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.

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

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.

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

Read this article.

👉 CAN YOU CONTROL YOUR THOUGHTS? | ISLAMIC SPIRITUALITY

Allah says in Quran:

(Qur'an 3:153)

 فَاَثَابَكُمۡ غَمًّاۢ بِغَمٍّ لِّـكَيۡلَا تَحۡزَنُوۡا عَلٰى مَا فَاتَكُمۡ وَلَا مَاۤ اَصَابَكُمۡ‌ؕ وَاللّٰهُ خَبِيۡرٌۢ بِمَا تَعۡمَلُوۡنَ‏ 

"...So He repaid you with grief upon grief, so that you would not grieve over what had escaped you nor over what had befallen you. And Allah is All-Aware of what you do."

At first glance, the phrase "grief upon grief" seems difficult to understand. 

Why would Allah allow one sorrow to be followed by another?

The answer lies in the remarkable way the human mind works.

A Lesson from the Battle of Uhud

During the Battle of Uhud, the Muslims suffered defeat, injuries, and the loss of many companions. While they were overwhelmed with grief, another devastating rumor spread across the battlefield

that Prophet Muhammad ﷺ had been martyred. نَعُوذُ بِاللّٰهِ

This greater sorrow instantly overshadowed every other loss.

Allah then revealed:

«"...He repaid you with grief upon grief so that you would not grieve over what escaped you nor over what befell you." (Qur'an 3:153)»

The Qur'an shows that this painful experience was not meaningless. It redirected the believers from temporary worldly concerns toward what truly deserved their attention.

The Psychology and Science

Modern psychology and neuroscience explain that our emotions are shaped by attention and perception. The brain continuously ranks what it considers most important. When a greater concern captures our attention, the emotional weight of smaller concerns often decreases.

The event itself has not changed.

Our perception of it has.

This psychological principle beautifully echoes the wisdom behind the Qur'anic expression "grief upon grief."

A Deeper Spiritual Insight

Sometimes Allah does not remove our pain immediately.

Instead, He changes what our hearts consider most valuable.

A greater trial can awaken a deeper awareness, causing us to let go of temporary attachments and focus on what truly matters.

This is not merely emotional recovery

it is spiritual transformation.

Lessons from the Verse

- Every trial carries wisdom, even when we cannot immediately see it.

- Allah can transform our priorities through life's hardships.

- Emotional healing often begins with a change in perspective.

- Faith enables the heart to distinguish between temporary losses and eternal realities.

When the inner eye of the heart awakens, a person begins to recognize what is truly worth grieving over and what was never meant to own their heart. That awakening is one of the greatest gifts hidden within Allah's tests.

"If you truly reflect on it, there is no greater loss than losing Allah."

If you want to discover the secret of how one negative thought changed history?

Read this article.

👉HOW ONE NEGATIVE THOUGHT CHANGED HISTORY  QURANIC PSYCHOLOGY & LESSONS FROM HADITH

The Messenger of Allah (ﷺ) said:

"Having a good expectation (positive opinion) is part of excellent worship."

Reference: Sunan Abu Dawud 4993

If we reflect deeply on this Hadith, we realize that it teaches us about having positive intentions and positive thinking. The Prophet Muhammad (ﷺ) described this attitude as a part of worship.

Why is this so important? Let us reflect on it.

You have heard the story of Iblis and Prophet Adam (A.S.) many times. The Qur'an tells us that Iblis lied by saying that Allah had only forbidden Adam (A.S.) from eating from the tree because otherwise he and his wife would become angels or live forever. Through this deception, Iblis caused Prophet Adam (A.S.) to leave Paradise.

Allah says:

Surah Al-A'raf (7:20)

فَوَسۡوَسَ لَهُمَا الشَّيۡطٰنُ لِيُبۡدِىَ لَهُمَا مَا وٗرِىَ عَنۡهُمَا مِنۡ سَوۡاٰتِهِمَا وَقَالَ مَا نَهٰٮكُمَا رَبُّكُمَا عَنۡ هٰذِهِ الشَّجَرَةِ اِلَّاۤ اَنۡ تَكُوۡنَا مَلَكَيۡنِ اَوۡ تَكُوۡنَا مِنَ الۡخٰلِدِيۡنَ‏ 

"Then Satan whispered to them to reveal to them what had been hidden of their private parts. He said, 'Your Lord has only forbidden you this tree lest you become angels or become among the immortals.'"

If we reflect on the psychology of this event, what exactly did Iblis do?

