A word or two

This book is merely a compilation of three of my lectures. Previously, three lectures on the means of attaining closeness to Allah, the means of self-purification, and remembrance and supplication had been published as three separate booklets. Since the contents of these three booklets are largely similar and complementary to one another, Al-Hera Publications has published them together in compiled form. Modern Publications has been permitted to publish the book for practical needs and in a revised form, and they are publishing it. If this book proves beneficial and helpful to those who desire self-purification and closeness to Allah, my labor will have been worthwhile.

Matiur Rahman Nizami
11-2-97

Preliminary Remarks

A human being is not merely a creature consisting solely of a body. Along with a beautiful physical form, Almighty Allah has also given His finest creation a beautiful soul. Therefore, human progress and advancement, success and failure, cannot be confined merely to satisfying the demands or needs of the body. A review of human history shows that, from time to time, people have neglected the needs of the soul while leaning more heavily toward materialistic or corporeal civilizations. But the consequences have never been good. An analysis of the causes behind the destruction of the civilizations of various peoples in the past also proves this truth. In the modern world, materialistic civilization is coming to be described as a civilization destructive of humanity. The movement of hippies from the arena of this civilization toward the East is essentially another name for a silent revolt against materialistic civilization.

Since spiritual needs, like the physical needs of human beings, are continuous and innate, no nation in any age has collectively been able to deny the needs of the soul. Rather, in every age and era, some people among humanity have always made efforts, through one process or another, toward spiritual development, spiritual refinement, and self-purification. At present, against the backdrop of the failure of materialistic civilization, a spontaneous inclination toward morality and spirituality can be observed among people. At the root of this inclination, however, is the extreme frustration and despair of minds battered by the harsh realities of life. In the past, those who attempted to pursue spirituality and spiritual development (outside Islam) likewise turned in this direction against a backdrop of similar frustration and despair. Consequently, their inclination denied or neglected the needs of the body. As a result, their practice of spiritualism could make no beneficial contribution to the greater human community beyond producing a handful of ascetic saints and monks. In reality, just as a human being is not solely a body, neither is he solely a soul. Therefore, just as a one-sided effort to fulfill the needs of the body while neglecting the soul is harmful to humanity and humaneness, so too is neglecting the needs of the body and adopting a process of punishing the body while seeking to fulfill the needs of the soul and develop it extremely harmful to humanity.

The fanciful processes and methods adopted in these matters to establish the supremacy of the soul by punishing the body can be practiced by only one or two individuals among millions. Through certain forms of yoga and ascetic practice, those few individuals increase their willpower, accomplish some impossible feats, and leave ordinary people astonished and influenced. Eventually, these influenced people regard the person who performs such feats as something superhuman, turn toward him, and come to consider him a heavenly support for fulfilling their wants and complaints. Finally, the devotion and reverence of these followers begin to find practical expression through offerings, ritual gifts, votive meals, and the like. Consequently, the practice of spiritualism once again returns to the worship of the body. Throughout every age and era, this has been the beginning and end of attempts to achieve spiritual development apart from the path given by Allah and demonstrated by the Prophets and Messengers (peace be upon them). If the way people in the modern world are again turning toward spiritualism out of frustration cannot be directed along the stream of knowledge received through revelation, then human effort and striving in this field will once again fail disastrously.

It is a matter of sorrow and regret that the path given by Allah and demonstrated by the final Prophet Muhammad (peace be upon him)—the path through which people can fulfill the needs of both body and soul simultaneously, which is easy for people of every level and class in the world to follow, and which is compatible with human nature—has today become unfamiliar even to Muslims because it has been obscured by man-made processes and methods. For the same reason, the practices and exercises of spiritualism found in Muslim society are also unable to make any significant contribution to the welfare of humanity and the human community at large. Islam introduced an easy, simple, and natural method for spiritual and moral development while maintaining balance between the human body and soul. Because man-made methods and processes have been added to it, Islam’s ability to produce people suited to the development of humanity and humaneness, the establishment of justice, and the prevention of wrongdoing has been broadly obstructed.

In Muslim society, this practice and discipline of spiritualism is known as the knowledge of Tasawwuf. Fundamentally, the Qur’an calls this work tazkiyah al-nafs. In the Hadith, it is called ihsan. Imam Shah Waliullah Dehlawi (may Allah have mercy on him) called it the means of creating akhlaq al-ihsan. In light of the processes and methods adopted in Muslim society in matters of spirituality from the time of the Noble Messenger (peace be upon him) until today, we can divide ilm al-Tasawwuf, in contemporary terminology, into three categories.

One: pure Islamic Tasawwuf; two: semi-Islamic Tasawwuf; three: non-Islamic Tasawwuf.

One: Pure Islamic Tasawwuf means the very state possessed by the Companions (may Allah be pleased with them) through purifying the nafs by means of the fundamental acts of worship in Islam, according to the method of Muhammad (peace be upon him), following an easy and simple way—that is, without any special yogic discipline—by remembering and glorifying Allah during ordinary activities according to the method taught by the Messenger (peace be upon him), observing salah, reciting the Qur’an, supplicating, and distinguishing between the lawful and the unlawful. The Rightly Guided Caliphs, the Companions, the Tabi’un, the Tabi al-Tabi’in, and all the mujtahid Imams were followers of this pure Tasawwuf. This is the correct Tasawwuf, the flawless path of self-purification, which the Qur’an calls tazkiyah al-nafs. The demand of our faith and of humanity throughout the world today is that, in the field of self-purification, this pure and unadulterated Islamic Tasawwuf be revived by following the Uswah Hasanah of the final Prophet (peace be upon him).

Two: Semi-Islamic Tasawwuf means adding certain processes and methods arising from yogic postures, based on Indian yogis and sages and Greek philosophy, while remaining within the limits of Islamic Shariah, with the aim of achieving spiritual development. In this case, only the Tasawwuf of those who have not rejected tawhid or adopted shirk, but have made the creation of fear of Allah, love of the Messenger, and concern for the Hereafter their principal objectives through these processes, may be called semi-Islamic Tasawwuf. Although fear of Allah, love of the Messenger, and concern for the Hereafter are their objectives, the reason their practice of Tasawwuf is called semi-Islamic is that nothing may be added to or subtracted from the teachings of the Messenger in this matter. Moreover, such additions and subtractions cannot be beneficial. No one can understand the matter of attaining closeness to Allah better than Allah and His Messenger. Therefore, even if the intention is sincere, such a step cannot be beneficial or fruitful because it amounts to transgressing the limits. The founders of this Tasawwuf did not actually attain what they sought. Although a handful of people achieved spiritual excellence and distinction, their striving—even if it produced some people and enabled some service to the religion—could not come close to producing the kind of people the Prophet (peace be upon him) produced with the aim of making the religion victorious. This Tasawwuf can be corrected by removing its externally added processes and turning it into pure Islamic Tasawwuf. It may be attempted, through open-minded discussion with those sincerely engaged and advanced in this field, on the basis of the Qur’an and Sunnah, to determine whether its correction and reform can be accomplished by discussing the true form, nature, purpose, and method of tazkiyah al-nafs. If this effort fails, some righteous servants of Allah, some believing men and men of jihad, must come forward to present a living and practical example of Islamic Tasawwuf.

Three: Those who, in the name of self-purification and spiritual development, adopt non-Islamic processes, violate the limits of Islamic Shariah, give rise to shirk and bid’ah, and even turn Islam and Muslims into an object of ridicule before the world; those who turn the shrines of some beloved servants of Allah—who, while alive, fought against shirk and bid’ah—into venues for cannabis gatherings and naked dancing in the name of qawwali; and those who exploit people’s religious vulnerabilities to build worldly fortunes in the name of religion—their Tasawwuf is entirely non-Islamic, and its eradication is essential.

