Loving and Living the Quran
Yesterday we reflected on the cost of holding onto grudges. Today we turn to the motivation the Qur’an offers for choosing the difficult path of forgiveness. Allah says: “Let them pardon and overlook. Do you not love that Allah should forgive you? And Allah is Forgiving, Merciful.” (24:22) Before addressing the motivation embedded in this verse, we must acknowledge something honestly: forgiveness is difficult. The Qur’an itself describes it as an act of courage. Why is it so hard? When someone wrongs us, the injury often feels like a threat to our dignity. Holding onto the grievance...
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Thirty days ago we began this series exploring the journey of the human nafs toward Allah. We reflected on the full spectrum of who we are: a noble creature before whom the angels bowed (38:72), and a creature of weakness who forgets (4:28). We explored the fitrah, the inner compass of conscience that Allah placed within us. We examined the nafs al-ammarah that pulls us toward desire and the nafs al-lawwamah that awakens discomfort when we stray. We discussed the path of returning to Allah through tawbah, and the courage required to repair our relationships with others through apology,...
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Yesterday we reflected on verse 42:40 and discussed “aslaha” — making amends with others, which is an important part of setting things right with Allah. Today we turn to the word that comes before it in the verse: “The recompense of evil is an evil like it, but whoever forgives and makes reconciliation, his reward is with Allah.” (42:40) Before reconciliation comes forgiveness ‘afw. The Qur’an begins by acknowledging something deeply human: if someone wrongs you, you have the right to respond proportionally. Justice is permitted. The Qur’an is not asking you to pretend the harm...
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Allah says: “The recompense of evil is an evil like it. But whoever forgives and makes reconciliation, his reward is with Allah.” (42:40) This verse recognizes something important: when someone harms us, we have the right to respond proportionally. Justice is permitted. But the verse then points to something higher. Whoever forgives and makes reconciliation, their reward is with Allah. Over the past few days we have been talking about tawbah — returning to Allah and repairing our relationship with Him. Today’s verse shifts the focus to another dimension of repentance: repairing our...
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Allah says: “Then Adam received words from his Lord, so He turned to him mercifully. Surely He is al-Tawwāb, the Merciful.” (2:37) The first time the Qur’an introduces the Divine name al-Tawwāb appears in the story of Adam (as). After being tempted by Iblis and leaving the Garden, Adam experienced the weight of what had happened. In that moment of remorse, he turned back to Allah. But the Qur’an highlights something remarkable: Adam’s turning did not begin with him alone. Allah taught him the words of return — the kalimāt through which he repented. This reveals something...
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Allah says: “Surely Allah loves those who turn to Him repeatedly, and He loves those who purify themselves.” (2:222) The Qur’an does not simply praise those who repent once. It praises al-tawwābīn — those who return again and again. The word tawwāb in Arabic implies repetition and continuity. It describes a person for whom returning to Allah is not a rare emergency response after a major mistake, but a regular spiritual rhythm. Repentance becomes a disposition. The people Allah loves are not those who never drift. They are those who do not stay away for long. Imam Khomeini reflects...
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Allah says: “Whoever does evil or wrongs his own soul and then seeks forgiveness from Allah will find Allah Forgiving, Merciful.” (4:110) This verse contains a powerful promise. It acknowledges two kinds of wrongdoing: harm toward others and harm toward one’s own soul through sin. Yet the verse does not end with condemnation. It ends with an invitation. If such a person turns and seeks forgiveness, the Qur’an says: “he will find Allah.” The verb used is yajid — he will find. It is immediate and certain. To find something implies it was already there. The verse suggests that Allah...
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Allah says: “O you who believe! Turn to Allah in sincere repentance (tawbatan nasūḥā). Perhaps your Lord will remove from you your evil and admit you into gardens beneath which rivers flow.” (66:8) This verse addresses believers — people already in relationship with Allah. Tawbah is not only for those far away. It is part of the ongoing life of faith. The Qur’an emphasizes the quality of repentance: tawbatan nasūḥā — sincere, wholehearted repentance. Scholars explain the word nasūḥā in several ways: A repentance done purely for Allah’s sake. A repentance that...
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Allah says: “Say: O My servants who have transgressed against their own souls, do not despair of the mercy of Allah. Surely Allah forgives all sins. Indeed, He is the Forgiving, the Merciful.” (39:53) This verse is often described by scholars as one of the most hope-giving verses in the Qur’an. Notice how Allah addresses the very people who feel most distant: “O My servants.” Even in the moment of transgression, the relationship is not severed. The belonging remains. The Qur’an describes sin as “transgressing against your own soul.” It frames wrongdoing not primarily as...
