The Reality of Dunya (This World )

 

In Islam, understanding the temporary nature of this world (Dunya) is the primary spiritual shield against worldly temptations (Shahawat and Fitnah). Rather than viewing the world as evil, Islam teaches that earthly life is a brief testing ground and a bridge to the eternal Hereafter (Akhirah), which helps believers maintain emotional balance and self-control.

• The Reality of Dunya (This World): The word Dunya comes from an Arabic root meaning "near" or "low." The Quran repeatedly describes worldly life as a fleeting illusion, comparing it to rain that makes crops grow green and lush, only for them to quickly turn yellow and crumble into dry chaff.

﷽

ٱعْلَمُوٓا۟ أَنَّمَا ٱلْحَيَوٰةُ ٱلدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌۢ بَيْنَكُمْ وَتَكَاثُرٌ فِى ٱلْأَمْوَٰلِ وَٱلْأَوْلَـٰدِ ۖ كَمَثَلِ غَيْثٍ أَعْجَبَ ٱلْكُفَّارَ نَبَاتُهُۥ ثُمَّ يَهِيجُ فَتَرَىٰهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَـٰمًا ۖ وَفِى ٱلْـَٔاخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ ٱللَّهِ وَرِضْوَٰنٌ ۚ وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا مَتَـٰعُ ٱلْغُرُورِ ٢٠

Know that this worldly life is no more than play, amusement, luxury, mutual boasting, and competition in wealth and children. This is like rain that causes plants to grow, to the delight of the planters. But later the plants dry up and you see them wither, then they are reduced to chaff. And in the Hereafter there will be either severe punishment or forgiveness and pleasure of Allah, whereas the life of this world is no more than the delusion of enjoyment.

(Quran Surah Al  Hadid:Ayat 20).

The Life of this World is Fleeting Enjoyment.

The preceding verses described the conditions of the inmates of Paradise and those of the inhabitants of Hell, which will materialize in the Hereafter and will be permanent and eternal. Since the basic cause for one's deprivation of the bounties of the Hereafter and his being seized by the divine punishment is his involvement in the temporary pleasures of this worldly life that tempt him to forget the life to come, the verse under comment describes the reality of the worldly life and its being unreliable. The verse depicts the involvements of a human being that he cheerfully enjoys from the inception of his life up to its end. The verse summarizes these involvements in the same order in which they occur. From the inception to the end of his life, man leads his life in the following order: la'ib [ play ], lahw [ amusement ], zinah [ show of beauty ], tafakhur [ exchange of boastful claims ] and takathur [ competition of increase in riches and children ].

The word la'ib (play) refers to a play that has no purpose at all, like the movements of little children. The lahw [ amusement or pastime ] is a game or sport meant initially for amusement and enjoyment, but it may serve also some other subsidiary purpose like physical exercise. It includes all the sports of the bigger children such as playing with a ball or swimming or target-shooting. Prophetic Traditions have termed swimming and target-shooting as good sports. The early stage of one's life is spent in play and amusement. Then comes a stage in his youth when man wants to adorn his body and dress and to show their beauty, which is described in the verse as 'zinah'. Then comes a stage in which man is tempted to prove his superiority over his mates and to make boastful claims. In old age, a keen competition and rivalry sets in to amass wealth and multiply children.

When man goes through a particular phase of life, he feels satisfied with it. But when that phase is over, he realizes its absurdity and hollowness and takes to the next phase of life. For example, a child is most fascinated with his phase of life and regards the stage of la'ib (play) the goal of his life. Should someone snatch one of his toys, he feels as much aggrieved as a big man is grieved by his valuable wealth and property being usurped. However, when he grows a little bigger, he realizes the things he deemed to be the goal of his life were nothing but some useless and absurd activities. The same thing happens in one's youth when he is attracted by adorned beauties. In old age, man gathers wealth and multiplies children. Power, prestige, pride and position are his capital goods and investments to wield dominance in life. The Qur'an reminds him that this phase too will pass away. The next stage is barzakh [ grave ] followed by the Day of Resurrection. Man needs to think about those stages or phases of life because they are really eternal without an end. Allah has described the fleeting enjoyment of this world in such an order that the appropriate parable given in verse [ 20] follows naturally.

کمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ‌ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَ‌اهُ مُصْفَرًّ‌ا ثُمَّ يَكُونُ حُطَامًا (...[ All this is ] like a rain, the vegetation of which attracts the farmers, then it withers, and you see it turning yellow, then it becomes straw....57:20) The word ghaith means 'rain'. The word kuffar, being the plural of kafir, is generally used as opposed to mu'minin [ believers ], in the sense of non-believers, but its literal sense carries the meaning of 'farmers' also. Some scholars have taken the word here in this literal sense, explicating that the farmers are happy to see the vegetation that grows in the aftermath of rain. Other commentators have taken the word kuffar in its popular sense of non-believers, explaining the verse to mean that the non-believers are attracted by the greenery. This explanation may be criticized on the ground that being happy with the greenery is not confined to non-believers, but also the believers admire the lush vegetation when it abounds in vigorous growth. The commentators have appraised the criticism thus: There is a world of difference between the happiness and admiration of a believer and that of a non-believer. A believer's pleasure is directed towards Allah. He believes that everything is the outcome of Allah's power, wisdom and mercy. He does not make it the goal of his life; he gives up the cherished and precious things of this mortal world in consideration for the higher, eternal things of the life yet to come in the Hereafter. That is the goal of his life he worries about. Therefore, any believer who fulfills the requirements of his faith is not attracted, even by the biggest wealth in this world as a kafir does. That is why the attraction by the vegetation is attributed to a non-believer.

In short, the parable means that in the wake of rain vegetation of all sorts grows, and it pleases the farmer.

alfakir albakr allatifi

The Seven Under Allah’s Shade

The hadith (saying of the Prophet) of the seven who are in Allah’s shade, subhanahu wa ta’ala (exalted is He), on the Day of Judgment gives us guidance as to important milestones and markers for our spiritual development. These are goals that should be sought in one’s development.

The Prophet ﷺ said:

There are seven whom Allah will shade in His Shade on the Day when there is no shade except His Shade: a just ruler; a youth who grew up in the worship of Allah, the Mighty and Majestic; a man whose heart is attached to the mosques; two men who love each other for Allah’s sake, meeting for that and parting upon that; a man who is called by a woman of beauty and position [for illegal intercourse], but he says: ‘I fear Allah’, a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allah in private and so his eyes shed tears.

So there are seven things mentioned in this hadith:

1. A just ruler.
2. A youth who grows up in the worship of Allah.
3. A man whose heart is attached to the mosques.
4. Two people who love one another for the sake of Allah.
5. Someone who resists a direct temptation from the opposite gender.
6. A person who is completely selfless in charity.
7. A person who remembers Allah in private and sheds tears in doing so.

The seven things mentioned all relate to serious developmental goals that should be sought throughout our own personal development and our efforts to help other people in their own growth.

The first is to develop a level of God-consciousness (taqwa) in the way that one deals with power. Being in a position of authority in Islam is a responsibility that one is held accountable for and it is very serious. Part of that is that our base selves often push us to take advantage of our positions of authority and abuse our power at the expense of others. This is a serious developmental flaw because it shows irresponsibility and a lack of taqwa. We all have varying situations throughout our lives wherein we are in a position of authority and when we have such power we have to look critically at ourselves and hope that Allah gives us good friends who help keep us in line. The developmental lesson here is in learning to act responsibly with power.

The second is a special kind of person that you meet every now and then. They are just good and always have been. These people are truly special because their consistency in worship draws them close to the fitrah, or natural state of being. You can feel their goodness in their interactions and see their genuineness in the details of their behavior. Most of us were not raised this way but that does not mean that we cannot renew our commitment to God (swt). That is something that we can do it any time by asking His forgiveness and starting fresh. This developmental point is about being consistent in our servitude to God (swt).

The third is the one whose heart is attached to the houses of worship. These are the people you meet who organize their lives around prayer. They make every effort to be at the mosque for prayer as much as possible and find beauty and pleasure in doing so. They recognize the peace and tranquility that comes from spending time in the mosque, and they call others to do so as well. This developmental point is about learning to love worship.

The fourth is two people that love each other for the sake of Allah (swt). There are many reasons why we could care for someone in this life. Sometimes those reasons are selfish and sometimes they are selfless. The one who loves solely for Allah’s sake (swt) is selfless in their love. This is a kind of training of the heart that all seekers of the Divine must experience. They must learn to purify their relationships with others and focus them on the ultimate goal, the pleasure of God (swt). This developmental point is essentially learning how to love properly and for the right reasons.

