Jamel Ben Ameur

10/16/2026

The Factors That May Shape the Soul’s Deep-Rooted Disposition

It was reported that, after the disbelievers claimed they would be treated in the Hereafter as they had been treated in this worldly life — saying, “If I am returned to my Lord, I will surely find something better than this as a place of return” (18:36), and “We have more wealth and children, and we will not be punished” (34:35) — and thus assumed they would be on an equal footing with the believers, the following verse was revealed: “Or do those who commit evil deeds think that We will make them like those who believe and do righteous deeds, making their life and death equal? Evil is what they judge” (45:21).

Yet, this verse also led the righteous to leave their beds and spend their nights in reflection. It is reported that Tamim al-Dari may Allah be pleased with him, once stood through the night repeatedly reciting this verse without moving beyond it.

So, what does this verse mean for believers?

It provides a starting point for self-vigilance and for carefully examining one’s inclinations, the forces that drive one’s desires, and the causes of one’s pain. Such deep and penetrating self-examination aims to cultivate certain qualities in one’s conduct and character: comprehensiveness, balance, and moderation. A person should not attend to one aspect while neglecting another, nor excel in one deed while falling short in another.

First, how does the moral system operate within the human being?

Character is a firmly established disposition of the soul from which actions emerge easily, without the need for deliberate thought or reflection. This disposition consists of meanings and qualities settled within the soul. In light of them, and according to their measure, a person perceives an action as good or bad, and consequently either proceeds with it or refrains from it. As al-Ghazali said: “Every quality that manifests in the heart will inevitably manifest its effect upon the limbs.”

Allah, the Exalted, says: “As for the good land, its vegetation comes forth by the permission of its Lord, while that which is bad produces nothing but scant growth” (7:58). These meanings and qualities drive a person’s actions, from which those actions emerge. They, therefore, represent the reality of one’s creed. For character to shape a person’s actions or abstention from them, it is not enough merely to know which qualities are good and which are evil, or simply to acknowledge them. Rather, these moral meanings must permeate the person’s entire being and become firmly rooted in the depths of the soul, until they are like the color of the skin. They must remain present in the mind, govern one’s conduct, and become qualities for which one is passionate and protective. Allah, the Exalted, says: “The Sibghah (“coloring”) of Allah! And which Sibghah (“coloring”) can be better than Allah’s? And we worship ˹none but˺ Him” (2:138).

This, then, is the true creed carried within the soul. It gives rise to a person’s actions, for which the person is held accountable: it is what produces what one earns and does.
When beginning to evaluate themselves, servants of Allah must adopt an objective perspective, grounded in sincere inquiry and a good opinion of others. Having a good opinion does not mean declaring people’s actions correct or justifying them. Rather, it means verifying their circumstances before passing judgment. Judgments should be based not on assumptions and impressions, but on knowledge and objectivity grounded in careful inquiry. In this way, a person guards oneself against self-conceit and arrogance, refraining from regarding those who differ with them as having fallen within the sphere of Allah’s wrath, while assuming oneself to be safe from such a fate. Rather, one reflects objectively, knowledgeably, and carefully, asking: What led these people to this state, despite the fact that a Messenger had come to them and a clear Book had been revealed to them?

This helps a person reflect on the causes of others’ deviation. In turn, this becomes a starting point for self-reform, purifying the soul, nurturing its spiritual growth, and coming to know it more deeply. An example of this is Allah’s address to the children of Israel, in which He says: “And when We took your covenant: ‘Do not shed one another’s blood, nor expel one another from your homes.’ Then you acknowledged it while bearing witness. Yet here you are, killing one another and expelling a group of your own people from their homes, supporting one another against them in sin and transgression. And when they come to you as captives, you ransom them, while their expulsion was forbidden to you. Do you then believe in part of the Scripture and reject part? What, then, is the recompense of those among you who do so except disgrace in the life of this world? And on the Day of Resurrection they will be returned to the most severe punishment. And Allah is not unaware of what you do” (2:84–85).