As to which one is ‘pure Islamic Tasawwuf,’ there is in fact little room in Islamic Shariah for raising such a question. We have mentioned that the spiritual practice now called ilm al-Tasawwuf among Muslims is called tazkiyah al-nafs in the Qur’an. Not only that, the Qur’an presents it as the sole means of human success. It says:

ونفس وما سوها فألهمها فجورها وتقويها3قَد أَفْلَحَ مَنْ زَكَهَا . وقد خاب من دسها (الشمس : ۸-۹)

“By the soul of man, and by Him who perfected the soul of man, then gave it the awareness and discernment of piety and wickedness. Those among humanity who purify this nafs or soul are the successful. (And those who suppress the God-given discernment of this soul) are the ones who suffer loss and fail.”

In the Qur’an, Allah presents tazkiyah al-nafs as a fundamental task. Not only that, He describes it as one of the principal tasks of Muhammad (peace be upon him). In several places, the work of the Prophet (peace be upon him) is described in this way:

هُوَ الَّذي بعث في الأمين رسولاً منهم يتلوا عليهم ايته ويُزَكِّيهِم ويعلمهم الكتب والحكمة .

“He is the One who sent among the unlettered people a Messenger from among themselves, reciting His verses to them, purifying them, and teaching them the Book and wisdom.” (Surah al-Jumu’ah: 2)

Here the Messenger’s tasks are mentioned as reciting the verses, tazkiyah al-nafs, and teaching the Book and wisdom. These statements are mentioned in three places.

The Qur’an of Allah bears witness, millions of Companions bear witness, and the history of the world bears witness that the final Prophet Muhammad (peace be upon him) properly fulfilled every responsibility entrusted to him. Through his Farewell Hajj sermon, he also obtained acknowledgment of this from more than a hundred thousand Companions. Therefore, no Muslim can harbor any doubt or uncertainty that he fulfilled his responsibility in tazkiyah al-nafs completely and perfectly. In other words, one cannot remain a Muslim while harboring doubt about it. Thus, both faith and intelligence demand that we try to know and understand how the Pure Messenger (peace be upon him) carried out this important fundamental task of tazkiyah al-nafs, by what method, what kind of people were produced through that method and process, and what service they rendered to Islam and humanity after being formed in this way; and that, as a devoted member of the Prophet’s ummah, we accept with wholehearted sincerity, considering it true, correct, and flawless, the method demonstrated by the Prophet (peace be upon him) alone.

Just as the other teachings of the Messenger of Allah (peace be upon him) are as clear as broad daylight, so too is the matter of tazkiyah al-nafs clear. Even so, why the Messenger of Allah’s (peace be upon him) teaching in this matter was disregarded, additions began to be made to it, and non-Islamic processes entered it is difficult to understand. I do not wish to criticize anyone needlessly in this matter, nor do I wish to demean anyone. With sincere intention, for the needs of my own practice and in order to inform ordinary people about that simple method given by Allah and demonstrated by the Messenger (peace be upon him), I have been compelled to take up my pen on this subject. May Allah Most High help me by granting me true knowledge of His Book and the Sunnah of His Prophet. With an anxious and pleading heart, I wish to begin my journey in this field through this supplication.

The Importance of Self-Purification in Human Life

To assess the importance of self-purification in human life, it is first essential to identify the human being and properly evaluate the true worth of the human essence. In brief, the identity of the human being is that he is Allah’s khalifah, or representative, on earth. He will remain in this world for some time and enjoy certain blessings; then he must return to his Great Master. Upon returning, he will have to give an account of how successful or unsuccessful he was in fulfilling His will as Allah’s khalifah during his worldly life.

It should be remembered that, in Allah’s created world, everything except human beings follows—and is compelled to follow—Allah’s command. The exception is that the responsibility for instituting and implementing Allah’s law and commands in human life and society has been placed upon human beings. A human being is Allah’s khalifah in the sense that God has granted him this freedom and informed him of the reward, consequence, and outcome of using or abusing this freedom. In describing the human being, Allah has said:

إِنَّا هَدَيْنَهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

“I have set before humanity two paths: one is the path of gratitude and obedience to Allah, and the other is the path of disbelief and disobedience.” —(Surah al-Insan: 3)

Then He spoke of the consequence of disbelief:

إِنَّا أَعْتَدْنَا لِلكفرين سلسلاً وأغللاً وسَعِيرًا إِنَّ الأبرار يشربون من كاس كانَ مِزَاجُهَا كَافُوران عينا يُشرَبُ بِهَا عِبَادُ اللهِ يُفَجِّرُونَهَا تفجيران

“I have prepared chains, shackles, and the Fire of Hell for the disbelievers. And the righteous will be entertained in Paradise with a wholesome drink, blended with fragrant camphor. It will be a flowing spring from which the servants of Allah will drink, and whose branches they can cause to flow wherever and however they wish.” —(Surah al-Insan: 4–6)

Indeed, the capacity for autonomy granted to human beings—the opportunity to exercise free will in choosing between following Allah’s path and following paths of their own invention—is a great trust from Allah Most High to humanity. Concerning this trust, the Qur’an says:

إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَوتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَنْ يُحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنْسَانُ إِنَّهُ كَانَ ظَلُومًا جَهُولاهُ لِيُعَذِّبُ اللهُ الْمُنْفِقِينَ وَالْمُنْفِقْتِ وَالْمُشْرِكِينَ وَالْمُشْرِكْتِ وَيَتُوبُ اللَّهُ عَلَى الْمُؤْمِنِينَ وَالْمُؤْمِنَتِ ،

وَكَانَ اللَّهُ غَفُورٌ رَحِيمًا

“I offered this trust to the heavens, the earth, and the mountains, but they refused to bear its burden and were terrified of it. The human being bore this trust. Now, having completely forgotten that fact, they are immersed in wrongdoing. Allah has done this to punish hypocritical men and women and polytheist men and women, and to accept the repentance of believing men and women. Allah is Ever-Forgiving, Most Merciful.” —(Surah al-Ahzab: 72–73)

That human beings voluntarily accepted this difficult trust from Allah Most High is attested by the human soul itself. Allah created the human soul with the ability to make proper use of this trust. From birth, Allah Most High has given the human soul the power to distinguish and choose between good and evil, truth and falsehood, and justice and injustice. That is why the Qur’an declares that Allah Most High perfected the human soul. The Qur’an says:

وَنَفْسٍ وَمَا سَوهَا : فَأَلْهَمَهَا فُجُورَهَا وَتَقْوْهَا وَ قَدْ أَفْلَحَ مَنْ زَكَّهَاهُ وَقَدْ خَابَ مَنْ دَسْهَا

“By the soul of man, and by Him who perfected the soul of man, then gave it the awareness and discernment of piety and wickedness. Those among humanity who purify this nafs or soul are the successful. (And those who suppress the God-given discernment of this soul) are the ones who suffer loss and fail.” —(Surah al-Shams: 7–10)

The Qur’an also says:

فطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ، لَا تَبْدِيلَ لِخَلْقِ اللَّهِ .

“Follow the natural religion upon which He created humankind.” —(Surah al-Rum: 30)

It is stated in the Hadith of the Messenger that every human child is born upon the natural religion. Then, because of their parents, they become Jews, Christians, or fire worshipers.