The fifth is someone who is called to fulfill their sexual desires in an unlawful way and resists. This is mentioned as a major trial that can afflict a person and as such the reward for passing it is Paradise. The person who is able to resist such a temptation is someone who has a strong control over their self and a clear awareness of God (swt). The developmental lesson is in learning to resist immediate temptations in favor of a greater reward with God (swt).

The sixth is someone who is so charitable that they lose track of their charity. The expression here is that their right hand spends so freely that their left hand does not even notice it. This habit is not about simply giving when it is convenient or only on certain things and not others. This is a habit that becomes so much a part of the person’s being that it reaches all causes of goodness. The developmental lesson is in making charity a way of life.

The seventh, and final, is the one who remembers God (swt) in private and tears up. This last one is very intimate. Many people are able to maintain a stable Islamic personality in public, but when they are left alone by themselves they start to slip. Their identity and worship are public affairs but have not reached the inner depths of the self where true spirituality lies. The one who remembers Allah (swt) when alone and cries is the one who has cultivated a truly special and unique relationship with their Creator; an intimate relationship that cannot be explained by words and is only obtained through long periods of struggling for His sake. The developmental goal is to become intimate with God (swt) and move past the superficiality of common religious discourse.

In Islam the life of this world is the enjoyment of deception

This temporary world is nothing but lies and deception. Every joyful and painful event we experience now is, in a sense, a brief preview or trailer of life in the Hereafter. If we choose to live a leisurely life in this world, we will live unpleasantly in the Hereafter. This world is for us to struggle seeking Allah's pleasure without expecting any reward, while the Hereafter is the place for us to be pleased by rewards that Allah has promised without struggling.

I remember my teacher once said that we will be tested the moment we are born until the day we die. The same goes for seeking knowledge. If I were to put it into terms, then it would be that knowledge is directly proportional to the test. The more we learn about Allah (faith), the more we will be tested. But, we shouldn't be afraid of it. Prophet Muhammad (s.a.w) said, as narrated by Abu Hurairah: 

"If Allah wants to do good to somebody, He afflicts him with trials.". 

But, we must remember, Allah said in Surah Al-Baqarah, verse 286, that Allah does not charge a soul except with that within its capacity. Allahu akbar. 

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

لَا يُكَلِّفُ ٱللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا ٱكْتَسَبَتْ ۗ رَبَّنَا لَا تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَآ إِصْرًۭا كَمَا حَمَلْتَهُۥ عَلَى ٱلَّذِينَ مِن قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِۦ ۖ وَٱعْفُ عَنَّا وَٱغْفِرْ لَنَا وَٱرْحَمْنَآ ۚ أَنتَ مَوْلَىٰنَا فَٱنصُرْنَا عَلَى ٱلْقَوْمِ ٱلْكَـٰفِرِينَ ٢٨٦

Allah does not require of any soul more than what it can afford. All good will be for its own benefit, and all evil will be to its own loss. ˹The believers pray,˺ “Our Lord! Do not punish us if we forget or make a mistake. Our Lord! Do not place a burden on us like the one you placed on those before us. Our Lord! Do not burden us with what we cannot bear. Pardon us, forgive us, and have mercy on us. You are our ˹only˺ Guardian. So grant us victory over the disbelieving people.”

— Dr. Mustafa Khattab, The Clear Quran

[Surah Al Baqarah : Ayat 286]

There's always a solution to every problem. He comforted us by saying, It's ok, you can handle that (with Allah's will). The more I read the Al-Quran, the more attached I got. May our hearts remain in the straight path of seeking His Pleasure.

Yes, the Quran describes the life of this world as "the enjoyment of deception" (or "mere delusion"). This concept is found in verses like Surah Al-Imran (3:185) and Surah Al-Hadid (57:20), which emphasize that worldly pleasures and possessions are ultimately temporary and not the true, lasting reality.

Here's a Truth:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

كُلُّ نَفْسٍۢ ذَآئِقَةُ ٱلْمَوْتِ ۗ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ ٱلْقِيَـٰمَةِ ۖ فَمَن زُحْزِحَ عَنِ ٱلنَّارِ وَأُدْخِلَ ٱلْجَنَّةَ فَقَدْ فَازَ ۗ وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا مَتَـٰعُ ٱلْغُرُورِ ١٨٥

[Every soul will taste death. And you will only receive your full reward on the Day of Judgment. Whoever is spared from the Fire and is admitted into Paradise will ˹indeed˺, triumph, whereas the life of this world is no more than the delusion of enjoyment.] — Dr. Mustafa Khattab, The Clear Quran

[Surah Al-Imran : Ayat 185]

This verse highlights that the life of this world is a temporary enjoyment, a "deceiving thing" or "mere delusion". It contrasts this with the Day of Judgment, where individuals will be judged and rewarded or punished.

