And when it is said to them: 'Do not make corruption on the earth,' they say: 'We are only reformers.'
One of the greatest calamities and worst characteristics of hypocrites is for one of them to stand out and say: I am the reformer, and others are corrupt! Hence, combining the corruption of the heart with ill logic and spoiled belief.


.	{وَإِذَا قِیلَ لَهُمۡ لَا تُفۡسِدُوا۟ فِي ٱلۡأَرۡضِ قَالُوۤا۟ إِنَّمَا نَحۡنُ مُصۡلِحُونَ} [البَقَرَةِ: 11]
 من أكبر البلايا وأعظم صفات المنافقين أن يرفع أحدهم رأسه ويقول: أنا المصلح وغيري فاسد، فجمع مع فساد القلب سوء المنطق وسوء المعتقد.

I agree. I do believe that this is applicable to today's political and international sphere.

'Let there be no compulsion in religion' Al-Baqara 2:256

This verse, I believe, can be applied to a variety of situations because it is not only limited to the original context. This is what this verse means to me.

1) According to this specific Quranic verse, people inherited 'freedom' / the right to choose 'right things in their lives' as one‘s human rights, regardless of race, language, ethnicity, sex, nationality, or any other position they have.

2) As stated plainly in the phrase, individuals have the right to select their religions.

3) As a Muslim, I can only offer a cordial invitation to Islam; I cannot force or even judge individuals.

4)This remarkable passage also instructs us not to promote violence and hatred through religion.  Any religious differences we have while on Earth will be fully clarified on the Day of Judgment.  (2:113) The Jews said, 'Christians are without valid grounds,' and they said, 'The Jews are without valid grounds,' while they chant the Book. The ignorant speak similarly. God will judge between them on the Day of Resurrection concerning their differences.' Even if this verse is aimed at two Abrahamic religions, it is also appropriate for us.

5) When discussing different religions with others, we must speak of God respectfully, taking care not to say anything inappropriate that may offend another's religion. ' And do not insult those they invoke other than Allah, lest they insult Allah in enmity without knowledge. Thus We have made pleasing to every community their deeds. Then to their Lord is their return, and He will inform them about what they used to do.' (6:108)

6) To me, this verse also suggests avoiding anything that does not concern us. We need to mind our own business. There is a hadith on the authority of Abu Hurairah (R.A.) that says: 'The Messenger of Allah (S.A.W.) said: 'Part of the perfection of someone's Islam is his leaving alone anything which does not concern him.' (Ibn-Majah: 2518). This will prevent a great deal of trouble 

7) This verse instructs us to embrace our society's diversity. 

8) I believe it explicitly commands us to be tolerant of people's varied opinions and perspectives, even if we disagree with them. It encourages us to develop tolerance abilities.

9) When we communicate our own opinions and thoughts on any matter, we must do it with politeness, considering that the other person already has some level of understanding on the subject. We should not make assumptions or use phrases in our speech that are intended to demean others. 

10) To my mind, Allah established balance to maintain peace in this world through such verse, and we should not attempt to alter the balance with our judgmental thinking and actions. Perhaps that is why Allah says, 'When it is said to them, ‘Do not cause corruption in the land,’ they say, ‘We are only putting things right' (2:11) 

11) When religion is a significant aspect of life, and the Quran clarifies that religion cannot be forced, everyone has the right to pursue their way of life, as religion is described as 'a way of life.'

This is a nice summary of ethics of religious coexistence and interaction. Of course, none of this takes away from believing that only one Path is correct, and using the best means to invite people to that Path.

و ما يشْعرون
..and they are not aware.

Always thought these verses referred only to the munafiqun. Allah isn't talking about me here.  He already described me earlier in the surah as one of the mukmin. 

How utterly arrogant of me!

An Ustadz pointed out that these characteristics can and do exist in people who call themselves Muslims, too, like me. 

How many times have I wasted food. A creation of Allah had to be slaughtered so that I can eat its meat. How carelessly have I spent the rizq Allah has bestowed upon me in the chase for this material world. 

Most of us will not see this as corruption and we will undervalue our single action. Therein lies real corruption. Carelessness; undervaluing Allah's mercies; recklessness in our pursuit of earthly pleasures; ingratitude.

Astaghfirullah.
O Allah, Forgive my carelessness;
O Allah, Make me value your blessings on me; 
O Allah, Teach me to be grateful;
O Allah, Give me the strength and courage to make good the remaining time I have,
Aamiin

Thumma aameen. 
Thank you for  taking the time to read this.