• He spoke falsely about Allah.
• He put conflict into the mind of Adam (A.S.).
• He planted a negative thought.

He made Prophet Adam (A.S.) believe that Allah was deceiving him. Influenced by these words, Adam (A.S.) eventually ate from the tree.

This is exactly what the Prophet Muhammad (ﷺ) addressed when he taught us to maintain good expectations. We should always believe that Allah intends good for us and that He is always dealing with us in the best way.

Otherwise, negative thoughts can gradually lead a person toward mistakes and wrong decisions.

Now think about it yourself. Adam (A.S.) was in Paradise, yet he could have turned to Allah and prayed for guidance.

Likewise, whenever we face difficulties, we should call upon Allah.

We should consider every situation as a part of life's tests and sincerely ask Allah to grant us correct knowledge, remove the confusion within our hearts, and guide us to the right path.

Allah always helps the one who remembers Him.

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

Read this article.

👉 CAN YOU CONTROL YOUR THOUGHTS? | ISLAMIC SPIRITUALITY

We all know that the Day of Judgment will be the Day of perfect justice. Every human being will be rewarded or held accountable according to their deeds. 

But how will Allah judge every individual? 

Who will truly attain success?

To understand this, we turn to the Qur'an.

Allah says:

 Surah Ash-Shams (91:7–8)

«وَنَفْسٍ وَمَا سَوَّاهَا ۝ فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا

"And by the soul and He who proportioned it, and inspired it with discernment of its wickedness and its righteousness."

From these verses, we understand that every human being has been shown the difference between right and wrong, regardless of their religion. Every person will be judged according to their deeds, based on the knowledge they possessed of right and wrong. In other words, Allah will consider the circumstances they lived in, the strength and ability they had, and after all of that, what they chose.

That is why Allah says:

Surah Ash-Shu'ara (26:88–89)

«يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَ ۝ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ

"The Day when neither wealth nor children will benefit anyone, except the one who comes to Allah with a sound and pure heart."

According to this reflection, this is the parameter that Allah values: 

What was in a person's heart?

 What was their intention?

This is a truth that no human being can deny. Allah Himself has described it as the foundation of true success. This is the parameter that deserves our attention. Therefore, it is essential to understand what a sound and pure heart (Qalb-e-Saleem) truly is.

A Qalb-e-Saleem is a heart free from every defect. It is pure from every form of hatred, every kind of greed, and every spiritual impurity. It believes only in Allah and commits no shirk. It is clean and pure in every way. Allah has given the glad tidings of success to such people.

Yet the heart is also the place where desires are born. If a heart becomes purified from those desires and reaches Allah in that pure state, it will find peace on the Day of Judgment.

Such a heart can belong to any human being, regardless of their religion, because according to this reflection, Allah will judge people based on knowledge: whether, after receiving the knowledge of Islam, they followed it or not.

This standard is different for every individual because every person's test is different. Therefore, keep cleansing your heart every day and draw closer to Allah.

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The Prophet Muhammad ﷺ said:

“No one who has even a mustard seed’s weight of arrogance in his heart will enter Paradise.”

Sahih Muslim 91

And in the Qur’an, Allah says:

Surah An-Nahl 16:23

اِنَّهٗ لَا يُحِبُّ الۡمُسۡتَكۡبِرِيۡنَ‏ 

“Indeed, He does not like those who are arrogant.”

So, why is Takabbur (arrogance) such a serious sin?

What does arrogance actually do to a human being that Allah gives such a severe warning against it?

The answer can be understood through the psychology of the Hadith—and even more deeply through one of the Names of Allah:

Al-Mutakabbir — ٱلْمُتَكَبِّرُ

Al-Mutakabbir (ٱلْمُتَكَبِّرُ) is commonly understood as The Supremely Great, The Majestic, or The Dominant One.

The One Without Error.

But there is a deeper meaning here that is extremely important to understand.

Let us search for the answer to one question:

Why is Allah Al-Mutakabbir?

Why does true dominance and absolute greatness belong to Allah alone?

Because Allah possesses total knowledge.

He possesses total mercy.

He possesses total kingdom and authority.

Human beings, however, do not possess complete knowledge. A person does not know what the future holds. How, then, can a human being know with certainty what another person will do in the future?

If a person does not even possess complete knowledge of his own future, how can he become arrogant toward another human being?

How can a human being claim superiority when absolute dominance is not a human attribute?

Whatever position, status, ability, knowledge, beauty, wealth, or honor a person has received is ultimately a favor and blessing from Allah.