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

ٱعْلَمُوٓا۟ أَنَّمَا ٱلْحَيَوٰةُ ٱلدُّنْيَا لَعِبٌۭ وَلَهْوٌۭ وَزِينَةٌۭ وَتَفَاخُرٌۢ بَيْنَكُمْ وَتَكَاثُرٌۭ فِى ٱلْأَمْوَٰلِ وَٱلْأَوْلَـٰدِ ۖ كَمَثَلِ غَيْثٍ أَعْجَبَ ٱلْكُفَّارَ نَبَاتُهُۥ ثُمَّ يَهِيجُ فَتَرَىٰهُ مُصْفَرًّۭا ثُمَّ يَكُونُ حُطَـٰمًۭا ۖ وَفِى ٱلْـَٔاخِرَةِ عَذَابٌۭ شَدِيدٌۭ وَمَغْفِرَةٌۭ مِّنَ ٱللَّهِ وَرِضْوَٰنٌۭ ۚ وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا مَتَـٰعُ ٱلْغُرُورِ ٢٠

Know that this worldly life is no more than play, amusement, luxury, mutual boasting, and competition in wealth and children. This is like rain that causes plants to grow, to the delight of the planters. But later, the plants dry up and you see them wither, then they are reduced to chaff. And in the Hereafte,r there will be either severe punishment or forgiveness and pleasure of Allah, whereas the life of this world is no more than the delusion of enjoyment. — Dr. Mustafa Khattab, The Clear Quran

[Surah Al-Hadid 57:20]

This verse further elaborates on the nature of worldly life, describing it as play, amusement, adornment, boasting, and competition in wealth and children. It uses the analogy of a rain that nourishes crops, which then wither and dry, to illustrate the fleeting nature of worldly things.

The broader context:

These verses emphasize that true success lies in seeking Allah's pleasure and preparing for the Hereafter, not in accumulating worldly possessions or indulging in fleeting pleasures. The life of this world is seen as a test and a temporary phase, while the Hereafter is the ultimate and eternal reality.

The life of this world is merely the enjoyment of delusion by ...

Essentially, the concept of "enjoyment of deception" serves as a reminder to Muslims not to be overly attached to worldly things and to focus on actions that will benefit them in the Hereafter

The life of this world is merely the enjoyment of delusion

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

كُلُّ مَنْ عَلَيْهَا فَانٍۢ ٢٦

[Everyone upon the earth will perish]

[The Quran 55:26]

| Know that the life of this world is but amusement and diversion and adornment and boasting to one another and competition in increase of wealth and children — like the example of a rain whose [resulting] plant growth pleases the tillers; then it dries and you see it turned yellow; then it becomes [scattered] debris. And in the Hereafter is severe punishment and forgiveness from Allah and approval. And what is the worldly life except the enjoyment of delusion |

{ The Quran 57:20 }

[ Every soul will have a taste of death, and you will receive your reward on the Day of Resurrection. Whoever is swayed from the Fire and admitted to Paradise has won. The life of this world is merely the enjoyment of delusion.

[ The Quran 3:185 ]

Life's Journey Is Short

In Islam, the perspective on this worldly life is that it is temporary and transient, a journey towards the eternal afterlife. While Muslims are encouraged to enjoy the blessings of this life, it is seen as a place of testing and preparation for the real and everlasting life in the hereafter. This understanding shapes their priorities and actions, emphasizing the importance of seeking God's pleasure and preparing for the Day of Judgment.

Here's a more detailed explanation:

Transient Nature:

The Quran and Islamic teachings consistently remind believers that this world is temporary and not the ultimate destination. Verses like Surah Al-Ankabut (29:64) describe worldly life as "play and amusement" compared to the "real life" of the Hereafter, according to Quran.com.

Preparation for the Hereafter:

Islam emphasizes that this life is a test and a preparation ground for the Hereafter. Muslims are encouraged to perform good deeds, seek knowledge, and live righteously to earn God's mercy and a place in paradise.

