Raising a Generation Rooted in Faith and Submission to Allah
Dr. Najat Fradi
2025
In the name of Allah, the Most Gracious, the Most Merciful.
قال تعالى: (إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا) )الاحزاب(56
“Indeed, Allah and His angels send blessings upon the Prophet. O you who believe, send blessings upon him and greet him with peace.”
(Surah Al-Ahzab 33:56)
Introduction:
In our spiritual journey, we reach one of the highest stations of nearness to Allah—the station of true submission. It is where the heart rests, the soul trusts, and the believer surrenders fully to the will of Allah Almighty.
We have previously discussed how the stages of love for Allah ascend from Tawakkul (trust) to Ridha (contentment), and then to Tasleem, which represents the pinnacle of true love and faith in Allah.
Today, we need more than ever to raise a generation that is prepared, steadfast in principle, and tranquil of heart despite adversity. One of the defining characteristics of this generation is “Tasleem,” which represents the summit of love, the peak of faith, and a cornerstone of spiritual and psychological upbringing.
Tasleem is not merely an act of the heart; it is a condition of complete faith and one of the most important means of psychological and behavioral upbringing.
First Axis: The Meaning and Rank of Tasleem among the Ranks of Faith
Tasleem is when a person does not see themselves as independent before Allah, but rather strips themselves of their surroundings and strength, seeing everything according to the will of Allah Almighty. It is the highest level of love for Allah.
In Tawakkul, a person loves and relies on Allah. In Ridha, having accepted Allah’s decree, one sees only the existence of Allah.
Defining Tasleem and its Psychological and Educational Dimensions
Imam Ali (peace be upon him) says: ” Islam is the submission.” This is the greatness of submission as the best proportion and definition of religion. Tasleem is the title of our journey to Allah, and based on it, we understand the Islamic program in building and completing the human being.
The precise definition of Tasleem
Tasleem is a conscience meaning understood by every human being. When a person is surrounded and finds no accommodation or solution, he surrenders and surrenders his leadership to those who have surrounded him. It is an expression of dropping what is in the hand, abandoning self-management, and leaving leadership to others.
Second Axis: The Importance of Tasleem and its Effects … Great effects
1- Taste the sweetness of faith
“In verse 65 of Surah An-Nisa: {So no, your Lord will not believe until you judge in what they have fought among them, then they do not find in themselves a fuss over what you have made clear. And they deliver it perfectly.} The human soul cannot taste the flavor of faith except by submitting to the judgments of Allah with a degree of not feeling any annoyance in itself or harm in the divine decree but receives it with an open mind and joy.
It is narrated that Imam Ali, peace be upon him, says: “Faith has four pillars: trust in God, delegating authority to God, contentment with God’s decrees, and submission to God’s command. faith in Allah Almighty.” (Let us ask ourselves how many of them we have)
2- Treats diseases of the soul “This submission, in itself, is one of the treatments for diseases of the soul, which gives the soul clarity and increases the light of the hidden.”
3- Reaching the state of guardianship: The state of guardianship is the state in which the servant replaces his will with the will of his Lord. All forms of partnership and doubt are the result of not submitting the human to the truth, and when his soul surrenders to him, his visible organs and his royal power are surrendered, and the meaning of his submission is that none of his movements and homes are moved by self-defense and selfishness, but their capture and extension are by the will of Allah Almighty, which includes the approach of the night. The companionship is my audience to the end of the conversation ”
The heart of the courage that is the truth is to be in it and satisfied with the management of the Lord, especially in matters where there is no room for understanding and that can be revealed only by Revelation and the Message, the sum of happiness and success. The human heart becomes luminous. The inherent light of the heart reaches all of its members and powers the interior. And she is the subject of the military psychology and behavior of from the perspective. and is in The human being can satisfy the not a degree.
What Are the Sources and Origins of Tasleem (Submission)?
There are several factors that lead to the emergence of the state of tasleem (submission) in the heart, spreading to govern all aspects of one’s being. Among them:
1. Soundness of the Heart
When a person’s heart is free from spiritual diseases and defects, they naturally find the Truth (Allah) through their innate disposition (fitrah). Once they discover the Truth, they surrender to Him inwardly, which reflects in their outward actions. Thus, tasleem is the fruit of a sound heart, and in turn, it produces outward compliance as well. This is the essence of “submission.”
