The Role of Time and Place in Moral Growth and Self-Purification

A Qur’anic, Narrative, and Educational Reflection

Seyed Hashem Moosavi  

Introduction

Human beings are creatures whose moral conduct and path of self-purification are formed not in a vacuum, but within the context of time and place. Although the essence of spiritual movement is an inner matter, dependent on human will and awareness, revelatory teachings and the historical experience of believers show that there is a very deep connection between time and place and the elevation of the soul, and that certain times and places possess a special capacity to foster the flourishing of this movement. This close relationship between time and place and spiritual wayfaring, as reflected in the divine verses, indicates that in the Qur’anic system of moral and spiritual education, time and place are not merely physical containers; rather, they are a great capital and, at the same time, an alchemical opportunity.

The Noble Qur’an, the traditions of the Infallibles (peace be upon them), and the conduct of the divine saints have repeatedly pointed out that in God’s system for nurturing human beings, there are moments and spaces in which the doors of mercy are more widely opened, hearts are more receptive, and the path of return and growth is made smoother.

This article seeks, through an analytical approach, to examine the role of time and place in moral growth and self-purification, and by drawing on Qur’anic evidence, narrations, and inspiring historical accounts to demonstrate how conscious and mindful use of these two factors can accelerate and deepen a person’s ethical and spiritual journey.

1. Time: The Vessel of Growth and the Opportunity for Return

1.1 The Qur’anic View of Time

In the logic of the Qur’an, time is not merely the passage of moments; rather, it is a vessel for the realization of meaning. The repeated divine oaths by various times, some of which are mentioned here, indicate that certain periods of time carry distinctive moral and spiritual messages.

وَالْعَصْرِ،إِنَّ الْإِنسَانَ لَفِي خُسْرٍ

“By Time! Indeed, mankind is in loss-except those who believe, do righteous deeds, exhort one another to truth, and exhort one another to patience.” (Qur’an 103:1–3)

Surah al-‘Asr explicitly declares humanity to be in loss, except for those who realize faith, righteous deeds, commitment to truth, and patience within time and we know that patience is, by its very nature, a time-bound virtue.

In this verse, God the Exalted clearly portrays the link between time and moral growth, and teaches that on the path of self-purification, time is a form of capital that is constantly being “cashed in” moment by moment. Success in self-discipline, therefore, means transforming this perishable time into righteous action—something enduring and everlasting. One who lets time pass in vain is like an ice seller whose merchandise is steadily melting away, with nothing to replace it.

وَاللَّيْلِ إِذَا يَغْشَىٰ ،‏ وَالنَّهَارِ إِذَا تَجَلَّىٰ

“By the night as it envelops, and by the day as it shines forth.” (Qur’an 92:1–2)

That is: By the night, the time of solitude and return to the self when it spreads over the earth and covers all things with its darkness; and by the day the time of the manifestation of power and the arena of action, when it becomes radiant and clear.

The oath by the night points to the soul’s need for silence to absorb daily experiences and turn toward repentance, while purification during the day depends on commitment to truth and patience within social relationships. Self-purification is not a sudden spark; rather, it is a gradual process. Victory over the lower self requires steadfastness over the course of time. Time allows us to transform virtues, through repetition (righteous action), into firmly rooted traits and second nature.

وَالْفَجْرِ ،‏ وَلَيَالٍ عَشْرٍ

“By the dawn, and by the ten nights.” (Qur’an 89:1–2)

Success in self-cultivation depends on recognizing and seizing opportunities. Certain periods such as the Layāl al-‘Ashr (the Ten Nights) carry a greater spiritual weight. One is more successful in self-purification when one knows which action to perform at which time (spiritual order and discipline), for an action performed outside its proper time does not bestow the necessary maturity upon the soul.

1–2. Special Times for Repentance and Inner Renewal

One of the subtle yet profound manifestations of the role of time in the human spiritual journey is its effect on the heart’s readiness for repentance and return to God. The Noble Qur’an, through precise and formative expressions, draws our attention to times in which the doors of divine mercy are more widely opened, and the human heart is more receptive. One of the clearest examples of this is the noble verse:

وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ

“And in the hours before dawn, they seek forgiveness.” (Qur’an 51:18)

This verse is not merely a report of the behaviour of the righteous servants; rather, it offers a formative and pedagogical indication of an important principle in self-purification: at certain times, the human soul’s capacity for repentance and return is far greater. The pre-dawn hour (sahar) is the boundary between night and day—a time when the clamour of life has subsided, the heart has distanced itself from distractions, and a person is left alone with their true self. In these moments, outward veils grow thinner and the voice of conscience becomes clearer. There is neither the pressure of others’ gazes nor the haste of work and responsibilities; there is only the human being and a God who is “nearer than the jugular vein.” For this reason, the Qur’an regards seeking forgiveness at dawn as a distinguishing mark of the doers of good (al-muḥsinīn).

The Noble Qur’an, in the story of the children of Prophet Ya‘qūb (peace be upon him), also points to this subtle and instructive spiritual lesson. After confessing their wrongdoing, they asked their father to seek forgiveness for them.

