By AbdelRahman Mussa

This small series of articles aims to explore the following questions:

• Does Islam promote ease or difficulty?
• Does Islam state that the path to Allah is that of difficulty?

Previously we discussed:

• With Hardship There is Ease
• Wondrous Are The Believers’ Affairs
• Seek Help Through Patience
• He Always Chose The Easiest of Two Matters
• Allah Wants Ease For You
• Allah Wants To Alleviate The Burden
• We Shall Test You With Something of Fear
• Hell is Surrounded By Worldly Desire
• When Is The Help Of Allah Due?
• Allah Tests What Is In Your Breasts
• So That They Might Return To Allah
• The Misunderstood Hadith
• Difficulty or Ease or Something Else?
• A Word on Sacrifice

A Practical Example of Pro-Difficulty Thinking

I’m giving this example to allow you to begin analyzing what you see and hear so that you can distinguish.

One of my disciplines is hypnotherapy. One of the most prevalent things I see is people hypnotizing each other with words and sentences without them being aware that this is what they’re doing. The problem isn’t that they’re hypnotizing one another; The problem is what they’re hypnotizing one another to do, think, and believe!

So with that said, I want to show you how I analyze one of Jalāl ad-Dīn Muhammad Rumi’s statements that I don’t agree with. But first, I’ll share what I think of Rumi’s work. He’s very poetic. Many of his sayings are extremely ambiguous. Out of context, many of his sayings can be misunderstood. Sometimes you’re not actually sure who he’s talking to, never mind what he means. So I analyze his words, not by what he meant because only Allah and him would know that and I can’t ask him because he’s been dead for more than 7 centuries. Just because I disagree with this particular saying doesn’t mean that he’s a bad person at all, or that he doesn’t have other sayings that are good. Maybe he meant by it something completely different and just wasn’t able to convey that meaning.

He says what I’m about to share with you. As you read it, imagine it was someone else who was saying it, a normal person you just met and didn’t know much about:

“Don’t turn your head.

Keep looking at the bandaged wound.

That’s where the light enters you.

And don’t believe for a moment that you’re healing yourself.”

What would you think if someone whom you had just met told you that? How would you feel?

Hearing that saying and assuming that the word light is used to refer to guidance or something good leads me to ask the following questions. Some of these questions might sound silly, but bear with me; they all come from what is implied within the above statement:

• Why are you assuming that the light enters through a wound? Does the light only enter through the wound?
• Can’t the light enter through my eyes, mouth, pores, nostrils, or any other opening for that matter?
• Will the light only enter the wound if I’m looking at the wound?
• What if the wound gets infected?
• What is the relevance of telling me that I don’t heal myself after telling me not to look away from the wound?
• If I don’t have any wounds, will the light not enter me?
• If I don’t have a wound, should I create a wound so that the light can enter me?
• How is the light entering if there’s a bandage covering the wound?
• Is the bandage transparent?
• If I have a wound, shall I make more wounds so that more light can enter?
• If I have a wound, shall I stop it from healing to ensure that the light doesn’t stop entering me?
• Is it wrong to seek-out healing?

Again, I’m not critiquing Rumi. I’m critiquing these words. In essence, my disagreement with this saying of Rumi’s is that it implies that growth can only happen through pain and difficulty. This isn’t true.

It also assumes that pain should be celebrated, which is not right. Pain should be met with patience, not jubilation. This is what the Prophet ﷺ (peace be upon him) taught us:

“…When something pleasing happens to him, he is grateful, and that is good for him;and when something displeasing happens to him, he is patient, and that is good for him.”  (Muslim; 7138)

If we celebrate difficulty, then we are not abiding to the teachings of he Prophet ﷺ.

Practical Examples of Pro-Ease Thinking

These examples are also sayings of Rumi. As I said before, I agree with some of his work and you’ll notice a stark contrast between this saying and the one previously mentioned. I’ll leave you with the following two sayings that are truly upbeat:

“You were born with wings, why prefer to crawl through life?”

“Don’t grieve. Anything you lose comes round in another form.”

AbdelRahman Mussa, a graduate of sharia and a therapist, is the founder of ipersonalenrichment.com, a site specializing in practical tazkiyah (purification of the heart). To receive his free newsletter about tazkiyah, please visit the ipersonalenrichment.com website.

