How Strong Should a Believer's Faith Be?

When we talk about faith, we find that every individual reaches a different stage of faith, and this is one of the reasons why the درجات (ranks) of Paradise are also different.

Every human being possesses a different level of strength, and accordingly, each person is tested within their own capacity. This is why Allah says in the Qur'an that He does not burden anyone beyond their capacity.

To understand this, let us consider an incident from Surah Al-Kahf.

The Determination of Prophet Musa (AS)

Allah says:

Surah Al-Kahf (18:60)

وَاِذۡ قَالَ مُوۡسٰى لِفَتٰٮهُ لَاۤ اَبۡرَحُ حَتّٰۤى اَبۡلُغَ مَجۡمَعَ الۡبَحۡرَيۡنِ اَوۡ اَمۡضِىَ حُقُبًا‏

> And remember when Musa (Moses, peace be upon him) said to his young companion: "I will not turn back until I reach the junction of the two seas, even if I have to travel for ages."

In some translations, the word huquban is rendered as "for ages," "for a long time," or "for a prolonged period." However, regardless of the wording used in the translation, the meaning is clear: I am not going to turn back.

Now, let us look at what his companion said in verse 63 when they had become hungry.

Allah says:

Surah Al-Kahf (18:63)

قَالَ اَرَءَيۡتَ اِذۡ اَوَيۡنَاۤ اِلَى الصَّخۡرَةِ فَاِنِّىۡ نَسِيۡتُ الۡحُوۡتَ

وَمَاۤ اَنۡسٰٮنِيۡهُ اِلَّا الشَّيۡطٰنُ اَنۡ اَذۡكُرَهٗ‌‌ۚ وَاتَّخَذَ سَبِيۡلَهٗ فِىۡ الْبَحْرِ‌ۖ عَجَبًا‏

> He replied: "Do you remember when we rested beside the rock? I forgot the fish, and none but Satan made me forget to mention it to you. And it made its way into the sea in a strange manner."

When you reflect upon this verse, you will notice that they had stopped to rest.

This means that their bodies had become tired. They had not turned back; rather, they had simply stopped somewhere to rest.

Their bodies had physical limitations, limitations from which no human being can free themselves. They also became hungry, which further demonstrates how vulnerable and limited we are as human beings.

We all have our limits, and eventually, we have to stop somewhere.

But did their determination become exhausted?

Of course not.

They stopped because their physical limitations compelled them to do so. It was much like a car that has to be stopped after running for a certain period so that its engine can cool down and its fuel can be replenished.

We, too, are like that.

We begin something with our full energy, complete conviction, and strong belief. But as the journey becomes longer, our bodies begin to grow tired. Our determination starts weakening, and our hopes begin to fade.

Yet the faith of a believer is such that even when the body becomes exhausted, determination grows weaker, and hope seems to die, the believer does not turn back.

Because even when every other hope appears to have disappeared, a small hope still remains within them.

They lose in every possible way, until eventually, they surrender to one final acceptance:

Whatever Allah wills.

And this capacity is different in every human being. Some reach this position after making only a little effort, while others arrive at the same conclusion after making tremendous efforts.

Every person's trial is different, and every matter ultimately rests in the hands of Allah.

For He may allow every trace of hope within someone to fade, only to breathe life into that hope once more, empowering them to rise beyond their perceived limits and attain extraordinary heights.

If you want to know the reality of Can You Control Your Thoughts?

Read this article.

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Allah says in Quran:

Surah Az-Zumar (39:21)

اَلَمۡ تَرَ اَنَّ اللّٰهَ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَسَلَـكَهٗ يَنَابِيۡعَ فِىۡ الۡاَرۡضِ ثُمَّ يُخۡرِجُ بِهٖ زَرۡعًا مُّخۡتَلِفًا اَلۡوَانُهٗ ثُمَّ يَهِيۡجُ فَتَرٰٮهُ مُصۡفَرًّا ثُمَّ يَجۡعَلُهٗ حُطَامًا‌ؕ اِنَّ فِىۡ ذٰلِكَ لَذِكۡرٰى لِاُولِىۡ الۡاَلۡبَابِ

“Have you not seen that Allah sends down water from the sky, then makes it flow as springs in the earth, and then brings forth crops of different colours through it? Then they dry up, and you see them turn yellow; then He reduces them to broken pieces. Surely, in this there is a reminder for people of understanding.”