When Oppression Feels Loud — But Allah Is Watching

There are nights when scrolling feels unbearable.

Images of children under rubble.
Mothers crying over lifeless bodies.
Fathers carrying what remains of their homes.

From Gaza to other parts of the world, oppression is not hidden anymore. It is broadcast in real time.

And sometimes the question forms quietly in the heart:

“Ya Allah… where is justice?”

But Allah already described this mentality long ago:

“And when it is said to them, ‘Do not spread corruption on the earth,’ they say, ‘We are only peacemakers.’ Indeed, it is they who are the corrupters, but they perceive it not.” (Qur’an 2:11–12)

SubhanAllah.

They claim peace while causing destruction.
They speak of security while burying children.
They use powerful words to hide painful realities.

But here is what brings peace to the believer’s heart:

Allah is not unaware.

“And never think that Allah is unaware of what the wrongdoers do. He only delays them for a Day when eyes will stare in horror.” (Qur’an 14:42)

Delay is not neglect.
Silence is not absence.
Patience is not weakness.

Allah sees every tear that falls from an oppressed child.
He hears every mother’s cry.
He records every ظلم (oppression), even the ones the world ignores.

And history teaches us something powerful:

Tables turn.

Pharaoh once thought he was untouchable.
Empires once thought they were permanent.
Oppressors always believe their power will last forever.

But Allah’s justice is not emotional. It is precise.

The believer does not lose hope because hope is not built on politics — it is built on faith.

We may feel powerless.
We may not control governments.
We may not stop missiles.

But we can:
	•	Make sincere dua in tahajjud
	•	Give charity
	•	Speak truth with wisdom
	•	Raise our children upon dignity
	•	Strengthen our own iman

Because victory begins with hearts that refuse to normalize ظلم.

To the hopeless heart reading this:

Your tears are not wasted.
Your dua is not ignored.
Your sadness is not weak faith.

Allah is Al-‘Adl — The Most Just.
Allah is Al-Basir — The All-Seeing.
Allah is Al-Qawiyy — The Most Powerful.

The table may not turn tomorrow.
But it will turn.

And when it does, the world will know that justice does not disappear — it waits for Allah’s command.

So don’t let oppression shake your belief.

Let it increase your certainty that this world was never meant to be the final court.

Justice is coming.
And Allah is watching everything. 
#ReflectingInCrisis  

In the beginning of Surah Al-Baqarah, Allah discusses the characteristics of believers, disbelievers, and hypocrites. While these verses directly address the hypocrites of Medina, and have also some other implication but following are some forms of hypocrisy in light of these verses that should be reflect on . 

Ayah 8  : True Belief Requires Action

Saying 'I am Muslim' isn't enough. If I don't pray, neglect Allah's words, mistreat others, lack respect for the less privileged, sever family ties, lie, or indulge in forbidden acts, then I don't truly believe in Allah and Judgment Day. Genuine belief changes how I see everything.


Ayah 9: A Self-Imposed Illusion

When I pretend to be someone I'm not, trying to deceive others into believing a false image of me, I end up spending all my time maintaining that facade. If people believe this fake version of me, I'm not deceiving them—I'm only deceiving myself


Ayah 10: The Danger of Unchecked Desires

When I harbor desires for glory, fame, or any form of greed, and I don't resist them despite knowing they're harmful, and even try to defend it Allah may increase these desires within me. I might even start feeling comfortable heading down that destructive path


Ayah 11-12 :The Pitfall of Stubbornness

When someone tries to correct me, if I stubbornly and ignorantly defend my position, even if my actions harm others, refusing to admit my mistakes and instead criticizing the other person, it contributes to the spread of corruption. We see this on a large scale, where the most corrupt individuals never admit their culpability.



Ayah 13 : Misjudging the True Essence

If someone refers to me or mentions a believer as an example, but I discover that they don't seem cool, lack style, are poor, or are from a lower class, and I respond by thinking, 'Should I believe like them? They are so extreme, unconcerned with worldly attractions, parties, and 'yolo'. lifestyle.' In other words, I consider them fools. But if I have this mindset, then it is I who is the fool, no matter how good-looking or materially successful I may be.



Ayah 14: The Mask of Piety

One of the most common diseases in the subcontinent, and possibly elsewhere, is the need to show off. When someone turns to religion, the first challenge they face is the temptation to appear pious.

