After faith, the most essential requirement of religion is the purification of one’s character. This involves making one’s actions pure in dealings with both the Creator and fellow beings, which is known as performing righteous deeds. All aspects of Sharia stem from this foundational principle.
is no doubt that the Sharia evolved in response to changing civ-ilizations; faith and righteous deeds have always remained the essence of religion, untouched by any alteration. The Qurʾān makes it clear that anyone who comes to God with these two will be granted eternal paradise.
The Qurʾān also affirms that just as humans are endowed with eyes to see and ears to hear, they are also given a moral sense to discern right from wrong. This moral dimension is an intrinsic part of human existence, distinct from intellectual and physical existence. This innate ability to differentiate between good and evil suggests that the knowledge of what is good and what is bad was ingrained in human nature from the very beginning. This distinction is universally recognized: even the most corrupt indi-viduals, when committing a wrong, initially feel the need to hide it. Similarly, people are naturally drawn to goodness, feel honored by it, and invariably establish systems of justice and fairness when forming societies.
This inherent awareness of right and wrong serves as evidence of a moral compass within. While people may sometimes devise justifications for their wrongdoings, they are aware, even in those moments, that these excuses contradict their innate nature. Thus, if someone else commits the same wrongdoing against them, they promptly recognize it as evil and protest unequivocally.
While interpretations of this divine guidance may vary based on individual perspectives, times, and circumstances, God Almighty has minimized the potential for major disagreements by clarifying good and evil through His Prophets. This guidance, preserved in the Qurʾān until the Day of Judgment, aligns with the moral understanding that individuals find within themselves. Human conscience, empirical knowledge, insights drawn from life’s natural and physical laws, and intellectual reasoning all af-firm this truth, resulting in a clear and definitive understanding of virtues and vices.
Basic Principles
For this purpose, God Almighty has established foundational principles for humanity: He commands people to act with jus-tice and kindness, to spend on relatives, and forbids obscenities, detestable acts, and defiance. These principles are entirely nat-ural and have always been central to God’s religion. The Ten Commandments of the Torah are rooted in these principles, and the Qurʾān has structured its moral teachings around them as well. Here, we will explore these principles.
1. The first principle is justice. This means that the rights of every individual should be fully and impartially honored, regardless of whether the person is weak or powerful, and regardless of personal feelings. Justice requires that every-one receives what they are due without bias.
2. The second principle is kindness (ihsān). Kindness goes beyond justice and represents the height of moral elegance and perfection. It involves not only fulfilling others’ rights but also adopting an attitude of generosity and selfless-ness. Kindness means giving others more than their due and being content with receiving less than one’s own due. This fosters love, affection, selflessness, sincerity, grati-tude, magnanimity, and benevolence within society, adding warmth and joy to life.
3. The third principle is spending on relatives. This is a spe-cific form of kindness, recognizing the unique responsibil-ities toward family members. Relatives are entitled not only to fair and kind treatment but also have a rightful share in one’s wealth. People should not allow their relatives to suffer in poverty or neglect but should strive, to the best of their ability, to meet their needs generously, just as they would for their own children.
In contrast, there are three things from which one is prohibited.
1. The first is obscenities, which encompass acts such as for- nication, sodomy, and other similar behaviors.
2. The second is detestable acts—those actions universally regarded as wrong, consistently condemned throughout history, and so evidently harmful that they need no further justification. Every sound religious, cultural, and civili-zational tradition has deemed them wrong. The Qurʾān uses terms like “Munkar” and “Ithm” to describe these acts, emphasizing that they violate the rights of others.
3. The third is rebellious defiance, meaning a person misuses their power, strength, or influence for unjust gain, trans-gresses limits, and attempts to infringe upon the rights of others, whether those rights belong to the Creator or the creation.
