Tazkiya

[Muhammad]

» Asalamu Alaykum

 

Insha'Allah I'll post an article on Tazkiyah in this thread on fridays.

I hope it will benefit you and me on the journey of cleansing the soul and improving our lifes.

 

Amani!

 

Today's Article:

 

The Abandonment of Wrongdoing

Imam Ibn ul Qayyim al Jawziyyah

Al-Fawaa’id, p. 302-303

 

 

Glory be to Allah, Lord of the Worlds. There is in the abandonment of misdeeds and wrongdoing save

 

» the establishment of manhood;

 

» the protection of honor;

 

» the preservation of prestige;

 

» the conservation of wealth - [all matters] which Allah has placed as a foundation for the correction of the Dunya and the Hereafter - the love of creation [for him] and a statement of approval amongst them;

 

» a righteous substinence;

 

» a healthy body;

 

» strength of the heart;

 

» tranquillity of the soul;

 

» happiness of the heart;

 

» a state of pleasure and cheerfulness;

 

» safety from the perils of the sinners and wrongdoers, [and] an absence of purpose, grief, and sorrow;

 

» a sense of honor from the possibility of ignominy and disgrace;

 

» protection for the light of the heart from being extinguished by the darkness of transgression;

 

» the acquirement of an escape from [that matter] which has caused the sinners and transgressors to become depressed and dejected;

 

» the availability of sustenance [for him] from [an avenue] where it was not considered [possible];

 

» the facilitation of [that matter] which has become difficult for the masters of sin and transgression [to obtain];

 

» the facilitation of righteous deeds [for him];

 

» the acquisition of knowledge and beautified praise amongst the people;

 

» an abundant amount of supplication [for him];

 

» a beautified countenance;

 

» the veneration which is cast into the hearts of » the people [for him];

 

» their help and protection [for him] whenever he is hurt and oppressed;

 

» their act of defending his honor whenever he is defamed and slandered;

 

» a swift response to his supplication;

 

» the removal of estrangement between [the individual] and Allah;

 

» the proximity of the Angels [towards him];

 

» the distancing of the Shayaateen from amongst the men and Jinn [from him];

 

» a rivalry amongst the people to serve him and fulfil his needs;

 

» their engagement for his love and companionship;

 

» his absence of fear from death;

 

» rather he rejoices in that [matter], for his arrival before His Lord and his encounter with Him [leads to] his fate amongst Him;

 

» the insignificance of the Dunya in his heart;

 

» the importance of the Hereafter amongst him;

 

» his yearning for the Sublime Kingdom, and the lofty success therein;

 

» the sweet taste of obedience;

 

» the love for the sweetness of Imaan;

 

» the supplication of those who carry the Throne, and whosoever surrounds Him from amongst His Angels;

 

» the delight of the Scribes, and their continuous supplication for him;

 

» an increase in intellect, understanding, faith, and comprehension;

 

» his acquisition of the Love of Allah, and His [act] of Turning towards him;

 

» [the attainment] of His Delight for his act of penitence;

 

this [matter] rewards him with delight and happiness. For there is no connection for [the individual] to His Delight and Happiness by means of wrongdoing, [and] its various types.

 

 

Accordingly, these are some of these signs [actualized] by the abandonment of wrongdoing in this world.

 

When the individual dies, the Angels receive him, and convey upon him the glad tidings of Paradise from his Lord. In addition to [the good news] that no fear or sorrow shall be upon him. He will alter his residence from the prison of this Dunya and its confinement, to a garden from amongst the Gardens of Paradise. He shall experience its delights therein until the Day of Judgment.

 

When the Day of Judgment [arrives] the people shall be [in a state] of [extreme] heat and perspiration, [however] he shall be in the shade of a Throne. When they depart from before Allah, the Companions of the right-hand shall take him with His God-Fearing allies, and His Victorious Party. Indeed:

"That is the bounty of Allah. He confers it to upon whosoever He desires, and Allah is in possession of the Sublime Bounty."

[surah al-Jumu`ah, Ayah 4]

[Muhammad]

» Asalamu Alaykum,

 

 

Al-Ihsaan

 

Shaykh Muhammad ibn Salih al-`Uthaymeen

Explanation of the Three Fundamental Principles of Islaam

© 1997 al-Hidaayah

 

Al-Ihsaan is the opposite of behaving badly, and it means that a person strives to do what is good and to repel harmful things. So he strives to benefit the servants of Allaah through his wealth, position, knowledge and his person. So as for the case of doing good with ones wealth, then he spends and gives in charity, and pays the zakaat, and the best of the types of doing good through wealth is the zakaat since it is one of the pillars of Islaam, and one of its great foundations. A person's Islaam will not be complete without it. It is the charity most loved by Allaah, the Mighty and Majestic, and that is followed by that which it is obligatory upon a person to spend upon his wife, mother, father, children, brothers, children of his brothers, sisters, paternal uncles, paternal aunts, maternal aunts, and so on. Then by charity given to the poor and to the rest of those deserving of charity - such as students of knowledge for example.

 

 

As for the case of doing good by means of ones position, then it is that people are found in different levels. Some of them have status with someone in authority and so strive to benefit the people by means of his position. So if a man comes to him and requests that he should intercede for him with the one in authority then he does so, either to repel some harm from him or to attain some good for him, As for doing good by means of his knowledge, then it is that he strives to pass on his knowledge to Allaah's servants, in open and private gatherings and assemblies. Even if people sit socially, to drink coffee, then it pertains to good and fine behaviour that he should teach the people. Even if you are in a public gathering it is from what is good that you teach the people. However wisdom is to be used in this matter. So you should not weary the people making it a habit that every single time you sit in a gathering you admonish and address the people, since the Prophet used to give them admonition now and then, and not too frequently. This is because the souls become weary and bored. When they become bored they become languid and weak and may even come to dislike what is good merely because of the frequency with which the per son stands and addresses them.

