The Messenger of Allah ﷺ said, “Verily, actions are judged by their intentions, and everyone will have only what they intended.”[1]
We begin with the quality of ikhlāṣ because there really is no point to dawah if it is devoid of ikhlāṣ. Instead of working in your favour, it will work against you. The Prophet ﷺ warned against teaching Islam for show in the famous hadith about the first three types of people who will enter the Hellfire.
The Messenger of Allah ﷺ said, “The first of men whose case will be decided on the Day of Judgment will be a man who died as a martyr. He shall be brought forward. Allah will make him recount His blessings and he will recount them.
Allah will say: What did you do? He will say: I fought for You until I died as a martyr.
Allah will say: You have told a lie. You fought that you might be called a” brave warrior”. And you were called so.
Orders will be passed against him, and he will be dragged with his face downward and cast into Hell. Then a man will be brought forward who acquired knowledge and imparted it and recited the Qur’an. He will be brought, and Allah will make him recount His blessings and he will recount them. Then will Allah ask: What did you do?
He will say: I acquired knowledge and disseminated it and recited the Qur’an seeking Your pleasure.
Allah will say: You have told a lie. You acquired knowledge so that you might be called” a scholar,” and you recited the Qur’an so that it might be said: “He is a Reciter” and such has been said.
Then orders will be passed against him, and he shall be dragged with his face downward and cast into the Fire. Then a man will be brought whom Allah had made abundantly rich and had granted every kind of wealth. He will be brought, and Allah will make him recount His blessings and he will recount them. Allah will ask: What have you done?
He will say: I spent money in every cause in which You wished that it should be spent.
Allah will say: You are lying. You did it that it might be said “He is a generous fellow” and so it was said.
Then will Allah pass orders and he will be dragged with his face downward and thrown into Hell.”[2]
This makes ikhlāṣ the single most important thing to any Islamic preacher. Devoid of ikhlāṣ, a scholar or preacher is simply calling to himself, preaching for fame, and building his own home in the Hellfire. All success therefore depends on ikhlāṣ.
Ikhlāṣ linguistically means sincerity. In Islam, it refers to the concept of doing good deeds for the pleasure of Allah. It must be made clear that dawah is an act of worship. It is not a hobby, a career, a business deal, or a personal pursuit.
It is a legislated act of worship that must be done in accordance with the laws of Islam for the pleasure of Allah. Like any other good deed, dawah with ikhlāṣ is not only devoid of reward, but rather it becomes a sinful act that counts against the individual on the Last Day.
Dr Osman Latiff says about sincerity:
Sincerity is the essence of all we do. Without it, things are futile. An underlying premise of our testimony of faith is to testify with sincerity. Everything that follows, speech and action are performed with a conscious heart and mind. It is for Him that we do, and for Him too that we refrain from doing.[3]
One-Third of the Religion
The Messenger of Allah ﷺ said, “Verily, actions are judged by their intentions, and everyone will have only what they intended. Whoever emigrated for Allah and His Messenger, his emigration is for Allah and His Messenger. Whoever emigrated to get something in the world or to marry a woman, his emigration is for that to which he emigrated.”[4]
This hadith forms of the foundation of Islamic ethics. One-third of our religion revolves around intentions, and that includes the validity of one’s dawah. The opposite of sincerity is riyā (showing off) which is a minor form of shirk and a major sin. The Prophet ﷺ warned against riyā in many hadiths.
In the field of dawah, the struggle with our intentions is our biggest jihad. Especially in modern times, there are too many competing factors trying to distract us from being focused on pleasing Allah. The rise of the internet and social media has made it easier than ever for a preacher to forget their purpose. It is too easy to become famous, wealthy, and popular through preaching online, and while these are not prohibited as results, they are prohibited as intentions.
By this, I mean that if someone does dawah for the pleasure of Allah, and Allah makes that person popular or wealthy through it, then this is both a gift and a test from Allah. It is a gift in that it can be a sign of acceptance in this world and part of their reward. It is also a test in that it could lead to corruption of intentions or falling into temptation.
Wealth and fame are not the problem, it is the intention in the heart that matters. As long as dawah is done solely for the pleasure of Allah, it is rewardable and blessed. Once intentions are corrupted, then it becomes a force of destruction and a source of sin.