Virtues and Vices
The Qurʾān has clarified virtues and vices in a well-defined man-ner, beginning and ending the discourse with the prohibition of associating partners with God. This style serves to underscore the significance of the subject. The belief in one God functions as a fortress for these virtues, safeguarding the moral order just as a citadel preserves the existence of a city—any breach endangers the entire structure. There is no doubt that monotheism occupies this central place among moral virtues. It is the highest and most fundamental expression of justice, as affirmed by the Qurʾān. For this reason, associating partners with God is described as a grave injustice and explicitly declared an unforgivable crime. As a result, people will be forsaken, condemned and consigned to hell.
What is shirk (polytheism)? If anyone is made into a deity alongside Allah, the Qurʾān refers to this—within its own ter-minology—as ‘shirk’. It means believing that someone proceeds from the essence (dhāt) of God, or that God proceeds through the essence of another. It also includes the idea that someone has a share in creation (khalq) or in the affairs of governance (tadbīr al-umūr). In doing so, such a person is, in one way or another, made a co-equal with Allah.
The first case is illustrated by the beliefs of Christians con-cerning Jesus (PBUH), Lady Mary, and the angels, as well as those of the polytheists of Arabia. The Sufi doctrine of Wahdat al-Wujūd (Unity of Being) also falls into this category.
The second case is illustrated by the beliefs of Hindus re-garding Brahma, Vishnu, and Shiva, and of Muslims regarding figures such as Ghawth, Qutb, Abdāl, Dātā, and Gharīb Nawāz. Beliefs in the influence of evil spirits, celestial bodies, and devils are likewise to be considered part of this category.
The following section contains detailed commandments re-lated to this subject.
1. Worship of God
The first commandment is that if there is no deity except God, then worship must be exclusively for Him. As previously ex-plained, the essence of worship is humility and submission, which initially manifests as reverence. Then, in view of human practical existence, this adoration takes the form of obedience. The manifestations of adoration include glorification and praise, supplication, bowing and prostration, making vows, presenting offerings and sacrifices, and secluding oneself for devotion. In the form of obedience, a person acknowledges someone’s authority as an independent legislator and submits to their commands. The decision of God, the Lord of the Worlds, is that none of these acts—whether adoration in its various forms or obedience in rec-ognition of divine authority—can be directed toward anyone but Him. Therefore, if a person glorifies, supplicates to, bows or pros-trates before someone other than God, presents vows, offerings, or sacrifices to them, secludes themselves for their sake, or obeys them while acknowledging their divine authority, it amounts to a rejection of God Almighty’s decree.
2. Kindness to Parents
The second commandment is to treat parents with kindness. This teaching has been given in all the divine scriptures. There is no doubt that among humans, the most paramount right belongs to the parents. Therefore, immediately after the command to wor-ship God, fulfilling the rights of parents has been emphasized. The reason for this is that parents are the means through which a person comes into existence and is nurtured. The advice of God Almighty regarding the mother and the father is that, after showing gratitude to the Lord, a person should be most grateful to them.
This gratitude is not just expressed through words. There are essential requirements for it detailed in the Qurʾān.
i. The first point stated is that one should behave towards their parents in a way that they respect them both out-wardly and inwardly, do not harbor any resentment towards them in their heart, do not utter any word of disrespect in their presence, but rather adopt an attitude of gentleness, love, nobility, and virtuous conduct. They should listen to their parents and provide comfort and consolation in their old age.
ii. The second point is that children should always show hu-mility and obedience toward their parents, no matter the situation—and this obedience should be rooted in genuine love and compassion. Just as parents protect their children, like birds sheltering their young under their wings, children should care for their aging parents with the same protective love and devotion. This is the only way to truly honor the love and care parents have given. Without this heartfelt attitude, fulfilling their right is simply not possible.
iii. The third point is that, along with showing kindness and obedience, children should continuously pray for their par-ents, asking the Lord: just as they nurtured us with love and tenderness in our childhood, may He now envelop them in His mercy in their old age. This prayer is not only the right-ful due of the parents but also a powerful reminder of the sacred responsibilities placed upon the offspring. Moreover, it nurtures the spirit of love that God Almighty has com-manded us to uphold in honoring and serving our parents.