 

 

As for seeking to benefit the people with ones person, then the Prophet sallallaahu `alayhi wa sallam said: "... that you help a man to mount and ride his riding beast, or you lift up his luggage on to it for him, is a charity" [Reported by al-Bukhaaree (Eng. Transl. 4/90-94/no. 161) and Muslim (Eng. transl. 2/483-484/ no. 2204)]. So you help this man to carry his luggage, or you guide him to the correct road to take and so on, all of this pertains to ihsaan. So this is with regard to striving to do good to the servants of Allaah.

 

 

As for ihsaan in the worship of Allaah, then it is that you worship Allaah as if you were seeing Him, as the Prophet ( said. So worship done in this way, that a person worships his Lord as if he were actually seeing Him is worship that is accompanied by yearning and seeking. So a person will find that his soul encourages him upon worship done in this way, since he is yearning for the one he loves. Therefore he worships Him as if he were seeing Him, and he directs his heart to Him and turns to Him and seeks to draw near to Him, He the One free of all imperfections and the Most High.

 

 

"Then even though you do not see Him, then He certainly sees you." This part shows worship done whilst fleeing and fearing, and is therefore the second level of ihsaan. So if you do not worship Allaah, the Mighty and Majestic, as if you are seeing Him and seeking Him and your soul is encouraging you towards Him, then worship Him keeping in mind that He sees you. So you will then worship Him as one who fears Him and seeks to flee from His retribution and punishment.

 

 

This level is held by those having knowledge of these affairs to be lower than the first level. Worship of Allaah, the Perfect and Most High, is, as Ibn al-Qayyim, rahimahullaah, said: 'Worship of the Most Merciful is utmost love of Him, along with the worshippers submission and humility, they are its two pillars.' So worship is built upon these two matters: utmost love, and utmost humility and submission. Love causes one to desire and seek, and humility causes one to fear and flee. This is ihsaan in the worship of Allaah, the Mighty and Majestic. If a person worships Allaah in this manner, then he will become one who is pure and sincere in his worship of Allaah, the Mighty and Majestic. He will not desire with his worship that he is seen by the people, or heard of, nor will he desire their praise. It will be the same to him whether the people notice him or do not notice him.

 

 

He will worship with ihsaan in every condition. Indeed part of the completion of purity and sincerity of worship (al-ikhlaas) is that a person should seek not to be seen by the people when he worships, and that his worship should be a secret between him and his Lord. That is unless there is some benefit for the Muslims or for Islaam in his performing it openly, for example if he is a person who is followed and taken as an example and he wishes to manifest his worship to the people so that they should take it as an example to follow; or that he manifests his worship so that his companions, friends and associates should follow his example, then this is good. This benefit which he takes account of may be more excellent and greater than the benefit of keeping it hidden. Therefore, Allaah, the Mighty and Majestic, has praised those who spend of their wealth in charity secretly and openly. So whenever performing it secretly is better and more beneficial for the heart, and causes one to be more humble and submissive, and to turn to Allaah more attentively, then they give in secret. But when performing it openly produces benefit for Islaam, due to manifestation of its prescribed practices, and will mean that the people follow this persons example, then they do this openly. The Believer looks to what is most appropriate. So whatever is most appropriate and most beneficial in worship, then it will be what is most complete and most excellent.

[sheherazade]

Shukran.

[Blessed]

Mansha Allah. Great post walahi; Jizaak Allah walaal.

[StarGazer]

Jazakallah brotha, the articles were of great benefit.

 

I did a lil research on what Tazkiya meant. And here's what I found:

=================================================

The word TAZKIYA [when applied to NAFS] has the following meanings:

 

-Increase and augmentation [in goodness and righteousness]

-Growth and development [in goodness and righteousness]

-Personal development

-Development of self [i.e. NAFS]

-Self-actualization

 

TAZKIYA is different from TAHAARAT, which is

 

-Freedom from dirt, dust or filth

-Freedom from evil or sins

-Distance or remoteness from evil or sins

 

TAHAARAT encompasses all the following aspects:

 

Physical: Freedom from dirt, dust and filth/ cleanliness of body

Mental: Freedom from evil and sinful thought; Freedom from wrong beliefs, prejudices, etc.

Spiritual: Freedom from the evil effects [on the personality/self] of sinful deeds

 

TAHAARAT is a negative virtue in that it does not develop any positive virtues in man but just it gets rid of negative and undesirable things.

 

TAZKIYA is a positive virtue in that it develops in man positive attributes

 

Physically, it means, physical development, growth and wellbeing

Mentally, it stands for the development of the mind

Spiritually, it means development of the SELF, i.e. developing in oneself the Divine attributes such as ILM, KHABR, TAKHLEEQ, QUDRAT, MUADDAT, RAHMAT and so on. Or it would mean to become better in goodness and righteousness.

 

Why attain TAZKIYA?

 

The following benefits of TAZKIYA are given in Quran:

 

1. FALAAH which means, success, prosperity, felicity, fortune, good state, the attainment and acquisition of what one desires; the conversion of latent potentialities into actualities [91:9, 87:14]

2. The attainment of Paradise and permanence therein [20:76]

 

How to attain TAZKIYA?

 

Quran gives the following means and modes for attaining TAZKIYA:

 

1. By spending money in the cause of Allah [9:103, 92:18]

2. By developing Divine attributes in oneself according to humanly possible capacity [87:14-15]

3. By following Allah's instructions in all routine and specific affairs [2:232, 24:28]

4. By lowering the gaze and guarding the chastity [24:30]

 

What is Tazkiya?

 

Positive stuff!! Love it.

[Muhammad]

sheherazade, Ameenah - BarakAllahu feekum.

 

Tamina - great post sis! Jazakallah.

 

 

Benefits of Practicing lkhlas With Allah

Shaykh Husayn al-Awaaishah

 

Kitab Al-Ikhlas

© 1997 The Daar of Islamic Heritage

 

1. The Muslim ummah will be victorious, for the Messenger of Allah, sallallahu `alayhi wa sallam, said, what translated means, "Allah only gives victory to this nation because of its weak ones, because of their du`aa', prayer and ikhlas." [At-Targhib wa At-Tarhib].