Many problems in the dawah scene today relate directly to intentions. Many preachers use the religion as a means of self-promotion and become obsessed with working with the algorithm to promote their own content and ideas. This over time becomes a form of self-worship in which Allah is forgotten and everything becomes about one’s own ego and fame.
Incorrect intentions works against a preacher, whether they are successful or not. If successful, they grow in their ego and self-importance and forget Allah. If they fail, they become bitter and jealous at those who have more followers and support than them and may fall into sabotage against more popular preachers. Either way, it is ugly and a source of many problems today.
Struggling with Ikhlāṣ
The Prophet ﷺ said, “Verily, what I fear most for you after me is ostentation and hidden lusts,”[5]
The Prophet ﷺ said, “Whoever seeks knowledge that should be sought for the sake of Allah Almighty, but only to gain some worldly benefit, he will never know the fragrance Paradise on the Day of Resurrection.”[6]
The reality is that every caller will struggle with intentions many times. In fact, we all may stray in our intentions from time to time. However, with self-reflection and sincere counsel, we can always find our way back to Allah and renew our sincerity. The real danger lies in not even realizing that one’s intentions have been corrupted.
The opposite of ikhlāṣ is riyā (showing off). There are many ways to fall into riyā. I want to focus on five traps of the devil that lead to riyā. Over the years, I have found these five trials to be the most common and biggest trials regarding intentions. These five traps are fame, jealousy, greed, lust, and ego.
Fame is the most common trap used to mislead people. When one’s intention becomes gaining followers, increasing reach, and becoming more popular than others, then one has strayed. This does not mean that fame is itself a bad thing. If Allah makes someone famous, they must use that fame to benefit the religion, but fame should not be the goal. The goal should always be the pleasure of Allah.
If the devil cannot trick someone into pursuing fame, he may trick them into becoming jealous and bitter at those who are more famous than him. This jealousy consumes the caller and becomes his primarily focus. When consumed by jealousy, one forgets about the pleasure of Allah, and focuses on the downfall of others. This leads to an obsession with refutations, slander and takedowns, instead of focusing on doing work that is pleasing to Allah.
Another way in which the devil may mislead us is through greed for wealth. There is a fine line to walk here because I believe preachers should be financially independent, especially in modernity. However, in pursuing financial freedom, we must be careful of becoming greedy and obsessed with wealth. Money should be seen as a tool for dawah, not the goal of dawah.
The devil may also try to misguide you true lust and temptation from the opposite gender. When beginning one’s journey of knowledge, many people may not realize that they will be tried in this manner. Yet I have seen so many potentially great preachers fall from grace because of giving in to temptation. Do not underestimate the power of lust. Shield yourself from it by keeping a distance from the opposite gender, getting married young, and renewing your intentions regularly.
Finally, the devil may try to mislead you through self-amazement (ʿujb) by playing with your ego. Many preachers are gifted with amazing intellect, skills, and knowledge. If they do not work on remaining humble, they may become egotistical. When the ego takes over, the dawah stops being about Allah and becomes about oneself. Often cults and new sect begin when a preacher thinks he is better than everyone else, leading to him starting his own version of the religion. We seek Allah’s protection from all these trials.
The Prophet ﷺ said, “Whoever seeks knowledge to impress the scholars, to argue with the foolish, or to attract the attention of people, Allah will admit him into Hellfire.”[7]
Benefits of Ikhlāṣ
Ikhlāṣ keeps one grounded regardless of worldly success. A true believer knows that his job is simply to convey the message in the best way possible, and that guidance is in Allah’s Control. Allah guides those who deserve guidance, and our role is simply to be a means through which the message reaches people.
Therefore, worldly results are inconsequential and do not define success. Success is measured by two methods only; did you convey the message properly and did you do it for the sake of Allah? Everything else is outside one’s control.
With this mindset, a believer can remain grounded and focused regardless of whether people listen to him or not. If he remains unknown and unpopular, he continues to do his work for the sake of Allah, expecting his reward in the Afterlife. If he grows famous, he remains committed to Allah and does not allow fame to change him. His sincerity is his shield against both corruption and quitting.