The Classical Tafsir and the Deeper Lessons Within the Verse

When we read the tafsir of Surah Az-Zumar, verse 21, we learn that the water in the earth has its origin in water sent down from the sky. This is also connected to a scientific fact: water moves through the natural water cycle, evaporating, forming clouds, and returning to the earth as precipitation.

Then comes the question of how water returns from the sky in the form of rain. Sometimes, precipitation also occurs as snow. The water then flows through the earth as springs, and crops grow through it. These crops emerge in different colours, eventually turn yellow, and are then reduced by Allah to broken pieces.

The stages of the crops are compared to the stages of human life. Human beings are born, reach youth, grow old, and eventually die. The reminder in this passage teaches us that death is inevitable and that we should strive towards a good end.

This is the core meaning of a classical interpretation of the verse. However, there are further, deeper lessons within it that invite us to reflect—lessons for people who use their intellect and think carefully.

To discover these lessons, we need to reflect more deeply.

1. Water: A Reminder That Provision Comes from Allah

When we turn our attention to the part about water, we can reflect on the fact that provision comes from Allah.

Allah has promised in the Qur’an that the provision of every living creature is His responsibility.

Surah Hud (11:6)

وَمَا مِن دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا ۚ كُلٌّ فِي كِتَابٍ مُّبِينٍ

“And there is no creature on earth whose provision is not upon Allah. And He knows where it lives and where it is laid to rest. All is in a clear Record.”

We must make an effort to obtain our provision, but we do not have complete control over it. We can work, plan, and struggle to achieve our goals, yet the ultimate outcome is not entirely within our power.

Just as crops depend on water that Allah sends down and on the conditions He has created, our lives also depend on provision that we cannot produce or control entirely by ourselves.

2. Crops of Different Colours: A Reflection on the Diversity of Mankind

The verse mentions crops of different colours. We can reflect on this diversity as a reminder of the differences among human beings.

Just as crops grow in different colours, human beings are also different from one another. Each person has different qualities, abilities, circumstances, and potential.

This diversity, too, exists by the will of Allah. Every human being has a different light within them, and each may have a different purpose to fulfil in life.

This is a point for reflection: just as the variety among crops is part of the world Allah has created, the differences among human beings also invite us to think about the wisdom behind creation.

3. When the Crop Is Crushed: What Is Revealed?

Now comes the part of the verse in which Allah reduces the crop to broken pieces.

There is a question worth reflecting upon: when a crop is harvested and then broken apart, what can be found within it?

Seeds, right?

Can you determine the quality of a crop and properly examine what it has produced without opening it up and looking at what is inside?

Of course not.

You have to examine it closely and separate its contents to discover what it has produced.

This gives us a point to reflect upon concerning the Day of Judgment. What if our deeds, too, are brought fully into view, so that what we have done becomes clear?

The Qur’an tells us that on that Day, people will be shown their deeds.

Surah Az-Zalzalah (99:6–8)

يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا لِيُرَوْا أَعْمَالَهُمْ ۝٦

فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ ۝٧

وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ ۝٨

“On that Day, people will proceed in separate groups to be shown their deeds.

So whoever does an atom’s weight of good will see it,

and whoever does an atom’s weight of evil will see it.”

Just as examining a crop reveals what it contains, the Day of Judgment will bring our deeds before us.

And what if the seeds are not good?

What do you do with them?

You discard them as waste, don't you?

This question encourages us to examine the quality of what we are producing through our lives. What kind of deeds are we cultivating? What will they reveal when they are brought into view?

4. Why Does the Verse Say “A Reminder”?

This brings us to the final part of the verse:

“Surely, in this there is a reminder for people of understanding.”

The verse does not merely invite us to notice that crops grow, turn yellow, and become broken pieces. It calls upon people of understanding to take a lesson from what they observe.

The word reminder is important here. It invites us to ask ourselves how we can improve, how we can recognise our shortcomings, and how we can seek guidance.

If you want to know the reality of Can You Control Your Thoughts?