The Identity of the Human Soul

From the discussion above, we can learn the true identity of the human essence. We have discussed earlier that a human being is not merely a creature consisting solely of a body. Nor is he solely a soul. Therefore, the true human being is the essence that develops through the combination of body and soul. To properly understand human identity, it is therefore absolutely essential to evaluate this complete, balanced, and harmonious essence. We can divide the human essence formed on the basis of physical and spiritual needs into two parts. One aspect of this essence is biological, and the other is moral. In this way, we may also describe human beings as possessing a dual essence. As for the biological essence, just as other animals have certain animal desires and feelings of biological need, human beings are no exception in this respect. Indeed, in some cases, human desires and inclinations surpass even the strength of animals. The way in which humans are exceptional is that they also possess an essence capable of controlling these biological or animal desires and using them for constructive purposes. This essence means the innate conscience and reason given by Allah, by which a human being can judge and analyze good and evil, justice and injustice, and truth and falsehood, reject evil, and accept good. He can reject injustice and accept truth. We have called this aspect of the human essence the moral essence.

If, through his own striving and the development of his moral essence, a human being can gain dominance over his biological and animal essence, then he becomes the finest of Allah’s creation. Through him, the significance of ahsan al-taqwim is demonstrated. Through him, the reality of laqad karramna bani Adam is manifested. Conversely, if, as a result of a person’s deeds, this God-given moral essence is suppressed and defeated by the animal essence, then that person becomes like an animal—indeed, lower and more inferior than one. He falls into the category of asfala safilin.

Through this brief discussion, what we are trying to explain is the development of the human moral essence for the growth of humanity and humaneness and to establish human beings in the status of ashraf al-makhluqat, the noblest of creation. In other words, spiritual discipline or the effort of self-purification is absolutely essential. It is essential both in light of the natural conscience and reason of human beings and because the Creator of humanity has made it essential.

The question now arises: From where should the means for developing and refining this moral essence be obtained? In this matter, it is also essential for us to become clear about whose rules, principles, and methods should properly be adopted in the effort and discipline of self-purification, or tazkiyah al-nafs, and whose should not.

Here I wish to say that although Allah Most High sent human beings with the innate power to distinguish good from evil and justice from injustice, it is not possible for people to achieve success merely by using that power of judgment. This is because the means and materials for satisfying human biological needs are spread throughout this earthly world, whereas the means for satisfying moral needs are not. Allah has subjected all material elements to human beings.

وَسَخَّرَ لَكُمْ مَا فِي السَّمَوتِ وَمَا فِي الْأَرْضِ جَمِيعًا –

“(O humanity!) He has subjected and made obedient to you everything on this earth.” —(Surah al-Jathiyah: 13)

Thus, by using the material forces of the earth, a person can fulfill the needs of his biological and animal nature through his own effort and striving, and can develop it as he wishes. For example, he can obtain from this earthly world what is needed to satisfy the hunger of his stomach. The means of freedom from illness, the materials for building a dwelling, the means of satisfying sexual desire, and similar things are not beyond human reach; therefore, through his own effort and striving, he can bring them under his control. And he is doing so.

The knowledge of how to use material things is also God-given. With the help of this God-given knowledge, people discover the properties of matter and advance rapidly in the pursuit of science. They travel to other planets. Humanity’s expedition along this path may advance many times further in this way. But living as a human being and attaining the status of ashraf al-makhluqat is utterly impossible by following its own path. That is why we see that, alongside advancement in knowledge and science, humanity and humaneness are disappearing from human society. Conversely, the curse of bestiality and inhumanity is engulfing the entire earth. Only the Creator of both this world and the Hereafter can free the earth and its people from the deadly grip of this curse. Salvation lies only in the law He has given and in the path of the Prophets and Messengers. Allah did not scatter throughout the earthly world the means for developing the human moral essence so that people could acquire them through their own efforts and achieve success. He has certainly given humanity the means to develop this essence, but not in the way that the elements of the material world are scattered throughout the material world. Allah Most High has given these means to humanity through the Prophets and Messengers in every age. He has said:

فَإِمَّا يَاتِيَنَّكُمْ مِّنَى هُدًى فَمَنْ تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

“Then guidance will come to you from Me; whoever follows My guidance will have no fear, nor will they grieve.” —(Surah al-Baqarah: 38)

Allah, Lord of the Worlds, sent through His final Prophet (peace be upon him) the necessary means for refining our moral essence. Therefore, from his time until the Day of Resurrection, the Prophet (peace be upon him) is the only teacher whose example must be followed for the moral and spiritual development of all people. The effort to achieve spiritual development or self-purification can succeed only through the path and method demonstrated and followed by him.

We tried to explain at the outset that man-made methods are essentially unnatural and artificial. This chapter proves that the method followed by the prophets and messengers in the light of the knowledge granted by Allah is simple, natural, and compatible with human nature. Therefore, it is acceptable and worthy of being followed by people of every level and class. Another point should also be made clear here: in the spiritual practices based on man-made methods, the objective of the practice is considered to be acquiring superhuman techniques by certain people, rather than humanity or humaneness. In contrast, the objective of efforts toward spiritual and inner development conducted according to the method granted by God and demonstrated by the Messenger is to acquire the capacity to serve and obey the Creator and to serve His creation. As a result of spiritual striving along this path, the more capable a person becomes of obeying Allah’s commands and abandoning the things and actions He has prohibited, the more successful that person is truly considered to be. No miraculous event whatsoever is given importance here as a matter for consideration. This does not mean that miracles are being denied. A miracle may occur in the case of anyone, and therefore the merit of any individual is not at all worthy of discussion for that reason. If something of this kind occurs, it will occur by Allah’s will. A miracle may not appear in the life of a person who has reached the highest level. Conversely, if Allah wills, something extraordinary may appear even in the life of an ordinary person. From the perspective of genuine Islamic tasawwuf, this is not a matter of much importance. Rather, from the perspective of ilm al-kalam, deliberately displaying karamat is called istidraj, and those who do so are called fasiq.

The Qualitative Levels of the Human Self

Before discussing the method of self-purification and tazkiyat al-nafs, I consider it necessary to shed some light on the qualitative levels of the human soul. This may help in evaluating the soul’s development and refinement. From the perspective of the Qur’an, the human soul occupies different levels at different times on the basis of its deeds. In the light of the Qur’an, we may call the condition in which the human soul enters this world by birth “nafs-e mulhama.”

وَنَفْسٍ وَمَا سَوْهَا فَالْهَمَهَا فُجُورَهَا وَتَقُوْبَهَا :

“By the human soul, and by Him who perfected it and inspired it with its wickedness and its piety.” —(Surah Ash-Shams: 7–8)

Here, “alhamaha” comes from ilham. One who receives ilham may be called “mulhama.” In a hadith concerning the description of Sirat al-Mustaqim, this state of the soul is mentioned in the light of this verse as follows: “Curtains hang over the open doors on both sides of a path. As a person begins traveling along this path, a warner cautions him, saying, ‘Go straight ahead; do not try to turn right or left.’ Then, as the traveler proceeds along the path, he looks to the right and left and tries to enter by touching the hanging curtains. At that moment, another warner stops him.” Then the Messenger of God (peace be upon him) explained the matter further: the path is Islam; the open doors are the things Allah has declared forbidden; the curtains are the limits set by Allah. The traveler is a person, or a Muslim; the first warner is the Qur’an, and the second warner is the preacher within the human heart—that is, the God-given conscience and understanding, which Allah has endowed with the power to accept good and reject evil deeds.

Nafs-e mulhama is the basic state of the human soul. Through spiritual striving, it may develop to the point at which a person experiences the highest and deepest satisfaction while following Allah’s commands and injunctions. He will obey Allah’s commands and injunctions with complete peace and contentment. No doubt or uncertainty will find a place in his heart.