 

2. Acquiring safety from Allah's punishment and wrath in the Hereafter. Allah said about some people who observe ikhlas, what translated means,

 

"And they give food, in spite of their love for it (or for the love of Him), to the poor, the orphan, and the captive. (Saying), 'We feed you seeking Allah's Countenance only. We wish for no reward, nor thanks from you. Verily, we fear from our Lord a Day, hard and distressful, that will make the faces look horrible (from extreme dislikeness to it).' So Allah saved them from the evil of that Day, and gave them Nadhratan (a light of beauty) and joy. And their recompense shall be Paradise, and silken garments, because they were patient." [76:8-12].

 

3. Elevation to a higher grade in the Hereafter. There are many ayat and hadiths about this subject, such as the following ayah that describes the abrar (the pious). Allah said, what translated means,

"So Allah saved them from the evil of that Day, and gave them Nadhratan (a light of beauty) and joy. And their recompense shall be Paradise, and silken garments, because they were patient. Reclining therein on raised thrones, they will see there neither the excessive heat of the sun, nor the excessive bitter cold. And the shade thereof is close upon them, and the bunches of fruit thereof will hang low within their reach. And amongst them will be passed round vessels of silver and cups of crystal. Crystal-clear, made of silver. They will determine the measure thereof according to their wishes. And they will be given to drink there a cup (of wine) mixed with Zanjabil (ginger, etc.). A spring there, called Salsabil. And round about them will (serve) boys of everlasting youth. If you see them, you vould think them scattered pearls." [76:11-19].

 

Also, the Messenger of Allah said, what translated means, "The first group that enters Paradise will be glittering like the moon when it is full. The following group will glitter like the brightest planet in the sky; they will neither urinate, nor answer the call of nature, nor spit, nor have any nasal secretions; their brushes will be from gold, their sweat is Misk. The aloes-wood will be used in their centers, and their wives are from Hur al-`Een (Houris, female fair ones, with wide, lovely eyes). They will all look like each other, just as is the statute of their father Adam, sixty feet in the sky." [Al-Bukhari & Muslim].

 

4. Safety from falling into misguidance in this dunya, that is, the life of this world. We have mentioned before example to this subject in the story of Prophet Yusuf.

"Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of our Mukhlasin (chosen, guided persons who observe ikhlas with Allah." [12:24]

 

5. Acquiring an increase in huda (Right Guidance), as Allah said, what translated means, "Truly! They were young men who believed in their Lord (Allah), and We increased them in guidance." [18:13].

 

6. Residents of the heavens will love those who observe ikhlas. The Messenger of Allah said, what translated means, "When Allah loves a slave, He summons Jibreel, saying, 'Allah, the Exalted, loves Fulan (such and such person), so love him,' and Jibreel will love him. Then he calls upon the people of the heaven, 'Allah loves Fulan, so love him', and the people of the heaven will love him. Then acceptance (honor, content, love, etc.) will be sent down (and spread up [meaning between the community of the believers]) on earth for him." [Al-Bukhari & Muslim].

 

7. Acceptance and honor for the mukhlisin, those who observe ikhlas, will be sent down and spread up on earth for them, as was mentioned in the previous hadith.

 

8. Having a good reputation among people, as was mentioned in the previous hadith. Also, the Messenger of Allah said, what translated means, [/i]"Each slave has a reputation in the heaven. If his reputation in the heaven is good, it will be sent down to earth (transferred as such). However, if his reputation is bad in the heaven, it will be transferred as such to the earth." [/i][Al-Bazzar].

 

9. Acquiring safety from all types of hardships and disasters in this life, as was mentioned in the story of the three persons who were trapped in the cave.

 

10. Achieving tranquillity in the heart and feeling joy, content and elation, for Allah said, what translated means, "Verily, in the remembrance of Allah do hearts find rest." [13:28].

 

11. Faith will be endeared to the Mukhlisin, while wickedness will be made hateful to them. Allah said, what translated means, "And know that, among you there is the Messenger of Allah. If he were to obey you (follow your opinions and desires) in much of the matter, you would surely be in trouble, but Allah has endeared the Faith to you and has beautified it in your hearts, and has made disbelief, wickedness and disobedience (to Allah and His Messenger) hateful to you. These! They are the rightly guided ones." [49:7].

 

We have mentioned before how Prophet Yusuf was made to hate fornication, disbelief and wickedness, and how iman was made beautiful to him, that he preferred staying in jail rather than falling into fornication and sin.

 

12. Allah willing, ikhlas will guide one to choose the rightly-guided company, those who observe ikhlas. The best example for this subject is that the companions of the Messenger of Allah were friends with each other as they were friends with the Messenger, and who can find a better company than the Prophet and his companions.

 

13. Enduring all types of hardships in this life with patience. The Messenger of Allah and his companions were excellent in this behavior, for they endured and were patient in the face of all types of hardships, and the proof to this better behavior is detailed in abundance in their seerah (life stories).

 

14. Acquiring the good end, as is evident from the story of the man who had killed ninety nine persons, but then sought to repent from his crimes. This person's ikhlas in seeking forgiveness from Allah guided him until he died while his heart was coming back to Allah, the Exalted.

 

15. Du`aa' will be accepted, as is evident from the story of the young boy, the wizard and the priest. Also, an example to this is the story of the three men who were trapped in the cave. This, indeed, is a vast subject with numerous examples testifying to the fact that ikhlas is an essential ingredient that ensures the acceptance of du`aa'.

 

16. Being rewarded in the grave, and receiving the glad tidings of the joy and happiness that the mukhlisin will enjoy in the grave and in the Hereafter. We have narrated the hadith by Al-Baraa' ibn `Azib which describes how one's good deeds will come in the shape of a handsome man, wearing nice clothes and whose scent is pleasing, saying, "I am your good deeds."

[Muhammad]

» Asalamu Alaykum, brothers and sisters;

 

:: Bismillah

 

On Being Awake

Abu `Abdil Kareem

 

Ibn Hazm, rahimahullaah, said, "One hour of neglect can undo a year of pious effort" [in Pursuit of Virtue, point #93]. I think this is a very scary thought.