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👉 CAN YOU CONTROL YOUR THOUGHTS? | ISLAMIC SPIRITUALITY

Why Are We Questioned in the Grave?

Hazrat Al-Bara’ ibn ‘Azib (رضی اللہ عنہ) narrated that the Messenger of Allah ﷺ explained the following verse of Allah:

Arabic (Qur’an 14:27):

يُثَبِّتُ اللّٰهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَيُضِلُّ اللّٰهُ الظَّالِمِينَ ۚ وَيَفْعَلُ اللّٰهُ مَا يَشَاءُ

“Allah keeps firm those who believe, with the firm word, in the life of this world and in the Hereafter. And Allah leaves the wrongdoers astray. And Allah does whatever He wills.”

To explain this verse, the Prophet Muhammad ﷺ also spoke about the questions the angels will ask in the grave.

The Questions:

مَنْ رَبُّكَ؟ — Who is your Lord?

مَا دِينُكَ؟ — What is your religion?

مَنْ نَبِيُّكَ؟ — Who is your Prophet?

The Believer’s Answers:

رَبِّيَ اللَّهُ — My Lord is Allah.

دِينِيَ الْإِسْلَامُ — My religion is Islam.

نَبِيِّي مُحَمَّدٌ ﷺ — My Prophet is Muhammad ﷺ.

Reference: Jami‘ at-Tirmidhi, Hadith 3120.

Have you ever thought about why these questions will be asked in the grave?

The first question is the most important of all.

To understand its significance, we must go back to the testimony mentioned in the Qur’an on the Day of Alast, when Allah asked us:

أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا بَلَىٰ شَهِدْنَا

“Am I not your Lord?” They said, “Yes indeed, we testify.”

— Surah Al-A‘raf (7:172)

When a person leaves this world, they will be asked:

“Who is your Lord?”

Here’s something to reflect upon:

If a person comes into this world and forgets who their Lord is, how will they be able to testify to the truth in the grave?

The remaining questions will reveal which Prophet’s community a person belonged to and how faithfully they followed their religion.

When we hear these questions, they seem very easy to answer. But have you ever tried answering them while imagining yourself in the darkness of the grave?

If not, then from today onward, make light a part of your life, because it is the light that can show you the way.

Just as you walk along a path throughout the day, you gradually become familiar with it. When night falls, you do not stumble in the darkness because you remember where the ditches are and which parts of the path are uneven.

In the light, you may stumble and get hurt, but when darkness falls, those same painful experiences remind you where to be careful.

“Darkness may offer temporary relief from the sting of the scorching light, but it can never show you the way.”

The cycle begins with our testimony and will be completed when we are questioned in the grave.

But the question is: Are we truly prepared for that moment?

If You Want to Know the Hidden Story of Light?

Read this article.

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

 What is Scarcity Brain?

Michael Easter explained this concept in his book Scarcity Brain.

''Scarcity Brain is a mental state in which we strongly focus on something we feel we lack.''

What Behavioral Studies Show:

Researchers Sendhil Mullainathan and Eldar Shafir studied Indian sugarcane farmers.

The farmers were tested before and after the harvest.

Before the harvest, they had less money and faced greater financial scarcity.

They performed worse on cognitive tests before the harvest than after it.

The study suggested that financial scarcity can reduce mental bandwidth and affect thinking.

The Original Scarcity Loop 

In the Story of Adam (A.S.):

Surah Al-Baqarah  2:35

وَقُلْنَا يَا آدَمُ اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَٰذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ

“And We said, ‘O Adam, dwell, you and your wife, in Paradise, and eat freely from it wherever you will. But do not approach this tree, lest you both be among the wrongdoers.’”

They were doing well in Paradise until Satan came.

He put a waswasah (whisper/temptation) in their minds:

Surah Al-Araf  7:20

فَوَسْوَسَ لَهُمَا ٱلشَّيْطَـٰنُ لِيُبْدِىَ لَهُمَا مَا وُۥرِىَ عَنْهُمَا مِن سَوْءَٰتِهِمَا وَقَالَ مَا نَهَىٰكُمَا رَبُّكُمَا عَنْ هَـٰذِهِ ٱلشَّجَرَةِ إِلَّآ أَن تَكُونَا مَلَكَيْنِ أَوْ تَكُونَا مِنَ ٱلْخَـٰلِدِينَ 

Then Satan tempted them in order to expose what was hidden of their nakedness. He said, “Your Lord has forbidden this tree to you only to prevent you from becoming angels or immortals.”