Beyond parents, this attitude should be extended in widening circles—to relatives, orphans, the needy, neighbors, travelers, and subordinates—as God Almighty has advised.
3. Spending in the Way of God
The third commandment is to spend in the way of God. This means that whatever blessings God Almighty has granted a person, just as they spend on themselves—after fulfilling their personal and business needs—they should also spend on other human beings. The Qurʾān clearly states that to live in this world as a true servant of God, two things are essential:
i. First, that a person establishes a proper relationship with the Creator.
ii. Second, that they build a rightful connection with His creation.
The first is achieved through prayer, which is the foremost ex-pression of love for God Almighty; the second, through spending, which is the foremost expression of love for His creation. And the reward for this too is the love of God, for whatever a person spends is, in reality, being stored for the Hereafter. As the words of Prophet Jesus (PBUH) states:
“For where your treasure is, there your heart will be also.”
(Matthew, 6:19-21).
This spending is the right of relatives, orphans, and the needy, which is obligatory to fulfill. Negligence in this can make a person a criminal in the eyes of God Almighty for usurping the rights of others. The Qurʾān has clearly stated at one place that if a person ignores these rights and accumulates wealth, then it is a hoarded wealth (Kanz), and its punishment is the fire of hell, from which every believer should seek refuge from their Lord.
The motivation to spend like this is granted to those who adopt a moderate attitude in their expenses and consider the sus-tenance granted by God Almighty not as the result of their own planning or wisdom but as a blessing from God. Additionally, two more points are made:
i. One is that squandering wealth frivolously is not permis-sible. It is a blessing from God, and the correct attitude toward it is that a person should spend on their legitimate needs with moderation and a sense of sufficiency, and re-gard whatever is saved as a trust of the rightful owners, to be discharged with utmost care.
This is because a person who does not adopt a balanced and equitable attitude in fulfilling their needs becomes ex-cessively occupied with their own desires and neglects the rights of others. God says that those who squander their wealth in this manner are brothers of the devils, and the devil is ever ungrateful to his Lord. He deceives them and engages them in spending on deeds that, instead of gaining God’s satisfaction, earn His displeasure.
The correct point of moderation is explained in this man-ner: a person should neither keep their hands completely tied nor leave them completely open, lest they find them-selves deprived and reproached at the time of need. Rather, they should spend with moderation and always save a por-tion so that they are able to fulfill both their own rights and the rights of others in a timely manner.
ii. The second point is that the scarcity or abundance of suste-nance lies entirely in the wisdom and will of God Almighty. A person’s duty is only to make full effort in seeking its means. Those who fail to understand this reality—far from spending on others—often become so overwhelmed by the fear of poverty that they even commit the heartless act of killing their own children. This refers especially to the cruel practice in pre-Islamic Arabia of burying infant girls alive, based on the belief that, since a woman does not earn, raising her would be a financial burden. But God says: Do not kill them; We provide sustenance for them and for you. Rest assured, God is fully aware of His servants’ conditions and is ever watchful over them.
4. Chastity and Virtue
The fourth commandment is that no one should even approach adultery. The reason given is that it is a flagrant indecency and a most evil path. This means that its immorality and depravity are self-evident and need no further argument or proof. Human nature has always regarded it as a grave sin and a serious crime—and will continue to do so unless it becomes completely corrupted.
It is an undeniable truth about human beings that the institu-tion of family is as essential to them as air and water. This insti-tution can only be formed and sustained through proper natural emotions, which are nurtured when the bond between spouses is one of ongoing companionship. If this element is absent, society risks becoming a herd of beings stripped of both natural and spir-itual sentiment—conditions under which a healthy civilization can never be built.
