429,000 views — that’s how many views I had on my video about this concept I was taught while studying under scholars for two years. I learned the parameters of what to do and what not to do, but it was the consistent practice that got me to this level.
This practice involved about six years of going line by line, contemplating, and applying each and every verse. There are different levels of learning, but to achieve mastery, it’s not just about reading words on paper. True mastery comes from deep engagement and application, which helps the knowledge stick for much longer. This is exactly what my habit of consistently engaging with the Quran, 4 to 7 days a week, has done for me over the past six years.
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Religion is not just textual, but many people approach it in a purely intellectual way — reading, analyzing, and overthinking it. However, religion is also spiritual, and through sincerity, unseen wonders and openings can happen. Islam and the Quran are accessible to everyone, regardless of income, race, location, or knowledge of a particular language. What matters most is sincerity. Taddabur is the process of contemplating the Quran’s verses and allowing them to change your heart and actions.
There is a major systematic problem that I want to explain, and I think it’s going to blow your mind. Islam, the Quran, and Allah are much harder to understand now than ever before. I’ve seen this firsthand as over 300 Muslims have applied for a habit assessment with me. Many of them feel unhappy because of their low levels of faith, and this knowledge is essential to understanding the systematic changes that are shaping our understanding of Islam today. To grasp this, we need to go back in time.
After the Prophet Muhammad (peace be upon him) passed away in 632 CE, Islam began to spread rapidly. Since the Arabic-speaking people were the ones spreading it, Arabic naturally became a second language for many people. This continued during the time of the four Rashidun Caliphs, the Umayyad dynasty, and the Abbasid dynasty, which marked the Islamic Golden Age. However, after this period, things started to deteriorate. The Mongols invaded, and the one surviving Umayyad empire was in Spain, which remained a Muslim stronghold until the 1400s.
Colonialism then began, spreading into the Americas, Africa, Asia, and Australia. As colonial powers took control, something significant happened in Muslim nations — languages like English, French, and Spanish started replacing Arabic as the second language. As a result, people began losing access to Quranic Arabic, which is relatively easy to understand due to its repetitive nature. Historically, when Islam spread, it brought with it the Sunnah (way of the Prophet) along with Islamic teachings. Islamic practices were embedded in communities, becoming part of their social conditioning. But colonialism caused a disruption, introducing secularization and systematic injustices. The access point to understanding the Quran began to close for many people, as communities were displaced and Islamic values were no longer easily transmitted from one generation to the next.
In the 1900s, the Ottoman Empire fell, and Western powers took control. More significantly, a “brain drain” occurred as many Muslims left their home countries to seek education or a better life in the West. As a result, they lost their sense of Islamic community and the generational wisdom passed down through families who had lived with the values of the Sunnah and Quran embedded in their daily lives. I’ve experienced this myself when traveling. You feel the difference in places where Islamic social values are naturally ingrained, but when you enter more secluded or Westernized areas, that sense of community and Islamic values is missing.
However, every hardship comes with ease. In the late 1900s, there was a movement to mass-translate Islamic texts, especially the Quran, and print them in large numbers. This made knowledge more accessible. By the 1980s, educational attainment skyrocketed, with more people earning bachelor’s degrees. With higher education came the ability for people to independently analyze, research, and understand Islam for themselves. Fast forward to the 2000s, and the internet changed everything. We had YouTube, lectures, and Imams explaining complex concepts online, making Islamic knowledge more accessible than ever.
Suddenly, a person with no knowledge of Arabic or direct access to scholars could achieve about 70% of Islamic understanding independently. But this also brought new challenges. Without proper training or holistic context, some people developed an “acute knowledge,” meaning they had partial knowledge but not the full picture. On social media, we see people sharing half-truths, claiming to have “knowledge” without accountability. This creates a distorted understanding of Islam.
That’s where I come in — to fill in the gaps. I’ve noticed that my videos on reflecting on the Quran deeply resonate with people. I understand your struggles because I’ve been where you are. I’m just on the other side, with a bit more experience. Today, I want to talk about a deeply debated topic that shapes our decisions and, more importantly, our habits: Free Will in Islam.
The Quran, as I mentioned earlier, is a habit I’ve been cultivating for years. I just finished reflecting on Surah 81 (At-Takwir), which touches on the concept of Free Will. This topic sparks a lot of debate. There are typically two extreme perspectives. On one side, you have conservatives who say that “everything is the will of Allah,” often ignoring the role of human free will and the systems we live under. These people might believe that since everything happens by Allah’s will, there is no need for personal effort. But think about it — human-created systems also influence outcomes. For example, while Allah allows humans to travel wherever they please, the modern passport system restricts this freedom. People now need passports, visas, and other man-made permissions, which impose limits on movement.
On the other side of the spectrum, there are people with a liberal perspective. They believe that “Allah’s will is for me to be successful and happy,” so they make dua (supplication) and expect immediate results. They expect to get the car, the job, or the spouse they prayed for. But when these things don’t happen, they lose faith and, in some cases, leave religion altogether. This is problematic from an Islamic perspective. Why? Because it creates a conditional relationship with Allah, where faith is dependent on “getting what you want.” Islam teaches us that faith should be unconditional, not based on whether your desires are fulfilled.
These extreme views are symptoms of a larger problem — a systematic influence on our thinking that began with colonialism and continued through Western ideologies. For instance, the “Prosperity Gospel” — the idea that wealth and success are signs of divine favor — is not an Islamic belief, but it’s become part of the mindset of many Muslims. This ideology teaches people that if they pray and ask for something, they will get it. But Islam does not promise that. Islam calls for patience (sabr) and trust in Allah’s wisdom (tawakkul), even when you don’t get what you want.
When we understand the systematic changes that have taken place, we see that some of our modern beliefs are not rooted in the Quran or Sunnah but are instead shaped by colonialism, Western ideologies, and modern society. This perspective shift is essential, especially when it comes to our habits and expectations.
Consider a common scenario: someone applies for 10 jobs and doesn’t get a single callback. Instead of recognizing that the job market has changed and adjusting their approach, they lower their expectations and lose hope. This reaction often comes from a false sense of entitlement based on past experiences when the job market was different. They assume that applying for a job automatically means they’ll get it. But the reality is different now. Expectations have to be recalibrated.
This brings us back to the concept of Free Will. No one knows the will of Allah for their life unless they take action. Personal effort is essential, and we must actively exercise our Free Will to find out what Allah has planned for us. If you sit back and wait for a “sign,” you might miss the opportunity entirely. Allah’s plan for your life is only revealed as you move forward.
The concept of Free Will also applies to your personal habits. Every day, you have the chance to exercise your free will and shape your life. If you believe that everything is preordained, you might stop trying altogether. On the other hand, if you believe that everything you want will come just by making dua, you’ll be setting yourself up for disappointment. The reality lies somewhere in between. You must take action, reflect, and continue to trust in Allah’s wisdom, even when things don’t go as planned.
This journey of habit-building, self-improvement, and understanding the Quran is not easy, but it is deeply rewarding. If you want to grow in faith and achieve mastery, it requires daily effort, patience, and a clear understanding of the influences around you. By learning to balance Free Will, divine will, and systemic barriers, you can develop habits that align with your purpose and bring you closer to the ultimate goal — the pleasure of Allah.