 

 

Shaytaan will sometimes let a worshipper worship long and hard, but will seek a way to nullify his deeds in a way that the worshipper may not notice. It is related in al-Baihaqi's "Branches of Faith", that the big shaytaan sends his army to deceive worshippers, and tells them to first look at the food he eats. If his food is not halaal, then "let him worship long and hard," since shaytaan knows that prayers of one who eats haraam are not accepted. So the worshipper will work hard and think he is doing good, while his efforts may not be accepted. This is similar to those about whom Allaah ta`aalaa says, "Say: Shall We inform you who will be the greatest losers by their works? Those whose effort goes astray in the life of the world, and they reckon that they do good work." [18:103-104] A brother once told me that a Muslim scholar once said that no verse causes fear in him more than this one.

 

 

I think there is many lessons we can learn from this. One is that we must keep our hearts alive by remembering Allaah subhaanahu wa ta`aalaa at all times. Another one is that we must seek knowledge of our religion so as to be certain about the correctness of our actions. Also, most importantly, we must realize our dependance on Allaah ta`aalaa and His guidance. Whoever He guides there is no one to misguide, and whoever He misguides there is none to guide. Unless Allaah is Merciful with us and grants us taufeeq (guidance) to do rightheous acts, we shall never be able. Therefore we have to strive to improve our worship and our character and supplicate to Allaah for guidance. Then, in shaa' Allaah, we will be from among those about whom Allaah says,

 

"As for those who strive hard in Us (Our cause), We will surely guide them to Our Paths (i.e. Allaah's Religion)."[29:69]

 

May Allaah guide us and give us steadfastness in religion. One can find a number of ways that can potentially ruin one's many acts - for example, missing a single prayer, uttering something inappropriate, or reading a horoscope.

[Muhammad]

Asalamu Alaykum, Bismillah

 

 

Constant Awareness of Being 'Prepared'

Imam Ibn ul Jawzee

 

It is a duty upon every sane person to be prepared for his departure (from this world), for one does not know when he will be served by his Lord's commands (to take away his soul) nor does he know how long it is going to be before he will be summoned (for the Day of Judgment).

 

I have seen so many people enchanted by their youth. They have forgotten that their peers no longer exist, yet they are preoccupied with prolonged hopes (to stay alive).

 

A person in the process of acquiring knowledge may tell himself; 'I will acquire knowledge today and will adopt it the following day.' Such (postponement) may leave him in his deviation whilst giving himself a break (for the day)! Delaying his readiness to achieve repentance, whilst exposing himself to be indulged in (sins, such as) backbiting or listening to such (backbiting) or getting involved in a Shubhah (suspected, Halaal or Haraam) matters. He hopes to cancel it out (i.e. the bad deed/s) through his would be observance, the following day, forgetting that death may be sudden.

 

The wise one is he who values each and every moment of his life, observing one's due duties. Then, if death was to come suddenly, one would be ready (to face The Judge, Allaah subhanahu wata'aala). However, if one is granted his wish (in his life being prolonged) that would mean the increasing of (one's scale of) good deeds.

[Muhammad]

Asalamu Alaykum,

 

Insha'Allah this week we'll listen to Khutbah about Tazkiyah.

 

 

Purification of the Soul, Muhammad Syed Adly

::: Part One

::: Part Two

 

Amani

[Warrior of Light]

Asalaam aleykum

Jazakhallah Kheir for starting such a thread. I also thank those who have/are still contributing.

Im glad you also added audio links. Brings the khutbah home.

 

May Allah reward you for your efforts.

Fiamanillah

[Muhammad]

Warrior thanks for the kind words!

 

Today's topic:

 

Al-Muhaasabah (Accounting of One's Own Deeds)

by Yahya Adel Ibrahim

:: Listen - click here

 

Amani

[Nur]

Muad Bro

 

 

Jazaakallahu khairan for posting such a beneficial thread, the works of Sheikhs are indeed valuable, and deep. Readers of these articles vary in their understanding of the principle that the Sheikhs refer to in Arabic, and thus, when they encounter many words that they can not understand, they may loose the attention needed to get the gist ofthe writers intention. So, I suggest, that you deliver the topic in everyday english, and take the freedom to say it in a way readers can relate to it for maximum effect.

 

 

Sister Tamina, jazaakellahu khairan sis for your research, this is the kind of work that helps Nomads understand sertain key words like Tazkiyah, Taqwa, Tahaara and so on. The Tazkiyah word is literally a Key word to understand many verses in the Quran and references in the Hadeeth, the more we sopend time in understanding these key words, the shorter our journey to our maker.

 

 

Nur

[Muhammad]

Akhi Nur Jazakallah khair for your advice!

 

dear fellow believers, I'm sorry I haven't kept my word, I've been busy lately and also found myself not aligned to the principles in this thread as much as I hoped.

 

Insha'Allah we'll continue this thread forward! and I also seek your help in keeping it going, Insha'Allah if you have any related articles and lectures on the subject of self-purification and development, please post them here! Jazakallah!

[Muhammad]

Asalaamu Alaykum,

 

fellow Mumins, this weeks piece deals with :

 

How to be free from anxiety

 

Insha'Allah i hope it is helpful in your journey to self-purificatin!

 

 

The Treatment To Be Given To Souls And The Reform of Vicious Characters

Imam Ibn Hazm

In Pursuit of Virtue (Al Akhlaq Was Siyar Fi Mudawat Al Nufus)

M. Abu Laylah

© 1990 Ta Ha Publishers

 

In the name of Allah the most merciful and clement: [O Allah I implore your assistance, O Allah bless Muhammad and his family and grant them peace.]

 

Abd Muhammad 'Ali Ibn Ahmad Ibn Sa'id Ibn Hazm [the Andalusian jurist]. Allah may be blessed with him has said:

 

 

1. Praise be to Allah for His great gifts. May Allah bless [our master] Muhammad, His servant, the seal of His Prophets and Messengers; may He grant them eternal blessings. I rely on Him for any ability and strength I may have, and I seek His aid and protection against all the various terrors and ills of this world. And may He deliver me from all horror and suffering in the next world.

