people opportunities to return to Him.

The Quran reminds us:

Reference: Surah Yunus (10:44)

اِنَّ اللّٰهَ لَا يَظۡلِمُ النَّاسَ شَيْئًا وَّلٰـكِنَّ النَّاسَ اَنۡفُسَهُمۡ يَظۡلِمُوۡنَ‏ 

"Indeed, Allah does not wrong the people at all, but it is the people who wrong themselves."

A System Built on Mercy and Free Will

Allah allows human beings to choose freely.

He does not force love or faith upon them.

He wants people to come to Him willingly.

Confusion exists.

Doubts exist.

Pain exists.

But Allah responds to people in unique ways throughout their lives.

Sometimes He answers through hardship.

Sometimes through guidance.

Sometimes through questions that force a person to search for deeper meaning.

A Question Many People Ask

"What does Allah want from me?"

We will search for the answer to this question later, but before that, we need to understand the nature of the question itself.

Why Does This Question Arise?

1. Why did this thought arise in the first place?

2. What kind of person is likely to ask such a question?

The answer to both is that this question usually appears when life is not going according to a person's expectations.

A person may be striving to achieve something, yet despite all their efforts, they are unable to reach it. Or they may be sincerely trying to please Allah and walking a spiritual path, yet the trials and difficulties they encounter do not make sense to them.

No clear sign appears. No obvious answer comes. Things do not seem to improve.

At such moments, a person begins to ask:

"What does Allah want from me?"

This question often arises because such a person is emotionally sensitive and deeply concerned about their relationship with Allah.

The Lives of the Prophets

When we look at the lives of the Prophets, we find that they also faced periods of uncertainty and hardship.

The Prophet Muhammad ﷺ went through years of difficulty, rejection, and loss, yet he never abandoned his trust in Allah. Then came the honor of Al-Isra and Al-Mi'raj.

Prophet Yusuf (Joseph) عليه السلام spent many years in prison, yet he continued to trust Allah.

Prophet Ibrahim (Abraham) عليه السلام was thrown into the fire, left his wife and infant son in a barren desert, and even placed the knife upon his son's neck in obedience to Allah's command.

Why?

Because of trust in Allah.

What Does Allah Want From Us?

The Quran repeatedly points toward a reality that many people overlook:

Allah is not merely looking at what we achieve. He is looking at how we respond to His commands, His decrees, and His tests.

1. Sacrificing What We Love

Surah Aal-e-Imran (3:92)

لَنْ تَنَالُوا الْبِرَّ حَتَّىٰ تُنْفِقُوا مِمَّا تُحِبُّونَ ۚ

"Never will you attain righteousness until you spend from that which you love."

This verse teaches that growth often requires sacrifice. A person cannot reach higher spiritual states without giving up something they deeply value.

2. Accepting Allah's Judgment Wholeheartedly

Surah An-Nisa (4:65)

فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتّٰى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا

"But no, by your Lord, they will not truly believe until they make you judge concerning that over which they dispute among themselves, then find within themselves no discomfort regarding your judgment and submit in full submission."

Allah does not only want outward obedience. He wants people to accept His judgment from the depths of their hearts.

3. Faith Must Be Tested

Surah Al-Ankabut (29:2)

أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ

"Do the people think that they will be left to say, 'We believe,' and they will not be tested?"

This world was never meant to be free from trials. Tests are part of faith itself.

4. Allah Loves Those Who Trust Him

Surah Aal-e-Imran (3:159)

إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ

"Indeed, Allah loves those who rely upon Him."

Trust in Allah is not a passive state. It is a conscious decision to continue moving forward even when the full picture is hidden.

The Psychological Shift

Perhaps the question "What does Allah want from me?" begins to fade when a person willingly chooses to trust Allah.

Once they accept that this life is a test and that Allah's wisdom is greater than their understanding, they stop searching for hidden signs behind every hardship.

Just as a person wholeheartedly pursues something they deeply desire and continues striving for it even after setbacks, they begin to accept Allah's will with the same sincerity and commitment.

