I often come across the terms **Sabr** (patience) and **Tawakkul** (trust in Allah) in Islamic discourse, especially in the context of facing difficulties. They both seem to guide a believer on how to respond to trials, but I wonder if there’s a deeper distinction. > Are **Sabr** and **Tawakkul** fundamentally different concepts, or are they two sides of the same spiritual coin? Specifically: * Can one have Sabr without Tawakkul, or vice versa? * Are there specific Qur’anic verses or Hadiths where their distinction or connection is made explicit? * How have classical scholars interpreted the relationship between the two? Understanding this distinction would help me in framing my mindset during personal challenges—when to endure patiently and when to actively place my trust in Allah’s plan.

According to [Wikipedia](https://en.wikipedia.org/wiki/Charismatic_movement) : > The **charismatic movement** is the international trend of historically mainstream Christian congregations adopting beliefs and practices similar to Pentecostalism. Fundamental to the movement is the use of spiritual gifts (charismata). > > Among Anglicans, the charismatic movement emerged in 1958; it reached Lutherans and Presbyterians in 1962. Among Roman Catholics, it spread around 1967. Methodists became involved in the charismatic movement in the 1970s. In my own words, the charismatic movement emphasizes "spiritual gifts" (such as healing, prophecy, speaking in tongues, etc. -- see [1 Corinthians 12](https://www.biblegateway.com/passage/?search=1%20Corinthians%2012&version=NIV) for a more exhaustive list) and "ecstatic/mystical experiences" (such as the [baptism with the Holy Spirit](https://en.wikipedia.org/wiki/Baptism_with_the_Holy_Spirit)) . In more extreme congregations, people may even display very extreme and odd behaviors, such as [shaking or trembling violently](https://psychology.stackexchange.com/questions/25631/is-there-a-scientific-explanation-for-dramatic-body-shaking-and-trembling-in-rel) , [behaving like animals](https://christianity.stackexchange.com/questions/79576/are-there-any-records-of-animal-like-behaviors-outside-the-toronto-blessing) , etc. Is there anything like this in Islam?

It is found in https://quran.com/en/al-hajj/46 : >Have they not travelled throughout the land so their hearts may reason, and their ears may listen? Indeed, it is not the eyes that are blind, but it is the hearts in the chests that grow blind. From the explanations I've seen online, the idea of a heart thinking is meant to be considered metaphorically, however, I find this argument to not be plausible. Firstly, in Q22:46, it mentions the physical location of the heart here: **the hearts in the chests**. If such a notion was to be taken metaphorically, why is the location of the heart mentioned? Secondly, the idea of the heart being the center of thought was a notion commonly found during that time and place. Why would the Quran use what would be considered faulty terminology?

What is the Islamic perspective on space colonization? and do you guys believe that Islam would spread to other planets in space?Furthermore, where would Islam have prayed to the sun if the Earth had been completely destroyed? and do Muslims believe that there are other living forms? If Muslims learned that other living things exist, would their faith be altered? And how would the government operate if Islam were to take control of a space civilization? Would it adhere to the same Islamic principles or would it adopt new ones? Since I write science fiction, I'm interested in learning more about Islam. I've been studying Islam for the past year, so these kinds of questions spark my interest.

Why do Djinn marry humans, I have read that many Djinn serve God, but why do they seek to marry us.

What is the meaning of the word 'spirituality'? What does it really mean? I understand that it could mean several things and is to be understood in specific context, but is there any general understanding of the term? Given a certain description of it, how can it be reconciled with the concept of a 'spiritual authority'? For example, in the context of political Islam and caliphate, there is difference of opinion related to whether the caliph is a temporal authority, spiritual authority or both. Sometimes I feel as though 'spirituality' is used just for quasi-obscurantism, i.e. it purports to claim that there are some very real matters pertaining to a very real and *accessible* 'spiritual realm,' (perhaps to select few) but then hides every description of it. The purpose of it being - in addition to the superiority of the elite few - a lure of the occult that works to numb the inquisition of a critical mind.