 

 

2. Now, I have gathered together in this book numerous ideas which Allah, the provider of intellect, has enabled me to profit from as day succeeded day, [and year succeeded year] and circumstances altered, permitting me to understand the vicissitudes of fate and to control its fluctuations, to the extent that I have devoted the larger part of my life to it. I have chosen to master these problems by study and contemplation, rather than throw myself into the various sensual pleasures which attract most souls on this earth, and rather than amass unnecessary wealth. I have gathered together all my observations into this book in the hope that the Almighty may allow it to benefit whichever of His servants He wishes who has access to [is capable of understanding] my book, in the matters over which I have slaved, devoting all my efforts to them and reflecting at length upon them. I hope that it will be well received, and I present it with good intentions and blessings [with a good heart].

 

 

This book will benefit a person more than financial treasures and the possession of property, if he meditates upon it, and if Allah enables him to make good use of it. As for myself, my hope in this enterprise is to win the greatest reward from Allah, since my intention is to help His servants, to remedy whatever is corrupt in their character, and to heal the sickness of their souls. I beseech the assistance of Allah [Almighty, we wish only for God, the best of defenders].

 

Section dealing with the Treatment to be given to Souls, and the Reform of Vicious Characters.

3. The pleasure which a prudent man has from his own good sense, a scholar from his knowledge, a wise man from his wisdom, the pleasure of anyone who works hard in ways pleasing to Almighty God, is greater than the pleasure which a gourmet has from his food, a drinking man from his tipple, a lover from the act of love, a conqueror from his conquest, a reveller from his amusements [the player from his game] or a commander from giving orders. The proof of this is that the wise man, the prudent man, the scholar,' the practising Muslim and all those that we have mentioned are capable of enjoying these pleasures as much as the man who indulges in them. They have the same feelings, desires as those who hasten to satisfy them. But they have deliberately refrained and turned away from them, preferring to seek after moral excellence. None can judge these two [kinds of pleasure] except someone who has known both, not someone who has known one and not the other.

 

4. [As things happen one after the other] If you look deeply into worldly matters you will become melancholy and will end by reflecting upon the ephemeral nature of everything here below, and the fact that truth lies only in striving for the hereafter, since every ambition to which you might cling will end in tears; either the goal is snatched from you, or you have to give the attempt up before you reach it. One of these two endings is inevitable except in the search for God the Almighty and Powerful. Then the result is always joy, both immediate and eternal. The immediate joy is because you stop worrying about the things which usually worry people; this leads to an increase in the respect paid to you by friends and enemies alike. The eternal joy is the joy of Paradise.

5. I have tried to find one goal which everyone would agree to be excellent and worthy of being striven after. I have found one only: to be free from anxiety. When I reflected upon it, I realized that not only do all agree in valuing it and desiring it, but I also perceived that, despite their many different passions and aspirations and preoccupations and desires, they never make the slightest gesture unless it is to dispel anxiety, they never utter a single word unless it is designed to drive anxiety far away. One man loses his way, another comes close to going wrong, finally another is successful - but he is a rare man, and. success is rare, [O, all-knowing God].

 

Dispelling anxiety is a goal upon which all nations agree from the time when the Almighty created the world until the day when this world will pass away and be followed by the Day of Judgment - and their actions are directed to this goal alone. In the case of every other objective there will always be some people who do not desire it.

 

For example, some people are not religious and do not take eternity into account.

 

There are some who by nature and inclination prefer obscurity to fame [the obscurity of satisfied passion].

 

There are some people of evil nature who are not striving for good, for peace [loyalty] or for justice.

 

There are some who have no interest in amassing a fortune, preferring abstinence to ownership; this was the case with many of the Prophets. God's peace be upon them - and those who followed their example, ascetics and philosophers. There are some who by nature dislike sensual pleasures and scorn those who seek after them, such as those men we have just mentioned, and who prefer to lose a fortune rather than gain one. Some prefer ignorance to knowledge, in fact most of the people that you see in the street are like this. These are the objectives of people who have no other aim in life. Nobody in the whole world, from the time of its creation until its end, would deliberately choose anxiety, and would not desire to drive it far away.

6. When I had arrived at this great piece of wisdom, when I had discovered this amazing secret, when Allah the Almighty had opened the eyes of my mind [spirit] to see this great treasure, I began to search for the way which would truly enable me to dispel anxiety, that precious goal desired by every kind of person, whether ignorant or scholarly, good or evil. I found it in one place alone, in the action of turning towards God the Almighty and powerful, in pious works performed with an eye to eternity.

7. Thus the only reason that someone chases after riches is to dispel the anguish of poverty. The only reason that someone seeks fame is to dispel the anxiety of seeing someone else outdo him. The only reason that someone chases after pleasures is to dispel the anxiety of missing them. The only reason that someone chases after knowledge is to dispel the anxiety of being ignorant about something.

 

People enjoy listening to other people's conversation and gossip only because it dispels the anxiety of being alone and isolated. People eat, drink, make love, wear clothes, play games, build a shelter, mount a horse, go for a walk, only in order to avoid the reverse of all these actions and every other kind of anxiety.

8. In all the actions listed here, anyone who pauses to reflect will see that anxieties will inevitably occur, such as problems which arise in the course of the action, the impossibility of performing the impossible, the fleeting nature of any achievements, and the inability to enjoy something because of some difficulty. There are also bad consequences which arise from every success: fear of one's rival, attacks by the jealous, theft by the covetous, loss to an enemy, not to mention criticism, sin and such things. On the other hand, I have found that actions performed with an eye on eternity are free from every kind of fault, free from every stain, and a true means of dispelling anxiety. I have found that the man who is striving for eternity may be sorely tested by bad fortune on his way but does not worry; on the contrary, he is glad, because the trial to which he is subjected gives rise to hope, which aids him in his endeavour and sets him the more firmly on the path towards his true desire. I have found that, when he finds his way blocked by an obstacle, he does not worry, because it is not his fault, and he did not choose the actions that he will have to answer for. I have seen such a man be glad, when others have wished evil upon him, and be glad when he has undergone some trial, and be glad when he has suffered on his chosen path, and be glad, always [living] in a permanent state of joy while others are permanently the opposite. You should therefore understand that there is only one objective to strive for, it is to dispel anxiety; and only one path leads to this, and that is the service of the most high God. Everything else is misguided and absurd.