By AbdelRahman Mussa

This small series of articles aims to explore the following questions:

• Does Islam promote ease or difficulty?
• Does Islam state that the path to Allah is that of difficulty?

Previously we discussed:

• With Hardship There is Ease
• Wondrous Are The Believers’ Affairs
• Seek Help Through Patience
• He Always Chose The Easiest of Two Matters
• Allah Wants Ease For You
• Allah Wants To Alleviate The Burden
• We Shall Test You With Something of Fear
• Hell is Surrounded By Worldly Desire
• When Is The Help Of Allah Due ?
• Allah Tests What Is In Your Breasts
• So That They Might Return To Allah
• The Misunderstood Hadith

In this article, we will discuss what the goal is and there will be a small word about sacrifice.

Difficulty or Ease or Something Else?

If you are going through difficulty then your goal is not big enough and the biggest goal is Allah subhanahu wa ta`ala (exalted is He).

Surat al-Ikhlas is the surah of sincerity (Qur’an, 112). Allah, as described in Surat al-Ikhlas, is the ‘ahad,’ meaning the ONE.

All of creation is in pairs. If it is not Allah, then it is creation and it has a pair.

To achieve the outcome of a goal, you need to set the goal and fulfill the means to attaining the goal. You’ll notice that the means are always different from the goal. For example, if ‘getting to the door’ is your outcome, then ‘walking to’ the door is different than ‘being at’ the door.

With Allah, it is different; the means to getting to Allah is Allah. By remembering Him (the means), you attain Him. When you attain Him, you are remembering Him. Allah is the goal and the means.

Remember that if the goal is big enough, you won’t feel the paper-cut. Also realize that the easiest goal to attain is Allah, because the means equals the goal.

Finally, the terms ‘difficulty’ and ‘ease’ are used by the Prophet ﷺ (peace be upon him) as being tools. The Prophet ﷺ used to choose ease over difficulty when he had a choice. In other words, he chose to do things easily when that was an option.

The terms are also used as description of circumstance, such as when ease and difficulty befall a believer.

Allah reminds us that any pain felt in His way is insignificant:

“…If you are in pain then surely they too are in pain, but you have a hope from Allah that they do not have…”(Qur’an, 4:104)

It’s important to mention that this verse is in the context of war. It’s important to mention that because ease is the usual status quo. Pain and difficulty only come by rarely.

It’s good that pain and difficulty isn’t the path to Allah, because we wouldn’t have been traveling much.

A Word on Sacrifice

Sacrifice is a form of self-inflicted difficulty. The term ‘sacrifice’ is not even stated once in the Qur’an. ‘Dhabh’ is stated in the Qur’an, which means ‘to slaughter,’ not to sacrifice. Sacrifice is a loss/giving-up of something (i.e. to give with no return).

In Islam, we are asked to INVEST, not sacrifice. And when you hear the term sacrifice in an Islamic talk/presentation, you are to remember that what is meant is “investment.”

Just think about Ibrahim `alayhi assalam (peace be upon him). Allah asked him to slaughter his son. (Note: the English translation of ‘sacrifice’ is inaccurate.)

How does he do it? After the third night, he tells his son about the command. Why does he tell his son? Is it with the hope that Ismail will say ‘no, I do not wish to be slaughtered?’ Is Ibrahim (as) looking for an excuse?

No. Ibrahim (as) could have just ignored the dream and not told his son. Why did Ibrahim (as) tell him then? Why didn’t he just cut his throat in the middle of the night, whilst his son was unaware?

It is because Ibrahim (as) wants his son to partake in the investment. He loves his son so he wants him to gain reward through this act of worship.

Ibrahim (as) moves the knife on his son’s neck. But the knife won’t cut. So Allah preserves Ismail. Moreover, Allah sends a ransom even though the parent should be the one paying the ransom in the effort to reacquire his son.

Did Ibrahim lose anything?

No, He didn’t lose his son. He doesn’t even have to pay a ransom!

He actually GAINS so much from this. Allah sends him a ransom. Allah keeps for him his son. Allah asks that they BOTH build His house (the Ka`ba) together for Him. Allah makes us remember their act of submission till the Day of Judgment.

Was there any loss in this whatsoever?

