Among the many blessings Allah has bestowed upon us, food is one of the most fundamental. The Quran repeatedly reminds us to partake in what is halal and tayyib:

يَا أَيُّهَا الَّذِينَ آمَنُواْ كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَاشْكُرُواْ لِلّهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ

[2:172] O you who believe! eat of the good things that We have provided you with, and give thanks to Allah if Him it is that you serve.

This verse, like many others, encourages us to enjoy the sustenance provided by Allah. However, the command to eat what is tayyib (pure, wholesome) expands the discussion beyond mere permissibility (halal). It encompasses nutrition, ethics, and even spirituality. In our modern world, where commercial farming and ultra-processed foods dominate the market, we must reassess what it truly means to eat tayyib and its impact on our physical, mental, and spiritual well-being. And its impact on the environment as well.

Pleasure is Not Forbidden in Islam

One of the common m...

وَعَسَى أَن تَكْرَهُواْ شَيْئًاوَهُوَ خَيْرٌ لَّكُمْ وَعَسَى أَن تُحِبُّواْ شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللّهُ يَعْلَمُ وَأَنتُمْ لاَ تَعْلَمُونَ

[2:216] and it may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you, and Allah knows, while you do not know.

In this verse, Allah reminds us of a profound truth: human perception is limited. We may detest something that holds hidden benefits or long for something that harms us. This verse from Surah Al-Baqarah is an invitation—to trust, to surrender, and to cultivate a mindset of growth by embracing discomfort.

This realization, deeply embedded in Islamic teachings, is also supported by psychological research and contemporary discussions on resilience and discomfort.

As we continue exploring well-being through the lens of the Quran this Ramadan, we build on our last reflection on how Allah desires ease for us—not through indulgence, but through the strengthening of our s...

One of the verses that talks about fasting in the Quran is verse 185 of Chapter 2, Suratul Baqara.

After talking about the month of Ramadan where the Quran was revealed and fasting prescribed, Allah [swt] says:

يُرِيدُ اللّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُواْ الْعِدَّةَ وَلِتُكَبِّرُواْ اللّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

[2:185] Allah desires ease for you, and He does not desire for you difficulty, and (He desires) that you should complete the number and that you should exalt the greatness of Allah for His having guided you and that you may give thanks.

This verse is so interesting for many reasons. Let us explore two aspects of this verse today:

1. After prescribing fasting, Allah says that He desires ease for us

2. That you should keep fasting until you complete the month of Ramadan

For those of us who find fasting extremely challenging, the question might come up, "if He desires ease, why deprive us of food and water?" a...

In the previous discussion on verses 2-3 of Sura Ankabut, we explored how trials are an inevitable part of life. A trouble-free existence is not the reality of this world; rather, it is through tests that our faith and character are refined.

But once we accept that trials will come, the next crucial question is: How do we respond to them?

Allah (SWT) explicitly states in the Quran that He will test us. In Sura Al-Baqara, He says:

وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِينَ

[2:155] And We will most certainly try you with somewhat of fear and hunger and loss of property and lives and fruits; and give good news to the patient,

In the next verse, He talks about an important quality of the sabireen, those who are patient in adversity:

الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُواْ إِنَّا لِلّهِ وَإِنَّـا إِلَيْهِ رَاجِعونَ

[2:156] Who, when a misfortune befalls them, say: Surely we are All...

What happens when something goes wrong in our lives? Do we find it easy to take responsibility for our part in the situation or are we tempted to blame something or someone else for what has happened.

Blame is seductive. It’s easy, immediate, and often feels justified. It feels vulnerable and uncomfortable to accept responsibility for something that has gone wrong, an unsound decision or harm caused to ourselves or someone else. It is so much easier to look outside of ourselves and point the finger outwards rather than inwards.

Research in psychology has discovered something rather interesting: many of us tend to take the credit if things go well in life but put blame on others when things go bad. This is called the self-serving bias.

While tempting and understandable, blaming others comes with a cost. Beneath the surface of blame lie powerful barriers to our growth, peace, and potential.

Psychologists have discovered that blaming others is actually a form of emotional avoidance. W...