9. Do not use your energy except for a cause more noble than yourself. Such a cause cannot be found except in Almighty God Himself: to preach the truth, to defend womanhood, to repel humiliation which your creator has not imposed upon you, to help the oppressed. Anyone who uses his energy for the sake of the vanities of the world is like someone who exchanges gemstones for gravel.

10. There is no nobility in anyone who lacks faith.

11. The wise man knows that the only fitting price for his soul is a place in Paradise.

12. Satan sets his traps, under the cover of finding fault with hypocrisy. It can happen that someone refrains from doing a good deed for fear of being thought a hypocrite. [if Satan whispers such an idea in your ear, take no notice; that will frustrate him.]

[Muhammad]

Asalaamu Alaykum, Jumaa' Mubaarak brothers and sisters

- another blessed Jumaa has came to us.

 

Alhamdulillah

 

 

this friday's reminder:

 

Insha'Allah we will take a close look at Taskiyah: its Aim and Scope

 

 

Tazkîyah: Its Aim and Scope

Amîn Ahsân Islâhî

 

Tazkîyah deals with all the apparent and hidden aspects of our selves. It critically judges all the powers and the capabilities of which we are constituted, discusses all our emotions and feelings and corrects and reforms them; it takes stock of all the variegated and multifaceted ties that we are bound with, and creates an order in and regulates them all under a particular principle and regulation. Our thoughts, our apprehensions, our inclinations, our movements, our eating and drinking, our engagements, entertainments, and interests, the daily routines of our lives, in short, no department and nothing that touches our lives is outside the pale of tazkîyah.

 

Tazkîyah in the Arabic language means purification of something (from adulterants), its growth and development and to bring it to the height of its perfection.

 

The action of tazkîyah on different things will appear in different forms on the surface. On material objects it will take one form and on abstract objects quite another. But this apparent difference will not change the reality. The spirit of purification, growth and development and its final perfection will be visible in its actions everywhere.

 

For instance the action of tazkîyah may be performed on a tract of land and also on the inner self of a person. Although due to variations in the fields of action, there will be a difference in the form, yet in reality and in its object there will be no difference between the two. The tazkîyah of the tract of land will comprise clearing it of the weeds, brushwood and brambles, leveling it, ploughing it to make it soft and porous, then watering it so that it may become capable of developing the healthy seeds of some sort in keeping with its natural capacity, and take it to the final stage of blossoming and fruition.

 

The tazkîyah of the inner self of a person involves eradication of erroneous thought and false assumptions, the correction and leveling of the perversions and angularities created by the corrupt morality and bad habits; removal of the ills produced by blind emulations and ritualism; treatment and cure of the evil of spirits and cowardice created by craving for ephemeral carnal pleasures so that his eyes may be opened and his mind may become capable of thinking freely, his drooping spirits may be raised, his habits may be reformed and through development of his mental, moral and spiritual powers according to his natural capabilities, may attain the heights God endowed him with to reach.

 

 

The Technical Sense of Tazkîyah

 

More or less the same or some such sense is conveyed by the word tazkîyah used as a technical term. Literally it means as already stated above, purification and development to the stage of its perfection. Technically it conveys the sense of checking ourselves from erroneous tendencies and leanings and turning them to the path of virtue and piety (fear of God’s displeasure) and developing it to attain the stage of perfection. This sense of tazkîyah is borne out by the following verse of the Qur’ân:

 

“By the soul and the proportion and order given to it; and its enlightenment as to its wrong and its right; - truly he succeeds that purifies it and he fails that corrupts it!†(Al-Qur’ân – 91:7-10)

 

The above verse clarifies the issue. God has so ordered the soul that it has both inclinations – good and evil, and man has been endowed with the power of distinction between the two; and the path of prosperity for man lies in choosing the side of the good in the struggle between it and the evil, and striving to make it prevail over the evil.

 

With rightly guided consciousness the extreme struggle to make the good prevail and to vanquish the evil is tazkîyah in the Qur’ânic sense of the term.

 

 

The Scope of the Knowledge of Tazkîyah

 

With the sense of tazkîyah in view if we were to contemplate over it we must come to the conclusion that all of the arts and sciences dealing directly with our inner selves, medical science is the only one resembling the knowledge of tazkîyah. Medical science deals with the ailment of our physique and the treatment and cure thereof, whereas tazkîyah treats the subject of the ailments of the spirit and their eradication. But in spite of this resemblance there is also a great difference between the two. The ambit of the discussions of the medical science is very limited, dealing with only one aspect of our selves, the body and its ailments. On the contrary tazkîyah deals with all the apparent and hidden aspects of our selves. It critically judges all the powers and the capabilities of which we are constituted, discusses all our emotions and feelings and corrects and reforms them; it takes stock of all the variegated and multifaceted ties that we are bound with, and creates an order in and regulates them all under a particular principle and regulation. Our thoughts, our apprehensions, our inclinations, our movements, our eating and drinking, our engagements, entertainments, and interests, the daily routines of our lives, in short, no department and nothing that touches our lives is outside the pale of tazkîyah.

 

 

The Real Task of Tazkîyah

 

And it is not only that tazkîyah deals with all the aspects of ourselves or removing their evils, presents the right sort of replacements, but the real job of tazkîyah lies beyond this discussion, critical study and correction. It also enters our souls from every angle in such a way that they become tranquilized and peaceful.

 

The tranquilization of the soul means that our knowledge may be founded on such a firm belief that no vicissitudes of distress and comfort or pain and pleasure may be able to shake and alter our trust in God and our expecting only good from Him, but that we may remain pleased with God and satisfied with His decrees.

 

Similarly, the foundations of our deeds may be laid in such a firm character that no temptations, in adversity or prosperity; fear or hope, may take our feet off where the divine Sharî`ah has planted, so that we may fulfill our mission of the demands made on us by God, and thus become His desirable servants. Such a tranquilized soul is the aim of tazkîyah. The Qur’ân addresses the tranquilized or peaceful soul in the following words:

 

“O, [you] soul, in complete rest and satisfaction! Come back you to your Lord; - well-pleased [yourself] and well-pleasing unto Him! Enter you, then, among My devotees! Yes, enter you My Heaven.†(Al-Qur’ân – 89:27-30)

 

 

The Quest for Ever-increasing Superiority

 

The above discussion has also revealed that tazkîyah has an air of art too about it, since it does not rest contented with somehow bringing the soul to the right path, but over and above that, it strives to take it to ever-increasing heights of superiority.