This waswasah worked in a way that is similar to the scarcity-brain concept.

They already had Paradise, but Satan triggered the feeling that there was something they did not have: becoming angels or gaining everlasting life.

That feeling of “something is missing” captured their attention.

The result was that they did not perform well in the test and slipped, as the Qur’an mentions.

But we are ordinary human beings. So how can we overcome this?

Before searching for the answer, we need to understand one more piece of information

What is a Scarcity Loop?

A scarcity loop is a cycle in which feeling that something is lacking increases our focus on it, which makes us want it more and keeps the feeling of scarcity going.

When we are born, we do not know anything. As we grow up, we develop our own patterns.

Then, when we realize things and hold on to guidance, we may still fall into the same sins even while knowing that they are wrong.

This is why the scarcity loop can be triggered inside us again and again, and we keep falling.

But falling is not as dangerous as not getting back up.

Keep trying until Allah removes the loop, even if you die trying.

The goal is not to become someone who never falls.

The goal is to keep getting back up, keep seeking Allah’s guidance, and keep trying until the end.

If You Want to Know the Hidden Story of Light?

Read this article.

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

Allah says in the Qur’an, in Surah Al-Hijr 15:99:

وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ

“And worship your Lord until there comes to you the certainty (death).”

Have you ever thought about why Allah said this?

And what does this certainty, or death, actually mean?

Before searching for the answer to all of this, there is another question:

What is worship?

Obeying Allah’s commands is worship.

Allah Himself has given us these commands, and they are meant to be fulfilled.

But sometimes, we become tired, or something enters our life that does not align with Allah’s command. Because doing what Allah has commanded can sometimes feel difficult for the nafs, we try to remain patient.

Why?

Because this is our test.

But you must have seen many people who put in all their effort to fulfil a desire that is not right according to Allah’s commands, yet they do not care at all. They want to achieve that thing at any cost, even if achieving it costs them their life.

Why?

Because their stubbornness and ego have become so high that they have convinced their inner self that:

“If I do not get this, then I have nothing left.”

This is the most important part.

This is why Allah has said in this verse to worship until you die and reach the state of certainty—that it is so important that if I leave this, nothing will remain.

Indeed, this is difficult, because your heart wants something else, while you are trying to obey Allah.

But when you try to fulfil your desire, you become dedicated. There is passion within you. A voice comes from inside you saying:

“I must have this.”

And this verse tells us to shape our inner self in such a way that, when death comes, we are still choosing Allah over our desires.

So, when we die while trying to please Allah, what will happen?

Of course, we will be successful.

If You Want to Know the Hidden Story of Light?

Read this article.

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

The Qur’an repeatedly tells us to seek and follow Hidayah (guidance), and it even teaches us to ask for it in 

Surah Al-Fatihah: Qur’an 1:6

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

“Guide us to the Straight Path.”

But what actually is Hidayah?

Hidayah begins with acceptance.

First, a person is shown his real image. Sometimes this happens through a wound; sometimes, while trying to achieve a desire through the wrong means, he suddenly realizes:

“I do this too.”

At first, he denies it. He creates some logic for himself to justify what he has done. But when that logic cannot truly be executed or sustained, he begins to feel that something is wrong within him.

Instead of correcting himself, he conceals it.

It is like hiding garbage underneath a carpet and then pretending the room is clean. Or putting makeup over acne-prone skin and thinking that because the blemishes are no longer visible, the skin has actually become healthy.

Of course not.

For real correction, he has to treat everything from zero—just as a piece of rustic, rusted iron cannot be fixed simply by painting over it.

First, the iron has to be treated.

Its rust has to be removed. It has to be washed, scrubbed, and worked on. Throughout this process, the iron undergoes a great deal of discomfort.

But this entire process is what Hidayah does.

It tells the person:

“This is not right. This needs to be corrected.”

And although this process can be painful, that pain eventually leads to peace, because the guilt within you begins to disappear.