Obeying Allah’s commands, seeking to avoid Allah’s punishment and receive His reward, fear of God, love of the Messenger and following the Messenger, together with concern for the Hereafter, are the only provisions for their journey. Beyond these, they have no other wants or desires. The Qur’an has called this highest level of the soul “nafs-e mutma’innah.” It says:

بِأَيْتُهَا النَّفْسُ الْمُطْمَئِنَّةُ فِي ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً ، فَادْخُلِي في عِبَادِي وَادْخُلِي جَنَّتِي

“O tranquil soul, return to your Lord, well pleased and pleasing to Him. Enter among My servants, and enter My Paradise.” (Surah Al-Fajr: 27–30)

This is the highest level in the development of the soul. According to many, the souls of the honored prophets and messengers are nafs-e mutma’innah, because they are ma’sum. It is not possible for us to reach this level completely. In my view, however, it is certainly correct that others cannot attain the level to which the honored prophets and messengers have risen as “mutma’innah.” This is because the signs of Allah that they witnessed or that Allah caused them to witness are beyond the reach of ordinary people. It has been said concerning some followers of the Messenger that there will be no difference between them and the prophets, apart from the door or rank of prophethood, and that the status of some followers will even be a cause of envy for other prophets. In light of these statements, there is no logical basis for considering it impossible for some ordinary people to rise to the level of nafs-e mutma’innah. It is entirely natural that there will remain a vast difference between prophets and non-prophets who attain this level. The objective of human spiritual striving should be to raise the soul to this level.

Below the level of “nafs-e mulhama,” the soul has two states. One of them is called “nafs-e lawwama”—the reproaching soul. Whenever a person commits a bad deed through human weakness and by mistake, the pangs of conscience begin within him. His conscience creates a feeling of regret and remorse in him. In the case of “nafs-e mulhama,” a person is obstructed from within at the very moment the desire to do something bad arises in his mind or he is about to engage in a bad deed. Thoughts of bad deeds certainly arise in his mind from time to time, but whenever he is about to engage in such a deed, he always encounters a powerful inner obstruction. The hadith mentioned above concerning the example of Sirat al-Mustaqim also points to this. That is why a term is current among the honored Sufis: “The honored prophets are ma’sum, while the honored saints are mahfuz.” But in the case of lawwama, the bad deed is committed by the person; regret, sorrow, and remorse come afterward.

The level below lawwama is called nafs-e ammara. When the human soul descends to this stage, it loses even the feeling of conscience. Bad deeds then become part of its nature, and the person never feels any regret or remorse because of them. At this level, a human being becomes equal to an animal—or rather, even worse than one.

What Were the Messenger’s Fundamental Tasks?

According to the declaration of the Qur’an, the Messenger had three fundamental tasks:

1. He presented Allah’s Book to humankind and taught them Allah’s Book.

2. In light of that Book, he taught and trained them in the way, method, and practical strategy for carrying out all activities—in other words, he taught them practical wisdom.

3. He developed individuals suited to an Islamic society, worked to develop their character and spiritual condition, and at the same time tried to purify and refine the collective environment of society and raise it to a cultivated and polished standard.

In four places in the Holy Qur’an, Allah the Exalted discusses these three fundamental tasks as follows. In the following verse, Allah the Exalted quotes a supplication of Ibrahim (peace be upon him) concerning the Prophet Muhammad (peace be upon him), saying: Remember the moment when Ibrahim (peace be upon him) supplicated in these words:

ربَّنَا وَابْعَثَ فِيهِم رَسُولاً مِّنْهُم يَتْلُوا عَلَيْهِمْ آيَتِكَ وَيُعَلِّمُهُمُ الْكِتَبَ والحكمة ويزكيهم ،

“Our Lord, send among them a messenger from among them who will recite Your verses to them, teach them the Book and wisdom, and purify them.” (Surah Al-Baqarah: 129)

كما أرسَلَنَا فِيكُمْ رَسُولاً مِّنْكُمْ يَتْلُوا عَلَيْكُمْ ابْتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتٰبَ وَالْحِكْمَةَ وَيُعَلِّمُكُم مَّا لَمْ تَكُونُوا تَعْلَمُونَ

“Just as We have sent among you a messenger from among you who recites Our verses to you, purifies and develops you, teaches you the Book and wisdom, and teaches you what you did not know.” (Surah Al-Baqarah: 151)

Through the first-mentioned verse, Allah the Exalted informed us, by means of a supplication of Ibrahim (peace be upon him), what the fundamental tasks of the final Prophet would be. The present verse mentions the fundamental tasks that the Messenger (peace be upon him) actually carried out:

لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِّنْ أَنْفُسِهِمْ يَتْلُوا عَلَيْهِمْ أَيْتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتٰبَ وَالْحِكْمَةَ :

“Allah has indeed shown great favor to the believers by sending among them a messenger from among themselves who recites His verses to them, purifies them, and teaches them the Book and wisdom.” (Surah Al Imran: 164)

This verse too essentially presents the Messenger’s three fundamental tasks by stating that, in practice, he carried out the tasks mentioned.

هُوَ الَّذِي بَعَثَ فِي الأمينَ رَسُولاً مِّنْهُم يَتْلُوا عَلَيْهِمْ أَيْتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتٰبَ وَالْحِكْمَةَ ، وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلْلٍ مُّبِينٌ :

“He is the One who sent among the unlettered a messenger from among them who recites His verses to them, purifies them, and teaches them the Book and wisdom, although before that they had been in clear misguidance.” (Surah Al-Jumu’ah: 2)

Through this verse as well, Allah the Exalted describes the three fundamental tasks of His final Prophet, stating that he actually carried out these tasks.

Through these four verses, we essentially find the three fundamental tasks of Allah’s Messenger mentioned in almost identical terms. The only difference is that in the first verse, the task of tazkiyah is mentioned last. In the other three verses, tazkiyah is mentioned second. In this connection, it should be said that the word tazkiyah mentioned in these four verses is the foundation of the activity of self-purification and spiritual development, which is included among the Messenger’s fundamental tasks. The Messenger (peace be upon him) fulfilled this fundamental responsibility clearly and completely; this is an inevitable and essential requirement of faith in his messengership. It says:

يأَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَّبِّكَ ، وَإِنْ لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسُلَتَهُ ، وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمُ الْكَفِرِينَ

“O Messenger! Deliver what has been revealed to you from your Lord. If you do not, then you will not have conveyed His message. Allah will protect you from the people. Indeed, Allah does not guide the disbelieving people.” (Surah Al-Ma’idah: 67)

Therefore, the Messenger directly and personally carried out one of the fundamental tasks entrusted by Allah—the task of tazkiyat al-nafs, or self-purification and moral development. (Otherwise, his responsibility as a messenger would have remained incomplete, something no believer can even imagine.) Therefore, to learn the means and method of this fundamental task of self-purification, or tazkiyat al-nafs, one must learn it from Allah’s Messenger himself. For, as with the other fundamental matters of Islam, the method he adopted and taught in this matter too is the only correct and accurate method—not anyone else’s.

According to the method adopted by the Messenger (peace be upon him), the honored Companions (may Allah be pleased with them) made successful efforts and strove in tazkiyat al-nafs. After them came the Tabi’un and the Tabi‘ al-Tabi‘in. In the self-purification they practiced while keeping the Messenger’s example before them, there was no place for pessimism, nor is there any mention of adding to or subtracting from the fundamental teachings of the Qur’an and Sunnah.

The Objective of Self-Purification

The prevalent and established notion in our society is that people of the spiritual world possess certain miraculous powers, certain superhuman qualities and abilities, can accomplish the impossible, and are above all worldly wants and gains. For this reason, they cannot help but adopt a strategy of maintaining a safe distance from ordinary people, always remaining behind a veil of some kind of mystery.