Sincerity brings added value to the dawah as well. It produces barakah[8] in the dawah that cannot be explained in worldly terms. When dawah is done solely for the pleasure of Allah, this effort becomes blessed, and the blessings manifest in different ways.
Sometimes, a small dawah effort can be the means of guidance for millions of people. Other times, it can be a means of purification and improvement for the preacher himself. Sometimes, just one person may accept the message, but that person becomes a great asset to the ummah. All these are from the blessings of sincere dawah.
To maintain sincerity, check your intentions regularly, make dua for sincerity, accept sincere advice, have righteous friends that keep you in check, and ensure that you have a lot of secret good deeds to make up for any slip-ups regarding your intentions for your public deeds.
Learn more with our in-depth ebook + video series, available here.
[8] Barakah literally means blessings. In Islamic theology, it refers to the concept of something providing value beyond what is expected in an almost supernatural manner.
And hold fast to the rope of God, altogether, and do not become divided. And remember God’s blessings upon you; how you were enemies, and He reconciled your hearts, and by His grace you became brethren. And you were on the brink of a pit of fire, and He saved you from it. God thus clarifies His revelations for you, so that you may be guided. (3:103)
Beware the devil’s tricks
One of the tricks of the devil is to distract and misguide us as we get closer to Ramadan. One of the tricks that many of us fall into every year is that instead of focusing on worshiping Allah and improving ourselves, we waste these blessed days with disunity, fighting and sectarianism. The same topics come up every year around this time that cause unnecessary conflict and disunity between Muslims. These are often secondary issues that are open to interpretation, yet somehow, we allow them to become points of division and contention in our community.
Here are some general principles on how to deal with these differences properly. Key areas of conflict and fighting at this time of the year include the 15th of Shaban, moon sighting, and the number of rakah of taraweh. Every year we argue about these same three things.
Let’s start with the 15th of Shaban, which is today, or last night. Every year, two groups argue with a lot of heated animosity about whether there are any merits to the 15th of Shaban. These groups treat each other as enemies while in reality they simply represent two different opinions within the same tradition. The difference of opinion on the virtues of the 15th of Shaban boils down to one simple issue: there exist a few hadiths about the virtues of this night, and scholars differ on whether these hadiths are acceptable or not. Those who hold it as acceptable, consider it a virtuous night and those who consider these hadiths as weak do not. It is simple as that. Both camps are trying their best to follow authentic hadiths but differ over whether a specific hadith is authentic or not. This should not be a cause of division, because both opinions exist within the same tradition for centuries, so follow whichever opinion you believe is stronger while respecting the other opinion.
This is really the core principle that we need to live by: follow what you believe is the strongest opinion while respecting those who have different opinions that are also based on legitimate evidence and proper methodology.
Moon Fighting
Likewise, the issue of moon sighting is a fiqh issue. The beginning and end of months is a matter of speculation, it is dhanni in fiqh terms, and Allah will accept your Ramadan regardless of which opinion you follow. In the past, the Caliph will declare the beginning and end of Ramadan. Nowadays, in Muslim countries the government does so, and each government has their own approach. As a minority without a Muslim government, these differences become bigger because we do not have a unifying authority to force people to follow the same opinion. So, what do we do, we accept that there are different opinions regarding this issue, opinions include local moon sighting, global moon sighting, regional moon sighting or following calculations. Every opinion is based on principles of fiqh and has a basis in the tradition. Without a political authority to enforce a specific opinion, we need to let this issue go. If someone follows a different opinion on moon sighting, let it be. Allah will accept there ibadah and yours, because Allah’s Meryc is wide and covers all legitimate opinions.
The same applies to taraweh. Every year people argue over Taraweh in many ways. Is it 8 rakah or 20 rakah, is it optional or compulsory, do you have to recite the entire Quran, are women allowed to pray taraweh in the masjid, is the best time to pray it after esha or at Tahajjud time, why was this introduced by Umar, why did Umar call it a good bidah? And so on, and so on. There are so many angles from which we argue about taraweh that we end up missing out on the point of it, the point of taraweh is to increase in our communal worship of Allah during the nights of Ramadan. If one community does 20 rakah after Esha, and another does 8 rakah at tahajud time, both groups are following hadiths that are authentic and their worship will be accepted, as Allah’s Mercy is wide. So, instead of arguing with people about taraweh, focus on worshiping Allah and maximizing your spiritual benefit from this important act of worship.