The next article will discuss:

• A Practical Example of Pro Difficulty Thinking
• Practical Examples of Pro Ease Thinking

By AbdelRahman Mussa

This small series of articles aims to explore the following questions:

• Does Islam promote ease or difficulty?
• Does Islam state that the path to Allah is that of difficulty?

Previously we looked at the first piece of evidence – the verse:

“So, Verily with THE hardship there is ease. Verily with THE hardship there is ease.” (Qur’an 94:5-6)

In this article, we will look at 5 more evidences:

Wondrous Are The Believers’ Affairs

The Prophet ﷺ (peace be upon him) said,

“Wondrous are the believers’ affairs.

For him there is good in all his affairs, and this is so only for the believer.

When something pleasing happens to him, he is grateful, and that is good for him; and when something displeasing happens to him, he is patient, and that is good for him.” (Muslim; 7138)

What is the Prophet ﷺ referring to when he says the final words of the above hadith, “…and that is good for him”?

Is ‘it’ referring to ‘hardship’ or is ‘it’ referring to ‘ease’?

The hardship is not what is good for the believer and the ease is not what is good for the believer, but how they react to each: with patience or gratitude.

Patience and/or gratitude are/is what is referred to in the statement “is good for him”.

Understand that hardship in and of itself is not necessarily beneficial. Nor is ease. In medical terms, hardship alone leads to exhaustion and ease alone leads to atrophy. Both in and of themselves are not necessarily good or bad.

Should we chase after hardship or ease?

Neither.

The hadith says, if  it (hardship/ease) befalls him. The believer is passive with respect to what befalls him in this narration.

Seek Help Through Patience

“And seek you help through patience and prayer; and most surely it is a hard thing, save for those with khushoo`.”

(Qur’an 2:45)

So Allah is commanding us to seek refuge (i.e. from difficulty) with patience and prayer. This suggests that patience and prayer are a form of ease. This falls in line with what we understand of the Prophet ﷺ, commanding Bilal to bring rest with prayer.

But then, Allah says that doing this is difficult for those without khushoo`.

So is prayer easy or difficult?

It’s clear that patience and prayer can be easy for some and can be difficult for others.

Difficulty is therefore subjective and as such it shouldn’t be our yardstick. Difficulty cannot be the yardstick if it is subjective. It would be like having moving goal posts!

The same is true of ease, except that Allah asks us to take refuge from difficulty with patience and prayer (implying that they’re easy—for those with khushoo’).

Difficulty isn’t something that we go after because it’s subjective. Ease is also subjective so it shouldn’t be our goal either; instead, the verse suggests that we should employ what brings us ease when faced with difficulty, not as a goal in and of itself, but as a relief from difficulty.

As a side note, tazkiyah (purification) is the process through which something difficult or disliked can be turned into something easy and liked.

If you loop this ayah (verse) on itself, then for those that find patience and prayer difficult, you can use (seek refuge in) patience and prayer to make patience and prayer easy!

He Always Chose The Easiest of Two Matters

Aysha (ra) narrates,

“The Prophet of Allah, upon him be peace, always chose the easiest of two matters, so long as it was not sinful” (Bukhari).

If we are to understand the previous hadith mentioned in evidence #3 to mean that difficulty is the path to heaven, was the Prophet ﷺ choosing the path opposite to heaven?

(Evidence #3: “Hell is surrounded by worldly desire, while Heaven is surrounded by difficulty and hardship.”)

The Prophet ﷺ chose the path of ease. He is one of our primary sources of derivation and he was on the path to Allah, so by following him we are by default also on the path of/to Allah.

So ease is something that we need to choose when given the choice, not difficulty. This is the sunnah (way) of the Prophet ﷺ.

But again, there is a sense that the choosing of ease was reactive or secondary to something else. She (ra) says that the Prophet ﷺ chose ease when presented with two matters to choose from.

So again, the evidence till now has suggested that ease isn’t a goal that we should seek and nor is difficulty.

Allah Wants Ease For You

There are verses of the Qur’an that favor ease over difficulty.

“Allah wants ease for you and does not want difficulty for you.” (Qur’an 2: 185)

This verse comes in the context of obligatory fasting – which for most is not easy.

Fasting in the beginning of Ramadan is difficult since you’re not used to it. But as you approach the end, it becomes easy and maybe you promise yourself to continue fasting after Ramadan, but you don’t. Once Ramadan finishes, you miss fasting for a while, until you forget about it.