قَالُوا يَا أَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا خَاطِئِينَ

“They said, “O our father, ask for us forgiveness of our sins; indeed, we have been sinners.” (Qur’an 12:97)

قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي

“I will soon ask my Lord to forgive you; indeed, He is the All-Forgiving, the Most Merciful.” (Qur’an 12:98)

According to Tafsīr Majma‘ al-Bayān and Aṭyab al-Bayān, Prophet Ya‘qūb waited for the pre-dawn hour or the night of Friday to pray for his children a time identified as especially favorable for the acceptance of prayers and the descent of divine mercy. This historical event demonstrates that even the prophets were mindful of choosing the appropriate time for supplication and seeking forgiveness.

2. Rajab, Sha‘ban, and Ramadan: Seasons of the Soul

2–1. Rajab: The Month of Spiritual Awakening and Attention

The month of Rajab marks the beginning of the season of spiritual awakening and a gentle reminder of inner neglect in the devotional calendar of Muslims. It is a golden opportunity for returning to God, purifying the heart, and practicing servitude in preparation for Ramadan.

In the narrations, Rajab is referred to as “Shahr Allah” (the Month of God) a month of mercy, seeking forgiveness, and preparing for the blessed month of Ramadan. The Prophet Muhammad (peace be upon him and his family) said:

رجب شهر الله، و شعبان شهری، و رمضان شهر أمتی

“Rajab is the month of God, Sha‘ban is my month, and Ramadan is the month of my community.”

Other narrations state:

رَجَبٌ شَهْرُ اللَّهِ الأَصَبّ

“Rajab is the month of God, a month in which divine mercy descends especially.”

This expression indicates that Rajab is a month of special divine attention and an exceptional opportunity to return and draw closer to God. During Rajab, emphasis is placed on seeking forgiveness, remembrance, and inner reflection. This month plays the role of preparing the soul for entering higher stages of self-purification much like tilling the soil before planting.

2–2. Sha‘bān: The Month of Connection with Wilaya and the Prophet’s Ethics

The month of Sha‘bān is, in fact, the “anteroom to God’s banquet” a place where the seeker passes through the path of the Prophet’s (peace be upon him and his family) kindness to prepare for standing in the divine presence during Ramadan. If the month of Rajab is the month of descending mercy and repentance (spiritual purification), then Sha‘bān is the month of adorning oneself with the Prophet’s virtues and experiencing the taste of love.

Sha‘bān is the month of the Prophet Muhammad (peace be upon him and his family) and a time to strengthen the heart’s connection with his ethical example. The profound prayers of this month, especially the Sha‘bāniyyah Supplications, acquaint a person with concepts such as:

• Existential poverty (the recognition of one’s dependence on God)
• Hope in divine mercy
• Sincerity in servitude

In this month, the purification of the soul takes on a more emotional and loving dimension, and ethics rise from mere duty to the level of love and longing.

وَ قَدْ هَرَبْتُ إِلَیْکَ، وَ وَقَفْتُ بَیْنَ یَدَیْکَ؛

“I have fled to You and now stand before You.”

Here, the discussion is about “flight” a flight from one’s own darkness toward a Light that knows who we are, yet still offers us refuge. This is the pinnacle of emotional connection, where the servant sees God as their only safe haven.

إِلَهِي لَمْ يَكُنْ لِي حَوْلٌ فَأَنْتَقِلَ بِهِ عَنْ مَعْصِيَتِكَ إِلا فِي وَقْتٍ أَيْقَظْتَنِي لِمَحَبَّتِكَ

 “My God, I had no strength to turn away from disobedience except at the moment when You awakened me through Your love.”

This passage represents a kind of “coquettishness” or loving teasing. The servant is so reassured by God’s love that they engage in intimate conversation with Him and rely on His forgiveness and mercy. For example, when in the supplication we say:

إِلَهِي لَمْ يَكُنْ لِي حَوْلٌ فَأَنْتَقِلَ بِهِ عَنْ مَعْصِيَتِكَ إِلا فِي وَقْتٍ أَيْقَظْتَنِي لِمَحَبَّتِكَ

“O God! I had no strength to turn away from Your disobedience except at the moment when You awakened me through Your love.”

This shows that the driving force of ethics in the month of Sha‘bān is love. The sense of modesty and reverence in the presence of the Beloved (God) acts more powerfully than the fear of punishment.

In the ethical system of the month of Sha‘bān, self-purification is no longer a dry or mechanical exercise. When a person connects to the Prophet (peace be upon him and his family) as “mercy to the worlds”, the refinement of the soul becomes a loving response to boundless affection. In the Sha‘bāniyyah salutations, we invoke him with these beautiful expressions:

اَللّهُمَّ صَلِّ عَلی مُحَمَّد وَآلِ مُحَمَّد، اَلْکَهْفِ الْحَصینِ، وَغِیاثِ الْمُضْطَرِّ الْمُسْتَکینِ، وَمَلْجَأِ الْهارِبینَ، وَعِصْمَةِ الْمُعْتَصِمینَ

“O God, send blessings upon Muhammad and the family of Muhammad-the strong and secure refuge, the helper of the desperate and the destitute, the shelter of those who flee, and the firm support of those who seek protection.”