In reality, this notion is the result of extreme ignorance about Islam. They have no correct understanding of humanity as the essential identity of human beings, nor of the true significance of Ashraful Makhluqat—the finest of creation—or of the true claim of spirituality. They also have no correct understanding of why the prophets and messengers came, what work they did, what kind of people they developed, and especially what the main purpose of the coming of the final Prophet Muhammad (peace be upon him) was or what his foremost task was. Therefore, to know the true purpose and objective of self-purification and spirituality, it is essential to gain a correct, accurate, clear, and precise understanding of Islam; it is equally essential to know the true identity of the human being. There is no alternative to acquiring accurate knowledge, based on reliable sources of the Qur’an and Sunnah, concerning the activities of the honored prophets and messengers, especially those of the final Prophet (peace be upon him).

The Qur’an clearly states that human beings came into this world as Allah’s vicegerents. Their responsibility is to establish Allah’s laws, rules, and regulations on His earth and in human life; to devote themselves solely to Allah’s servitude and worship; and to enable other people also to devote themselves to Allah’s servitude and worship. Removing all obstacles and barriers from the path of servitude and worship of Allah is also included among their responsibilities. The Qur’an’s clear declaration is:

فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِنُ بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى و لا انفِصَامَ لَهَا ،

“Whoever rejects Taghut and believes in Allah has grasped the firmest handhold, which will never break.” (Surah Al-Baqarah: 256)

Indeed, Allah sent prophets and messengers throughout the ages precisely to help humankind in this task. The final Prophet also came into the world for this same purpose. In particular, he provided definitive guidance for all people who would come into this world until the Day of Resurrection. He presented to the entire world a living example in action. Allah the Exalted declared him alone to be the model for all humankind. He presented him alone as the personality to be followed and emulated. He also made him the living example and embodiment of humanity, humaneness, and spirituality. Allah the Exalted’s declaration on this matter is exceedingly clear:

وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ

“Indeed, you possess an exalted and magnificent character.” —(Surah Al-Qalam: 4)

لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أَسْوَةٌ حَسَنَةٌ

“Indeed, in Allah’s Messenger you have an excellent model to follow and emulate.” (Surah Al-Ahzab: 21)

قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ

“Say: If you truly love Allah, then follow me; Allah will love you.” —(Surah Al Imran: 31)

Allah Himself has stated what kind of character Muhammad (peace be upon him) and his successful followers—concerning whom Allah declared, “Allah is pleased with them, and they are pleased with Allah”—possessed:

مُحَمَّدٌ رَسُولُ اللهِ ، وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ تَرَبَّهُم رَكعًا سُجَّدًا يُبْتَغُونَ فَضْلاً مِّنَ اللَّهِ وَرِضْوَانًا .

“Muhammad (peace be upon him) is the Messenger of Allah, and those with him are firm against the forces of disbelief and compassionate toward one another. You will see them bowing and prostrating, seeking grace from Allah and His pleasure.” (Surah Al-Fath: 29),

Allah’s Messenger said concerning his own mission: “I have been sent to bring excellent character to full development.”

Allah the Exalted Himself has mentioned in the Qur’an the full development of elevated morality that took place in the lives of the honored Companions through the activities of Allah’s Messenger. The character traits mentioned in the first ten verses of Surah Al-Mu’minun are described as follows:

قد أفلح الْمُؤْمِنُونَ وَالَّذِينَ هُمْ فِي صَلَاتِهِمْ خَشِعُونَ وَالَّذِينَ هُمْ عنِ اللَّغْوِ مُعْرِضُونَ ، والذين هم للزكوة فَعِلُونَ ، وَالَّذِينَ هُمْ لفروجهم حفظون إلا على أزواجهم أو ما مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ، فَمَنِ ابْتَغَى وَرَاء

ذَلِكَ فَأُولَئِكَ هُمُ الْعُبُونَ وَالَّذِينَ هُمُ لامُنَتِهِمْ وَعَهْدِهِمْ رَعُونَ وَالَّذِينَ هُمْ عَلَى صَلَاتِهِمْ يُحَافِظُونَ وَ أُولَئِكَ هُمُ الْوَريون:

“Certainly the believers will be successful: those who are humble in their prayers, who turn away from vain activities, who are active in giving zakat, who guard their private parts except from their wives and those whom their right hands possess—for then they are not blameworthy. But whoever seeks beyond that, they are the transgressors. (Further identifying the successful servants:) They are guardians of trusts, keepers of promises, and diligent in guarding their prayers. These are the inheritors of it—the inheritors of Firdaus—where they will remain forever.” (Surah Al-Mu’minun: 1–10)

In the final ruku‘ of Surah Al-Furqan, the people shaped by the Messenger are described as follows:

وعباد الرحمنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَهِلُونَ قَالُوا سَلمان والذين يبيتون لربهم سجدًا وَقِيمَانَ وَالَّذِينَ يَقُولُونَ ربَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ وَ إِنَّ عَذَابَهَا كَانَ غَرَامًا وَ إِنَّهَا سَاءَتْ مستقراً ومُقَامًا

وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذلِكَ قَوَامًا وَالَّذِينَ لَايَدْعُونَ مَعَ اللهِ إِنَّهَا أَخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ ، وَمَنْ يَفْعَلُ ذَلِكَ يَلْقَ أَثَامًاه يُضْعَفُ لَهُ الْعَذَابُ يَوْمَ الْقِيمَةِ وَيَخْلُدْ فِيهِ مُهَانًا

وَ إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلاً صَالِحًا فَأُولَئِكَ يُبَدِّلُ اللَّهُ سَيِّاتِهِمْ حَسَنَتٍ ، وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا وَمَنْ تَابَ وَعَمِلَ صَالِحًا فَإِنَّهُ يَتُوبُ إِلَى اللَّهِ مَتَابًاه وَالَّذِينَ لايَشْهَدُونَ الزُّورَ ، وَإِذَا مَرُوا بِالتَّعْوِ مَرُّوا كِرَامًا وَالَّذِينَ إِذَا ذكَرُوا بِآيَتِ

رَبِّهِمْ لَمْ يَخِرُّوا عَلَيْهَا صُمَّا وَعُمْيَانًا وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًاه أولئِكَ يُجْزَوْنَ الْغُرْفَةَ بِمَا صَبَرُو وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلْمًا خُلِبِينَ فِيهَا ، حَسُنَتْ مُسْتَقَرٌّ وَمُقَامًا .

“The servants of the Most Merciful are those who walk upon the earth humbly and gently. When the ignorant address them with contentious arguments, they say, ‘Peace,’ and skillfully avoid them. They spend the night for their Lord, prostrating and standing. They pray, ‘Our Lord, avert from us the punishment of Hell; its punishment is indeed a burden and a humiliation. It is truly an evil resting place and abode.’ They maintain balance in their economic life and follow the middle path: when they spend, they are neither extravagant nor miserly. They do not call upon any deity besides Allah. They do not unjustly kill any life that Allah has forbidden, except with due right. They do not commit adultery. Whoever does these things will meet the consequence of his deeds. The punishment will be multiplied for him on the Day of Resurrection, and he will remain there forever, humiliated. However, those who repent from these sins, believe, and perform righteous deeds—for them Allah will change their evil deeds into good deeds. Allah is Most Forgiving, Most Merciful. Whoever repents and performs righteous deeds has truly turned to Allah in repentance. (Further identifying the servants of the Most Merciful:) They do not bear false witness. When they encounter anything vain or meaningless, they pass by it with dignity. When they are reminded of any of Allah the Exalted’s verses, they do not behave like the blind and the deaf; rather, they listen to the admonition sincerely. They pray to Allah the Exalted in these words: ‘Our Lord, grant us in our spouses and children that which comforts our eyes, and make us leaders or guides for the God-fearing.’ These are the fortunate people who will receive the reward of their patience in the highest chambers. They will be welcomed there with greetings and peace, and they will remain there forever. How excellent a dwelling and resting place it is.” —(Surah Al-Furqan: 63–76)

The staunch enemies of Islam made the following observations about these people shaped by Allah’s Messenger: “At night they are ascetics, and by day they are mounted warrior heroes and active soldiers.” “They deceive no one, and no one can deceive them.”