Instead of constantly seeking answers, they become passionate about doing what is right, leaving the results to Allah.

Human Nature vs Human Desire

A Quranic psychological reflection on how human nature (fitrah) and human desire (nafs) shape behavior and decision-making.

To understand this matter, we first need to look at the Quran and see what Allah says about the nature upon which human beings were created. Then we can talk about human desires.

Quranic View of Human Nature

Surah Ar-Rum 30:30

فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا

"Allah's nature upon which He has created mankind."

Surah An-Nisa 4:28

وَخُلِقَ الْإِنسَانُ ضَعِيفًا

 "And man was created weak."

Surah Al-Anbiya 21:37

خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ

  "Man was created hasty."

Surah Al-Ma'arij 70:19-21

إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا ۝ إِذَا مَسَّهُ الشَّرُّ جَزُوعًا ۝ وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا

 "Indeed, mankind was created anxious. When adversity touches him, he becomes distressed, and when good reaches him, he becomes withholding."

Surah At-Tin 95:4

لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ

"Indeed, We created man in the best form."

If these verses are read carefully, they describe human nature 

A person cannot develop his own fundamental nature; that is in Allah's hands.

Human Limitations and Reality

A person cannot control his environment, nor can he control the incidents that happen in his life.

Example 1

If someone has an accident and loses an arm, that condition begins to control certain aspects of his life. He must follow a specific routine and develop a new perspective on life. In this matter, a person has no choice; he is compelled to adapt.

Example 2

A person whose parents, during childhood, stopped him from doing things that were not wrong may develop anger in his heart. He may begin to see his parents as unfair. He grows up, circumstances change, and life becomes better, yet the anger remains.

He sees other people living normal lives, but the perspective created by his past remains with him. Because of that anger, he starts speaking harshly even to innocent people. When told that he is wrong, he replies, "No, this is the principle. This is my nature.

Is such a person helpless in this situation?

No.

Even if he was wronged, does that give him the right to pass that oppression on to others?

Because he was told to live according to his parents' expectations, he could not fight for his own rights. The anger remained in his heart, and instead of healing it, he began violating the rights of others to satisfy that anger. But that is not justified.

Human Nature vs Human Responsibility

So what should such a person do?

This is where I understand the Quranic verses about human nature.

A human being is weak. He wants everything to become right quickly, which is why he is hasty and anxious.

He becomes distressed when hardship reaches him.

And when everything becomes good, he becomes withholding. He neither protects others from the same suffering he experienced—what is often called trauma transfer—nor does he thank Allah. Instead, he begins to see comfort as his right.

This is where human desire and human ego begin.

Example from Bani Israel

A perfect example appears in the Quran when Bani Israel said to Musa (A.S.):

"We cannot endure one kind of food. Ask your Lord to provide for us from what the earth grows."

Musa (A.S.) replied:

"Would you exchange what is better for what is lesser?"

Now reflect on this example.

Any ordinary person would not want to eat the same food all the time. He would desire to eat different kinds of food.

But why did Musa (A.S.) respond by saying that they were abandoning something better for something lesser?

This was also connected to the tone from which Bani Israel were speaking.

Before Freedom of Bani Israel

1. They were slaves of Pharaoh.

2. Their children were being killed.

3. They were rescued and freed, and saved from Pharaoh's army.

4. Allah forgave many of their mistakes.

5. They were given provision in the desert without labor.

6. They were given the shade of clouds, which guided them and protected them from the heat, while fire provided guidance and warmth at night.

They were given every kind of ease, yet they began to see more things as their right.

Their tone was also harsh. They were declaring that they could not be patient and that they must be given something else.

This was not nature; it was desire making them weak.

Yet there was no weakness in their tone.

Instead, they should have been grateful to Allah for the ease He had provided.

Their tone should not have been demanding but requesting.

They could have said:

"Pray to your Lord on our behalf that He gives us ease. We are trying to be patient, but we also desire different food."