Expelling people from their homes, allying themselves with the disbelievers and supporting them, and fighting their own brethren were clear violations of Allah’s covenant. Yet their practice of ransoming captives with their own wealth contradicted these actions. The Arabs reproached the Jews for this, saying, “How can you fight them and then ransom them with your wealth?” They replied, “We have been forbidden to fight them, but we are ashamed to abandon our allies, and we have been commanded to ransom the captives.”

What caused them to violate the covenant and act so inconsistently?
The cause lies in the disposition that has become firmly rooted in the soul, which is shaped by two factors:

First: A psychological drive, represented by the pursuit of an immediate or perceived interest. Under its influence, a person’s firmly rooted disposition shifts: instead of viewing truth through Allah’s guidance, they view it through the lens of interests, affiliations, relationships, and status.

Second: Habit. This is what a person becomes accustomed to through their surroundings and upbringing, until it becomes part of their outlook on life. This is what happened to those mentioned in the verse. They had become accustomed to wrongdoing — namely, allying themselves with the disbelievers — and had accepted this conduct within themselves. Yet, they still recognized the obligation to ransom captives. Thus, habit blinded one aspect of their insight, while the aspect untouched by habit or personal interest preserved their belief in the obligation of some commands. Hence, they believed in part of the Scripture and rejected part of it, incurring the severest warning.
The question is: Can belief in one aspect coexist with disbelief in another?

The point is that this indicates that faith has lost its practical dimension, even though the person continues to affirm its implications and requirements. Complete faith is that which rejects every evil and strives, to the best of one’s ability, to fulfill what has been commanded. Thus, when a person commits a reprehensible act while inwardly perceiving it as good, they fall into the category of those who believe in part of the Book and reject part of it.

Have you not heard the statement of Allah, the Exalted? “That is because they said to those who disliked what Allah revealed, ‘We will obey you in some matters.’ And Allah knows their secrets. Then how [will it be] when the angels take them in death, striking their faces and their backs? This is because they follow whatever displeases Allah and hate whatever pleases Him, so He has rendered their deeds void” (47:26-28). Similarly, the people described in these verses rejected part of the Book by aligning themselves with those who disliked what Allah had revealed, while presuming that they remained believers. Consequently, they incurred a severe punishment.

There is also the Hadith in which it was said to the Prophet Muhammad, peace and blessings be upon him: “O Messenger of Allah, such-and-such a woman spends the night in prayer, fasts during the day, and gives charity. Yet, she harms her neighbors with her tongue.” The Messenger of Allah, peace and blessings be upon him, replied: “There is no good in her; she is among the people of the Fire.” They then said: “And such-and-such a woman performs the obligatory prayers, gives charity consisting of small pieces of cheese, and does not harm anyone.” The Messenger of Allah, peace and blessings be upon him, replied: “She is among the people of Paradise.”

So, what must servants do to protect themselves from falling into this state and becoming subject to the severest warning?

First: A person must call oneself into question and consider oneself among those threatened by the warning, lest self-admiration take hold, blinding one’s insight and causing one to become heedless of oneself. At that point, a person becomes vulnerable to the affliction of habit or the disease of self-interest.

Second: One must constantly ask Allah to guide them to the truth, just as the Prophet, peace and blessings be upon him, would supplicate during the Witr prayer: “Guide me, by Your permission, to the truth concerning that over which people have differed.” This corresponds to what Allah, the Exalted, says in Surat Al-Baqarah: “So Allah guided those who believed to the truth concerning that over which they had differed, by His permission. And Allah guides whom He wills to a straight path” (2:213).

Third: Ensuring that Islamic ethics are comprehensive and universal across all areas of life. This is achieved by putting into practice the hadith of the Messenger of Allah, peace and blessings be upon him: “Be mindful of Allah wherever you are, follow a bad deed with a good deed that will erase it, and treat people with good character.”