Allah says: Qur’an 5:15–16

قَدْ جَاءَكُم مِّنَ اللَّهِ نُورٌ وَكِتَابٌ مُّبِينٌ 

يَهْدِي بِهِ اللَّهُ مَنِ اتَّبَعَ رِضْوَانَهُ سُبُلَ السَّلَامِ

“There has come to you from Allah a light and a clear Book, by which Allah guides those who seek His pleasure to the ways of peace.”

Perhaps this is one way to understand Hidayah:

  it does not merely show you where to go; it first makes you willing to see what needs to change within you.

This process can also be described as Tazkiyah al-Nafs (purification of the self) or Jihad al-Nafs (striving against the self). But the point from which this process is triggered is what we call Hidayah (guidance), and it is Hidayah that leads this entire process.

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

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The Prophet Muhammad ﷺ said:

“Whoever said, ‘Lā ilāha illā Allāh,’ and had even an atom’s weight of goodness (faith) in his heart will come out of Hellfire.”

Sahih al-Bukhari, Hadith 44

To understand how the possible meaning of this Hadith may actually unfold, let me present a personal reflection before you.

From this Hadith, we learn about Allah being Ar-Rahman and Ar-Rahim, but how will that tiny amount of faith—an atom’s weight—be exposed? 

Surah Al-Humazah gives us a striking description that invites us to reflect on this.

Surah Al-Humazah 

In the name of Allah, the Most Compassionate, the Most Merciful

وَيۡلٌ لِّـكُلِّ هُمَزَةٍ لُّمَزَةِ ۙ‏ ١

Woe to every scorner and mocker,

اۨلَّذِىۡ جَمَعَ مَالًا وَّعَدَّدَهٗ ۙ‏ ٢

Who amasses wealth and keeps counting it,

يَحۡسَبُ اَنَّ مَالَهٗۤ اَخۡلَدَهٗ​ ۚ‏ ٣

Thinking that his wealth will make him immortal.

  كَلَّاۖ لَيُنۢبَذَنَّ فِي ٱلۡحُطَمَةِ ٤

No! He will surely be thrown into the Crusher.

وَمَاۤ اَدۡرٰٮكَ مَا الۡحُطَمَةُ ؕ‏ ٥

And what will make you realize what the Crusher is?

نَارُ اللّٰهِ الۡمُوۡقَدَةُ ۙ‏ ٦

It is the fire of Allah, fully kindled,

الَّتِىۡ تَطَّلِعُ عَلَى الۡاَفۡـــِٕدَةِ ؕ‏ ٧

Which will rise over the hearts.

اِنَّهَا عَلَيۡهِمۡ مُّؤۡصَدَةٌ ۙ‏ ٨

Indeed, it will be sealed over them,

فِي عَمَدٖ مُّمَدَّدَةِۭ٩ 

In extended columns.

At first glance, this Surah describes people whose ego makes them believe that their wealth will keep them alive forever

Allah has described their fate in this Surah. 

But what if a person has even a little faith in their heart?

So, when the fire reaches the heart, what will it do? Will it burn it, and will every part keep burning until it is crushed?

And if someone has only a small portion of faith in their heart, then what will happen? Will the fire burn that as well? Will that portion of faith also come to an end?

So, let us look at this through the following incident.

The Boycott of Shi‘b Abi Talib

The polytheist leaders of Quraysh imposed a severe three-year social and economic boycott against Prophet Muhammad ﷺ and his clan, Banu Hashim. They hung a formal pact inside the Kaaba that strictly banned all trade, marriage, and communication with the clan until they handed over the Prophet.

To stay safe, the Muslims and their relatives retreated to a narrow valley called Shi'b Abi Talib. They faced extreme starvation and hardship during these three years, often surviving only on tree leaves and scarce smuggled food.

The blockade finally ended when a miracle occurred and termites ate the entire unjust document, leaving only Allah’s name untouched. Upon discovering this, a few sympathetic tribal leaders formally tore down the pact and allowed everyone to return home safely.

This incident gives us a way to reflect on the Hadith: just as the termites consumed the document while Allah’s name remained, perhaps the description of the Fire reaching the heart invites us to contemplate how, despite punishment, the faith Allah placed within a believer’s heart is not ultimately lost.”