But they rejected food that was only a test.

The Command of Allah

Then what did Allah do?

Allah admitted them into a city (town) and accepted their request. He instructed them to enter while prostrating and saying:

"Ḥiṭṭah" (O Allah, forgive our sins).

Yet they could not even say this word properly. They altered it.

They became so withholding in worship that even a single word felt heavy upon them.

Why was that?

They became so occupied with their lives that one word felt burdensome. The importance of that word disappeared from their hearts.

Even worse, instead of seeking forgiveness for forgetting, they deliberately changed the word itself.

The very word that could have been a means of salvation from their sins became something they mocked.

They began mocking Allah's commands until they even started killing the prophets of Allah.

Why was that?

Because they believed they were special and the chosen ones.

And one dangerous thing happened: they developed a habit and began to treat it as if it were their nature.

And their end was terrible.

Moral Question

Can anyone claim that he is killing another person because that is simply his nature?

Let us take an example from the famous Netflix series You.

Can a lack of love in childhood and unresolved trauma lead a person to become a serial killer?

Of course not.

Nature gives you chances.

Accept your sins.

Show accountability, but he developed a behavior that gradually became a habit.

Musa (A.S.) Example

In You, the main character was so compelled to protect his desires and himself that he never seriously considered surrendering himself to the police.

But Musa (A.S.) also killed a man accidentally while trying to defend a weak person in a moment of rage. He fled, yet when Allah sent him back, he showed concern, asked Allah for help, and Allah forgave him.

Why did Allah forgive him?

Because he was trying to protect a weak person. He did not intend to kill.

In the Quran, Musa (A.S.) said:

"I have wronged myself."

The words are clear. It was unintentional.

It was a reaction in which he could not remain patient.

This was not his usual habit.

He did not normally punish people in anger like this. Rather, it was a moment of haste.

The Quran describes human beings as hasty by nature. 

Bani Israel, demanded different food because they could not remain patient.

What began as a moment of haste later developed into a habit, and eventually they became accustomed to going against Allah’s commands.

Purpose of Human Nature

Why did Allah create human beings like this?

To test them and see who turns back to Him in that haste and uses free will correctly.

Who waits for the signs of Allah.

Who uses intelligence, reflects upon the scriptures of Allah, and finds answers according to the situation.

Who feels weak and asks Allah for help.

And who becomes strong, makes life easier for others, and remains grateful during times of ease.

Final Reflection

Human nature makes a person closer to Allah.

And human desire makes a person feel forced,

helpless,

and compelled.

And then a person escapes responsibility by labeling this weakness and dependency as "human nature" and even goes on to justify it.

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A person may try very hard, yet sins can still happen. Sometimes they happen by mistake, sometimes because of emotional pain, and sometimes because of past trauma. These are all triggers.

But the most dangerous situation is when a person no longer sees sin as a sin, starts believing they are completely helpless, and the habit becomes normal to them. That is a very serious condition. So what should a person do then?

Think about what happens during Ramadan.

People become more conscious, more careful, and more aware of Allah. 

Why? 

Because the environment itself changes. Fasting, worship, prayer, and the collective atmosphere all work together. Because everyone around you is practicing restraint, you naturally begin avoiding many wrong actions too.

But Ramadan ends. 

Then what about the other eleven months?

There is a very amazing system that many people do not realize: 

The Human Sensory System: 

A Natural Spiritual Radar

During Ramadan, this system becomes more active.

You stop yourself before saying something wrong.

You avoid listening to harmful things.

You control inappropriate touch.

You lower your gaze from wrong things.

Even unpleasant or immoral things begin to disturb your heart, and you say Astaghfirullah.

At the same time, prayer supports you. Dua supports you. Allah’s blessings support you. All these things work together.

Then Ramadan ends, and this system becomes weaker because the environment changes again.

But if a person continues practicing this awareness, they can gradually develop an internal “radar system.”