It is because of the repugnance of this act that God Almighty did not merely say, ‘Do not commit adultery,’ but rather com-manded, ‘Do not even go near it.’ It means to stay away from all those things that provoke adultery, tempt toward it, and lead to it. The etiquette of the interaction between men and women mentioned in the Qurʾān are set to protect humans from these very things. In summary, both men and women should protect their gazes as much as possible and cover the areas of their bodies that can incite temptation, and they should not say anything that could provoke the sexual feelings of the other. The reason is that when Satan wishes to make adultery common in a society, he gen-erally starts with these very things. It is known from the Qurʾān that Adam and Eve were also attacked by Satan through this path. God Almighty has considered the act of spreading adultery and creating temptations for it as a great crime for this reason.
5. The Sanctity of Human Life
The fifth commandment is that no one should take the life of another. This highlights the sanctity that human life has always held in both religion and morality. The Qurʾān informs us that the same command was given to the Children of Israel, and that God Almighty had decreed for them that killing a single person is, in essence, like killing all of humanity.
Additionally, the Qurʾān makes it clear that those who com-mit this crime are accountable not only to God Almighty but also to the relatives of the victim, who have been granted full authority in this matter. Therefore, no court in the world has the right to grant leniency to the murderer without the consent of the victim’s family. It is the court’s duty to support them if they demand retribution (Qiṣāṣ) and to ensure that their wishes are carried out fully and accurately.
6. Embezzling the Property of Orphans
The sixth commandment is that no wrongful act should be com-mitted with the property of orphans. The words of this com-mandment are the same as those that came to prevent adultery. That is, do not even approach an orphan’s property except with the intent of enhancing their well-being. This means that only those dealings with an orphan’s property are permitted, which are aimed at its protection and growth, and only until the orphan reaches maturity and is capable of managing their own wealth .7. Adherence to Agreements
The seventh commandment is to fulfill any agreement made in all circumstances. God says that you will be questioned about it. This commandment has also appeared at other places in the Qurʾān with the same emphasis. The most important directive regarding Jihād and warfare in the Qurʾān is the strict adherence to agreements. When the Prophet Muhammad (PBUH) and his companions were instructed to end all treaties with the polythe-ists of Arabia and take a final stand, it was also made clear that any agreement set for a specific duration must be honored until its term expires. Furthermore, the Qurʾān clarifies that even if a treaty partner is oppressing Muslims, helping them cannot involve violating the terms of the agreement.
8. Honesty in Weight and Measure
The eighth commandment is to ensure honesty in measurement and weight in trade. God Almighty has commanded that just as He created the heavens and the earth with balance; humans must uphold justice within their own spheres by measuring accurately and using proper scales. This is a critical commandment rooted in the very balance of justice upon which the world is founded. Anyone who deviates from this principle disrupts the concept of justice and undermines the belief that God is Just. Such actions inevitably lead to the breakdown of the economic and social systems, causing the very foundations of civilization to crumble.
The issue of adulteration falls under this commandment as well. Selling diluted milk, sand-mixed sugar, or barley-mixed wheat is a similar transgression. Even when the correct quantity is given, the buyer does not receive the pure product they paid for. This is, in essence, a violation of others’ rights, which car-ries negative consequences in both this world and the hereafter. Therefore, it is commanded: give full measure when you measure and weigh with an accurate scale, as this is better and leads to a favorable outcome.
9. Avoiding Superstitions
The ninth commandment is that one should not follow anything without true knowledge. The Qurʾān cautions against treating this matter lightly, as every person’s hearing, sight, heart, and mind will be held accountable before God one day. This means it is not permissible for a Muslim to suspect or accuse anyone without proper investigation, to act against someone based on mere suspicions, to spread rumors, or to hold beliefs about the essence, attributes, and decrees of their Lord based on doubts, superstitions, or baseless conjectures.
10. Pride and Arrogance
The tenth commandment is that no one should walk upon God’s earth with arrogance, as this is the manner of the haughty and the prideful. It is stated that no matter how forcefully you tread, you cannot split the earth, and no matter how high you hold your head, you cannot match the height of the mountains.