Because Allah says in the Qur’an:

Surah At-Taghabun 64:17

إِن تُقْرِضُوا۟ ٱللَّهَ قَرْضًا حَسَنًا يُضَـٰعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ ۚ وَٱللَّهُ شَكُورٌ حَلِيمٌ

So, if you do not want that fire to touch you, then from today itself, start cleansing your heart.

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

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We have already learned in the previous article that sabr (صبر) works in different ways according to different situations. Now, according to these different situations, let us try to understand what صَبْرًا جَمِيلًا (Ṣabran Jamīlan) actually is.

The Qur’an repeatedly tells us to have patience, but alongside the command to have ṣabr, the Qur’an also speaks about ṣabran jamīlan—beautiful patience.

In some contexts, its meaning can be understood as patience itself being beautiful in that particular situation.

 But in Surah Al-Ma‘ārij, Allah says:

Qur’an 70:5

فَٱصْبِرْ صَبْرًا جَمِيلًا

“So be patient with gracious patience.

”The word “gracious” can convey the sense of being beautiful, dignified, and without complaint.

So, in the context of this verse, the translation can be understood as:

“So endure this denial, O Prophet, with beautiful patience.”

The Arabic word:

جَمِيلًا (jamīlan)

literally means “beautiful.”

But in this verse, it points toward a graceful and dignified form of patience, free from complaint or despair.

So, how can we identify this beautiful patience?

Let us temporarily leave the word ṣabr aside and focus only on the word “beautiful.”

Or, if we use the word “graceful” while keeping its other possible meanings in view, these words point us toward the concept of beauty.

But what is beauty?

Beauty has a direct relationship with a person's aesthetic sense, because beauty is subjective to people.

And here, Allah has addressed this verse to Prophet Muhammad ﷺ. Therefore, Prophet Muhammad ﷺ would exercise patience according to the standard appropriate to his own rank and strength, and that patience would be described as beautiful.

We can also look at Surah Yusuf, where Prophet Ya‘qub (عليه السلام) exercised his own form of beautiful patience. He continued to grieve and weep until the light of his eyes was lost.

Allah says in Quran 12:84

وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَٰٓأَسَفَىٰ عَلَىٰ يُوسُفَ وَٱبْيَضَّتْ عَيْنَاهُ مِنَ ٱلْحُزْنِ فَهُوَ كَظِيمٌ

“And he turned away from them and said, ‘Oh, my sorrow over Joseph!’ And his eyes became white from grief, for he was a suppressor of grief.”

So, his patience was not necessarily identical to another person's patience. His situation, his strength, his relationship with Allah, and his own human experience were different.

Let us understand this through an example.

Imagine there are three children sitting in front of you, and there are three chocolates in front of them.

You tell them:

“Whoever sits quietly for 30 minutes will receive the chocolate in front of them, along with another reward.”

Now, imagine what happens.

The first child takes the chocolate that is already in front of him after only five minutes and eats it.

The second child, after ten minutes, asks:

“Can I have this?”

He asks from his own side. He requests it. He is trying his best.

And then there is a third child who exercises patience for the entire 30 minutes. At the end of the 30 minutes, he receives the chocolate as well as the additional reward.

But there is an important question here:

All three children tried to resist in their own way. So which one demonstrated Ṣabran Jamīlan?

Can we identify it?

Absolutely not.

Because the knowledge belongs only to Allah, and the final judgment of what was truly beautiful patience will be made on the Day of Judgment.

Notice that the Qur’an says:

صَبْرًا جَمِيلًا — Ṣabran Jamīlan

It does not say the perfect patience.

It does not say the complete patience.

It says beautiful patience.

So, you need to try your best according to your strength.

And if you believe that you have the strength to exercise what, according to your own capacity, is a more complete or perfect form of patience, then that may be your Ṣabran Jamīlan.

The beauty of patience is therefore not something we can simply measure from the outside.

What appears small to one person may have required enormous strength from another.

What appears like complete patience in one person may not be the same standard for another.

Ultimately, Allah alone knows the strength, struggle, intention, and inner state of every person.

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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.

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👉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

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               👉   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.

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?

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👉 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?

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