In Con-Tempo

Allah’s wisdom allowed life to evolve in every age, even in this digital one, to match the natural calculation that mankind so often doubts His involvement in. We walk daily within contradictions hidden in plain sight—yet they only serve to prove the Quran’s timeless presence. Allah’s metaphors are never empty; they strengthen the sincerity we bring, and He secures that sincerity with the knowledge that there will always be those who attempt to fabricate it. 

We All Have A Beat Of Our Own Drum:

Aristotle says that achieving good character is the process of clearing away the obstacles that stand in the way of the soul’s efficacy, and that moral virtue is the practical road to effective action. In that sense, a virtuous cycle allows a person to see truly and judge rightly. As Muslims, prayer may feel like the most challenging and intimidating of our duties, yet—like the rest of the pillars—it is the fundamental guide to balance on the beam of life.

Prophet Muhammad ﷺ teaches us that whoever achieves good character and comes to know himself will then come to know his Lord. His character succeeded in what Allah sought for mankind: to follow a way of life that returns the soul to paradise in its clarity. In metaphor, Allah indirectly asks us: how can we process life’s nuances and subtleties without learning belief? Do we really believe that the Prophet ﷺ rode the winged horse, Buraq, ascended the heavens, met the prophets, and stood in the presence of Allah? Or are we content instead to see the latest Disney movie, enjoy dinner, talk about how fun imagination is, wash up, and go to bed?

The Prophet’s way of life—the Sunnah, under Allah’s guidance—stands as the virtuous model of how he battled Shaytan and earned the resilience that sustained him through trials. It is through challenges that Allah tests sincerity and willingness, nurturing the patience and resilience needed for prophetic knowledge. Overcoming challenges secures the level of faith attained after outgrowing the desires that hold us back. Allah’s wisdom is not understood overnight. If He wanted us to sacrifice blindly, He would have required it already. Like any relationship—like a marriage—it cannot survive on ignorance or arrogance. We must work to express, emit, and understand safely.

The pillars are not only a framework but a living representation of tradition, contribution, and commitment. A community’s collective strength depends on each individual’s sincere belief, as it permeates the very atmosphere of the Muslim community. As we mature, it becomes more evident that belief is unseen, yet deeply intertwined with how we perceive and act. Allah, in His infinite wisdom, secures our guidance with angels according to the effort we personally invest—what Aristotle would call a “hexis,” an active condition of faith cultivated through practice. This becomes our disposition, certified through our work with the pillars, aligned with the signs Allah has already placed before us.

Habits alone are strong, but they cannot go deep without authentic knowledge to engage the soul with virtue. This is why prayer is an individual responsibility: to secure one’s disposition and reconnect with Allah. In prayer, our body recalls somatic markers—our racing heart, tense muscles, or peace and ease—reporting the true state of our soul. Prayer becomes the constant physical action through which belief is maintained and disciplined. The pillars are not merely structural frameworks but categories of work, each upholding principles that shape character.

The Prophet ﷺ lived his Sunnah through the inspiration Allah guided him with. His receiving revelation is not meant to separate him into an unreachable category, but to show that his sincerity drew him to Allah’s guidance. He did not read or write, yet his senses were sharpened by Allah’s prescription of wisdom.

Minimalism, for example, emerges when one realizes how much is unnecessary and chooses to clear it away. Decluttering for the sake of Allah, with sincerity, clears depictions and distractions, creating space in both mind and spirit. By Allah’s will, this clearance invites more angels and deepens connection.

Think of how we feel when we watch a show, attend an event, or experience joy—we feel an immediate heart connection. Spiritually, the same happens when we clear space for connection to Allah, acknowledging a realm many resist admitting.

Allah ﷻ tells us He is closer than our jugular vein. This does not mean automatic protection or guidance; it means He knows what resides in our hearts and what we are about to commit. It is upon us to seek His clearance and guidance. Hypothetically, imagine a race: Allah is the judge. He knows how we trained, but asks for our verbal placement—what rank we seek to be judged from. Are we acknowledging responsibility, ignoring it, or wavering uncertainly? Are we “hip to the vein,” or asking Him to return later?

Consumption of time, space, food, and possessions reflects our source of comfort. Allah intends ease for us; He does not wish for us to be caught in endless impulses that make belief seem vague, burdensome, or reserved for the dying. Sincere belief is realistic: it anchors us in unseen reasons to live faithfully, mindful that we do not know our D-Day. Holding to principles secures angels to protect us from jinn who influence notions to believe that basics cannot be enhanced or that impulse and indulgence are better. So the risk draws one further from Allah’s closeness, leaving themself with impatience, regret, and misunderstanding—that is if we ignore His signs and stand against them.

Bism Illah Al Rahman Al Raheem

1. Ha-Mim.

[These letters are one of the miracles of the Qur’an and none but Allah (Alone) knows their meanings].

2. The revelation of the Book (this Qur’an) is from Allah, the All-Mighty, the All-Wise.

3. Verily, in the heavens and the earth are signs for the believers.

4. And in your creation, and what He scattered (through the earth) of moving (living) creatures are signs for people who have Faith with certainty.

5. And in the alternation of night and day, and the provision (rain) that Allah sends down from the sky, and revives therewith the earth after its death, and in the turning about of the winds (i.e. sometimes towards the east or north, and sometimes towards the south or west etc., sometimes bringing glad tidings of rain etc., and sometimes bringing the torment), are signs for a people who understand.