Therefore, instead of arrogance, a human being should respond to Allah’s blessings with gratitude and thankfulness.

To understand this more deeply, we need to read the next part of the Hadith.

What Is Takabbur According to the Prophet ﷺ?

A man asked the Prophet ﷺ about a person who likes his clothes and shoes to be beautiful. The Prophet ﷺ replied:

“Indeed, Allah is Beautiful and He loves beauty. Arrogance is rejecting the truth and looking down on people.”

Sahih Muslim 91a 

This Hadith gives us a profound definition of Takabbur.

Takabbur is not simply wearing beautiful clothes, having good shoes, looking attractive, or appreciating beauty.

The Prophet ﷺ clearly explained that arrogance is something much deeper:

Rejecting the truth and considering other people inferior.

This shows us that when a person looks down upon others and considers himself better than them, he is displaying the psychological reality of Takabbur.

Why Does Takabbur Belong to Allah Alone?

Allah is Al-Mutakabbir (ٱلْمُتَكَبِّرُ) because He is the absolute Owner and Master of everything.

He possesses complete knowledge.

He possesses absolute authority.

He possesses the entire kingdom.

He possesses perfect greatness and majesty.

A human being possesses none of these attributes absolutely.

Whatever a person has is something Allah has granted him.

Your knowledge is granted by Allah.

Your wealth is granted by Allah.

Your strength is granted by Allah.

Your beauty is granted by Allah.

Your position is granted by Allah.

Even the ability to achieve anything is ultimately a blessing from Allah.

So when a person becomes arrogant because of something Allah Himself gave him, he forgets the true source of that blessing.

This is why gratitude is a better path than arrogance.

The Greatest Example of Takabbur: Iblis

The Qur’an gives us the most powerful example of arrogance in the story of Iblis.

When Allah commanded Iblis to prostrate before Adam عليه السلام, Iblis refused and said:

Surah Sad 38:76

 اَنَا خَيۡرٌ مِّنۡهُ‌ؕ خَلَقۡتَنِىۡ مِنۡ نَّارٍ وَّخَلَقۡتَهٗ مِنۡ طِيۡنٍ‏

“I am better than him. You created me from fire and created him from clay.”

Look carefully at the psychology behind these words:

“I am better than him.”

This was the attitude of Iblis.

He compared himself with Adam عليه السلام and considered himself superior.

And this arrogance became the cause of his downfall.

The lesson is profound:

Takabbur does not merely make a person proud; it can make him blind to the truth of his own position before Allah.

No Creation Has the Right to Be Arrogant

Therefore, arrogance is not something Allah has permitted for any of His creation—whether human or jinn.

A human being should understand his own condition.

He should remember that whatever he possesses has been given to him by Allah.

If Allah has given him knowledge, he should be grateful.

If Allah has given him wealth, he should be grateful.

If Allah has given him status, beauty, strength, or any other blessing, he should recognize it as a favor from Allah.

The better path is therefore Shukr (gratitude), not Takabbur (arrogance).

Because when a person forgets that everything he possesses is ultimately from Allah and begins to think, “I am better than others,” he begins walking toward the same psychological attitude that caused Iblis to fall.

And that is why the warning against Takabbur is so serious.

The real question is not:

“What do I possess that makes me better than others?”

The real question is:

“What do I possess that Allah Himself has not given me?”

When a person truly understands this, arrogance begins to disappear—and gratitude begins to take its place.

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We all know that Allah is watching us, right?

But how can this prove that human free will is real?

Let’s decode this reflection.

There is a concept in physics that 

when something is observed, it can begin to behave differently.

This is a concept from physics, but if we decode its psychology, we can discover a very amazing fact.

First of all, the question is:

  Why does something begin to behave differently when it is being observed?

Let's illustrate this with an example.

Imagine that you work in an office. Your workplace is far away from your boss, so while working, you use your mobile phone according to your own choice, take rest breaks, or do things that are not actually allowed.

Then your boss installs a camera through which you are being watched.

Would you behave in exactly the same way?

Of course not.

You would become more careful and work more efficiently.

And if you forgot that a camera had been installed, you might once again become careless and start doing the same things you were doing before.

This is a psychological fact: comfort can make you forgetful about your actions and your environment.

When you place yourself in a comfortable atmosphere, you can simply let yourself go with the flow.

And this is how a human being can forget Allah.

When that comfort is taken away from a person, he wants to regain that habit, that comfort, or that peace once again.