Fourth: Embracing the religion in its entirety. Allah, the Exalted, says: “O you who believe, enter into Islam completely and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy” (2:208). Embracing the religion in its entirety brings the blessing of divine favor to completion and enables one to benefit fully from it. It is, therefore, the highest form of honoring oneself. Have you not heard the statement of Allah, the Exalted? “Today I have perfected for you your religion, completed My favor upon you, and approved for you Islam as your religion” (5:3).

Whoever wishes for Allah’s favor upon them to be brought to completion must embrace the religion in its entirety and embody the comprehensiveness and moderation of Islamic ethics within themselves. This requires applying to oneself the verse mentioned at the beginning of this text: “Or do those who commit evil deeds think that We will make them equal to those who believe and do righteous deeds, in their life and their death? Evil indeed is their judgment!” (45:21).

A person must direct this verse inward, making oneself its intended subject of reflection. When people contemplate it in this way, they are compelled to examine themselves continually and guard against falling into habitual patterns that blind their insight and cause them to become heedless of their own shortcomings. This is a remedy for the soul and a means of preserving spiritual insight, protecting oneself from falling under the warning directed at those who believe in part of the Book and reject part of it.

10/16/2026

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10/09/2026

Exercising the Intellect According to Quranic Methodology

Allah created humankind in the best stature. Allah, the Exalted, says: “Indeed, We have created the human being in the best of stature. Then We reduced them to the lowest of the low” (95:4–5). Al-Fakhr al-Razi relates from al-Aṣamm that “the best of stature” refers to the perfection of intellect, understanding, manners, knowledge, and expression. These are among the innate qualities of human beings, through which their perception and vision are refined by sound reason, from which the actions of the body proceed.

Human beings were created from clay, and thus there is within their origin that which pulls them downward. Allah endowed human beings with intellect so that they might recognize the virtue of guidance and the paths to honor, and thereby, ascend to the highest level of their capacity for the coherent development of the self and nearness to Allah. Whoever does not employ their intellect to recognize the virtue of guidance and follow it is ignorant and lives in a state of Jahiliyyah, which encompasses either a lack of knowledge, or a failure to act upon it.

The distinguishing quality of the intellect is what gives the human being superiority over
the rest of creation. It is the means by which a person is able to benefit from what Allah has deposited in the universe. This is the meaning of Taskhir — the subjugation of creation and making it accessible for human benefit — which takes place through knowledge, whose beginning is the teaching of Adam all the names, as Allah, the Exalted, says: “And He taught Adam the names — all of them” (2:31).

The intellect, therefore, is the instrument through which the trust of vicegerency upon the earth is fulfilled. The Quran presents the intellect as possessing characteristics and functions through which servants learn how to exercise their intellect in a manner that elevates them to the highest level of purity and, by Allah’s permission, saves them from falling into the lowest of the low — that is, ignorance and blindness.

These functions can be discerned from the names by which the Quran refers to the intellect. Among these is Al-Lubb. The term Lubb denotes the purest and finest essence of the human being: sound perception purified of impurities. A person of Lubb possesses the capacity to understand the wisdom underlying the rulings of Allah and to hasten to comply with His commands. They possess penetrating insight through which they contemplate Allah’s creation, give thanks to the Creator, and fear deviation and misguidance. Allah, the Exalted, says: “But those firmly grounded in knowledge say, ‘We believe in it; all of it is from our Lord.’ And none take heed except “Ulu Al Albab” (those of understanding). [They say,] ‘Our Lord, do not let our hearts deviate after You have guided us, and grant us mercy from Yourself. Indeed, You are the Bestower’”(3:7–8). And He says concerning their qualities: “Those who listen to what is said and follow the best of it. They are the ones whom Allah has guided, and they are “Ulu Al Albab” (the people of understanding)” (39:18). And Allah, the Exalted, says: “Indeed, in the creation of the heavens and the earth and the alternation of the night and day are signs for “Ulu Al Albab” (those of understanding)” (3:190). And He says: “This is a blessed Book We have sent down to you so that they may contemplate its verses and that those of understanding may take heed” (38:29).