It works like a mobile phone sensor—when an incorrect fingerprint touches it, a warning is immediately triggered. In the same way, this inner alert system can help protect a person from falling into sin.

The stronger this internal sensor becomes, the faster it reacts, stopping sin at an earlier stage.

It may not completely remove sin, but it can significantly reduce it.

Because Allah says in Quran 

Surah Al-Isra — 17:36

إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْؤُولًا

Indeed, the hearing, the sight, and the heart — all of these will be questioned.

Keeping yourself within healthy limits makes this system stronger and more helpful.

 Allah's says 

— Surah An-Najm (53:39)

وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ

And that there is not for man except what he strives for.

And 

Surah Al-Baqarah — 2:286

لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا

Allah does not burden a soul beyond what it can bear.”

And above all, the most important thing is intention — being sincere and loyal to Allah.

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What Is Sabr ?

Many people have explained Sabr in different ways, and one common question is:

“Is Sabr passive waiting or active striving?”

We can understand this through science and real-life examples.

Example No. 1 

Pigeons and Aurora Lights

Homing pigeons partly rely on Earth’s magnetic field to navigate.

During auroras, charged solar particles create geomagnetic storms that disturb this magnetic field, confusing the pigeons’ internal compass. Research shows that during strong geomagnetic activity, pigeons may become disoriented, take longer routes, and return home more slowly.

However, their navigation system is not completely disabled because they can still rely on landmarks and memory to eventually find their way home.

What do we learn from this example?

The pigeons do not completely lose their navigation system, and they still return home — just more slowly.

Similarly, when difficulties come into our lives, do we completely lose all our abilities?

Of course not.

Sometimes slowing down is simply part of the process.

This is why the Quran says:

 Surah Al-Baqarah (2:45)

Arabic:

 وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ

 “Seek help through patience and prayer.”

In this case, Sabr appears as active striving because the pigeons do not stop flying, nor do they sit and wait for the magnetic field to become normal again.

Example No. 2 

 The Rope During a Flood

You may have often seen situations during floods where a person is being carried away by powerful water currents.

At that moment, there may be almost nothing they can do to save themselves until someone throws them a rope.

But even after the rope is thrown, survival still depends on the person using all their remaining strength to hold onto it tightly.

The Quran says:

 Surah Aal-e-Imran (3:103)

Arabic:

 وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا

“And hold firmly to the rope of Allah all together and do not become divided.”

In this example, Sabr appears as both active striving and passive waiting:

the struggle to catch and hold the rope is active effort,

while trust in rescue and waiting for safety reflects reliance upon Allah.

Example No. 3 

 Car Crash in the Mountains

A person goes on a trip to the mountains. While returning at night, his car falls into a deep ravine, and he gets injured. There is no one around to hear or see him. In such a situation, what would happen?

At that point, what can a person do besides pray, hope, and wait?

Here, Sabr appears in the form of passive waiting.

Allah says:

Surah Al-Baqarah (2:153)

Arabic:

 إِنَّ اللَّهَ مَعَ الصَّابِرِينَ

 “Indeed, Allah is with the patient.”

In such situations, Sabr becomes complete trust in Allah while enduring what is beyond human control.

Final Reflection 

From these examples, Sabr is not just passive waiting, nor is it only action.

Sometimes Sabr means continuing to move forward despite confusion.

Sometimes it means holding tightly during hardship.

And sometimes it means peacefully enduring what cannot be controlled while placing complete trust in Allah.

Sabr is not the absence of struggle.

Sabr is how you carry yourself through the struggle.

Sabr is complete trust in Allah.

In today’s world, maintaining balance has become extremely difficult.

As Muslims, people have to maintain balance in many areas of life:

Maintaining religion while also fulfilling worldly responsibilities

Keeping the outer self and inner self aligned

Staying spiritually connected while dealing with modern pressures

But in this new generation, a confusion has started to appear. Many people think that if sinful actions and good deeds become “balanced,” then life itself becomes balanced. But this is not true balance.