This is one reason why a person can begin to struggle with Allah, question Him, and ask, “Why is this happening?”

He may even forget that he is in a trial.

But Allah does not forget.

Allah has given human beings enough ability and power that they can do wrong, cause harm, or make themselves better.

But when a person continuously makes the effort to improve himself for Allah, all those things that he does not want to do become sacrifices that he makes for Allah.

This changes a person from within.

It teaches him patience.

It teaches him sacrifice.

A person sacrifices his free will for Allah.

And Allah has promised a reward for that sacrifice.

But among all of these people, the better ones are those who make these sacrifices not merely for the sake of reward, but out of love for Allah.

That is why Allah is watching us: because free will is a real phenomenon, and we are being tested through the way we use it.

The punishment a person receives is connected to the negative use of his free will the selfish choices he makes and the wrong actions he chooses for himself.

And when you have placed yourself completely inside a comfortable atmosphere, you can forget the One who is always watching you.

So, Allah is watching us because we are in a trial and trials always come with free will.

Because Allah says in Quran 

Surah Al-Insan 76:3 

اِنَّا هَدَيۡنٰهُ السَّبِيۡلَ اِمَّا شَاكِرًا وَّاِمَّا كَفُوۡرًا‏ 

“Indeed, We guided him to the way, whether he be grateful or ungrateful.”

And 

Surah Al-Kahf 18:29 

وَقُلِ الْحَقُّ مِن رَّبِّكُمْ ۖ فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ

“And say, ‘The truth is from your Lord. So whoever wills—let him believe; and whoever wills—let him disbelieve.’”

These two verses tell us that the Qur’an has already declared that you have a choice: you may accept it or reject it. And the direct meaning of being given a choice is free will.

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Allah says in the Qur'an that human beings were created with haste. 

What does this mean? 

And why were we created this way?

 What is the wisdom behind it?

If we compare today's world with life 1,400 years ago, the difference becomes clear. In the past, even sending a simple message required writing a letter, and it could take days, weeks, or even months to reach its destination. Today, the same message reaches someone within two or three seconds.

Human beings naturally want everything quickly. Yet, at the same time, Allah repeatedly commands us in the Qur'an to reflect, think deeply, and ponder. Such reflection requires patience and time.

So, what is the work that demands deep reflection?

And what is the work in which we should be quick?

Allah says:

(Surah Al-Anbiya 21:37)

خُلِقَ الۡاِنۡسَانُ مِنۡ عَجَلٍ‌ؕ سَاُورِيۡكُمۡ اٰيٰتِىۡ فَلَا تَسۡتَعۡجِلُوۡنِ‏ 

"Man was created of haste. I will show you My signs, so do not be impatient."

Allah also says:

(Surah Yunus 10:11)

وَلَوۡ يُعَجِّلُ اللّٰهُ لِلنَّاسِ الشَّرَّ اسۡتِعۡجَالَهُمۡ بِالۡخَيۡرِ لَـقُضِىَ اِلَيۡهِمۡ اَجَلُهُمۡ‌ؕ 

"If Allah were to hasten punishment for people as they hasten to seek good, their appointed term would have already been ended."

Why does Allah describe human beings in this way?

Let us try to reflect on this question.

The Qur'an repeatedly invites human beings to think and reflect. Yet this is not an easy task, because it requires patience and time. On the surface, it may not even seem very interesting, because people are usually motivated to do something only when they expect to gain something from it.

That reward may be:

• Financial benefit,
• Pleasure,
• Entertainment,
• Or some other personal gain.

If someone is asked to help another person, they may do it while expecting something in return. Even in love, many people hope to receive love back.

Human beings rarely act without a reason. If no clear benefit is visible, they may only do something to pass the time.

Perhaps this is why Allah promises great rewards for righteous deeds, giving people hope for an eternal reward in the Hereafter.

At the same time, Allah has filled the world with signs that point to His perfect creation. He placed haste within human nature, yet He also commanded patience. 

One reflection is that this becomes part of our test: who will leave aside the urge to satisfy every desire immediately for the sake of Allah? 

Who will choose patience over impulse?

For this reason, the Qur'an constantly encourages us to think, reflect, and contemplate. It calls us to ask:

Who will hasten to return to Allah?

Who will trust His promises?

And who will continue loving Allah, not merely for the hope of reward, but out of sincere love for Him?

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The Messenger of Allah ﷺ said:

"A person follows the religion and way of his close friend, so let each of you look carefully at whom he takes as a friend."