2. Purity of the Soul
As long as a human maintains their pure, innate disposition — a divine gift — and does not become corrupted by the diseases of the soul, they will naturally yield, submit, and surrender to Allah.
How to Attain Tasleem
Attaining this noble virtue — in fact, this lofty station — requires observing the following:
1. Transitioning from Knowledge to Faith
One who seeks the station of tasleem must rise from the level of knowledge to the level of iman (true faith).
2. Following the Perfect Guide
Just as a patient follows an experienced physician without questioning his prescription — lest they put themselves at risk — a believer must follow the guidance of the infallible prophets and Imams. In the spiritual journey (suluk), one must take every step behind a divine guide with complete trust. The Prophet Muhammad (peace be upon him and his family) and the Ahlul Bayt (peace be upon them) are the true guides, and we must follow them with absolute tasleem.
Summary:
- Tasleem is inner submission and heartfelt belief in Allah.
- It is the fruit of a pure heart and sound innate nature.
- It is higher than contentment (rida) and trust (tawakkul) because it reflects the erasure of one’s will before the will of the Creator.
- Its opposites are doubt, hesitation, and verbal or emotional objection.
Preserving the Sound Fitrah (Innate Nature)
As long as one preserves their original pure fitrah, they will remain submissive to the Divine. The heart becomes like a polished mirror reflecting the light of the Divine, fully receptive to the unseen (ghaib), and surrendering to it with such trust that they forget their ego and are freed from its prison.
3. Presence of the Heart in Worship
One of the secrets of worship is that it strengthens the willpower of the soul, preventing disobedience, rebellion, and egoism. Through worship, the soul transitions from mere faith to complete tasleem, making the person fully surrendered to God. The natural human becomes divine, and the forces of Satan are ultimately defeated.
Narrations and Stories About Tasleem
Imam al-Sadiq (peace be upon him) was asked: By what is a believer recognized?
He replied: By submission to Allah’s command and being content with whatever comes — whether joy or hardship.
A true believer is content in all circumstances with what Allah has decreed for them.
Story:
A man once entered upon a scholar who was ill, yet smiling and cheerful. The man asked:
- “Do you want Allah to heal you?”
- The scholar replied, “No.”
- The man was surprised and asked, “Then do you want to remain sick?”
- He again said, “No.”
- The man asked, “Then what do you want?”
- He said, “I want what Allah wants. If He wills for me to be ill, I am pleased. If He wills to heal me, I am pleased. I do not make conditions on my Lord. Whatever He chooses for me is good, and I am content.”
Narration:
It is narrated that Imam al-Sajjad (peace be upon him) once fell seriously ill. His father, Imam al-Hussain (peace be upon him), asked:
“My son, is there anything you wish for?”
He replied: “O father, I wish not to suggest to Allah what He should do with me.”
Imam al-Hussain (a.s.) said: “My son, you have resembled Prophet Ibrahim (a.s.).”
When Angel Jibra’il came to Ibrahim and asked: “Do you have any need?”
He responded: “I do not make suggestions to my Lord. Allah is sufficient for me, and He is the best trustee.”
— What a level of tasleem and rida!
In Du‘a Kumayl, we ask:
“And make me content and satisfied with Your decree.”
Indeed, the believer is known through tasleem and rida.
Imam al-Sadiq (a.s.) said:
“Even if a group worshipped Allah sincerely, established prayer, gave zakat, performed Hajj, and fasted Ramadan… but if they were to question something Allah or His Messenger has decreed, or say ‘Why did He make this obligatory?’, or feel inward resentment toward a ruling — they are considered to be among the polytheists (mushrikeen), even if they practice worship.”
So, even if one is religious externally, inner objection to divine commands is a subtle form of shirk (polytheism).
People may ask:
“Why is music haram?” or
“Why is this fish forbidden when it’s tasty and nutritious?” or
“Why should I make my daughter wear hijab?”
The answer: We must not object but submit.
Thus, among the signs of true faith is submission to Allah’s command and contentment with His decree.
The Story of the Submission of Prophet Ibrahim and Isma’il (peace be upon them)
Allah says in the Qur’an (Surat al-Saffat 103–112):
“When they had both submitted and he laid him down on his forehead… We called out: ‘O Ibrahim! You have fulfilled the vision!’ Verily, thus do We reward the doers of good… Indeed, this was a manifest trial… And We ransomed him with a great sacrifice…”
They both submitted fully. The son was content to be sacrificed, and the father was content to carry it out.