So, whether it is the virtues of the 15th of Shaban, the moon sighting of Ramadan and Eid, or the number of Rakah of Taraweh, there will always be different opinions on these issues. Do not let that cause animosity between you and your fellow Muslims and do not let it distract you from worshipping Allah. Focus on what matters; getting closer to Allah and maintaining good relationships with the believers is more important than these differences of opinion. So let them be and focus on your priorities.
Dealing with Differences of Opinion
Here are a few basic principles for dealing with differences of opinion. The reality is that humans will always differ with each other. Even the believers will have different understandings and interpretations of the religion, this is natural, and it will not go away. Instead of making these things a source of animosity, hatred, and anger, we need to learn to co-exist with people even if we have major differences with them. This is especially true as a minority in a non-Muslim land. We have weakened our own community by dividing this minority into smaller and smaller minorities by focusing primarily on our differences. We need to learn to unite, in spite of our differences, so here are five tips on how to deal with differences:
Recognize and acknowledge the differences. It is healthier to acknowledge your differences with other and to be aware of it, than to pretend they don’t exist. Pretending that differences don’t exist builds up unnecessary animosity and resentment. It is better to be frank and honest then to pretend no differences exist.
Understand the other person’s perspective. Take time to understand each other and why we differ. This helps humanize others and understand their life journey and choices better, even if you majorly disagree on what they believe.
If it is a secondary issue, do not make an issue of it and let people follow whichever opinion they believe is stronger.
If it is a primary issue like an issue of theology, then assert and clarify your position, and then let them be. You cannot convince everyone of your position, and even Muslims with major theological errors are still your brothers and sisters in Islam and still have rights over you.
Focus on what you have in common and on the good qualities that others have, instead of focusing only on the differences.
We ask Allah to accept our deeds, unite our hearts, and to make this Ramadan a source of blessings and guidance for us.
In the creation of the heavens and the earth, and in the alternation of night and day, are signs for people of understanding. Those who remember God while standing, and sitting, and on their sides; and they reflect upon the creation of the heavens and the earth: “Our Lord, You did not create this in vain, glory to You, so protect us from the punishment of the Fire.” (Quran 3:190-191)
There are many lessons we can learn from these beautiful and powerful verses, but today I just want to focus on one important quality that Allah lists in these verses as a quality of the intelligent and righteous, and that is the quality of Tafakur (Contemplation). In this passage, Allah informs us that intelligent people study the universe, and reflect on the world around them, and that contemplation leads them to conclude that everything has a purpose and that we must live purposeful lives. Note that Allah links finding one’s way to the straight path directly to intellect and contemplation.
But what is contemplation and what is its role in the life of a Muslim? This will be our theme of discussion for today.
We live in a time in which people are too busy and distracted. Through being constantly online, always connected to the internet, and surrounded by entertaining gadgets, we rarely find time to be alone with our thoughts. Because we do not spend enough time alone with our thoughts, we rarely make time to reflect deeply, develop deeper ways of thinking, and arrive at important life changing conclusions. In a constantly connected world, the art of contemplation has become lost. Simply put, we do not think enough.
Virtues of Contemplation
Carving out time for contemplation solves this. Contemplation simply means to make time for deep thinking without any distractions or interruptions. We see this in the Seerah. The Prophet (pbuh) received the first revelation in the Cave of Hira, but what was he doing in a cave outside the city? He would regularly go to this cave to contemplate the purpose of life and the state of his community and think about solutions and a way forward. This makes it Sunnah to spend time alone deep in thought trying to resolve deeper problems.
Allah praises contemplation and its many types throughout the Quran, including the passage quoted above and the following verses:
In Surah Zumar, Allah describes the process of taking the soul in our sleep and at the time of death, and concludes the verse with:
God takes the souls at the time of their death, and those that have not died during their sleep. He retains those for which He has decreed death, and He releases the others until a predetermined time. In that are signs for people who reflect. (Surah Zumar 39:42)
And of His signs is that He created for you mates from among yourselves, so that you may find tranquility in them; and He planted love and compassion between you. In this are signs for people who reflect. (Surah Rum 30:21)
A blessed Book that We sent down to you, that they may ponder its Verses, and for those with intelligence to take heed. (Surah Saad 38:29)
Note the common themes between these verses. Contemplation is constantly linked in the Quran to intelligence and recognizing the signs of Allah. Even when talking about travel, Allah calls on us to reflect on the world we see as we travel through it.