These expressions create an emotional and reassuring relationship, in which ethical conduct arises not from fear but from the longing to resemble this radiant source of light.

In another passage of the same supplication, the desire to emulate the life and conduct of the Prophet ﷺ in Sha‘ban is voiced with humility and heartfelt yearning:

اَلَّذی کانَ رَسُولُ اللهِ صَلَّی اللهُ عَلَیْهِ وَالِه وَسَلَّمَ، یَدْاَبُ فی صِیامِهِ وَقِیامِهِ، فی لَیالیهِ وَاَیّامِهِ بُخُوعاً لَکَ فی اِکْرامِهِ وَاِعْظامِهِ اِلی مَحَلِّ حِمامِهِ، اَللّهُمَّ فَاَعِنّا عَلَی الاِْسْتِنانِ بِسُنَّتِهِ فیهِ، وَنَیْلِ الشَّفاعَةِ لَدَیْهِ

“The one whom the Messenger of God ﷺ devoted himself to following-through fasting and night prayer, by day and by night-out of complete humility before You, until the moment of his meeting with You. O God, help us to follow his path in this month and to attain the intercession that lies with him.”

Here we learn that Sha‘ban was the month in which the Prophet exerted his utmost effort in fasting and night-long devotion, both by day and by night. The supplication then concludes with a tender plea: O Lord, grant us the ability to follow his way in this month and to be blessed with his intercession.

3. The Nights of Qadr: Golden Moments for Self-Purification

The Nights of Qadr are a vivid example of the decisive role that time plays in spiritual growth. They are nights of which the Qur’an declares: “Better than a thousand months” (Qur’an 97:3).

Numerous narrations report that the Prophet Muhammad ﷺ encouraged believers to spend these nights in the mosque, engaged in vigil, prayer, and remembrance. This guidance beautifully illustrates the convergence of sacred time and sacred space, where both work together to deepen spiritual transformation.

During these nights, a person is granted the rare opportunity to review the past, re-envision the future, and purify the inner self-as though an entire year of spiritual growth has been compressed into just a few blessed hours.

4. Place: The Ground of Inner Peace and Spiritual Focus

4–1. The Mosque: A School of Moral and Spiritual Formation

In Islam, the mosque is not merely a place for individual ritual worship; it is a centre of moral and social formation. The Qur’an describes it in these words:

فِي بُيُوتٍ أَذِنَ اللَّهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ

“In houses which God has permitted to be raised and in which His name is remembered-therein shines His light.” (Qur’an 24:36)

According to the teachings of the Infallible Imams (peace be upon them), the mosque is a place where divine mercy descends, hearts find tranquility, and souls are purified. Regular presence in the mosque protects a person from mental distraction and moral disarray, fostering inner coherence, calmness, and ethical awareness.

4–2. Sacred Places: Focusing the Heart and Spiritual Connection

Visiting the shrines of the Ahl al-Bayt (peace be upon them) is an experience that goes beyond mere travel. These places serve as the historical memory of faith, injustice endured, and spiritual striving, and being present in them exposes the heart to concrete models of ethical behaviour.

Many inner transformations, acts of repentance, and major ethical decisions have taken place in such locations, because the place acts as an educational catalyst.

In the history of Islamic mysticism and ethics, there are numerous examples showing how a specific time or a particular place has become a turning point in a person’s moral life. One such example is the story of Fudayl ibn ‘Iyad, whose life trajectory was transformed upon hearing a verse of the Qur’an at a particular time and place.

In his youth, Fudayl was a notorious highway robber, a man whose name alone inspired fear, as he would raid caravans under the cover of night. One evening, while climbing a wall to commit theft, he suddenly heard the recitation of a Qur’anic verse from a nearby house:

أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ

“Has the time not come for the hearts of the believers to humble themselves at the remembrance of God and at the truth that has been revealed?” (Qur’an 57:16)

The verse struck his heart like an arrow. He said to himself, “Yes, the time has come…” He stood there, trembling and weeping. That night he abandoned his life of robbery and took refuge until dawn in a ruined place, where he heard a caravan saying, “Do not go this way; Fudayl is here.” This statement was the final shock; he realized that he had become a source of fear for the people.

From that night on, Fudayl changed the course of his life. The robber of yesterday became the ascetic of today, and years later, his name was remembered as one of the shining examples of repentance, God-consciousness, and sincerity in history.

These experiences demonstrate that time and place, when combined with awareness and presence of heart, can transform the course of a person’s life.

5. Conclusion and Educational Model

Based on the discussion above, the following conclusions can be drawn:

1. Specific times, such as the months of Rajab, Sha‘bān, Ramadan, and the Nights of Qadr, are intensive and effective opportunities for self-purification and moral training.
2. Sacred places, such as mosques and holy shrines, enhance focus, inner peace, and the heart’s readiness for spiritual growth.
3. The conscious combination of time and place can accelerate and deepen the path of ethical development.

Ultimately, benefiting from time and place requires awareness, intention, and deliberate planning. The spiritually intelligent person uses these capacities not randomly, but as divine tools for self-construction.