These verses demonstrate that the Quran connects wisdom, understanding, contemplation, and the perception of the meanings of its verses with purified intellects. These are Ulu Al Albab, the people of understanding.

The believer’s objective is to attain the rank of Ulu Al Albab. This is achieved by exercising the intellect in accordance with its other designations in the Quran, whose meanings ultimately return to the concepts of restraint, confinement, and holding back.
Although the noun Aql itself is not mentioned in the Quran, it appears in its verbal forms, such as Allah’s saying: “Will you not use reason?” (2:44), and: “So that you may use reason” (2:73), and other similar verses.

The intellect is called Aql, because it restrains the soul from the vices of desire. The root “Aqala” conveys the meaning of restraining, binding, and holding something firmly. The intellect is also called Hijr, as Allah, the Exalted, says: “Is there [not] in [all] that an oath [sufficient] for one of perception?” (89:5). It is called Hijr because it prevents a person from engaging in actions and utterances that are unbecoming. It is also called Nuha, as Allah, the Exalted, says: “Surely in this are signs for people of “Nuha” (sound judgment)” (20:128).

The intellect is given this designation because it restrains people from reprehensible things. It causes them to stop at what Allah has commanded and prevents them from transgressing beyond it. The intellect is likewise called Hilm (plural Ahlam), as Allah, the Exalted, says: “Or do their Ahlam (intellects) command them to do this, or are they a transgressing people?” (52:32). It is called Hilm because the intellect is a cause of forbearance, which is the restraint of the self and its natural disposition from the agitation of anger.

The totality of these names indicates that the primary purpose of the intellect is restraint, self-control, and holding oneself back from what is unbecoming. Thus, benefiting from that which makes the human being truly human and distinguishes them from the rest of creation is achieved through pausing, exercising restraint, and holding oneself back.

This is because among the forces that exercise control over the self are the appetitive force and the irascible force. Both drive the self toward impulsive action governed by desires and whims. When these two forces gain control over the self, they intensify the diseases of the heart in their various forms, such as hatred, being carried away into indecency, transgression, hostility, envy, and the like.

These diseases then become formative of a person’s perception of reality and truth. As a result, they may regard transgression, envy, and hatred as permissible, while seeing themselves as just in their actions and correct in their assumptions or judgments.
Thus, requiring the intellect to embody the Quranic principle causes it to restrain the self, preventing it from being carried away by desires, reacting impulsively to anger, or acting hastily and thereby experiencing regret. Through self-restraint, the light of guidance enters the heart. The person then considers the consequences of an action, restrains themselves from it, and does not rush into it. At the same time, the orientation of the intellect is rectified and illuminated by wisdom. It is reported in a Mursal narration: “Indeed, Allah loves penetrating insight when doubts arise, and He loves complete intellect when desires arise.”

Exercising the intellect in accordance with the Quranic principle is achieved by disciplining the self and preventing it from rushing toward the allure of desires; restraining it from reacting when anger is provoked; contemplating the consequences of ones actions by reflecting upon the fate of those who committed wrongdoing, as described in the Quran; and cultivating steadfastness by reflecting upon Allahs blessings in oneself, among the generations of believers who preceded us, and throughout the universe.

This is the central axis of reforming the intellect, which in turn, leads to the rectification of ones words and actions and to gradual elevation toward the rank of Ulu Al Albab, those endowed with sound understanding.

So, what is the practical method that guides servants to exercise their intellect according to the Quranic methodology?

This methodology is founded upon three principles:

First: Deliberateness (Anah)
So that one restrains oneself from impulsiveness and reacting without reflection and deliberation. It is reported in the Hadith: “Deliberateness is from Allah, while haste is from Satan.” Another narration states: “Forbearance and deliberateness are from Allah, while haste is from Satan.” Deliberateness is a fruit grounded in forbearance and patience. It is reported in the Hadith: “Deliberateness is required in everything except in the deeds of the Hereafter.”

