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...
info_outlineLoving and Living the Quran
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_outlineContinuing with this verse from Sura Ale Imran:
So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in [some of] the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him]. (Quran 3:159)
After appreciating the Prophet [saw] for being lenient with his companions who disobeyed him, the Holy Prophet [saw] is advised to consult his companions.
Scholars explain that in this verse, “consult them” refers to strategies of war, since the Prophet by definition would not consult them in matters of revelation or in laws and commands decided by Allah (swt).
The Holy Prophet (saw) often consulted his family and companions. He would consult on military strategy from those who were in the trenches. He also established the seeking of counsel as a role model and encouraged it to nurture the wisdom and insight of his followers. Commentators believe that this quality helped the Prophet (saw) win over people and made him a successful leader.
Consultation has so many benefits, both for those consulting and those being consulted.
When we are in the midst of a situation or a problem, it is often challenging to see the big picture or reflect on how our behaviour is playing out in the situation. Our own self-interest and ego often results in tunnel vision, which may lead to actions not in our ultimate best interest.
Seeking counsel and consultation from a spouse, a good friend, a trusted colleague or a trained professional at such a time can be hugely beneficial as it can provide us with a sounding board and help illuminate blind spots and errors in thinking.
Seeking consultation becomes even more important when the stakes of a particular decision are high. It is for this reason that many CEOs, leaders and high ranking professionals turn to consultants to think through their decisions and get feedback. Reality is that the higher your status in life, and the more powerful the position you hold, feedback and accountability is generally not forthcoming unless you intentionally seek it out.
For those who are in lower down on the ladder of power and privilege, the opportunity of being heard and having their ideas listened to is invaluable in building their self-confidence and buy in to the team or group. (The Holy Prophet (saw) exemplified this when he intentionally sought out consultation from his companions).
When you consult others, you have the support of others in decision making and can fill out the gaps in your thinking. Imam Ali (as) said: Whoever seeks advice of the intelligent ones becomes enlightened with the lights of [many] intelligences. (LOVE this - can you imagine, becoming enlightened with many intelligences? How cool is that?.
He also said: It is right that the intelligent one should add to his opinion the opinions of the intelligent ones, and add the knowledge of the wise ones to his knowledge. In other words, consulting others in big and small matters expands our own thinking and brings to light things that we may not have considered.
The likelihood of mistakes becomes less when more people think about a matter. Varied intellects and experiences are less likely to be wrong than one individual one. Imam Ali (a) has said: The Messenger (s) sent me to Yemen and advised me, ‘the one who consults does not regret’.
Consultation also allows people to feel like a party to success and take ownership for results, building a team spirit.
And at the same time, if the result of a decision is not as desired, a decision taken after consultation will prevent a group or team for putting the blame on a single person. As Imam Ali (a) says: He who acts solely according to his own opinion gets ruined, and he who consults other people shares in their understanding. (Nahjul Balāgha, Saying No.161)
Given that consultation has so many benefits, what stops us from doing more of this?
Shame, ego and stubbornness are perhaps the biggest barriers to seeking counsel and consultation. We become very attached to our thoughts and desires and simply do not want anyone to tell us that might be a better way. We may feel very pressured to look as if we “have it all together” and see it as a weakness to ask others for guidance.
Or we really really want to follow a path and suspect that others whom we trust will give us a different suggestion, we may not want to consult them.
Such thinking itself is a huge sign that we need counsel more than ever!
At times like this, we may want to remind ourselves that consultation and counsel are a spiritual injunction from Him and it is a Sunnah of the Holy Prophet (saw).
Far from showing weakness, it is a sign of courage and maturity to consult with others and seek guidance and help when appropriate.
The most difficult part of seeking consultation is the first step. Once we initiate it, though, we experience a huge sense of relief and support.
Let us pray that we have the guidance to consult with those who had experience, training or wisdom in dealing with what we may be facing. And that we have the courage to ask for help and support and the wisdom to act upon that advice.