Balance and Moderation:

While recognizing the temporary nature of this world, Islam also encourages a balanced approach to life. Muslims are allowed to enjoy permissible (halal) things in this world but are cautioned against excessive attachment and materialism. The Quran even includes prayers for blessings in both this world and the next, according to Al Hakam.

Focus on the Eternal:

The ultimate goal for Muslims is to attain the pleasure of God and a place in Paradise. This understanding shapes their priorities and actions, motivating them to strive for spiritual growth and to make choices that align with Islamic teachings.

Example of a Traveler:

The Prophet Muhammad (peace be upon him) used the metaphor of a traveler resting briefly under a tree before continuing their journey to illustrate the transient nature of this world, according to QuranReflect. This emphasizes that worldly life is a temporary stop on a much longer journey.

Preoccupation With This Life Condemned;

بِسْمِ ٱللّٰهِ ٱلرَّحْمٰنِ ٱلرَّحِيمِ 

ٱعْلَمُوٓا۟ أَنَّمَا ٱلْحَيَوٰةُ ٱلدُّنْيَا لَعِبٌۭ وَلَهْوٌۭ وَزِينَةٌۭ وَتَفَاخُرٌۢ بَيْنَكُمْ بِسْمِ ٱللّٰهِ ٱلرَّحْمٰنِ ٱلرَّحِيمِ وَتَكَاثُرٌۭ فِى ٱلْأَمْوَٰلِ وَٱلْأَوْلَـٰدِ ۖ كَمَثَلِ غَيْثٍ أَعْجَبَ ٱلْكُفَّارَ نَبَاتُهُۥ ثُمَّ يَهِيجُ فَتَرَىٰهُ مُصْفَرًّۭا ثُمَّ يَكُونُ حُطَـٰمًۭا ۖ وَفِى ٱلْـَٔاخِرَةِ عَذَابٌۭ شَدِيدٌۭ وَمَغْفِرَةٌۭ مِّنَ ٱللَّهِ وَرِضْوَٰنٌۭ ۚ وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا مَتَـٰعُ ٱلْغُرُورِ ٢٠

[Know that this worldly life is no more than play and games, boasting among you, and hoarding of money and children. It is like abundant rain that produces plants and pleases the disbelievers. But then the plants turn into useless hay and are blown away by the wind. In the Hereafter, there is either severe retribution or forgiveness from God and approval. This worldly life is no more than a temporary illusion].

• [Surah Al Hadid/57: Ayat 20] 
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Success in the material world is not even the remotest indication that you will be redeemed to God, because all humans are placed on Earth under circumstances God wishes them to test them in.

Most people take God for granted and assume that just being nice, as per their own opinion of nice (which may be different from the next person), is enough and that will forgive them for anything and everything they do wrong.

But if your soul is not happy, you know in your heart something is missing. And if we don’t return to God’s path, the permanent loss or reward for the soul is unimaginable and irreversible. This should motivate you to want to do something about it.

Important: It is imperative for you to know that the Quran is neither a ‘Muslim book’ nor the exclusive preserve of any community just because it was revealed in a particular place or language. It is a universal book of assured guidance for anyone who chooses to let God guide him or her.

To take God’s guidance from the Quran, you do not need to know Arabic, nor change your name, religious lineage, cultural habits or anything like that. Submission to God can be practised independently and privately with direct accountability to God.

You must know that Submission to God is an active and joyous existence where you can laugh, sing, play, study, travel, marry, pursue various vocations, earn as much as you wish etc., as long as you remain devoted to God alone and do things righteously to please Him.

The Quran is your daily reference book to point out all your limits. Once you discard all your previous idols and decide to become a “Submitter” to God, He erases all your previous sins and puts you on the assured path to happiness and salvation.

Inner Peace from Tranquil Mind - [5] Gentle Speech & Kindness

In the ceaseless rhythm of our daily lives, amidst the cacophony of responsibilities and challenges, the pursuit of inner peace becomes a poignant yearning. As Muslims, blessed with the profound teachings of the Quran and the exemplary life of Prophet Muhammad (ﷺ), we are bestowed with a roadmap that not only guides our external actions but also nourishes the serenity within. In this exploration, we delve into the Quran and the Hadith verses, unraveling the intricate tapestry of practices that lead to a tranquil mind.

Gentle Speech and Kindness:

In a well known Hadith, Rasulullah said:

“uttering a good/kind word is an act of charity”

You know when you speak kindly to people, they feel happy and you, within yourself feel happy as well. And you get rewarded for speaking kindly to people.