— Jami' at-Tirmidhi 2378

Why did the Prophet ﷺ place such great importance on companionship and company?

The Qur'an tells us that Allah created human beings from clay:

— Surah Ar-Rahman (55:14)

خَلَقَ الۡاِنۡسَانَ مِنۡ صَلۡصَالٍ كَالۡفَخَّارِۙ‏ 

 "He created man from dry clay like pottery."

If we reflect on pottery and clay, we may find a beautiful lesson. Clay vessels absorb what is repeatedly placed inside them. Over time, those substances become part of the vessel itself, and removing their traces becomes difficult.

Imagine a clay pot in which salt is heated every day. Eventually, the pores of the vessel absorb the salt, and even after cleaning, it may continue to affect the taste of whatever is placed inside it.

Human beings are similar in many ways. The people around us, the words we hear, the habits we observe, and the environments we live in slowly leave their marks on our hearts and minds.

This is why the Prophet ﷺ also said:

 "The example of a good companion and a bad companion is that of a perfume seller and a blacksmith's furnace. The perfume seller may give you some perfume, you may buy some from him, or at least you will enjoy his pleasant fragrance. As for the blacksmith, he may burn your clothes, or at least you will be affected by his unpleasant smell."

— Sahih Muslim 2628

This shows a simple but powerful reality: human beings are deeply influenced by their environment.

When a person realizes how much influence has already entered his heart, he should continue the process of purification. This cleansing is not easy. It can be painful, because removing impurities often feels like removing a layer from within ourselves.

Just as washing the skin repeatedly may remove dead layers before revealing healthier skin beneath, purification of the soul also requires patience and persistence.

In Islam, this struggle is known as Jihad al-Nafs — the struggle against one's own lower desires and ego.

It is one of the most difficult struggles because it requires a person to fight against his own impulses, surrender himself before Allah, and resist his desires whenever they become overwhelming.

Over time, when the soul becomes purified, Allah grants protection to the believer's heart, much like a protective glaze shields a clay vessel from absorbing harmful substances.

The remembrance of Allah strengthens this protection, guards the heart, and helps preserve the purity that has been achieved through struggle and perseverance.

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Allah says in the Qur'an:

(Surah Al-Ahzab 33:51)

وَاللّٰهُ يَعۡلَمُ مَا فِىۡ قُلُوۡبِكُمۡؕ وَكَانَ اللّٰهُ عَلِيۡمًا حَلِيۡمًا‏ 

"And Allah knows what is in your hearts. And Allah is All-Knowing, Most Forbearing."

What does this mean?

Can the heart speak?

Can the heart think?

What are the "words of the heart"?

Today, let us try to decode this reflection.

Is the heart a symbol of purity?

You have probably heard people say:

"My heart does not want this."

This statement represents a want, a desire, an inner instinct, something that a person is willing to spend all of their strength and energy pursuing.

If that desire is positive, it can lead a person toward goodness and righteousness.

If it is negative, it can become a source of harm and destruction.

Perhaps the Qur'an is pointing toward this reality:

The desires, intentions, wishes, and motivations that drive you to act are known to Allah, even if you hide them from the entire world.

Indeed, even if you hide them from yourself.

These feelings are not imaginary.

They are part of human reality.

When you experience fear, grief, excitement, or falling in love, you often feel physical sensations in your chest:

• a heavy heart,
• a racing heartbeat,
• or the famous "butterflies in the stomach."

Modern science has discovered something fascinating.

The field of neurocardiology has shown that the human heart contains a dense network of approximately 40,000 neurons, known as the intrinsic cardiac nervous system.

This system allows the heart to regulate its rhythm, coordinate contractions, and respond to changes in blood pressure and chemical signals with a certain degree of independence from the central nervous system.

The heart and brain are also in constant two-way communication through pathways such as the vagus nerve and the spinal cord.

Interestingly, the heart sends a large amount of information back to the brain, influencing emotional processing and bodily awareness.

Does this mean the heart has a mind of its own?

Science says no.

Thought, reasoning, memory, and consciousness reside in the brain.

However, the strong connection between the heart and the brain helps explain why emotions often feel as if they live in our chest.

When the brain perceives fear, love, stress, or excitement, hormones such as adrenaline and cortisol are released into the bloodstream.

The heart responds immediately:

• the heartbeat changes,
• the chest feels heavy or light,
• and the body enters a new emotional state.

The brain then receives these physical signals back from the body, intensifying our conscious experience of emotion.