 

Tazkîyah does not stop at the stage where we learn a little about God and the Sharî`ah conferred by Him on man, but it is its endeavor that we may attain a true and firm knowledge of God and His attributes.

 

Tazkîyah does not keep before it as its goal that our habits be reformed to a certain degree but strives after the goal of making ourselves the embodiment of all the beautiful traits of man’s character.

 

Tazkîyah is not satisfied with the creation of a sort of harmony and accord in our notions, but in addition to that it aims at producing a sort of pathos, refinement and the power to effect passions or their expression.

 

Tazkîyah does not demand only that our soul may somehow be subordinated to the Commandments of the Sharî`ah, but its real demand lies in breaking this unruly steed of our soul in such a way that it carries out the orders of God and His apostle in the best possible manner. It does not only demand from us the service where the slave comes to imagine that he is beholding his Lord with his eyes (physical vision).

 

In short, it means that tazkîyah places before us the demand of îmân or belief, Islâm or submission and Ihsân or utmost sincerity, at the same time. It demands that we believe in God with all His attributes, also that we obey His Commandments in every sphere of our lives and above all that this belief and obedience may not be formal and superficial but fully conscious and deeply sincere in which our hearts must coordinate with our bodies.

 

This nature of tazkîyah makes it a perpetual striving and a continuous struggle without any break or a period of rest. In this journey there is no turn or stage which may be mistaken for the last lap of the journey – the destination where one may sojourn a while or become permanently at ease. At every stage in this striving one goes on looking for greater excellence and higher standards and nowhere his eyes can come to rest on any degree of excellence. With the greater polish of the deeds, the morals and the exterior and the inner self, the fineness of morals and the exterior and the inner self, the fineness of tastes, the degree of sensibility and keenness of eye-sight also progresses by leaps and bounds, with the result that no sooner has one washed the old stains off his raiment some more stains come in sight to be cleansed.

 

Because of this, tazkîyah is a very difficult task indeed. Even if a person is not bewildered by its vast scope, its never-ending activity instills fear into him that he may not be able to sustain himself through its life-long occupation. But if this activity is taken up and performed in the natural course with the gradualness and the order prescribed for it by the prophets, it becomes for a lover of the Truth the most attractive occupation, its vast scope and perpetuity notwithstanding. Its limitless vastness is awe-inspiring indeed. But the inspirational guidance that one experiences on this path is so heartening and solacious that his courage never gives way and he is never disheartened:

 

“And those who strive in Our [cause], - We will certainly guide them to Our Paths.†(Al-Qur’ân – 29:69).

 

Thus the fatigue caused by the perpetuity of the striving is countered by the ever-fresh revelations of realities and subtleties which in turn confer a refreshed life continually on man.

 

If with the perpetuity of striving fresh gains in the form of inspirations come his way and every fresh success surpasses all the past achievements, continuous labor and its monotony do not make him tire of it, but create in him fresh courage and resolve to begin every new stage with fresh interest and zeal.

 

 

The Real Theme of Tazkîyah

 

The above details give an idea of the nature of tazkîyah, its scope and its difficulties to a certain extent. But to bring into view all its aspects, the suitable method will be to focus on the real theme of tazkîyah and then try to encompass all the aspects of this theme, since it must have as many facets as are to be found in the theme itself. The garments are fitted to the stature, and if we can take measurements of the stature, the measurements of the dresses are automatically determined.

 

Evidently enough the theme of tazkîyah is human soul. But what is soul is an important question stressed in the Islâmic philosophy and in that of Jâhilîyah too. The arch of the doorway to the temple in ancient Athens bore the inscription of the sayings of Socrates: “Man know thyself!†This is a pointer to the fact that in Greek philosophy knowledge and cognizance of the soul was considered of fundamental importance. In our society too an old saying is well known:

“One who knows himself comes to know His Lord.â€

That makes it incumbent on us to analyze this issue of the soul as to which attributes and demands go into its composition, so that we may be able to find out what will be required of us in its analysis.

 

By the analysis of the soul we do not mean here the process adopted by the philosophers in finding the real nature of any object. To us soul defies such analysis and enquiries to find its true nature. And it is not necessary for our purpose to find its true nature. We shall endeavor here to find our its attributes and demands and deal only with such of its mental and moral aspects which come or should come into question in the knowledge and exercise of tazkîyah.

 

 

The Various Aspects of Man’s Ego

 

Let us now contemplate the various aspects of our ego that can be brought under the action of tazkîyah, and without that much tazkîyah of those aspects, man’s perfect development according to his natural capacities is not possible.

 

When we contemplate our ego, the two aspects that are directly acted upon by the process of tazkîyah are that:

1) the ego has understanding and perception.

 

2) the ego acts.

 

Perception is the essence of ego without which man is no more important than inanimate objects. Then, apparently enough, this perception is not limited to the minor details but includes that of generalities and broad facts as well. And it is this quality of our ego which distinguishes it from animals, and without which man would not have deserved any higher status than that of beasts. This perception of generalities opens up for him vast avenues of thought and reasoning, and all his arts and sciences and thought and creed and assumption come into existence with it. And it is with its help that he goes from the created to the Creator and from the handiwork to the Artisan. In its light he gets an idea of the attributes and the likes and dislikes of the Designer from the designed. And thus guided he decides the right course for himself, and also what obligations and responsibilities devolve on him as a man, and with what degree of consciousness and sense of responsibility, promptitude and wholehearted activity he should discharge his duties.

 

Just think how important this aspect of our ego is! I t is apparent that all other aspects of our ego are subordinate to it. If it is corrected and reformed, the ego as a whole can be reformed. And any evil of slightest degree persisting therein, will not allow it (the ego) to right itself. It is man’s thought that makes him rightly guided or sends him astray. One false step and the whole philosophy of life is erased, and an ordinary slip in the deduction will bring the whole building of our knowledge toppling down. As a result of this crookedness the whole life with its various aspects becomes rife with corruption.