Such a way of walking, clearly, reflects a person’s inner state. Things like wealth, power, elegance, knowledge, and strength—all of which can foster arrogance—manifest outwardly in a par-ticular manner of walking, revealing a heart that lacks the aware-ness of servitude and is oblivious to the greatness of God. In contrast, a heart filled with the consciousness of servitude and reverence for God’s greatness belongs to those marked by humil-ity and modesty. They walk with their heads bowed, free from strutting or boasting.
It should also be made clear that a person’s pride and arro-gance are not only evident in their walk, but also in their speech, demeanor, attire, how they carry themselves in company, and how they conduct their affairs—all of it reflects their inner state. Accordingly, all such things that show off wealth or relate to bragging, taking undue advantage, intimidating others, or adopt-ing the manners of bullies should be considered forbidden. Even in growing beards, mustaches, and wearing clothes, no arrogant demeanor should be adopted.
Moreover, this mindset of self-pride leads to major sins. Indeed, it is a reality that denying the truth purposely, considering one-self superior based on race or lineage, mocking others, taunting them, calling them by bad epithets, and slandering them behind their backs are sins driven by this very pride and arrogance. God Almighty has strictly forbidden all these things.
Just as the commandments of the Torah, these are the Ten Commandments of the Qurʾān. All moralities stem from these ten commandments. The sins that God Almighty has referred to as major sins and acts of indecency originate from violating these commandments. The Qurʾān is very clear on this matter that people may have to bear the punishment for these violations on the Day of Judgment. Therefore, it is necessary for every Muslim to be cautious in this matter.
For this purpose, the following three points must be kept in mind:
i. Firstly, if any of these commandments is violated inadver-tently, then God will not hold one accountable. His rule is that if something happens unintentionally—even if it appears to be a forbidden act—but there is, in reality, no intention of committing it, He will not hold the person accountable.
ii. Secondly, if a person keeps themselves from violating these commandments, then the reward for this is that God Almighty will forgive their minor sins with His boundless mercy. Otherwise, both small and big sins will be recorded in their book of deeds, and they will have to account for them.
iii. Thirdly, if a person, overwhelmed by emotion, ends up violating any of these commandments, they must repent and correct their behavior without delay. It is essential that repentance be made as soon as possible. God Almighty has clearly stated in the Qurʾān that only those people have a right to repentance who fall into sin due to emotional weakness and then repent immediately. On the other hand, God does not accept the repentance of two types of people: those who remain immersed in sin throughout their lives and, upon seeing death approach, begin uttering words of repentance; and those who knowingly reject the truth and persist in denial until the very end.
These are the two conditions the Qurʾān outlines regarding the acceptance and rejection of repentance. Beyond these, the Qurʾān is silent on one remaining situation: when a person neither repents immediately after sinning nor de-lays it until death is near. This silence leaves room for both hope and fear, indicating that such cases lie between the two extremes. For such individuals, there remains the pos-sibility of intercession.
Elegance and Perfection
When a person’s moral character reaches perfection—both in relation to the Creator and to fellow human beings—it naturally gives rise to certain qualities, or, as the Qurʾān indicates, it should give rise to them. God lists them in a single place in the Qurʾān—ten qualities to which nothing is added anywhere else in the text. These ten qualities represent the elegance and perfection (Jamal o Kamal) of religion, and believers are called upon to strive for and fully embody them.
The traits are as follows:
1. Islam: The first trait is Islam. When mentioned in con-nection with faith, as it is here, it refers to the outward dimension of religion—that is, the guidance related to a person’s words, deeds, and physical faculties. When a per-son’s tongue speaks or remains silent in obedience to the command of God and His Messenger; when their eyes look or turn away in accordance with divine instruction; when their ears are eager to listen or to refrain based on God’s guidance; when their hands act or hold back as directed; and when their feet move or halt at His command—this is what is meant by Islam. The Qurʾān presents the Prophets as the most perfect examples of this submission. Therefore, to attain this level of submission and contentment, individ-uals are urged to follow the personalities whom God has sent as His messengers.