Deliberation, by which haste is resisted and restrained, is an act of worship. Allah, the Exalted, says: “So do not hasten concerning them” (46:35). Haste is indeed part of the human disposition. Allah, the Exalted, says: “Humankind was created of haste” (21:37). And He says: “And the human being is ever hasty” (17:11). As it has been said: “In haste lies regret, and in deliberateness lies safety.” Hence, deliberateness becomes a means of disciplining this natural disposition and preventing it from becoming impulsive.

Second: Verification (Tathabbut) Founded upon Having a Good Opinion of Others. The second principle is verification founded upon having a good opinion of others, so that one remains just in ones actions and judgments. Verification is a principle governing ones dealings in words and actions, ensuring that the servant remains within the bounds of objectivity and is not influenced by opinions founded upon conjecture and whims.

This principle is particularly important in light of certain currents of Western thought whose approach to dealing with others is based upon a critical mechanism that begins by questioning the speakers intentions and assuming that the speaker may be deceptive or misleading. This approach has influenced the thinking of many Muslims, such that suspicion has become the starting point from which they judge others. This, in turn, can lead to mutual hatred, hostility, conflict, and tribulations.

Divine guidance has warned us against harboring negative assumptions and has commanded us to maintain a good opinion of others. A person who develops a habit of negative suspicion may ultimately come to harbor negative assumptions about their Lord, the Exalted.

When these two principles are absent, actions can lead to great corruption, as Allah, the Exalted, says: “O believers! If an evildoer brings you any news, verify it, lest you harm a people unknowingly, then regret what you have done” (49:6). And Allah, the Exalted, says concerning the incident of the slander: “When you passed it from one another with your tongues and said with your mouths what you had no knowledge of, thinking it was insignificant while it was, in the sight of Allah, tremendous” (24:15). The incident of the slander caused the Prophet Muhammad profound hurt, and among the factors that contributed to its spread was the absence of the two principles that help a person exercise their intellect according to the Quranic principle: deliberateness and verification founded upon having a good opinion of others.

Third: Turning Away from Frivolity and Vain Speech (Laghw). The third principle is turning away from Laghw, which encompasses vain, frivolous, and meaningless speech and activity. It asserts itself upon believers, requiring them to safeguard their environment, preserve the soundness of their perception, and remain steadfast in humility and reverence. Turning away from Laghw is among the foundational qualities of the Muslim and among the conditions of success, as Allah, the Exalted, says: “Successful indeed are the believers: those who are humble and attentive in their prayers, and those who turn away from Laghw” (23:1–3).

Turning away from laghw therefore preserves the purity of thought and the soundness of perception. It also helps believers maintain a state of humility and reverence, remain attentive to their actions, and stay mindful of their standing before Allah, the Exalted, thereby safeguarding the noble stature with which they have been endowed by their Creator.

10/09/2026

Attaining the Rank of “Ulu Al Albab” (Those of Understanding)
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10/02/2026

Satan Threatens You with Poverty

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09/25/2026

The Fire is Closer Than the Strap of One’s Sandal!

Allah’s response to the inhabitants of Hell who plead for deliverance is among the most sobering passages in the Quran. They will say: “Our Lord, our wretchedness overcame us, and we were a people astray. Our Lord, bring us out of it; then, if we return to our former ways, we will indeed be wrongdoers” (23:106–107). They will also say: “Our Lord, bring us out, and we will do righteous deeds other than what we used to do” (35:37). Allah will reply: “Remain despised therein, and do not speak to Me” (23:108).
This discourse evokes profound awe, terror, fear, and dread. The Most Merciful and Most Generous has decreed His displeasure and punishment upon those who persist in disbelief and wrongdoing. It is reported that one of the inhabitants of Hell will be dragged upon his face and will say to an angel, “Have mercy on me.” The angel will reply, “How can I have mercy on you when The Most Merciful of those who show mercy did not have mercy on you?”