Again, difficulty is subjective as may relate with the example of fasting in Ramadan—how something that was hard can turn into something that is easy.

So Allah wants ease for us, not difficulty. This reaffirms that the path to Allah is not the path of difficulty. Alone it doesn’t prove that the path to Allah is ease either.

Yet, the next ayah (verse) brings another factor to our attention. I’ll mention what it is with the next evidence.

Allah Wants To Alleviate The Burden

“Allah wants to alleviate the burden from you.” (Qur’an 4: 28)

The new factor brought to our attention in the last verse is also brought to our attention here: the factor that Allah should be our goal. It’s an implied factor.

I mentioned previously that difficulty is not a goal and that ease is not a goal either. This ayah tells us that Allah is the goal. He ‘wants’ from us something, meaning that He is in a position to be obeyed.

Does He want ease from us?

Not necessarily and again this doesn’t mean that He wants difficulty from us either. However,  He does want ease for (not from)us.

So how are we to understand ease? I have to put the answer to this question on hold for now.

The next article will discuss:

• We Shall Test You With Something of Fear
• Hell is Surrounded By Worldly Desire
• When Is The Help Of Allah Due?

AbdelRahman Mussa, a graduate of sharia and a therapist, is the founder of ipersonalenrichment.com, a site specializing in practical tazkiyah (purification of the heart). To receive his free newsletter about tazkiyah, please visit the ipersonalenrichment.com website.

By AbdelRahman Mussa

This small series of articles aims to explore the following questions:

• Does Islam promote ease or difficulty?
• Does Islam state that the path to Allah is that of difficulty?

In Islam we derive our understandings from two primary sources: The Qur’an and the Sunnah (tradition) of the Prophet ﷺ (peace be upon him). There are secondary sources, of course, but these articles will focus exclusively on the primary sources, as that should be sufficient.

This series is intended to be an easy read. Islam is not an academic discipline. Yes, it can be studied academically, but Islam is more than that.

Also, the sunnah of the Prophet ﷺ is to use easy, short and understandable words.

During my studies of Shariah (Islamic Law), my usul (jurisprudence) teacher would impress upon us that we must look at as many of the relevant sources within a context as possible before making a ruling.

This isn’t just the case for fiqh (jurisprudence), but for aqeeda (creed) and every other discipline—Islamic or otherwise.

Don’t just look at one verse and give a ruling. That would skew your perceptions and understanding. It’s like looking at a jigsaw piece and claiming that you know what the bigger picture is. You might fluke and guess it correctly, but the chances are very small.

I’ll be presenting different verses (ayat) of the Qur’an and different ahadith (narrations) about the Prophet ﷺ and looking at what each of them tells us, as each is a piece forming the final picture.

Introduction

The Prophet ﷺ was brought up as an orphan. As he grew up, he experienced trial upon trial upon trial; he didn’t know his father, his mother passed away while he was young, and his grandfather also passed away years later.

How do you expect a man who experienced all of this difficulty to be?

How about a boy who is thrown into a well by his brothers, those whom he trusted the most… left to rot and die?

Imagine being in the depth of that well, hearing voices and then seeing a rope and basket. You cling onto this rope for dear life thinking that you’re not going to die!

You experience a sense of overwhelming joy.

But just then you are bound and gagged, taken into slavery! How cruel!

That moment of ecstasy extinguished suddenly. You experience days and weeks of being tied and gagged en-route to an unknown land.

Nevertheless, you are sold to a man who treats you well, so you experience a ray of light in your dark tunnel. However, the mistress of the house tries to seduce you, leading you to commit sin. But you resist and refrain.

But then the mistress brings her friends and creates an even bigger temptation, you resist but because of HER you get sent to prison. Innocently. The accusation being a crime that you did not commit.

Are these not hardships? This was Prophet Yusuf alayhi as-salaam (peace be upon him).

Statistically speaking, what would you expect of someone who had experienced these hardships?

You would expect a bitter man in search of revenge. A man out to harm society, most likely a serial killer!

But we know that he was different.

With Hardship There is Ease

The first piece of evidence that I display before you is the verse:

“So, Verily with the hardship there is ease. Verily with the hardship there is ease.” (Surah Ash-Sharh 94:5-6) [Emphasis added.]