Although there is a suggestion to find a Sufi teacher in the answer https://islam.stackexchange.com/a/39348/51761 , I am looking for if Islam (Quran and Hadiths etc) suggests or mentions any ways to meditate, mindfulnes, gratitude, spirituality, concentration, feeling connected with God or universe, etc. other than just prayers and chants. P.S. I am a spiritually inclined person. What does Islam suggests about me? Update: @Muhammad Haneef's answer says there is not as such any thing as meditation in Islam. But if a Muslim practices some other sort of meditation (such as nowadays mindfulness meditation used in mainstream therapeutic psychology) does Islam forbids that practice? Or if a Muslim learns Yoga or some other sort of meditation, does the religion restricts him or her for doing so? Would it be seen as trying to modify or add on over the Quran? or these will be seen as just some permissible secular techniques?

In Christianity, one of the most common reasons Christians appeal to to justify their belief in Christianity is the so-called "inner witness of the Holy Spirit". William Lane Craig, a renowned Christian apologist, [puts it this way](https://www.reasonablefaith.org/question-answer/P50/the-witness-of-the-holy-spirit) (emphasis mine): > [...] These bothers and sisters endured horrible oppression and atheistic indoctrination by the Marxist regime and yet did not abandon Christ. As I emphasized in my answer to Question #13, evidence varies from generation to generation and from place to place and is accessible only to those privileged few who have the education, leisure time, and resources to explore it. **God has provided a more secure basis for our faith than the shifting sands of evidence and argument, namely, the indwelling Holy Spirit**. > > Moreover, **this conclusion seems in line with New Testament teaching on the witness of the Holy Spirit**. While non-believers reject New Testament teaching, Christians should take it seriously. Ponder, then, John's words: > > **And the Spirit is the witness, because the Spirit is the truth**. . . . **If we receive the testimony of men, the testimony of God is greater; for this is the testimony of God that he has borne witness to his Son. He who believes in the Son of God has the testimony in himself. He who does not believe God has made him a liar, because he has not believed in the testimony that God has borne to his Son** (1 John 5:6-10). > > **As Christian believers we have the testimony of God living within us, the Holy Spirit, whose testimony exceeds in force all human testimony**. > > So in answer to your question, Kyle, I think that in fact God will not allow someone to be in a position in which the rational thing for him to do is to reject God and Christ and separate himself from God. Given that God is essentially all-loving, I'm inclined to say that such a thing will not only never happen, but that it is, indeed, impossible. It follows that Christians who have apostatized have done so in defiance of the Holy Spirit's work by quenching or grieving the Spirit, so that what they did was in the end irrational. > > Does that imply, Adam, as your sceptic says, that I think "evidence is unimportant when compared with faith?" No, because he's drawing a false contrast, comparing apples with oranges. Faith is not the issue here, but the ground for faith. Must the ground for faith be evidence? That is the question. We've already seen that evidentialism is bankrupt. Many of the things we know are not based on evidence. So why must belief in God be so based? **Belief in God and the great truths of the Gospel is not a blind exercise of faith, a groundless leap in the dark. Rather, as Plantinga emphasizes, Christian belief is part of the deliverances of reason, grounded in the inner witness of the Holy Spirit, which is an objective reality mediated to me from God**. > > What is true is that evidence, as it is defined in these discussions, plays a secondary role compared to the role God Himself plays in warranting Christian belief. Should we, then, ignore strong evidence if it shows that our faith is probably false? Of course not! My work as a philosopher exemplifies the effort to confront objections to Christian belief squarely and to answer them. But most Christians in the world don't have that luxury. For them they may have to hold to their Christian belief even though they lack an answer to the alleged defeater. **What I insist on is that, given the witness of the Holy Spirit within them, they are entirely rational in so doing**. **Question**: Is there an equivalent to the "inner witness of the Holy Spirit" in Islam? Does Allah provide a supernatural means for Muslims to reach 100% epistemological certainty that Islam is true, without having to be an expert in Islam apologetics, in a manner equivalent or similar to the "inner witness of the Holy Spirit" of Christianity?