2. Faith: The second trait is faith. It represents the inner dimension of religion, defined here as the certainty that arises from a true understanding of God and His promises. One who believes in God with such conviction that they surrender their heart and mind to Him with the utmost submission and contentment is, in Qurʾānic terminology, a believer. Faith purifies the heart, enlightens the intellect, and refines intentions. It is this faith that simultaneously influences both knowledge and action, and permeates a person’s entire being. It grows through the remembrance of God, the recitation of His verses, and by reflecting on His signs within oneself and throughout the universe. The Qurʾān calls upon those with faith to cherish nothing in the world more than God and His Messenger.
3. Devotion (Qunoot): The third trait is devotion—a state of the heart that keeps a person in constant obedience to their Lord with complete sincerity and focus. It is the most prominent expression of the servant’s relationship with the Master—a relationship that resides in the innermost depths of a believer’s being. Therefore, the truly devoted (Qānitīn) are those who remain perpetually in a state of servitude. Whether in sorrow or pain, joy or passion, or even moments of intense pleasure, they never become defiant toward their Creator. The force of lust, the onslaught of emotions, and the crowding of countless desires never cause them to lose reverence before God. Their heart becomes the throne of God’s presence, and they perceive His law as a command issued in divine audience—where even the thought of dis-obedience cannot arise, just as one standing in the royal court dares not defy the king. Upon reflection, this is the very state that the entire universe and all of its creatures are expressing—through the existential expression of their constant and uninterrupted submission.
4. Truthfulness: The fourth trait is truthfulness, which rep-resents consistency and alignment between one’s words, actions, and intentions. When a person consistently speaks the truth, when there is no contradiction between what they say and what they do, and when they fulfill every commit-ment they make, this reflects truthfulness in both word and deed. However, truthfulness is not complete without sincerity of intention. The Qurʾān describes the opposite of this consistency as hypocrisy and defines its presence as sincerity—emphasizing that, in God’s eyes, the real value of any deed lies in the intention formed in the heart. Therefore, the highest level of truthfulness is reached when speech, action, and intention are in perfect harmony.
5. Patience: The fifth trait is patience. In its initial sense, patience means restraining oneself from agitation and rest-lessness. Over time, it has come to embody perseverance, steadfastness, and unwavering commitment in the face of difficulties and trials. Patience is not a form of humiliation or degradation born of helplessness and despair; rather, it is a source of resolve and courage, and the foundation of moral refinement and behavioral excellence. It empowers a person to embrace life’s challenges willingly, without com-plaint or bitterness—recognizing them as coming from God and submitting to them as such. Patience enables one to remain undisturbed by delays in outcomes, to suppress the urge for revenge against those who cause harm, and to stand firm in defense of the truth—even in the face of death. It involves maintaining self-control in both sorrow and joy, and remaining committed to what is recognized as a lifelong duty or calling.
This quality strengthens the bond between the servant and the Lord, often referred to as trust in God—placing com-plete reliance on Him in all situations. The phrase, “Indeed, we belong to God, and indeed to Him we will return,” encapsulates the spirit of delegation and surrender. The Qurʾān promises that those who live by this conviction and depart from this world with it will be granted God’s special mercy and grace.
6. Reverent Humility (Khushūʿ): The sixth thing is Reverent humility. It is the humility, submission, and meekness pro-duced inside a person by a correct understanding of God’s awe and His grandeur and majesty. The Qurʾān describes it as reverent humility & devout attentiveness (Khushūʿ). It is a condition of the heart that makes one bow before God and also generates feelings of mercy and compassion towards other human beings. In the first case, the best expression of it is in prayer, especially the night prayers, when a believer, isolated from all worldly affairs, whispers to his Lord and fills his moments of solitude with His re-membrance and gratitude.
In the second case, this condition affects the entire per-sonality of a believer, making him a source of mercy for his family, a sea of compassion for his friends, neighbors, and acquaintances, and a fountain of guidance for his society. Such patient and kind-hearted people give rise to a civilization that becomes God’s paradise on earth and the focal point of every sound-natured person’s aspirations and desires.