People take these verses alone as proof of whatever they’d like to believe.

Using just the above verse, some claim that hardship should be our goal because it brings with it ease. In other words, that we should create hardship for it brings with it ease.

Others claim that these verses remind us of ease and that hardship is a passing phase. That ease is the goal that one should strive for.

Let’s look at what this verse teaches us.

The use of the term ‘the hardship’ in this verse implies only one hardship.

Allah does not define ease or confine it by a number; this means that for every hardship there are two eases.

If there were just one instance of hardship and one of ease, they would neutralize each other. But this isn’t the case.

The reality is that Allah subhanahu wa ta’ala (exalted is He) mentions ease at a ratio of 2:1. Ease should therefore flush out hardship!

So based on these verses, relatively speaking, there is no hardship because there is twice as much ease as there is hardship!

So actually these verses don’t tell us what to focus on as much as they tell us that there exists (at least) twice as much ease as there is hardship.

Some (mis)understand the verse as if it had said: in the hardship… as opposed to with the hardship. That would stipulate that ease was nested in hardship… almost that you needed hardship in order to have ease.

The verse of course doesn’t say “in hardship” and instead says “with hardship” so hardship is not needed in order to have ease.

Let’s take the beginning ayaat of the same surah, Surah Ash-Sharh:

Have We not expanded your breast?

And removed from you your burden

That which did blister you back?

And raised high the esteem (in which) though (art held)?

(Qur’an 94:1-4)

Here it is obvious that ease is a bounty from Allah that can come after hardship. The verses don’t in and of themselves stipulate that ease only comes after hardship.

These verses describe perfectly what happens when a burden is removed. The chest is un-clogged. The constriction is removed. The weight that was burdening one’s shoulders and back is alleviated.

The way in which Allah asks, “Have We not expanded your breast and removed from you your burden” suggests that ease is a bounty and that it is more favorable than difficulty.

The next articles will discuss:

• Wondrous Are The Believers’ Affairs
• Seek Help Through Patience
• He Always Chose The Easiest of Two Matters
• Allah Wants Ease For You
• Allah Wants To Alleviate The Burden

AbdelRahman Mussa, a graduate of sharia and a therapist, is the founder of ipersonalenrichment.com, a site specializing in practical tazkiyah (purification of the heart). To receive his free newsletter about tazkiyah, please visit the ipersonalenrichment.com website.

By AbdelRahman Mussa

In a tazkiyah (purification) consultation meant to help change major misconceptions held by Muslims today and survey how people perceive Islam and their relationship with Allah, the results were telling. With 16 questions and over 100 applicants, patterns emerged. The answers for two of those questions really stand out. 

The first question:

Do you feel like you deserve difficulty or punishment?

18% said hardly. 72% replied with either often or sometimes.

The second question:

Do you feel undeserving of Allah’s bounties upon you?

15% replied with hardly. 75% replied with often or sometimes.

This really is quite sad and it points to an underlying misunderstanding of our relationship with Allah subhanahu wa ta`ala (exalted is He). In fact, it’s proof that too many people are ignorant of Allah (swt) and what He teaches us about Himself.

Deserving Difficulty

In a hadith qudsi, Allah (swt) says:

“I am as the perception/assumption of My slave.”

Narrated in Sahih Bukhari and Muslim.

This means that if you think that Allah (swt) is Merciful, you will experience that Mercy. If you think that Allah (swt) is only Wrathful, then your outlook on life is dark and you feel that Wrath.

Also, too much of this can lead to depression, which can lead to a total lack of hope, which can lead to kufr (disbelief). Allah (swt) says:

“Despair not of relief from Allah. Indeed, no one despairs of relief from Allah except the disbelieving people.”

(Qur’an 12:87)

This can also be a doorway for Shaytan (Satan) to lead you astray. Hearts come to resent the ones that show them difficulty and punish them. In this case, the perception would be that Allah (swt) is doing that. It would be very dangerous to resent Allah (swt), yet many people do.

You will also resent yourself if you do this because, ultimately, it’s your perception. Deep down you know this. This can then lead you to want to punish yourself more (for doing this to yourself). It therefore becomes a vicious self-perpetuating circle.

If deep down you feel that you deserve difficulty or punishment, then you will do that which is deserving of difficulty and punishment. That’s the primary cause for so many people sinning. They are fulfilling their own self-initiated prophecy.