Say, “Roam the earth, and observe how He originated the creation.” Then God will bring about the next existence. God has power over all things.” (Surah al-Ankabut 29:20)
There is no doubt that contemplation is an important part of Islam and something we need to revive. Very briefly then, I want to share three things with you today: the benefits of contemplation, the types of contemplation, and some tips on how to do it effectively.
Benefits of contemplation
Unlock deeper understandings of things. This can include a deeper understanding of the Quran, Hadith, History, and Fiqh, but also a deeper understanding of yourself, your goals, your plans, and your relationships.
Confronting the darkness within and working through it. Too many of us neglect this side of us, as a result, it lurks in the darkness, grows, and eventually comes out at the most unexpected moments. It is very important to confront the darker side of our souls and deal with it directly.
Understanding ourselves better. How well do you actually know yourself. Have you taken time to go inside and face yourself and deal with it. Do you understand your strengths, your weaknesses, your triggers, your darkness, and your potential. Contemplation helps you to dig deeper and understand your soul on a deeper level.
Learning life lessons – Life lessons are crucial for helping us evolve into better versions of ourselves. We cannot do this, however, unless we take time to think deeply about our mistakes and to grow through the experience.
Making better decisions – Especially when it comes to important life decisions, it is important to think deeper and to take time to truly reflect on the pros and cons of each decision. Regular contemplation helps you make better decisions in every aspect of your lives.
Tapping into our spiritual side – We all have a spiritual side that needs nourishment. The deeper we engage with it, the more we benefit from it. A lot of contemplation unlocks a deeper relationship with the Quran, a closer connection with our own spiritual side, and stronger intuition to make better decisions
Types of contemplation
Tafakur (contemplation) – to take any topic and think deeply about it. It could be an incident from your life, your plans for the future, or even a historical incident or hadith. Taking time to think deeply about anything helps you understand it deeper and derive more benefits from it.
Tadabbur – reflecting on the Quran. This is more specific and refers to taking time to think deeply about a verse of the Quran reflecting on its meanings and its application to our own lives
Muhasabah – Self-accountability – take time to reflect on your own weaknesses, sins, and faults, so you can repent and formulate plans to improve and grow into a better version of yourself.
Muraqabah – self-reflection or mindfulness – to reflect on your inner state and your relationship with Allah. Muraqabah is linked to zikr and the deep thoughts that we gain while engaged in zikr are examples of muraqabah.
Tips for contemplation
Disconnect. Shut down your connection to the internet and spend quality time offline, away from all connections.
Carve out alone time. Choose a time of the day when you can be alone and focus without disturbances.
Get rid of all distractions. Ensure there is nothing in the room that can disturb or distract you from your contemplation.
Choose method and goal. Decide whether this time is dedicated to tafakur, tadabbur, muhasabah or muraqaba, figure out the goal, and focus on that specifically. For example, if you messed up and fell into sin, make time to do muhasabah and muraqabah on that sin and what led to it. If you recited a verse of the Quran that you want to understand better, make time to reflect on that specific verse of the Quran. If you have a big decision ahead, make time to reflect on that decision to ensure you consider all options and make the best decision possible.
Find ways to focus and concentrate. Choose a method to help you concentrate, here are a few that work and are acceptable: take a walk in nature, sit alone in the masjid or a quite room with your eyes closed, and sit with a pen and book and write out your thoughts.
Very rarely do I come across books that immediately become beloved to me, books that have the ability to transform the soul and shape one’s life. Adab al-Dunya wa al-Din is one such book. This new translation by Dr. Ahmed Bangura is a brilliant work that brings this masterpiece to a new audience. Living Wisely is my favourite book that I read in 2024. In fact, I enjoyed this book so much that I am currently teaching an in-depth online course based on this book. Learn more about our latest online course here.