These companions of Allah’s Messenger were his successful followers. In following Allah’s Messenger, the Companions neither themselves liked making additions to or omissions from the Messenger’s principles or from any action he had adopted, nor did Allah’s Messenger (peace be upon him) permit them to do so. Since the Messenger (peace be upon him) did not present himself as a superhuman being, the Companions likewise did not strive to become superhuman while pursuing self-purification and spiritual discipline. We find an example of the Messenger’s (peace be upon him) simple and natural life in the following hadith:

“It is narrated from Hazrat Anas (may Allah be pleased with him) that he said: A delegation of three men came to the wives of the Messenger (peace be upon him). They asked about the worship and devotion of Allah’s Messenger. After learning what they could about it, they felt that it could be described as rather little. At the same time, they remarked, ‘Where is the Prophet (peace be upon him), and where are we? Allah has already forgiven all his past and future sins.’ Then one of them said, ‘I will regularly spend the entire night in prayer.’ Another said, ‘I will regularly fast every day.’ Another said, ‘I will separate myself from women and will never marry again.’ In the meantime, the Prophet (peace be upon him) came to them and said, ‘Were you discussing these matters?’ By Allah, I fear Allah more than all of you, and I strive more than all of you to avoid disobedience to Him; yet I sometimes observe voluntary fasts and sometimes do not. I sometimes pray at night and also sleep. I marry and maintain a household as well. Those who disregard my Sunnah way are not part of my ummah.’” (Bukhari and Muslim)

In the light of the aforementioned hadith, the true and practical aspect of the Messenger’s (peace be upon him) ideal and Sunnah has become abundantly clear. The Messenger (peace be upon him) himself was a living example of this practical ideal. This practical ideal is the Straight Path. Therefore, addressing His Messenger, Allah said: “O Prophet, you are certainly established upon the Straight Path.” This is the only path that the general public can follow. That is why it has been referred to as the middle path. The Messenger was not its only follower; he also made his companions followers of this path. Allah the Exalted has described the ummah formed by his hands as Khayra Ummatin (the best nation) and Ummate Wasat, or the moderate nation. In reality, the middle path is the best path. Thus, the ummah formed by the Messenger is an exemplary ummah or nation for all people of the world, regardless of nation, religion, or race. They are moderate so that everyone can imitate and follow them. Allah the Exalted declares:

كُنتُم خير أمة أخرجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللهِ .

“You are the best nation. You have been brought forth for the welfare of all humankind. It is your responsibility and duty to guide humankind to the right path and restrain them from the wrong path. Above all, you shall believe in Allah.” (Surah Aal-Imran: 110)

وكَذَلِكَ جَعَلْنَكُمْ أُمَّةً وَسَطًا لَتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدٌ

“Thus We have made you a moderate nation, so that you may bear witness to the truth before all the people of the world, and the Messenger may be a witness to the truth over you.” (Surah Al-Baqarah: 143)

Here, by bearing witness to the truth, greater importance has been given to serving as an example before people in following the truth. The middle path is realistically followable by everyone; therefore, the ummah that all people can imitate and follow has been formed as a moderate one. They are not, nor will they become, followers of this path according to their own invention. They can become so only as successful followers of Muhammad (peace be upon him), because the path he followed was the true middle and practical path. In Islam, the essential aim of tazkiyaye nafs, or self-purification and spiritual discipline, is similarly to create a group of people and form an ummah that can be followed and imitated by people of every level throughout the world. Allah has called them Khayre Ummat and Ummate Wasat—the best nation, followers of a moderate and practical ideal.

The Correct and Sound Method of Self-Purification

The Qur’an declares concerning tazkiyaye nafs:

قَدْ أَفْلَحَ مَنْ تَزَكَّى وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى هُ

“Successful indeed is the one who strives for the tazkiyah of his nafs. For this purpose, he remembers the name of his Lord or Master and offers salat.” (Surah Al-A‘la: 14–15)

Here we find two means of tazkiyah: one is dhikrullah and the other is salat. We also find mention that dhikrullah is not separate from salat. The very purpose of salat is dhikrullah.

وَأَقِمِ الصَّلوةَ لِذِكْرِي

“Establish salat for My remembrance.” (Surah Ta-Ha: 14)

It is also evident from the entire teaching of the Messenger of Allah (peace be upon him) that he developed his companions through simple methods and ordinary worship. In this process, worship at night, salat and recitation, and daytime jihad-oriented activity, together with constant remembrance of Allah during that activity, played a significant role. The Qur’an of Allah itself bears witness to this. If we look closely at the qualities mentioned regarding Muhammad’s (peace be upon him) Companions—that is, the believers—in Surah Al-Mu’minun, Surah Al-Furqan, at various places in Surah Aal-Imran, Surah Al-Ma’idah, and the final ruku of Surah Al-Fath, we can easily understand that acquiring those moral qualities was the aim of the Messenger’s (peace be upon him) teachings. That aim was achieved entirely through a natural process: salat, that is, formal worship; recitation; dhikr and tasbihat according to the Sunnah way; and struggle and conflict in the real field of action. For this, Allah’s Messenger neither practiced any separate process himself nor made others practice one. Through the process described above, people possessing those moral qualities became known throughout world history, even in the eyes of their enemies, as ‘warriors by day’ and ‘dervishes by night.’

In the light of the Qur’an and Sunnah, the method that should be adopted for tazkiyaye nafs according to the way demonstrated and followed by the Messenger of Allah (peace be upon him) is broadly as follows:

(1) Al-Imaniyat
(2) At-Taharat
(3) Al-Ikhbat
(4) As-Samahat, and
(5) Adalat.

(1) Imaniyat: We must believe in seven things: Allah, the angels, the Books, the prophets and messengers, the Hereafter, divine destiny, and resurrection, among others. Of these, Allah, the Messenger, and the Hereafter are the most important. The first task and step in tazkiyaye nafs along the path given by Allah and demonstrated by the Messenger is to believe, in the true sense, in Allah, the Hereafter, the Messenger, and the Book. The essence of iman here is to become a follower of the guidance brought by Allah’s Messenger (peace be upon him), and to make one’s desires submit to that guidance. Iman also means attaining ma‘rifah of Allah. Ma‘rifah means holding a correct understanding of Allah’s Essence, attributes, rights, and authority. At this stage, observing Allah’s power and blessings and truly acknowledging them is also essential. The Qur’an says:

يَتَفَكَّرُونَ فِي خَلْقِ السَّمَوتِ وَالْأَرْضِ :

“They reflect deeply on the mysteries of the creation of the heavens and the earth.” (Surah Aal-Imran: 191)

Thus, knowing and understanding the Messenger’s rank is also one of the essential demands of iman. Alongside this, it is essential to gain a correct understanding of the life of the Hereafter and its consequences and outcomes. In reality, iman means creating or bringing about in a person’s heart the states of fear of Allah, love of the Messenger, following the Messenger, and concern for the Hereafter. This was the first and foremost task of Allah’s Prophet.