Undeserving of Allah (swt)’s Bounties:

Don’t get this confused with being thankful or even overwhelmingly thankful for Allah (swt)’s bounties. It’s the exact opposite.

How can you be truly grateful of something that you think you don’t deserve? In fact, you’ll push it away or mistreat it, which is the exact opposite of gratefulness.

Also, since you can’t be satisfied with that which you don’t think you deserve, it means that you’ll continue to want more. You’ll never feel ‘full’. Always that sense of being incomplete, not good enough, wanting to ‘keep up with the Jones’—though ironically, when you get the next thing… you’ll feel like you don’t deserve it!

It’s not that we are deserving of Allah (swt)’s bounties. It is that He has willed it so. We then become grateful. It would be a lack of gratitude to think that you deserve what He has given.

So we don’t deserve and we don’t not deserve. We are, instead, just plainly grateful. It all happens with His Mercy. Same with entering Jannah (Paradise). We must work and attain good deeds, but ultimately we don’t enter jannah because of our deeds.

Poverty vs Grace

Allah (swt) says:

“Satan threatens you with poverty and orders you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is all-Encompassing and Knowing.”

(Qur’an 2:268)

It’s really interesting that Allah (swt) doesn’t mention the opposite of poverty first. It would make sense that Allah (swt) would respond to Satan’s promise/threat of poverty by reassuring us that He promises grace. Instead, Allah (swt) starts with forgiveness.

There are two reasons for this that are relevant to our discussion here. The first is that when one buys into the premise of poverty and scarcity, they perpetrate sins. They steal, they sell themselves or their children, they lie, they cheat. And so Allah (swt) reassures us against the consequences of believing in poverty (committing sins) and not just against poverty itself. He is indeed the All-Merciful.

Secondly, it is a sin in-and-of-itself to believe Satan. To believe that The Creator and Sustainer is not generous or not able enough to provide for everyone and everything. And so Allah (swt) mentions forgiveness first, so we understand this point clearly.

Part of poverty is shunning Allah (swt)’s bounties. Part of poverty is believing that you need to be punished. Think about what punishment means: isn’t it the stripping away of bounties? Isn’t it that Allah (swt) removes the bounty of His Mercy from you?

In actuality, the two questions asked above are the opposite sides of the same coin. How would you have answered them?

Spirituality or Depression?

There are people who think that pain is a good thing. They think that their aching heart is a sign of their closeness to Allah (swt). They have taken the path of self-impoverishment as the method for getting closer to Allah (swt).

They believe that hating themselves and feeling that they deserve punishment is a way of repentance. Repentance is the exact opposite. They think they are humbling themselves to Allah (swt) by thinking that they are undeserving  of Allah (swt)’s bounties.

I read and hear famous people say things like: “O Allah (swt), my heart is bursting with pain for you.” Haven’t they heard the ayah (verse):

“Those who have believed and whose hearts are assured by the remembrance of Allah . Unquestionably, by the remembrance of Allah hearts are assured.”

(Qur’an 13:28)

If you’re feeling pain in your heart, this is not tranquility. Don’t think it’s coming from your love to Allah (swt), you’re very wrong. You’re very likely to be sinning as well.

Read these verses:

“O mankind, what has deceived you concerning your Lord, the Generous, Who created you, proportioned you, and balanced you?.”

(Qur’an 82:6-7)

When you think that Allah (swt) needs or wants your pain, you are being lured away from the Most Generous. You have been deceived into thinking that He is not Generous.

And to conclude, Allah (swt) says:

“What would Allah do with your punishment if you are grateful and believe? And ever is Allah Appreciative and Knowing.”

(Qur’an 4:147)

Tazkiyah and austerity is the process of being so full and tranquil on the inside with love for Allah (swt) that you don’t care what worldly good you have or do not have. When difficulty afflicts you, it feels like a breeze on your skin, it doesn’t shake you.

If you’d like your free tazkiyah consultation, please go to www.iPersonalEnrichment.com. the experience itself will change your paradigms insha’Allah (God willing).

Let’s return to the Most Merciful. Do so now. Realize that Allah (swt) is the Most Merciful. Submit your heart to His caring. Decide to shed your pains to be replaced with the tranquility of love for Allah. Decide now. That’s repentance.