In public, especially in mosques or gatherings, i present myself as a devout believer. My words, references, worship, remembrance of Allah 
even my reflections that i am writing now are all for the sake of maintaining the image of a good, pious person. 
However, in private or with close friends, or in any vulnerable environment the neglection of faith emerges. I find myself torn between two worlds—This internal struggle feels like partying with the devil while trying to maintain a façade of piety.—trying to appear devout while indulging in worldly pleasures and abandoning my religious obligations.

بسم اللہ الرحمن الرحیم
الصلوۃ والسلام علیک یا رسول اللہ
آپ جانتے ہیں ہمارا رب اِس دنیا کا سب سے بڑا ڈاکٹر ہے. ہمیں کوئی بھی بیماری ہو ہم اُس کے علاج کے لیے ڈاکٹر کے پاس جاتے ہیں. بے شک شفا تو رب کی ذات ہی دیتی ہے، ڈاکٹر اور ادویات تو محض وسیلہ بنتی ہیں. لیکن کچھ بیماریاں ایسی ہیں جن کی شفا اور ادویات دونوں اللّٰہ تعالیٰ دیتا ہے. ہم اُنہیں باطنی بیماریوں کا نام دیتے ہیں مثلاً حسد، کینہ، بغض، عناد، عداوت وغیرہ. دیکھا جائے تو ہم اِن سب کو بیماریوں میں شمار ہی نہیں کرتے. لیکن حقیقتاً باطنی امراض ظاہری امراض سے زیادہ خطرناک ہوتے ہیں. یہ انسان کو اندر سے کھوکھلا کر دیتے ہیں.نہ صرف ایک انسان کو بلکہ باطنی امراض ایک معاشرے کو جڑوں سے کمزور کر دیتے ہیں. ایسے معاشرے میں فساد اور شر انگیزی برپا ہوتی ہے. ایسے معاشروں میں ظلم ہو جائے تو وکٹم بلیمنگ کی جاتی ہے، جھوٹ سچ کی ملاوٹ ہوتی ہے،انصاف کوڑیوں کے بھاؤ بکتا ہے. خادمِ قوم خود کو بادشاہ سمجھنے لگتے ہیں. غلط کو صحیح نہیں کرتے بلکہ غلط کا ساتھ دیا جاتا ہے. نہ صرف ساتھ دیا جاتا ہے بلکہ غلط کو ہی صحیح مانا جاتا ہے. یہاں بات ایک فرد سے بڑھ کے معاشرے تک آگئی ہے. بات کا آغاز باطنی امراض سے ہوا تھا جنہیں ہم بہت معمولی سمجھتے ہیں اور اُن کے علاج پہ توجہ نہیں دیتے. باطنی امراض کا علاج خشیعتِ الٰہی، ذکرِ الٰہی اور توکل الی اللہ سے ممکن ہے. آپ خود سوچیں ناں اگر ہم اپنے باطن کو اللّٰہ رب العزت کے ذکر سے پاک کر لیں تو کیا ہمیں باطنی امراض لا حق ہو سکیں گے؟ کبھی نہیں... تو چلیں آج وعدہ کرتے ہیں کہ اللّٰہ رب العزت کے پاک ذکر سے ہم اپنے باطن کو منور کریں گے.. ان شاءاللہ 

آمین یا رب، جزاک اللہ خیر

Today, something struck me while revisiting this passage, and I was truly amazed. It caught my attention in a way it never had before, so I thought I would share it here.
The words of Allah are an endless ocean. When we notice or discover one gem among the countless treasures, the only words that come to the tongue are: SubhanAllah!
There is such depth in the words of Allah, and such precise and consistent usage, that each time we return to them, we may uncover a new gem we had never seen before and then yet another.

One theme that stood out to me in the opening passage about the hypocrites in Surah Al-Baqarah is that whenever the hypocrites make a claim about themselves or about the believers, Allah immediately responds to that claim in the very next words. He clarifies their reality. Not only does He respond to it, but He turns it back on them with even stronger emphasis, making the truth clear and exposing their real state.
Part of this emphasis appears through the shift between fi‘l and ism. While an ism is more than just what we call a “noun” in English, and a fi‘l is more than simply a “verb,” for the sake of simplicity, I will occasionally use those terms here.  A noun often implies permanence and constancy, whereas a verb implies something temporary. Now, keep this in mind as you continue reading.