6. These are the Ayat (proofs, evidences, verses, lessons, revelations, etc.) of Allah, which We recite to you (O Muhammad  ) with truth. Then in which speech after Allah and His Ayat will they believe?

7. Woe to every sinful liar,

8. Who hears the Verses of Allah (being) recited to him, yet persists with pride as if he heard them not. So announce to him a painful torment!

9. And when he learns something of Our Verses (this Qur’an), he makes them a jest. For such there will be a humiliating torment.

10. In front of them there is Hell, and that which they have earned will be of no profit to them, nor (will be of any profit to them) those whom they have taken as Auliya’ (protectors, helpers, etc.) besides Allah. And theirs will be a great torment.

11. This (Qur’an) is a guidance. And those who disbelieve in the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord, for them there is a painful torment of Rijz (a severe kind of punishment).

12. Allah it is He Who has subjected to you the sea, that ships may sail through it by His Command, and that you may seek of His Bounty, and that you may be thankful,

13. And has subjected to you all that is in the heavens and all that is in the earth; it is all as a favour and kindness from Him. Verily, in it are signs for a people who think deeply.

14. Say (O Muhammad  ) to the believers to forgive those who (harm them and) hope not for the Days of Allah (i.e. His Recompense), that He may recompense people according to what they have earned (i.e. to punish these disbelievers, who harm the believers).

15. Whosoever does a good deed, it is for his ownself, and whosoever does evil, it is against (his ownself). Then to your Lord you will be made to return.

16. And indeed We gave the Children of Israel the Scripture, and the understanding of the Scripture and its laws, and the Prophethood; and provided them with good things, and preferred them above the ‘Alamin (mankind and jinns) (of their time, during that period),

17. And gave them clear proofs in matters [by revealing to them the Taurat (Torah)]. And they differed not until after the knowledge came to them, through envy among themselves. Verily, Your Lord will judge between them on the Day of Resurrection about that wherein they used to differ.

18. Then We have put you (O Muhammad  ) on a plain way of (Our) commandment [like the one which We commanded Our Messengers before you (i.e. legal ways and laws of the Islamic Monotheism)]. So follow you that (Islamic Monotheism and its laws), and follow not the desires of those who know not. [Tafsir At-Tabari Vol. 25, Page 146].

19. Verily, they can avail you nothing against Allah (if He wants to punish you). Verily, the Zalimun (polytheists, wrong-doers, etc.) are Auliya’ (protectors, helpers, etc.) to one another, but Allah is the Wali (Helper, Protector, etc.) of the Muttaqun (pious – see V.2:2).

20. This (Qur’an) is a clear insight and evidence for mankind, and a guidance and a mercy for people who have Faith with certainty .

21. Or do those who earn evil deeds think that We shall hold them equal with those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds, in their present life and after their death? Worst is the judgement that they make.

22. And Allah has created the heavens and the earth with truth, in order that each person may be recompensed what he has earned, and they will not be wronged .

23. Have you seen him who takes his own lust (vain desires) as his ilah (god), and Allah knowing (him as such), left him astray, and sealed his hearing and his heart, and put a cover on his sight. Who then will guide him after Allah? Will you not then remember?

24. And they say: “There is nothing but our life of this world, we die and we live and nothing destroys us except Ad-Dahr (the time). And they have no knowledge of it, they only conjecture.

25. And when Our Clear Verses are recited to them, their argument is no other than that they say: “Bring back our (dead) fathers, if you are truthful!”

26. Say (to them): “Allah gives you life, then causes you to die, then He will assemble you on the Day of Resurrection about which there is no doubt. But most of mankind know not.”

27. And to Allah belongs the kingdom of the heavens and the earth. And on the Day that the Hour will be established, on that Day the followers of falsehood (polytheists, disbelievers, worshippers of false deities, etc.) shall lose (everything).

28. And you will see each nation humbled to their knees (kneeling), each nation will be called to its Record (of deeds). This Day you shall be recompensed for what you used to do.

29. This Our Record speaks about you with truth. Verily, We were recording what you used to do (i.e. Our angels used to record your deeds).

30. Then, as for those who believed (in the Oneness of Allah Islamic Monotheism) and did righteous good deeds, their Lord will admit them to His Mercy. That will be the evident success.

31. But as for those who disbelieved (it will be said to them): “Were not Our Verses recited to you? But you were proud, and you were a people who were Mujrimun (polytheists, disbelievers, sinners, criminals).”

32. And when it was said: “Verily! Allah’s Promise is the truth, and there is no doubt about the coming of the Hour,” you said; “We know not what is the Hour, we do not think it but as a conjecture, and we have no firm convincing belief (therein).”

33. And the evil of what they did will appear to them, and they will be completely encircled by that which they used to mock at!

34. And it will be said: “This Day We will forget you as you forgot the Meeting of this Day of yours. And your abode is the Fire, and there is none to help you.”

35. This, because you took the revelations of Allah (this Qur’an) in mockery, and the life of the world deceived you. So this Day, they shall not be taken out from there (Hell), nor shall they be Yusta’tabun (i.e. they shall not return to the worldly life, so that they repent to Allah, and beg His Pardon for their sins).

36. So all the praises and thanks are to Allah, the Lord of the heavens and the Lord of the earth, and the Lord of the ‘Alamin (mankind, jinns and all that exists).

37. And His (Alone) is the Majesty in the heavens and the earth, and He is the All-Mighty, the All-Wise.