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Allah says: “No! Rather, what they used to do has become like rust upon their hearts.” (83:14) Over the past reflections, we have explored the inner landscape of the soul — the fitrah, the states of the nafs, the pull of desire, and the voice of conscience. Recently we reflected on how communities help protect that conscience through mutual guardianship. Today we ask a difficult question: what happens when the soul drifts and does not return? The Qur’an uses the word rān, often translated as rust or a covering over the heart. Classical scholars explain that the human soul begins pure...
info_outlineIn Sura Israa (17:26), Allah says: And do not squander wastefully.
Reflection: In this verse as in other places in the Quran, Allah [swt] is commanding us not to be extravagant or wasteful.
Islam encourages to be balanced in all aspects of life, including how we spend money and resources. And even, as in this verse, in giving charity. While it is encouraged to use and enjoy the bounties and blessings that we have been given, this needs to be done mindfully and with a concern for the welfare of society, which uses the same resources and of the planet, which bears the brunt of our overconsumption.
Interestingly, there is not a set amount or a clear boundary that distinguishes extravagance from normal spending. The injunction not to be extravagant or wasteful does not relate to the quantity of spending but rather to improvidence or wastefulness. Scholars explain that since all of us have been blessed with differing amounts of resources, and so what is extravagance for one person may not count as extravagance for another.
Buying what we need and using what we buy may not be wasteful but when we keep adding to the hordes of things that we already own and do not use, we do need to ask ourselves if this verse would apply to us.
Also, what might be moderate spending for one with means may well be extravagant for another who spends more than they can afford, or one who has to borrow to fulfill greed or to keep up appearances.
Why: In modern society as a generation of humans, we have more material resources available to us than ever before. And at the same time we also see a greater economic divide than ever before. While one area of the world is starving, other parts of the world squander resources by throwing away more food than can feed all those in need in another part of the world.
In the affluent regions of the North and the West, we find ourselves ensnared in a culture of extravagance and excess—a realm where materialism reigns supreme, fostering an insatiable appetite for relentless consumption. Here, the mantra of "out with the old, in with the new" resonates louder than ever, perpetuating a cycle of disposal and acquisition driven not by necessity, but by the mere arrival of a fresher model.
In this frenzied landscape, technology and fashion morph at a breakneck pace, compelling us to embark on a ceaseless quest to stay abreast of the latest gadgets and trends. Our economies are meticulously crafted upon the premise that individuals will continue to indulge in purchases far surpassing their genuine needs, often stretching their financial means to the breaking point.
Yet, beneath the glossy veneer of consumerism lies a poignant truth: our innate desires cannot be satiated by material possessions alone. We are led to believe that fulfillment awaits us at the end of a shopping spree, only to discover that the void we seek to fill remains untouched by the accumulation of goods.
Additionally, this wanton consumption is happening at a price. The planet is groaning and dying because of the excess of consumption of its inhabitants. So much so that there are not enough people on the planet to take the excess of clothes that we buy and then discard due to disposable fashion and other considerations. The crisis of the thousands of tons of perfectly wearable clothes ending up in landfills is only one example of the result of excess consumption and squandering of resources.
The price to ourselves of the hedonic treadmill and materialistic lifestyle cannot be underestimated. We need to ask ourselves how much time and effort we are spending simply to acquire more things and what the psychological, emotional and spiritual cost of such a lifestyle is.
How: Practicing mindful consumption will look different for all of us. What is important is that we are conscious of what we are spending and why.
We also need to consider the impact that our consumption has on our spirituality and on the health of the planet.
What can we reduce and re-use? What can we do without? Can we take the extra step in composting? Are we squandering resources like water and electricity without thinking?
Let us consider these two narrations in this regard:
Once Imam Jaffar as-Sādiq (as) asked that ripe dates be brought for the people around him. When the companions started eating the dates, some threw the date seeds away. The Imam told them: Do not do this as it is from tabdhīr and God does not like corruption. (This could mean that the date seeds could be used for animal feed or for human benefit and should not just be discarded).
The Holy Prophet (saw) was once walking along and saw his companion doing wudhū. The man was using a lot of water. ‘Why are you wasting, O Sa‘ad,’ he asked. The man was surprised. ‘Is there waste in water of wudhū too’ he asked. ‘Yes’ said the Prophet ‘even if you are beside a running stream.’
Simple way to become mindful:
Turning off the water in between the actions of wudhu
Switching off lights when not in a room [even in public places and hotel rooms]
Going the extra mile with reusing and composting parts of fruit and veggies that we do not consume