In the pages of the Quran, the directive to speak good words resonates as a ripple of kindness:

وَإِذْ أَخَذْنَا مِيثَـٰقَ بَنِىٓ إِسْرَٰٓءِيلَ لَا تَعْبُدُونَ إِلَّا ٱللَّهَ وَبِٱلْوَٰلِدَيْنِ إِحْسَانًۭا وَذِى ٱلْقُرْبَىٰ وَٱلْيَتَـٰمَىٰ وَٱلْمَسَـٰكِينِ وَقُولُوا۟ لِلنَّاسِ حُسْنًۭا وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًۭا مِّنكُمْ وَأَنتُم مُّعْرِضُونَ ٨٣

"And ˹remember˺ when We took a covenant from the children of Israel ˹stating˺, “Worship none but Allah; be kind to parents, relatives, orphans and the needy; speak kindly to people; establish prayer; and pay alms-tax.” But you ˹Israelites˺ turned away—except for a few of you—and were indifferent."

[Surah Al Baqarah :Ayat 83]

The Prophet Muhammad (ﷺ), a paragon of gentleness, embodied this principle in his interactions. Choosing words that uplift, practicing active listening, and fostering a spirit of kindness contribute to the creation of a harmonious and peaceful environment.

As we traverse the realms of these timeless practices, we find ourselves on a journey not just through sacred verses and hadiths, but through the corridors of our own hearts. Let us embrace these principles not merely as a checklist but as threads that intricately weave a fabric of inner peace. In the wisdom of the Quran and the guidance of Prophet Muhammad (peace be upon him), may we discover a sanctuary of tranquility that withstands the storms of life. May our hearts echo with the serenity that emanates from a deep and profound connection with Allah.

May Allah guide us and protect all the Muslims around the world.

34 Days  Will Be Ramadhan In Sha Allah

اللهم بلغنا رمضان 🤍

Inner Peace from Tranquil Mind - [4] Dhikir - Gratitude

In the ceaseless rhythm of our daily lives, amidst the cacophony of responsibilities and challenges, the pursuit of inner peace becomes a poignant yearning. As Muslims, blessed with the profound teachings of the Quran and the exemplary life of Prophet Muhammad (ﷺ), we are bestowed with a roadmap that not only guides our external actions but also nourishes the serenity within. In this exploration, we delve into the Quran and the Hadith verses, unraveling the intricate tapestry of practices that lead to a tranquil mind.

Gratitude is a very important virtue, being thankful for even the small things, when we are grateful, Allah certainly increases us in favor.

The Quran says:

وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِى لَشَدِيدٌۭ ٧

"If you are grateful, I will surely increase your favor; but if you deny, indeed, My punishment is severe."

[Surah Ibrahim: Ayat 7]

Gratitude becomes a profound lens through which we view our lives – a lens that magnifies blessings and mitigates the weight of trials. By expressing gratitude not just in moments of abundance but also amid challenges, we cultivate a positive mindset that resonates with the inherent peace encapsulated in the concept of "Alhamdulillah."

Rasulullah (ﷺ) said:

“Allah is pleased with His servant if, when he eats something, he thanks Allah for it and when he drinks something, he thanks Allah for it”

Inner Peace from Tranquil Mind - [3] Dhikr - Patience and Trust in Allah

In the ceaseless rhythm of our daily lives, amidst the cacophony of responsibilities and challenges, the pursuit of inner peace becomes a poignant yearning. As Muslims, blessed with the profound teachings of the Quran and the exemplary life of Prophet Muhammad (ﷺ), we are bestowed with a roadmap that not only guides our external actions but also nourishes the serenity within. In this exploration, we delve into the Quran and the Hadith verses, unraveling the intricate tapestry of practices that lead to a tranquil mind.

 3. Patience and Trust in Allah:

The Quran beckons us to seek solace through patience and prayer.

Allah says in the Quran:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱسْتَعِينُوا۟ بِٱلصَّبْرِ وَٱلصَّلَوٰةِ ۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّـٰبِرِينَ ١٥٣

"O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient."

[Surah Al Baqarah:Ayat 153]

Patience, an art of enduring grace, coupled with unwavering trust in Allah's divine plan, emerges as a cornerstone for inner peace. In moments of trials and tribulations, understanding that challenges are not arbitrary but part of a meticulous plan, fosters a serene acceptance that softens the edges of adversity.

Rasulullah said:

“A servant is not provided with anything better and vaster than patience”.