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...
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Today’s reflection is from Sura Balad where Allah [swt] says: Certainly We have created man to be in distress. [90:4]
In this verse, Allah [swt] uses the word kabad for distress. Scholars explain that the word kabad which originally means intensity, also signifies 'a disease in the liver of a person’ and is used for any trouble and misery.
This verse spells out a truth about the human experience during this plane of existence: from the time the human embryo is conceived it will go through difficult stages with pain and toil until the time it is born, and even from then on; during his childhood, the period of his adolescence, and through his mature and senior years, he is and will be faced with many kinds of challenges, stresses and distresses.
The problem, though is that even though Allah [swt] has explained this to us in the Quran, we human beings expect something different. We LOVE comfort and luxury and are deeply attached to the idea of a life of stability and ease. We feel entitled to such a trouble-free existence, even when we have no proof that it is possible. Even when we may recognize that moments of such comfort and ease move us further away from spirituality and recognizing the purpose for which we are here.
And so, when we are experiencing challenges and distresses, instead of reminding ourselves that this is, quite simply, the nature of this world, we tell ourselves that “something has gone wrong” and that “it is not meant to be this way” and a number of such things which actively resist the acceptance of this truth.
And then, of course, we look at others. We see the edited versions of their lives which are apparent to us in real life or in the virtual arena. And then we compare our distresses and challenges to the snippets of their apparently-distress-free life, to the abundance of peace and joy that we think they are enjoying, and we think that somehow they have managed to escape this reality.
I really love how Phil Stutz explains this truth in a hard-hitting way in his great book: Lessons for Living: What Only Adversity Can Teach You.
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Phil starts his book by telling us: "Our culture denies the nature of reality. It holds out a promise that you can live in an ideal world where things come easily, a world in which unpleasant experiences can be avoided, where there is never a lack of immediate gratification. Worse, it suggests that if you do not live in this world, something is wrong with you. This ideal world is a realm of illusion. No matter how promising this world seems, it does not exist."
He continues by saying: "Be honest. Your own life experiences have been far from ideal. But what you have experienced is what is reality, not what you would like to experience. In short, the nature of reality is this:
1. "Life includes pain and adversity."
2. "The future is uncertain."
3. "Accomplishment of any kind requires discipline."
4. "You are not special. No matter what you did, you cannot avoid these aspects of life."
5. "This will never change."
In short: Life is hard. [or as the Quran puts it, we are created to be in distress]
Denying and resisting this simple fact of existence and telling yourself the story that life “shouldn’t” be hard is, arguably, THE greatest obstacle to your enjoyment of life.
When we quit arguing with reality and stop thinking something must be wrong with us because we’re experiencing life’s inevitable challenges, we can change our relationship to all the pain and uncertainty and hard work inherent to a meaningful life. In other words, when we stop resisting the truth that God has spelled out for us, we can fundamentally and permanently change our lives.
Of course this does NOT mean that there is no joy or happiness or even moments of bliss on this earth. It does mean, as Stutz reminds us: “There is love, joy, surprise, transcendence, and creativity as well, but these never occur separately from the above five points."
In other words, once we accept that life is hard, that we “are created in distress”, we can stop spending all our energy on resisting the reality of our circumstances and carve out a meaningful, and yes even happy, life for ourselves. We can learn to make peace with an imperfect life and focus on making the best of an imperfect life.