The son said: “O father, turn me face-down so you don’t see me and feel pity, and I won’t see the knife and flinch. Just do what Allah commands.”
Fruits of Tasleem in This Life and the Next:
1. Attaining the Highest Degree of Ihsan
Through tasleem and contentment with Allah’s decree, Ibrahim and Isma’il reached the pinnacle of ihsan (spiritual excellence).
The Qur’an repeats: “Thus do We reward the doers of good (muhsineen).”
2. Entry into Paradise
Those who submit to Allah are rewarded with eternal gardens as per:
“So Allah rewarded them for what they said with gardens beneath which rivers flow…” (Al-Ma’idah: 85)
3. Relief and Divine Joy
Allah replaced the trial with a ram from heaven. His heart was comforted, and his soul delighted.
Lesson: Even at the final moment when one thinks there is no escape, divine relief may be just around the corner.
Then came the second glad tiding: the birth of Ishaq (Isaac), a son who would bring joy to Ibrahim’s heart — a divine reward for his tasleem.
Conclusion: Whoever submits to Allah will eventually experience joy that fills the heart and brightens the soul.
“Indeed, the friends of Allah will have no fear nor will they grieve.”
In the traditions of Prophet Dawud (a.s.):
“O Dawud, why should My friends worry about this world? Worry robs the sweetness of My remembrance from their hearts.”
Imam Ali (a.s.) said:
“What do I have to do with the adornments of this world? How can I rejoice in a pleasure that will fade or a blessing that will vanish?”
Thus, one should be content with what is present, not grieve over what is lost, and be pleased with both good and bad that come from Allah.
Submission and the Traits of the Awaiters of Imam Mahdi (may Allah hasten his reappearance)
Among the most important qualities of the soldiers of Imam Mahdi (a.j.) are:
- Absolute obedience
- Complete submission to his commands
- No complaining or objecting
Imam al-Sadiq (a.s.) said:
“The believer is known by submission to Allah’s command and contentment with whatever befalls him — joy or sorrow.”
This is the heart of the true preparer (muhaddad) — one who does not place conditions on God, but ties their will to His.
Why Should We Raise Our Children on the Value of Tasleem?
- Because tasleem is a condition of complete faith.
- It cures anxiety, stress, anger, objection, and hidden disbelief.
- It is the weapon of the Awaiter in times of trial.
- It builds trust in God in the hearts of children from an early age.
- It strengthens psychological and social stability.
Tasleem is not weakness or surrender — it is conscious, powerful submission to God.
Tasleem from the Perspective of Psychology and Education:
- Liberation from the illusion of absolute control
- Strengthening internal emotional security
- Reducing anxiety and tension
- Building a balanced, resilient personality
Conclusion of the Lecture:
We have discussed the importance of raising the Mahdawi generation on the value of tasleem — a trait that only blossoms in a heart that trusts Allah, is content with His wisdom, and ready to sacrifice everything for truth.
One of the most beautiful living examples of tasleem is al-Qasim ibn al-Hasan (a.s.). When his uncle, Imam Hussain (a.s.), asked him: “How do you see death?” he replied with a timeless answer:
“With you, it is sweeter than honey.”
This was full tasleem, without hesitation, from a youth in the prime of life. Neither dreams nor worldly desires veiled his soul from the call of Heaven.
So, will we raise our children to be like a new Qasim in this time of alienation?
Will we plant in their hearts love for Allah and submission to Him, so they may be worthy of supporting Imam Mahdi (a.j.) as Qasim supported Imam Hussain?
Educating in tasleem is not about words — it is the crafting of souls prepared to say, in the moment of sacrifice: “O Lord, I am Yours.”
References
- The Holy Qur’an
- Muhammad ibn Jarir al-Tabari, Tafsir al-Tabari
- Muhammad Baqir al-Majlisi, Bihar al-Anwar
- Imam Ali ibn Abi Talib, Nahj al-Balagha
- Muhammad ibn Ya’qub al-Kulayni, Al-Kafi, Vol. 2, p. 47
- Al-Naraqi, Jami‘ al-Sa‘adat
- AL Khomeini, Junud al-‘Aql wa al-Jahl, pp. 357–358
- Al Khomeini, Al-Arba‘un Hadithan, pp. 68, 76
- Al-Naraqi, Mi‘raj al-Salikin, pp. 71–72
- Sayyid Hussein Shubbar, Al-Taslim li Amr Allah