Reflecting deeply upon this discourse should compel believers to examine themselves and their priorities, and never to assume that they could not possibly be among those people.

Should not servants of Allah make it among their most earnest supplications that Allah not place them among those to whom He says, “Remain despised therein, and do not speak to Me”?

Does reflecting on this matter constitute despair of Allah’s mercy? Or, does it instead guard against self-delusion and gradual entrapment? A person may say, “Praise be to Allah, I am a believer and am far removed from such people.” Yet, on the Day of Resurrection, find in their record what they never anticipated. As Allah says: “And there will appear to them from Allah that which they had never anticipated” (39:47).

Let us therefore place this matter within its proper framework and recognize its reality. Heedlessness of it, and the failure to be concerned by it, may lead a person to ruin and to being cast into Hell alongside such people. We seek refuge in Allah from this outcome. The Prophet Muhammad, peace and blessings be upon him, said: “Paradise is closer to one of you than the strap of his sandal, and so is the Fire.”

First: Who Are Those to Whom It Will Be Said, “Remain Despised Therein, and Do Not Speak to Me”?

The Quran warns against those who knowingly distort, conceal, or disregard divine revelation in order to justify personal desires or worldly interests. Among them are religious figures who manipulate the words of Allah (swt) to render their own actions permissible or to legitimize their conduct. Allah says: “And among them are those who, if you entrust one of them with a dinar, will not return it to you unless you remain standing over him. That is because they say, ‘There is no blame upon us concerning the unlettered.’ And they speak lies about Allah knowingly” (3:75). Allah (swt) further says: “Indeed, those who exchange the covenant of Allah and their oaths for a small price will have no share in the Hereafter. Allah will neither speak to them, nor look at them on the Day of Resurrection, nor purify them; and they will have a painful punishment” (3:77).

These verses constitute a serious warning for Muslims today. Some may reject clear and authentic teachings of the Messenger of Allah, peace and blessings be upon him, in order to justify conduct they desire, a worldly life they prefer, or authority they seek. The Prophet, peace and blessings be upon him, said: “Let me not find one of you reclining on his couch when a command of mine or a prohibition of mine reaches him, and he says, ‘I do not know. Whatever we find in the Book of Allah, we follow.’”

This form of rejecting or circumventing prophetic guidance resembles the distortion committed by earlier communities. An example is Allah’s statement: “That is because they say, ‘Trade is only like usury,’ whereas Allah has permitted trade and forbidden usury” (2:275). This verse illustrates the danger of equating what Allah has prohibited with what He has permitted in order to legitimize one’s desires or material interests.

Second: Reflecting on the Ways of The Righteous

Reflecting on the profound fear, awe, and reverence that the righteous held for Allah — and on their striving to become worthy of His mercy — is an essential element of spiritual purification. Allah says: “And Ismael, Idris, and Dhul-Kifl — all were among the patient. And We admitted them into Our mercy. Indeed, they were among the righteous” (21:85–86).

Their righteousness was perfected through their patience. Through this quality, they became deserving of Allah’s mercy and were counted among His righteous servants. Believers are likewise subject to this principle. Allah (swt) says: “Or did you think that you would enter Paradise without Allah making evident those of you who strive and making evident those who are patient?” (3:142).

The sincere believers, regardless of the extent of their obedience, recognize that every act of obedience is solely by the favor of Allah. Sins and evil deeds, however, result from what people have earned through their own actions.

Consider the example of the Rabbaniyyun — devout believers — who fought alongside the prophets. Despite their high degree of obedience, they stood on the battlefield with humility and submission, saying: “Our Lord, forgive us our sins and our excesses in our affairs, make our feet firm, and grant us victory over the disbelieving people” (3:147).
The believer therefore lives between Allah’s pure favor and His absolute justice. They strive in obedience in the hope of attaining the greatest share of Allah’s favor. Allah said to His Prophet, peace and blessings be upon him: “And during part of the night, pray with it as an additional prayer for you; perhaps your Lord will raise you to a praised station” (17:79).