7. Charity: The seventh trait is charity. One level of giving in the way of God is for a person to consistently fulfill the obligatory charity (Zakāt) from their wealth. A second, higher level is to regard whatever exceeds one’s personal and business needs as a right of others, and to fulfill this responsibility generously whenever a need arises. The third and highest level is to suppress one’s own desires and make personal sacrifices to meet the needs of others. While the phrase “those who give charity” can include all these levels, when described as a moral trait, it specifically refers to this highest degree of generosity—one who is open-handed and does not miss any opportunity to give in the path of God. In relation to others, this quality reflects the same reverent humility mentioned earlier. This is why the Qurʾān often pairs prayer and charity together, emphasizing their deep interconnectedness.
8. Fasting: The eighth trait is fasting, a unique act of wor-ship that fosters self-restraint and cultivates patience. The purpose of fasting, as stated in the Qurʾān, is to develop God-consciousness (Taqwā). Therefore, when describing qualities, “those who fast” refers to individuals who are so committed to Taqwā that they frequently observe fasts. This implies that they actively avoid wrongdoing, refrain from indecencies, and embody the highest moral virtues in their lives.
9. Guarding Private Parts: The ninth trait is guarding the private parts—referring to those who protect their sexual organs from exposure or misuse. This is a direct outcome of self-restraint and God-consciousness (Taqwā). In several places, the Qurʾān uses this phrase to describe those who avoid nudity, indecent exposure, and acts of lewdness. It means they safeguard their chastity and personal dignity to the highest degree. As such, except in circumstances permitted by God, they do not expose their private parts to anyone — neither in private nor public. Moreover, they avoid wearing clothing that highlights or draws attention to parts of the body naturally associated with sexual attrac-tion. This standard of avoiding lewdness forms the moral foundation of a society where modesty is honored, and both men and women strive not to expose their bodies, but to cover them with dignity and intentional care.
10. Abundant Remembrance: The tenth trait is abundant re-membrance, or the continuous remembrance of God. When a faithful servant’s heart is deeply anchored in the thought of their Lord, they do not limit worship to prescribed times but keep their tongue constantly engaged in the remem-brance of God. They say ‘Glory be to God’ (subḥān Allāh) upon witnessing any sign of God, begin every task with ‘In the name of God’ (bismi Allāh), express gratitude by say-ing ‘Praise be to God’ (Al-Ḥamdu Li-llāh) when receiving blessings, and affirm intentions with ‘If God wills’ (in shāʾ Allāh) and ‘As God has willed’ (mā shāʾ Allāh). They seek God’s help in all affairs, call upon His mercy in affliction, and turn to Him in hardship. They sleep and wake up with His name on their lips. In every moment and matter, their tongue is engaged in God’s remembrance. This devotion extends to prayers, fasting, Qurʾān recitation, charitable giving, avoidance of evil, and seeking forgiveness immedi-ately after any misstep.
This remembrance also takes the form of contemplation. Observing God’s creation—the diversity of creatures, the wonders of human intellect, the vast oceans, flowing rivers, lush greenery, rainfall, the rotation of day and night, the interactions of wind and clouds, the magnificent construc-tion of the earth and skies—each element serves a purpose, reflecting wisdom and benefit. Signs of God are present within oneself and throughout the universe, constantly re-vealing themselves in new forms.
When a faithful servant reflects upon these divine signs, their heart and mind become absorbed in the remembrance of God. Filled with awe, they proclaim: Lord, You have not created this magnificent universe without purpose. It does not befit Your knowledge and wisdom to do anything in vain. I am certain that this vibrant and beautiful world will one day come to an end—and that end will be the Day of Recompense. On that Day, those who regarded this world as the idle amusement of a playful being—created without seriousness or purpose—will face punishment and disgrace. I seek refuge in You from such an end.