Over the past few days, we have explored how our relationship with Allah serves as the foundation for true wellbeing. We’ve reflected on how connecting with Him provides us with meaning, stability, and inner peace, even in the face of life’s challenges.

Now, we turn to the practices for wellbeing from the Quran. So let us explore Quranic practices that cultivate wellbeing—not just in moments of worship, but in the way we think, act, and engage with the world around us.

Today, lets reflect on one of the most fundamental lessons the Quran teaches about wellbeing, which is that change begins within. We often wait for circumstances to improve, for people to change, or for life to become easier. But true growth starts when we stop waiting and take charge of what is within our control.

In verse 11 of Chapter 13 of the Holy Quran, Sura Ar Ra’d, Allah [swt] says:

إِنَّ اللّهَ لاَ يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُواْ مَا بِأَنْفُسِهِمْ

Surely Allah does not change the condition of a ...

Note: Today’s reflection has been adapted from the introduction to the book Calling on the Merciful which contains excerpts from various duas taught to us by the Beloveds of Allah [swt].

There is a beautiful command and invitation in verse 60 of Sura Ghafir which is followed by a promise of Allah [swt]

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ

[40:60] And your Lord says: Call upon Me, I will answer you;

The All Merciful knows that despite our perceptions of our own power, strength and resources, we are truly and utterly in need from Him. He knows that no matter where we go, and upon which doors we knock, calling on Him is the answer to all that afflicts and concerns us. Allah is well aware of how empty our hearts feel despite being surrounded by people and things. We long for connection with, and attachment to, that which will not fail us. We long to be connected to the Source from whence we came.

Allah reminds us in the Quran that the elixir for the emptiness we feel inside i...

In verse 11 of Sura Taghabun, Allah [swt] says:

وَمَن يُؤْمِن بِاللَّهِ يَهْدِ قَلْبَهُ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ

[64:11] … and whoever believes in Allah, He guides aright his heart; and Allah is Cognizant of all things.

Because human beings have such limited knowledge and no ability to see into the future, we cannot ever be sure of the soundness of our decisions or the impact of these on our lives. Life is full of crossroads and difficult decisions.

In the modern world especially, we are overwhelmed with choices and so much confusion. Many of us are struggling with purpose, direction and recognizing what is the right thing to do. Because of the tyranny of unending choices, we may find it hard to settle on one course of action.

We may turn to self-help books, mentors, or online influencers to ease our struggles but everyone has a different view and we may get even more confused.

In a world where moral values are constantly shifting, anchoring oneself in faith provides a se...

As we continue to deepen our relationship with the Divine, let us briefly explore some promises that Allah [swt] makes in the Quran to those who seek Him out.

In verse 3 of Sura Talaq, Allah says: 

وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ 

[65:3] whoever trusts [has tawakkul] in Allah, He is sufficient for him 

Tawakkul means "to put trust in" or "to rely". Scholars explain that "Tawakkul means entrusting all the matters to the Master and relying upon His trusteeship."

"Tawakkul upon God means the severance by the servant of all hopes and expectations from the creatures (and attaching them to God). 

In Islam, Tawakkul is two step process, a balance between action and faith.

In other words, for any situation, we need to take action, do our best with given the resources we have been granted and then have faith and leave the outcome to Allah [swt]. 

We take care of the process, of doing what is within our circle of control and then leave the outcome to Him, recognizing that...

As we continue our exploration of developing a deep connection with Allah, today we focus on the second key aspect: Khashyah  خشية of Allah

In verse 23 of Sura Zummar, Allah [swt] says:

اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا مَّثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَى ذِكْرِ اللَّهِ ذَلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَنْ يَشَاء وَمَن يُضْلِلْ اللَّهُ فَمَا لَهُ مِنْ هَادٍ

 [Shakir 39:23] Allah has revealed the best announcement, a book conformable in its various parts, repeating, whereat do shudder the skins of those who fear their Lord, then their skins and their hearts become pliant to the remembrance of Allah; this is Allah's guidance, He guides with it whom He pleases; and (as for) him whom Allah makes err, there is no guide for him.

 The word used in this verse is Khasiya/ Although often translated as "fear" in English, Khashiya and fear are quite different.

 Understanding Awe (Khashyah...