(2) Taharat: The Qur’an has called people to iman and instructed them to accept servitude to Allah. Those who have believed and acknowledged servitude to Allah have been called to action. It has also commanded certain formal and fundamental acts of worship. Taharat has been made a prerequisite before these acts of worship. Taharat received immense importance in the teaching of the Messenger of Allah. It has been said, ‘At-tahuru shatrul iman’—purity is a part of iman. Thus Allah’s Prophet established provisions for both our physical and spiritual or mental purity. For physical and external purity, he instituted wudu and ghusl. By performing them beautifully and properly, considering them deeds beloved to Allah and His Messenger (peace be upon him), we can attain purity of body and mind. The Prophet (peace be upon him) also taught people to keep their bodies, clothes, and garments pure. In this way, the more purity people attain, the more their minds and brains can become pure. Along with purity of the body and clothing, importance has also been given to purity of the tongue and of the blood and flesh of one’s body. For purity of the tongue, it is essential to cultivate sidq al-kalam, the habit of always speaking the truth, and to abandon falsehood. For purity of the body’s blood and flesh, it is essential to consume rizq halal and avoid haram rizq. For a body formed from haram sustenance will burn in the fire of Hell. Moreover, in worldly life such a body is bound to lose its suitability for the worship and devotion of Allah.

(3) Al-Ikhbat, or becoming humble: ‘Allah loves servants who humble themselves before Him.’

وَعِبَادُ الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا

“The beloved servants of the Most Merciful walk upon the earth humbly and gently.”

This ikhbat, or humbly surrendering oneself as a servant before Allah, is taught by salat, dhikr, and du‘a. To develop this disposition within oneself, one must therefore become accustomed to performing the obligatory prayers in congregation with genuine care. One must also observe the Sunnah and voluntary prayers to the best of one’s ability. Keeping voluntary acts of worship private to avoid the curse of riya (pride) is a separate matter. But the tendency to neglect them is regrettable. No intelligent person can deny their contribution to creating genuine devotion, reverence, and sincerity in worship.

Salat itself is a living dhikr. Even so, one must cultivate the habit of dhikr according to the Sunnah way outside salat. In this regard, giving Qur’an recitation the status of the afdal dhikr, the most excellent remembrance, one must develop the habits of both dhikr and fikr. Furthermore, at various times—such as before and after eating, before and after sleeping, before and after using the toilet, and when traveling in a vehicle—the Messenger (peace be upon him) would himself recite certain supplications and would instruct the Companions to recite them. By learning and practicing them with their meanings, we can keep ourselves constantly engaged in worship. In addition, there are the tasbihat that the Messenger (peace be upon him) recited at various times or constantly, such as:

سُبْحَانَ اللهِ وَالْحَمْدُ لِلَّهِ لَا إِلهَ إِلَّا اللهُ اللَّهُ أَكْبَرُ

Practicing these and similar expressions is both necessary and beneficial. Du‘a and munajat are excellent means of surrendering oneself humbly before Allah. Presenting all one’s needs to Allah alone—even asking Allah for a small shoelace when one lacks one—truly creates within a person the proper feeling of servitude. Allah has said: “Call upon Me; I will respond to you.”

إِذا سَأَلَكَ عِبَادِي عَنِّى فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ . فليَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي –

“When My servants ask you about Me, then surely I am very near. When anyone calls Me, I immediately respond to that call. Therefore, they should respond to My call and believe in Me.” (Surah Al-Baqarah: 186)

No one should feel hesitation, embarrassment, or doubt about raising one’s hands and asking something of that God. Rather, Allah loves a person to approach His door with firm conviction deep in the heart and, in supplication, humbly plead and tell Him all one’s needs. At the moment of du‘a, one should mentally prepare to surrender oneself completely to Allah’s will. Just as a dead body lies in the hands of the person washing it, one should present oneself to Allah in a similarly helpless state for as long as one remains engaged in munajat; only then can one advance further toward Allah’s nearness through du‘a.

(4) As-Samahat: As a person who has humbled himself before Allah advances further and travels along Allah’s path, he must face the tests and trials and confront the dangers and calamities that arise, meeting them with a cheerful face and great firmness. He must acquire the ability to face such conditions, environments, and circumstances. Just as these dangers, calamities, and trials accompany iman, successfully passing through them is also a demand of iman. When the Messenger of Allah (peace be upon him) was asked, ‘O Messenger of Allah, what is iman?’ he replied, ‘Sabr and samahat.’ Samahat means spending money generously for Allah’s servants for the sake of Allah’s pleasure. Gentleness, courtesy, and generosity are also called samahat. Generally, however, it is better known as a complementary quality to sabr. In response to questions of the kind in which sabr and samahat were called iman in hadith, or considering the attitude of the questioner, Allah’s Prophet replied, ‘Say, “I believe in Allah,” and then remain steadfast upon it.’ Just as this istiqamat complements sabr—in fact, a somewhat higher degree of sabr is also called istiqamat—samahat too is the name of an elevated form of sabr, connected with financial sacrifice and with generosity and expansiveness of heart.

Through fasting, zakat, and Hajj, this quality can fully develop within a believer. Indeed, these three fundamental acts of worship must necessarily produce this moral characteristic. Fasting develops a taqwa-based character in the believer. It increases the capacity for sabr and self-restraint. At the same time, it helps one show compassion and sympathy toward Allah’s servants. It also inspires a person to spend generously for Allah’s servants. Therefore, the traveler on Allah’s path must, along with carefully observing the obligatory fasts of the month of Ramadan, also develop the habit of occasionally observing voluntary fasts.

Zakat is a systematic means of delivering to the poor the right that Allah has prescribed for them from the sustenance Allah has provided, solely in hope of attaining Allah’s pleasure. If the giver expects any return in exchange for paying zakat, zakat is not fulfilled. Therefore, Islamic Shariah has established the rule and arrangement of depositing zakat funds in the Bayt al-Mal, precisely to prevent such a mentality from arising when spending zakat money. In addition to this zakat system, Allah requires His servants to spend for their close relatives and for the destitute and needy; that spending must be solely for seeking Allah’s pleasure and love. By spending zakat funds in accordance with the Shariah, righteous and believing servants are thus inspired to spend in Allah’s path sincerely and selflessly, and become capable of offering financial sacrifice generously.

In this way, through Hajj, Allah’s servants can acquire the qualities described above by enduring the indescribable hardship and suffering of travel and bearing its expenses. Therefore, those upon whom Hajj is obligatory should certainly use the opportunity to acquire these essential moral characteristics by fulfilling this obligation. Those who are able should, after the obligatory Hajj, take advantage of this opportunity to attain Allah’s nearness by performing Umrah or Hajj more than once and observing Allah’s signs, and should strive thereby to develop within their character the desired degree of sabr and istiqamat (sabr and samahat).

(5) Adalat: Through the four activities described above—Imaniyat, Taharat, Ikhbat, and Samahat—a person may strive to cultivate within himself qualities beloved to Allah. But Allah does not want to see only the development of individual-centered qualities in His servants. Rather, He wants those who possess these beloved qualities and moral characteristics to establish the religion of Allah fully victorious in Allah’s land and establish justice and fairness in human society. Allah has Himself directly implemented His law throughout the created world, so peace and order prevail in creation. It is Allah’s will that His law also be implemented in human society and that peace, welfare, justice, and fairness be established. But here Allah wants His will to be implemented through human beings. That is why human beings are His khalifahs on Allah’s earth.

Therefore, the goal of believers—the beloved servants of Allah—must be to strive and struggle to the utmost to establish, in human life and on Allah’s earth, a society of justice and fairness according to Allah’s will and command. In return for this work, attaining salvation in the Hereafter and Allah’s pleasure must be the supreme and ultimate purpose of their lives. The four processes or activities described above must be carried out with this final task at their center: establishing the divinely given and Messenger-demonstrated nizam of adalat, or a society of justice and fairness. This task cannot be performed in a scattered and sporadic manner; along with the four activities above, this final task must also be implemented through organized effort. Allah loves those who, by organizing themselves, devote themselves to an arduous struggle to establish Allah’s religion on Allah’s earth. He accepts them as beloved servants.

إِنَّ اللهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُمْ بُنْيَانُ مُرْصَوصُ .