Ayah 8

  وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ وَبِٱلْيَوْمِ ٱلْـَٔاخِرِ وَمَا هُم بِمُؤْمِنِينَ
[“And of the people are some who say, ‘We believe in Allah and the Last Day,’ but they are not believers.”] (Saheeh International)

Notice how they say ءَامَنَّا -  “we believed”. This is a fi‘l, a verb expressing an action they claim to have performed. They present belief as something they did.

But Allah immediately responds:
 وَمَا هُم بِمُؤْمِنِينَ

Here, Allah uses مُؤْمِنِينَ, which is an ism. He also uses ما for negation and adds the extra ب before مُؤْمِنِينَ, now what it does is, it intensifies the negation. This construction creates a very strong denial, as if to say "they are absolutely not believers."
They claimed belief as an action, but Allah denies them the title of believers.

Ayah 11–12

وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ قَالُوٓا۟ إِنَّمَا نَحْنُ مُصْلِحُونَ
أَلَآ إِنَّهُمْ هُمُ ٱلْمُفْسِدُونَ وَلَـٰكِن لَّا يَشْعُرُونَ

[And when it is said to them, "Do not cause corruption on the earth," they say, "We are but reformers."
Unquestionably, it is they who are the corrupters, but they perceive [it] not.]
 (Saheeh International)

They are told:
 لَا تُفْسِدُوا فِي الْأَرْضِ
“Do not cause corruption on the earth”

They respond:
 إِنَّمَا نَحْنُ مُصْلِحُونَ
“We are only reformers”

Notice: they don't say “we reform.” Instead, they claim the title مُصْلِحُونَ , an ism. They present reformers as their title.

But Allah responds:
 أَلَا إِنَّهُمْ هُمُ الْمُفْسِدُونَ
[“Unquestionably, it is they who are the corrupters…”]

In this response there are multiple layers of emphasis. أَلَا functions as an alert, drawing attention. إِنَّ adds certainty and emphasis. The attached هم in إِنَّهُمْ points directly to them. The separate هم adds another level of emphasis. Then الْمُفْسِدُونَ, an ism with an ال - “the real corrupters in reality”, adding another level of emphasis.

It's as if the meaning becomes: Pay attention! Indeed they, THEY ARE THE CORRUPTERS…. Allah doesn't merely correct them. He overturns their self-description with even stronger emphasis.

Ayah 13

وَإِذَا قِيلَ لَهُمْ ءَامِنُوا۟ كَمَآ ءَامَنَ ٱلنَّاسُ قَالُوٓا۟ أَنُؤْمِنُ كَمَآ ءَامَنَ ٱلسُّفَهَآءُ ۗ أَلَآ إِنَّهُمْ هُمُ ٱلسُّفَهَآءُ وَلَـٰكِن لَّا يَعْلَمُونَ

[And when it is said to them, "Believe as the people have believed," they say, "Should we believe as the foolish have believed?" Unquestionably, it is they who are the foolish, but they know [it] not.]  (Saheeh International)

They say:
أَنُؤْمِنُ كَمَا آمَنَ السُّفَهَاءُ
[“Should we believe as the foolish have believed?”]

They label the believers as السفهاء - “the foolish ones”

Allah responds:
 أَلَا إِنَّهُمْ هُمُ السُّفَهَاءُ
[Unquestionably, it is they who are the foolish.]

Again we see the same structure of emphasis: أَلَا, then إِنَّهُمْ, then another  هُمُ for emphasis, and then  السُّفَهَاءُ, an ism with an ال. They accuse the believers, and Allah reverses the label and assigns it back to them with stronger emphasis.

Ayah 14–15

وَإِذَا لَقُوا۟ ٱلَّذِينَ ءَامَنُوا۟ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَوْا۟ إِلَىٰ شَيَـٰطِينِهِمْ قَالُوٓا۟ إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِءُونَ
ٱللَّسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِى طُغْيَـٰنِهِمْ يَعْمَهُونَ

[And when they meet those who believe, they say, "We believe"; but when they are alone with their evil ones, they say, "Indeed, we are with you; we were only mockers."
[But] Allāh mocks them and prolongs them in their transgression [while] they wander blindly.] (Saheeh International)

When they meet the believers, they say:
 آمَنَّا
["We believe"]
Again, belief is expressed as a fi‘l, an action.