When believers appeal to their private spiritual experiences to argue for their faith, skeptics typically respond by dismissing their stories entirely, conjecturing that these are more likely cases of hallucinations, some form of mental illness, or simply their minds and emotions playing tricks on them. How do Muslims make sure this is not the case? How do Muslims discern genuine spiritual experiences from hallucinations or 'mind tricks' in general? **Note**: this question is inspired by a [similar question](https://christianity.stackexchange.com/q/86124/50422) recently asked on Christianity Stack Exchange. ______ Possibly related: - https://islam.stackexchange.com/q/64219/42469 - https://islam.stackexchange.com/q/68840/42469

My brother knows a girl who claims to be gifted, she says she can read people's spirits and talk to them. I have been going through a tough time recently, and my brother knows so out of curiosity he asked her about me. She didn't know what I was going through other than the fact that I have been really upset lately. She said a lot of things about my "spirit" that were eerily accurate. I thought that my brother was making it up, or he told her about my situation, but he didn't. The problem is that I'm a muslim. I was wondering if it is okay for me to ask this girl for more details, and ask her to help me. Would this be shirk or a sin?

In Islam, are theophanies possible? Can Allah visit a Muslim (or even a non-Muslim) to share a direct one-on-one message? Are testimonies of encounters with Allah common in Islam?

How long does it take for the purification of our heart and spirit and what we need to do in order to purify it?

Salamun Alaykum, I will try to cut it short. Everywhere that I have looked, I have always seen people claiming that a spiritual journey always demands a spiritual guide or a teacher (shaikh). And without one, diving into inner dimensions of reality and experiencing the true love and being intoxicated by it is not possible, it is said. However, such a statement makes me so confused. First of all, such spiritual guides are pretty impossible to find, especially in the age of modernity in which there are a lot of people claiming themselves as shaiks although a true shaikh would never claim himself as a shaikh and call people to him. So 'finding a shaikh' itself is paradoxical today. Secondly, Allah, the Most Just and Merciful, would not turn down those that want to hop in this journey of Love to find Him, however, the idea of a strict requirement of a spiritual guide does not provide any equality in opportunity for those with iman. What are your thoughts? Thanks

I need to know the relation between our heart and mind according to Islam. When we think bad does it has an effect on our spiritual heart and our soul? Like thinking of kufr shirk and sins. But as far as I know, these thoughts are just passing thoughts that a believer may face. But what if a person all the time feels that negativity is coming from his heart. As I have read the Quran, I came to know that Allah places a lock upon their heart so they cannot think properly. They don't reflect because there is a lock upon their heart. And I was also reading an article in which it said in order to train your mind to think positive, you have to train purify your heart. Also tell me whether the purification of heart and purification of the soul are the same thing.

Hi i was at a mufti Menk lecture the other day and he mentioned that to the best of my understanding and recollection that Quran can be used to heal people from sicknesses. also I have come across narrations which mentions that prophet Muhammed approved the use of Ruqya for scorpion stings. my question is can Quran recitation be used to heal physical ailments and are there any evidences to suggest which verses for which ailments?

I have been wondering lately is that Allah created all as souls at same time so that's makes us all brothers and sister but when we are born those who bore us makes them our parent. So does that mean that they are biologically our parents, but in spirituality there our brothers sister? Or there are still our parents even if we created at same time?

How is meditation and concentration done in Islam to increase the focus and get calmness and peace in heart? How to do concentration on God, Allah in Islam to be strong from inside, get peace and be more productive and active? How are this things done is Islam? As I've seen in some internet pages, that this meditation and concentration is not considered as halal in Islam.

> Barakah... is a kind of continuity of spiritual presence and revelation that begins with God and flows through that and those closest to God. -- Wikipedia In general, it's given that all type of neglections in obligations by Muslim person would cause barakats to go away. But has been listed as especial effect. Such as not praying on 5 times, disrespecting food, not giving to poor, staying nude in home, etc... But I don't know all. Could you provide a list of all?