A textbook on happiness and success
Adab al-Dunya wa al-Din (Ethics of Worldly Life and Religion) is a brilliant classic masterpiece written over a thousand years ago. During the Golden Age of Abbasid Baghdad, the great Shafi’ee scholar Ali Al-Mawardi wrote this excellent manual on ethical and purposeful living. This book dives into core themes that help us to succeed at both worldly life and religious goals. The book highlights the importance of nurturing the intellect, controlling one’s desires, seeking beneficial knowledge, prioritizing obedience to Allah, developing healthy relationships, earning one’s sustenance, being content with one’s destiny and refining one’s character among other themes.
A key focus on the book is balance. For example, a lot of the book focuses on the importance of Zuhd (ascetism) and the dangers of greed. At the same time, the author encourages financial freedom and working hard. Likewise, the book focuses on the importance of being content with one’s destiny while encouraging the reader to have high goals and aspire to greater ideals. In this way, the book serves a guidebook on balancing worldly and religious success.
A brilliant translation
The translation by Dr. Ahmed Bangura flows very well in English. He has done an excellent job of trimming out sections that are repetitive or irrelevant to modern readers, while maintaining the flow and core themes of the book. The foreword by Dr. Recep Senturk is excellent and dives into some key themes related to the book like the multiplex human being, the levels of the soul and the types of ethics that exist within Islam. Overall, the author and his team have done and excellent job of bringing this classic work to the English language, making it accessible to an entirely new generation.
Some key lessons
I learned a lot from this book. A key lesson I learned from this book is the importance of preserving and nurturing the intellect in Islam. Our minds are gift from Allah, and we must take care of it and utilize it in a way that is pleasing to Allah. We must avoid anything that corrupts the mind, dumbs it down, or wastes its potential. Success in worldly fields and in religious pursuits depends on sharpening the mind and utilizing its it properly.
Another beautiful lesson from this book is the importance of aspiring to higher goals. In this book, high aspirations are linked to manliness and showcased as a key difference between a real man and boy. Real men aim high, work hard, and make a difference in the world. This book encourages the reader to seek out noble goals that benefit the ummah and to dedicate their lives to work that matters.
I also learned from this book that humans are social creatures and need each other. A large portion of this book focuses on social relations. There are lengthy discussions of the qualities of a thriving civilization in which people are can live in peace and attain their full potential. There is also a lot of discussion on the importance of various relationships (marriage, family, in-laws, friendships) and how to thrive in these relationships. This book encourages the reader to have quality relationships that benefit all involved in both worlds, and to avoid relationships that can destroy one’s worldly and religious pursuits.
Final Review – 10 out of 10 A Masterpiece
This was easily my favourite book of 2025. I enjoyed every page and did not want the book to end. It was deep, spiritually nourishing, practical, and transformative. The translation is well-written, and you can feel the translator’s love for the original in his work. Overall, I recommend this book for anyone looking for a truly classical guide to personal development.
This book is so deep that I want to read it a few more times. This is why I chose it as the textbook for my next online course. The best way to understand a book deeper is to study it and then teach it to others. This helps us to unlock a deeper understanding of the book and commit it to our long-term memory. You can sign up for our online course here.
One of the most beloved Surahs in the Quran is Surah Yaseen. It is known to many of us as the heart of the Quran, and it is our culture to recite Surah Yaseen for the dead, and it is recommended in the hadith to recite Surah Yaseen for those who are passing away. This is a Surah that many of us are familiar with, but do we take the time to study its meanings and reflect on its lessons. Today I want to share with you a short explanation of this Surah based upon its primary themes.
Surah Yaseen is an early Makkan Surah, and this shapes its themes. During the Makkan phase of the Dawah, the Prophet (pbuh) was primarily preaching to a pagan community that rejected prophethood, the afterlife and the oneness of Allah. This Surah focuses on these three core themes: Prophethood, Afterlife and Oneness of Allah. If there is one theme that runs throughout the Surah as its central message, it is the reality of the Afterlife and the importance of preparing for it.
The Message and the Messenger
Let’s go through some important sections of this Surah to see how to calls on us to reflect on these key ideological themes.