But when they are alone with their devils, they say:
 إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ
[“We are only mockers”]
مُسْتَهْزِئُونَ is an ism. Mockery is presented as an established trait. Belief is a claim of action, but mockery is a firmly rooted quality in them.

Then Allah responds:
 ٱللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِى طُغْيَـٰنِهِمْ يَعْمَهُونَ
“[But] Allah mocks them and He prolongs them in their transgression while they wander blindly”
Here, يَسْتَهْزِئُ is a fi‘l. Allah doesn't describe Himself with mockery as a permanent attribute, rather it appears here as an action of just recompense in response to their behavior. Their mockery is returned upon them, and Allah prolongs them in their transgression while they wander blindly. They think that they are deceiving others, but they don't realize that they are only deceiving themselves.

May Allah protect us from hypocrisy, make us among the truthful, and include us among the true believers. Ameen

#wording ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​

Faryal Riaz​ Wa iyyaki, ya Ukhti Al-Habiba Ash-sharifah 😌💎, yeh rha 🥹🩵✨

و ما يشْعرون
..dan tidak mereka sedar.
Akhir ayat ini menggetarkan. Selama ini saya rasa ayat ini bukan untuk saya. Ini satu di antara sifat orang munafiq. Itu bukan saya. Saya yang Allah sebut dalam awal surah ini..saya orang mukmin. Betapa sombongnya saya.

Tiba-tiba, menggigil tubuh bila Ustadz yang mengingatkan sifat-sifat munafiq mungkin bermaharaja-lela di dalam diri ini. 

Di sini Allaah kata orang munafiq membuat kerosakan tetapi mereka tidak sedar. Saya tersedar dari leka. Saya pun ada buat kerosakan. Saya terfikir, makanan yang saya bazir, perbelanjaan saya yang tidak menentu. Sifat materialisme yang amat merosakkan. Semua itu saya tidak sedar. Ada makhluk Allah, yang hilang nyawa dan disembelih untuk jadi makanan saya. Saya tak ambil perhatian pun bila tidak habis di makan, di buang begitu sahaja.

Astaghfirullaah. 
Ya Allah, Ampunilah diri ini yang telah membuat bermacam-macam kerosakan tanpa menyedari, 
Ya Allah, Beri lah peluang untuk memperbaiki diri dan menyebarkan kebaikan,
Ya Allah, Jauhi lah dari semua sifat kemunafiqan dari diri ini,
Aamiin.

#Week1 #QuranicCalendar #Yaqeen #Certainty #Iman #Faith  #Hajj #Tilawat #Recitation #Reverts #Arabic #Tafsir #Commentaries #QuranInAYear 

One of our reflection prompts this week (Week One of Qur'an in a Year) is 'How do we believe in Allah SWT without seeing Him?'

As a recent revert (March 2022) who was coming from a position of near-atheism, I worried greatly for a while about how it would ever be possible to truly believe in God. But little by slow, Allah SWT, the Gentle and All-Aware, has manifested His presence and care in my life, time and time again. 

There are so many examples. I'll write here about two of them. God wiling:

Help during Hajj
******
I made Hajj last year, Alhamdulillah. I didn't sleep much and I got sick too. Not uncommon! But I could often sense that, even though I was often too tired to think straight, Allah SWT was physically guiding me to what I needed most at the time, whether it be a seat on the ground that allowed me some back support, or whether it be medical care or even a local brother who helped me with a wheelchair for tawaf! I was able to complete everything I needed to do for Hajj, Alhamdulillah, but that's because my Rabb gave me everything I needed just as I needed it.

A Ramadan Stretch Goal: Reciting a Juz a Day
*****************
Learning to read the Arabic script has been an ongoing challenge. As of late last year I still could recite only a few ayat at a time before I would get mentally tired. 

Around that time I began making a du'a that Allah SWT make the Qur'an the spring of my heart and the light of my chest. I recited the du'a for a few weeks and then forgot about it.  

Then I found some learning materials online that improved my ability to read the script and to understand some of the grammatical structures and vocabulary in the Qur'an. And as of Sha'ban, I found myself making an intention to recite a juz a day during Ramadan. And Alhamdulillah, Allah SWT opened the way for me to be able to do just that. Was it tough at times? Yes! Was my tajwid good? No. Did it take me a long time to recite one juz a day? Yes, but the time I needed got shorter each day. Did I connect with the Qur'an in a way I never had before? Absolutely. 