Perhaps this is why the language of the heart has existed throughout human history.

From a Qur'anic perspective, the heart represents far more than a physical organ.

It represents our intentions, desires, sincerity, motivations, and spiritual direction.

And Allah knows all of them.

The desires you hide.

The intentions you never speak.

The struggles you cannot explain.

The feelings you cannot even put into words.

Allah knows them all.

Now reflect on this:

If even you do not fully understand the layers of your own intentions, then how deep must Allah's knowledge be?

There are intentions hidden beneath intentions.

Motivations beneath motivations.

Layers within layers that remain unknown even to ourselves.

Yet Allah knows them completely.

Perhaps this is one of the greatest reminders of human weakness and one of the greatest reasons to surrender before Allah.

Because no one knows us the way Allah knows us.

And no one knows what is inside the heart except the One who created it.

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What is the sign of a true believer?

Every human being wants to become close to Allah and earn His pleasure. For this purpose, a person performs acts of worship and tries to follow the commands that Allah has revealed in the Qur'an.

But is this alone enough to become a true believer?

To answer this question, we must look at what the Qur'an teaches.

لَن تَنَالُوا الْبِرَّ حَتَّىٰ تُنفِقُوا مِمَّا تُحِبُّونَ ۚ وَمَا تُنفِقُوا مِن شَيْءٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ

"Never will you attain true righteousness until you spend from that which you love. And whatever you spend, Allah is fully aware of it."

— Surah Aal-e-Imran (3:92)

The Qur'an tells us that a person cannot reach true righteousness until they are willing to sacrifice something they love for the sake of Allah.

This verse reveals one of the deepest principles of Quranic psychology:

Closeness to Allah requires sacrifice.

A believer must eventually sacrifice something dear to them — whether it is wealth, comfort, desires, pride, status, worldly attachment, or the illusion of control over life.

This reality can be seen throughout the lives of Allah's prophets.

When Allah commanded to sacrifice his beloved son , he submitted completely to the command of Allah. Seeing his sincerity and taqwa, Allah replaced him with a ram and transformed the trial into one of the greatest examples of faith in human history.

Every prophet gave sacrifices for the sake of Allah.

But what about ordinary people like us?

The answer is surprisingly simple.

Allah did not place upon us the same tests that He placed upon His prophets.

To understand our own sacrifices, we must first understand modern life.

Human beings naturally seek comfort, security, and stability. Over time, we build a comfort zone around ourselves — a version of life that we do not want disturbed.

The moment this comfort zone is shaken, pain begins.

A financial loss, a broken relationship, an illness, the loss of a job, or unexpected hardship can suddenly destroy the world we carefully built for ourselves.

And often, this is where the real test begins.

This is where Allah asks for our sacrifice.

A person cries, struggles, and repeatedly tries to restore life to the way it was before. This reaction is natural because human beings cannot see the unseen wisdom behind Allah's decree.

But faith is tested precisely through the unseen.

Imagine a person living a comfortable life with a successful career, only to suddenly lose their job.

At that moment, the believer is faced with two choices:

To fight against reality with endless resentment and complaint,

or

to accept that Allah's wisdom extends beyond what the human eye can see.

Acceptance does not mean giving up.

A believer continues striving, searches for new opportunities, rebuilds their life, and keeps making dua.

But deep inside their heart, they surrender the outcome to Allah.

That surrender is their sacrifice.

The sacrifice is not always an animal on the day of Eid.

Sometimes the sacrifice Allah asks for is our pride.

Sometimes it is our attachment to comfort.

Sometimes it is our desire to control every outcome.

And sometimes it is our refusal to accept what Allah has chosen for us.

The true believer eventually reaches a state where they say:

"O Allah, I may not understand Your wisdom today, but I trust that You know what I do not know."

Allah reminds us in the Qur'an:

وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ ۖ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ ۗ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

"Perhaps you dislike a thing while it is good for you, and perhaps you love a thing while it is bad for you. Allah knows, while you do not know."

— Surah Al-Baqarah (2:216)

This is the psychology of faith.

To trust Allah when life makes sense is easy.

To trust Him when life falls apart is the sign of a true believer.

Just as Allah created a miracle for Ibrahim (A.S.), He is capable of opening doors that we cannot even imagine.

But this requires trust.

It requires patience.

And it requires the willingness to sacrifice what we love for the sake of what Allah loves.

Perhaps this is one of the greatest signs of a true believer:

A true believer does not worship Allah only in times of ease; they remain loyal to Him even when sacrifice is required.

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