This confusion often comes because whenever people talk about the balance of the universe, examples are given such as:

Day and night

Good and evil

Flowers and thorns

These things appear to “balance” each other, yet they are completely opposite to one another. So some people begin to think that mixing righteousness and sin equally may also create balance in life.

But this is only an illusion.

Because in the Quran, Allah says:

— Surah Al-Baqarah 2:208

يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً

“O you who believe! Enter into Islam completely (fully).”

So then, What Does Balance Mean in Islam?

Let us understand it through nature.

The Sun, Moon, and Stars Analogy

During the day, the sun shines brightly.

Then night comes, and the moon and stars appear.

And even when the moon is absent, the stars still remain.

From this, we learn that balance means:

When circumstances are in your favor, shine like the sun.

And when circumstances are not fully in your favor, then become like the moon — even if you cannot guide people with the brightness of the full day, you can still help show the way.

And if conditions become even more difficult, and your light becomes small like the stars, then even that small light can still give hope that darkness is not complete.

Because the one who cannot survive difficult times can never become a great light later.

This is balance in Islam.

Allah says in the Quran:

— Surah Al-Baqarah 2:286

لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا

“Allah does not burden a soul beyond what it can bear.”

Balance means using your given capacity in the best possible way without overburdening yourself.

That is why, even if life becomes extremely difficult, Squeeze your lifestyle and simplify it, Adjust yourself according to your situation and still keep good hope in Allah. If it feels very difficult, then still… keep holding onto at least one prayer so your light remains alive and your balance does not completely disappear.

Islam gives great importance to truthfulness. The Prophet ﷺ repeatedly encouraged people to speak the truth, and the Quran also calls believers toward honesty and sincerity.

Allah says:

— Surah At-Tawbah 9:119

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ

“O you who believe! Fear Allah and be with those who are truthful.”

At the same time, the Quran strongly condemns lying:

— Surah Aal-e-Imran 3:61

فَنَجْعَل لَّعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ

“And invoke the curse of Allah upon the liars.”

 Deeper meaning

Now if we reflect on the psychology behind this, can a dishonest person ever feel truly confident?

Of course not.

Because deep inside, a liar knows that at any moment their reality can be exposed. They live with the fear of being unmasked. That hidden fear slowly destroys inner confidence.

True confidence comes from inner purity and sincerity. When a person becomes truthful, they stop carrying the burden of fake personalities and false images. This is why real confidence is not created through pretending or acting confident.

Real confidence begins with truth

Even worship gives peace only when a person sincerely surrenders to Allah.

That is why the best way to build self-confidence in Islam is not to fake confidence, but to become truthful with Allah, with people, and with yourself.

When you start speaking the truth, you naturally begin seeing your flaws honestly, and this helps you improve yourself without living in denial.

This was the character of our beloved Prophet Muhammad ﷺ. He spoke calmly, gently, and truthfully. His honesty itself became a source of dignity, peace, and strength.

Allah says:

— Surah Aal-e-Imran 3:139

وَلَا تَهِنُوا وَلَا تَحْزَنُوا وَأَنتُمُ الْأَعْلَوْنَ إِن كُنتُم مُّؤْمِنِينَ

“Do not lose heart nor fall into despair, for you will be superior if you are true believers.”

If we reflect deeply on this verse, Allah is pointing toward inner self-reflection. If your faith is sincere and truthful, then you should not live with weakness and inferiority.

Why?

Because Allah supports those who are sincere and truthful.

The Quran also says:

— Surah Yunus 10:62

أَلَا إِنَّ أَوْلِيَاءَ اللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

“Indeed, the friends of Allah will have no fear, nor will they grieve.”

Why will they have no fear?

Because they are free from inner hypocrisy, fake identities, and spiritual emptiness. Their worth is not dependent on material status, social validation, or worldly appearance.

Allah removes fear from the hearts of those who sincerely trust Him.

So if a person is truthful, sincere, free from inner complexes, and fully accepts the life Allah has given them, can such a person truly remain underconfident?

The answer lies within yourself.