Long story short, a lot of that 'impostor syndrome' feeling is gone now. I still need good English translations to be able to understand the meanings of the ayat and each surah as a whole, and I have a few favorite tafasir (commentaries) that I rely on as well. But I see this recent Ramadan experience as nothing short of miraculous. 

I just remembered the other day that I had been making that du'a, and even though I eventually forgot to keep making it, Allah SWT answered it.

Du'aa
****
May Allah SWT grant tawfiq (success) to all of the participants in Qur'an In A Year and may He shower baraka and noor (increase and light) into the lives of the QuranReflect team, Shaykh Saeed, and everyone who's participated in bringing this initiative to us. Barakallahu fikhum.

May Allah bless you and your words. Jazakallah khair for this reflection, and for sharing your story 🤍

> Yes, but the time I needed got shorter each day. Did I connect with the Qur'an in a way I never had before? Absolutely.

This part is comforting as someone who's currently stumbling across the letters of Quran. As I'm still finding my rhythm with tajweed, it reassures me that progress doesn't have to be dramatic to be real.
Day by day, I trust that this small consistency will grow into something deeper. Inshallah, one day I won't just be reciting the words, rather, I'll feel them settle in my heart.

May Allah continue to bless you in your journey and writing ❤️

In the Name of Allah, the Most Merciful, the Especially Merciful,

I had read a few translations of the Qur’an several times during my teenage years. I was marvelled by the science of the Qur’an. Yet, I didn’t really contemplate about the Prophets peace be upon them all, the Day of Judgment and death.  I believe I had not ‘experienced’ much about life and especially I had not suffered much loss during my youth. 

Then one day, it was as though the Qur’an was ‘forced upon me’ by Allah through our Qur’an group ‘Quran Crew’; for Muslim women a small but growing group who come from various parts of the world. I realised then Guidance and invitation to the Qur’an only comes from Allah. It is Allah only who can open a person’s heart. 

In my early days of contemplating the Qur’an with our taddabur group, I had forgotten my books (that I habitually carry) whilst travelling. I had my children’s iPad and I felt the urge to read whilst as a passenger in the car. I saw some ‘kindle books’ and decided to look for a book. I found ‘The Book of Aphorisms’ or ‘Kitab Al Hikam’ by Ibn Ata Illah (an esteemed scholar from Egypt and praised by Ibn Taymmiyah). 

The cover was relatively unappealing but something drew me to this book and as I turned the pages I read the following:

'When Allah unfolds a realm of knowledge for you, get rid of the feeling that you are not qualified for that in terms of deeds. He opened up  that for you because He wanted to make Himself known to you. Don’t you know that the knowledge was His presentation for you, while the deeds were yours for Him and, of course, your presentation will be zilch compared to that of Him.'  (Pg 5).

Having read this, I was astounded I had recently had miracle encounter with a sister from another part of the world and together we formed a taddabur group. I struggled against this responsibility. Afterwards, shortly I discovered Quran Reflect. For four years, I have been turning the pages of the Qur’an deeply contemplating on most days. I consider this nothing but a miracle and the Generosity of Allah towards me. I also know there are beautiful stories from mankind of how they discovered the Qur’an. All coming to the conclusion that this is truly the Mercy of Allah. 

Yet, the Qur’an carries responsibility and the responsibility of action, adherence and trust upon Allah. It’s not a gift to be taken without huge gratitude, a gratitude that must be given every single day. 

I was once in my tajweed class and I was struggling and my teacher from Egypt she told me ‘ask Allah for help, ask Allah to make it easy’ so I had this habit to ask Allah to make things easy and I realised I should do the same when applying the Qur’an to make it easy. For often the soul will struggle against the temptations of this world. 

I must contemplate always this gift, this invitation to follow and show my gratitude by implementing the Qur’an and always being in awe of Allah and always remembering He indeed is the Most Gracious and ever so Merciful. Yet, I need His help to follow. 

This ayah in a good way frightens me. I know if I am sincere with Allah, He will be with me. So I ask for His help to guide me with His Blessed Book.

Shauma Hayyu Syakura​ may the Qur’an be our companion in this world, for it to be our companion in the barzakh and on the day of judgment and we are elevated through the quran and we are forgiven because Allah guided us to love His words and to heed them. All praise is due to Allah Lord of the worlds, and I am grateful to Allah that you are striving and keep that striving and may you feel the sweetness of striving that you cannot be without the Qur’an, Allahumma Ameen 🤲🏻♥️