The Surah begins with a reminder that:
The Quran is revelation from Allah
Muhammad is the messenger
Calling to the straight path
And Warning to those who reject the message about the punishment of the Afterlife
This opening passage brings forward the themes of the Surah regarding prophethood, tawhid, and Afterlife, in a few short powerful verses. These three concepts make up the three core elements of Aqeedah (Islamic Theology): Tawhid, Risaalah, Akhirah.
This is followed by a story about three prophets being sent to a nation. The nation rejected those prophets, aside for one man, and that man was killed by the disbelievers. The Surah ends by reminding us that this martyr is in Paradise, and those disbelievers were destroyed and punished for their rebelliousness. Note some key lessons from this story. In this story, Allah draws out attention to the fact that past nations also received messengers and that this is not something new.
This story also reminds us about the Afterlife, and that the believer made it to Paradise and wished he could change people’s minds so they too could choose the path to Paradise. The story ends with a reminder that Allah destroyed this nation for its rebelliousness. This is a reminder both to the pagans of Makkah at the time of revelation and to leading civilizations today. Never think that you are too powerful and cannot be defeated. All it takes is a single instance and Allah can reduce an entire nation to dust, as he has done in the past.
Signs of God
The next portion of the Surah focuses on the proofs of Allah’s existence and oneness. This surah is full of verses calling on us to reflect on the signs around us. Everything in the Heavens and earth remind us about the Glory and Majesty of the One True God, the Creator of Allah, Al-Khaliq, Allah. In this powerful section, we are told to reflect on these signs including three key signs:
The natural wonders of the earth
The magnificent wonders of the universe
The gifts that Allah has gifted humans with our ability to invent and develop new technologies (Quran 36:33-45)
These three sign are brought forward for us to reflect on so that we are grateful to Allah, worship Him alone and dedicate our lives to Him.
The Inevitable Afterlife
The Surah concludes with a lengthy reminder about the Afterlife. We are reminded that we will all leave this world, journey to the next, and answer for our deeds. Those who lived their lives in preparation for the Afterlife will experience great peace and eternal Paradise. Those who neglected their Lord and purpose will face dire consequences in the Afterlife. Note that we recite this Surah for those who are passing away to remind them that death is inevitable and that they are now transferring to the next portion of this journey of the soul.
The surah ends with a beautiful example that serves a double purpose: it is a sign of the existence of Allah and a reminder of the resurrection. The surah ends with these powerful verses:
Does the human being not consider that We created him from a seed? Yet he becomes a fierce adversary. And he produces arguments against Us, and he forgets his own creation. He says, “Who will revive the bones when they have decayed?”
Say, “He who initiated them in the first instance will revive them. He has knowledge of every creation.” He who produced fuel for you from the green trees, with which you kindle a fire. Is not He who created the heavens and the earth able to create the like of them? Certainly. He is the Supreme All-Knowing Creator.
His command, when He wills a thing, is to say to it, “Be,” and it comes to be. So, glory be to Him in whose hand is the dominion of everything, and to Him you will be returned. (Quran 36:77-83)
The final verse summarizes this theme beautifully, glory to be the One who controls everything and to whom we will return. The main lesson that we should all take from this beautiful surah is that life is fleeting, death is inevitable, and we must spend our lives preparing for and building our afterlife. We will return to Allah, we will answer to Him for how we lived our lives, and we will face a final judgment in which our Afterlife will be determined. Surah Yaseen, therefore, should not just be something we recite mindlessly. Even when reciting it around those who are passing away or those who have moved on, we should recite and reflect on its core message. Life is short, death will happen, what have you prepared for the Afterlife?
Importance of Tabaddur
Just two Surahs after Yaseen in Surah Saad, Allah describes the Quran as follows in verse 29:
A blessed Book that We sent down to you, that they may ponder its Verses, and for those with intelligence to take heed. (Quran 38:29)
The Quran was revealed to be a book of guidance for us. I just want to remind us all that we must make time to study the Quran and reflect on its meanings. Tadabbur (reflection) is an important act of worship that every believer must engage in. When you recite Quran, take time to reflect on what the message of the Quran is, how it relates to your life, and what you can do to act upon this message. It is only when we develop this deeper relationship with the word of Allah that we will truly begin to appreciate the role that the Quran plays in our lives. Make time for reflection to gain a deeper understanding of the Quran.