 

 

Tazkîyah of Knowledge and Perception

 

Due to the importance of knowledge and perception their tazkîyah carries great weight in our programme of tazkîyah. In this, priority goes to the settlement of the questions that are essential for keeping our thoughts and intentions firmly focused on the right path. For instance,

What are we?

Whence we came and wither-bound?

Whether we are the creators or the created?

Whether we are the masters with a free will or in a state of non-volition?

Whether we are free from liability or answerable to any one?

If responsible to anyone what are His attributes?

How is He related to our lives?

What He likes and what He does not like?

In case of somebody indulging in something that He does not like, how is He going to deal with him?

 

Definite and decisive answers to these questions are inevitable for saving our ego from the crookedness of knowledge and mental straying. It is also imperative that the dust of blind following, inertia and stagnancy, negligence and forgetfulness should not collect on the correct answers provided to these questions. And, God forbid, if any aspect of it is getting rusty, it must be rubbed constantly and kept clean.

 

 

Tazkîyah of Action

 

Action, like knowledge it is also vast enough. Not a moment of man’s life passes without action, which does not leave a good or bad impression on his ego.

 

It is not only the question of prohibition or approbation that arises about these actions, but more important than this aspect is that of the motives behind them. There is no single motivation for man’s actions, but so many motives of different natures incite him to action, so that the same action under two different motives may become an act of virtue or that of an evil.

 

Then a question also arises about all the motives of our actions as to which of them is trustworthy and which otherwise. Which are those whose persuasion and incitement is acceptable and which those whose blindness is fraught with dangers?

 

At times, we resort to a certain act compelled by necessity or want. We are compelled to eat when hungry, slake our thirst when thirsty and rest when we feel fatigued.

 

Similarly so many of our actions are motivated by desires. For example, for the sake of fame we indulge in acts of valor; for popularity’s sake we engage ourselves in social service and to accumulate wealth we expand our businesses of industries and commerce.

 

Likewise, so many of our acts are motivated by passions. We love someone, hate someone else; are jealous of somebody and favorably disposed to another; we oblige one person and revenge ourselves on another.

 

Moreover, through a careful stock-taking of our ego we also come to realize that there are so many actions of ours whose motives are far above those mentioned earlier. Under this category come all those actions of judgment, thought and sacrifice and selflessness in which we cannot find a trace of selfishness even on very critical analysis. This motive we can term the angelic spirit or reason.

 

All the four motives mentioned at times act separately and at others are at work jointly. They are also guilty of excesses and shortcomings in their actions. That is why taking stock of them in every action and examining them and judging them in their excesses and training them to be bound by the limits prescribed for them by the Sharî`ah, is a mighty long chain, arrangement and regulation of which are also the duties of tazkîyah.

 

 

Tazkîyah of Relations and Dealings

 

After knowledge and action and passions and motives, two other aspects of our ego that come before us is that of the relations and dealings, no less in its scope, rather greater in its vastness.

 

Among the relations of ego the most important are those with God and with self. If we take ourselves, not as the creator but the created, a very pertinent question must arise regarding the nature of our relations with the Creator, and the way they can be established on proper bases.

 

Next crops up the problem of our own ego or self which apparently has so many things in its charge or holds sway over them. It has a hold over the body, the brain, various faculties and capabilities, feelings and passions. How should it deal with all of them? Is he the owner and master of these things and is entitled to use them as he is pleased to do? Or is it only this that it holds them in his charge as a trust within the limits prescribed by the Creator? If the second is the case the question arises as to the limits which must be kept in view in this connection. And along with that it will also be inevitable to know all those apparent and hidden qualities that are essential for the proper discharge of this duty of trusteeship.

 

Next come the relations of the ego or self with its surroundings. That man is a social entity needs no proof. Whenever and wherever he is, it is in the capacity of the member of a family, the individual belonging to a society or the citizen of some state. Just as a creeper needs some trusses and supports to climb up, prosper and blossom, man too must have some supports for his development, progress and attainment of the zenith of his career. In the absence of these supports his existence is not possible. And if it is rarely met with anywhere it is in a very stunted state of growth and development of his faculties. This is why tazkîyah takes stock of all these relations and firmly establishes them on the right bases, so that it may attain the zenith of its development and perfection in keeping with its natural endowments.

 

These details bring to light the fact that tazkîyah is not a simple and limited process. Rather, its multiple facets extend far and wide. Every aspect of our life, apparent or hidden, theoretical or practical, moral or social and political is encompassed by it. The tazkîyah of our ego does not simply mean that a certain aspect of it is lighted up but brightening and spreading light to every nook and corner of it – our knowledge becoming dazzling, our actions pure and clean and our relations and dealings established on just and proper lines…

Maintainer’s Note:

 

[1] This a mawdû (fabricated) hadîth as is well-known among the scholars of hadîth:

 

As-Sakhâwî said, “Abû al-Mudhaffar as-Sama’ânî said, ‘This is not known as a hadîth of the Messenger, rather it is only related as a saying of Yahya bin Mu‘âdh ar-Râzî. And likewise an-Nawawî said, ‘it is not established’ †[‘al-Maqâsid al-Hasanah’ (pg. 491 no.1149)]

 

As-Suyûtî said, “This hadîth is not authentic.†[‘Hâwî lil Fatâwî’ (2/351)]

 

Alî al-Qârî quoted from Ibn Taymiyyah saying, “fabricated.†[‘al-Asrâr al-Marfû‘ah’ (pg. 83)]

 

Al-Allâmah Fairozabâdî said, “This is not from the Prophetic ahâdîth, despite the fact that the majority of people make it so, and it is not authentic at all. It is only related from the Jewish traditions as ‘O mankind! Know yourself and you will know your Lord.’ †[‘ar-Radd alâ al-Mu’taridîn’ (2/37)]

 

Al-Albânî says, “It has no basis.†[‘Silsilah ad-Da‘îfah’ (1/165 no.66)]

 

Excerpt from:

"How to Attain True Piety and Righteousness in Islâm" © 1987 Islamic Book Publishers

 

Source:

Islamic Psychology Online

http://www.angelfire.com/al/islamicpsychology/