At the same time, the believer remains conscious of Allah’s perfect justice, in which there is no partiality. Allah says: “Had We not made you firm, you would have almost inclined toward them a little. Then We would have made you taste double punishment in this life and double punishment after death; then you would have found no helper against Us” (17:74–75).

Thus, the righteous remain apprehensive concerning any sins they may have committed, because such sins result from their own acquisition. Their good deeds, by contrast, are entirely from Allah’s favor. Allah says: “Whatever good befalls you is from Allah, and whatever evil befalls you is from yourself ” (4:79).

This is clearly demonstrated in the guidance of the Prophet, peace and blessings be upon him. When Abu Bakr, may Allah be pleased with him, asked, “O Messenger of Allah, teach me a supplication that I may say in my prayer,” the Prophet, peace and blessings be upon him, replied: “Say: ‘O Allah, I have greatly wronged myself, and none forgives sins, except You. So forgive me with forgiveness from You and have mercy upon me. Indeed, You are the Most Forgiving, the Most Merciful.’”

When the servant considers the fear and awe of the righteous — their apprehension of Allah’s anger and punishment — and compares it with the state of those whose deeds are largely driven by desire, they should reassess their own spiritual condition.

The believer should recognize that attaining Paradise and being saved from the Fire are gifts that must be sought through faith, repentance, righteous action, and Allah’s mercy. This recognition is not despair of Allah’s mercy; rather, it establishes the proper balance between fear and hope. Allah says: “Whoever is removed from the Fire and admitted into Paradise has truly succeeded” (3:185).

Accordingly, a believer should make fear of Allah and vigilance against His punishment a central concern, without abandoning hope in His mercy. Allah says: “And those who are fearful of the punishment of their Lord — for indeed, the punishment of their Lord is not something from which one can feel secure” (70:27–28).

Neglecting to seek Allah’s protection from punishment may be a sign of spiritual heedlessness. The believer remembers Allah, remains conscious of His punishment, and constantly seeks forgiveness. Allah describes them as those: “Who say, ‘Our Lord, indeed we have believed, so forgive us our sins and protect us from the punishment of the Fire’” (3:16).

Allah then mentions their seeking forgiveness in the pre-dawn hours. This reflects their presence of heart, remembrance of Allah, and freedom from heedlessness. Likewise, Allah says: “They used to sleep but little of the night, and before dawn they would seek forgiveness” (51:17–18).

Treating the soul’s disease of heedlessness, therefore, begins with establishing a realistic balance between fear and hope. The believer should give particular attention to the supplication of the people of understanding: “Our Lord, You did not create [all of] this without purpose. Glory be to You, so protect us from the punishment of the Fire. Our Lord, whoever You admit into the Fire, You have truly disgraced; and the wrongdoers will have no helpers” (3:191–192). This was the state of the prophets peace be upon on them, and the righteous predecessors.

A second practical action is for the believer to struggle against the fear of poverty, which is among Satan’s threats. Allah says: “Satan threatens you with poverty and commands you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is All-Encompassing, All-Knowing” (2:268).

Allah is The Possessor of all bounty and favor. As the believer combats the fear of poverty — which, when succumbed to, distracts the mind, scatters focus, and allows heedlessness to take hold — they should increase in reverence for Allah and fear that persistence in sin may lead to deprivation from His mercy. We seek refuge in Allah from being among those whom He will neither speak to nor look upon on the Day of Resurrection.

This fear increases the believer’s veneration of Allah, and veneration produces humble submission before Him. Such humble submission is among the most effective remedies for heedlessness.

The key to humble submission is veneration; the key to veneration is fear of the Fire; and the Fire is the ultimate humiliation.