“Allah loves those who fight in His path, united in ranks like a solid, leaden wall.” (Surah As-Saff: 4)

Since it is Allah’s own will that peace, order, justice, and fairness be established in society on the basis of Allah’s religion, those who undertake this task are in reality declaring their unity with Allah’s will. Therefore, helping them becomes Allah’s own responsibility. The Qur’an has called this work jihad fi sabilillah. In this work, Allah has demanded sacrifice of wealth and sacrifice of life. In return, the rewards Allah will grant them are of two kinds. The highest reward is deliverance from the harsh and terrible punishment of Hell, forgiveness from Allah, and Paradise where everlasting spring prevails. The other, which in Allah’s words is attractive to people, is worldly victory through Allah’s help. To receive both kinds of reward promised by Allah the Exalted, one must pass the test that determines who is truthful and to what degree in declaring iman, declaring the establishment of Allah’s religion, and declaring the sacrifice of life and wealth for Allah. Thus Allah’s help in this work is inevitable, and victory through Allah’s help is also certain. Nevertheless, victory does not come immediately. Rather, as soon as one begins traveling this path, obstacles and impediments begin to come from vested interests. As the activity of believers increases, the degree of opposition from vested interests also increases. This opposition will come; it must come. Allah says:

وَلَنَبْلُوَنَّكُمْ حَتَّى نَعْلَمُ المجهدين منكم والصبرين .

“I will certainly test you until I make known which of you are strivers in Allah’s path and which are patient.” (Surah Muhammad: 31)

أحسبَ النَّاسُ أَنْ يُشْرَكُوا أَن يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَذِبِينَ

“Do people think that they will be left merely because they have declared faith, without being tested? Indeed, those before them were tested. Thus Allah will make known who is truthful in their claim of iman and who is false.” (Surah Al-Ankabut: 2–3)

أم حسبتم أن تدخُلُوا الْجَنَّةَ وَلَمَّا يَاتِكُم مثلُ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ . مَسَّتْهُمُ البَاسَاءُ وَالضَّرَاءُ وَزُلْزِلُوا حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَى نَصْرُ اللهِ ، أَلَا إِنَّ نَصْرُ اللَّهِ قَرِيبٌ .

“Do you think that you will enter Paradise without facing the condition that befell those before you? They were afflicted by hardship upon hardship and calamity, until even the Messenger and his believing companions cried out, ‘When will Allah’s help come?’ Surely, Allah’s help is near.” (Surah Al-Baqarah: 214)
Thus, in countless verses of the Qur’an, Allah has clearly declared that He will test us both for success in the Hereafter and for success in this world. People of limited vision become impatient in the face of obstacles or temporary calamities that come as tests, lose confidence in their hearts, and fall prey to various doubts and misgivings regarding the correctness, rationality, and necessity of this work. Therefore, the Qur’an declares even more clearly the profound secret behind these temporary calamities.

إِنْ يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مَثْلُهُ ، وَتِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ ، وَلِيَعْلَمَ اللهُ الَّذِينَ آمَنُوا وَيَتَّخِذَ مِنْكُم شُهَدَاءَ ، وَاللَّهُ يُحِبُّ الظَّلِمِينَ، وَلِيُمَحِّصَ اللهُ الَّذِينَ آمَنُوا وَيَمْحَقَ الْكَفِرِينَ أَمْ حَسِبْتُم أَنْ تَدْخُلُوا الْجَنَّةَ

وَلَمَّا يَعْلَمَ اللهُ الَّذِينَ جَهَدُوا مِنْكُمْ وَيَعْلَمَ الصبرين

“Even if you have suffered some injury, others have suffered a similar injury. We alternate such days—days of prosperity and adversity—among people, so that Allah may make known who are true believers and may take some of you as martyrs. Allah does not love the wrongdoers. Allah wishes to purify and sift the true believers and eradicate the disbelievers. Do you think that you will enter Paradise before Allah has tested which of you are true strivers in His path and patient?” (Surah Aal-Imran: 140–142)

According to Allah’s promise and the Sunnah He has ordained, only after passing through these levels of trials, obstacles, impediments, and calamities can His beloved servants establish a society that ensures peace in this world and salvation in the Hereafter.

Despite the utmost struggle and effort of some group of Allah’s servants, success may not come. In that case, if Allah’s servants themselves are able to demonstrate iman and istiqamat, they will certainly attain success in the Hereafter. Therefore, not a single step on this path is wasted. The travelers on this path know no such thing as failure. This path contains nothing but success upon success. Allah’s declaration concerning the identity and work of the believers is:

إِنَّ اللهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَيُقَاتِلُونَ فِي سَبِيلِ اللهِ فَيَقْتُلُونَ وَيُقْتَلُونَ لـ

“Allah the Exalted has purchased the lives and wealth of the believers in exchange for Paradise. They fight only in Allah’s path; they will kill and be killed.” (Surah At-Tawbah: 111)

In other words, the inherent implication of the inevitable demand of declaring faith is to surrender one’s life and wealth to Allah and use them solely in the struggle for the victory of Allah’s religion. This is called bay‘ah. The essence of bay‘ah is that where Allah’s religion has not been established, believers will surrender their lives and wealth to Allah through the jama‘ah engaged in the struggle to establish Allah’s religion. And where the religion has been established, pledging obedience in all lawful matters to preserve it, and pledging to abide by the commands and prohibitions of Allah and His Messenger, may be called bay‘ah.

This bay‘ah is obligatory in Islamic Shariah. In the Hadith of the Messenger, dying without such a bay‘ah has been called the death of ignorance. The bay‘ah practice currently found among followers of Tasawwuf began with precisely such a spirit and consciousness of struggle. In the cruel irony of history, those who currently administer bay‘ah (the pirs) are themselves heedless of its profound secret. And those who receive bay‘ah (the murids) have had no opportunity at all to know anything about the matter.

The true form of bay‘ah is: “Allah is the true Owner of my life and wealth—with the declaration of the kalimah ‘la ilaha,’ I acknowledge this truth. Therefore, from now on I cannot use this life and this wealth according to my own wishes. These two must be used according to Allah’s will.” In using this life and wealth according to Allah’s will, the Companions would first surrender their lives and wealth to the Prophet, peace be upon him. The Prophet used their combined human and financial strength properly, along the path shown by Allah, to make Allah’s religion victorious. During the era of the Rightly Guided Caliphs as well, the Companions presented themselves to the caliphs as representatives of the Messenger. The caliphs pledged to govern the state according to the commands of Allah and His Messenger, while the Companions pledged to assist and obey them.

At present, Islamic caliphate or government has not been established in our country. Therefore, at the state level, no local representative of the Messenger is pledging to govern us according to the commands of Allah and His Messenger; likewise, no one is demanding our cooperation with or obedience to the implementation of the Qur’an of Allah and the Sunnah of the Messenger. In this situation, the way to avoid dying the death of ignorance is, as a preliminary preparation for governing the servants of Allah on the basis of the ideal given by Allah and demonstrated by the Messenger, for people of one mind and one outlook to organize themselves into a group or jama‘ah; through that jama‘ah, to offer sacrifices of life and wealth and devote themselves to an all-out struggle aimed at making Allah’s religion victorious. In this case, for those belonging to such a jama‘ah, its leadership will be an alternative to the head of an Islamic state.

Until a complete Islamic revolution, there may be more than one such Islamic party in a country because of methodological differences. In that case, a person may join whichever one he considers more faithful to the Tariqah Muhammadiyah.

Miracles and Karamat

While discussing the objective of tazkiyah, we mentioned that nowadays a group of people has confined the aim and purpose of spirituality and the practice of self-purification solely to activities of the type of karamat and magic. Because of this comment of ours, no one should understand that we do not acknowledge miracles and karamat at all.

The miracles of the Prophets and Messengers, peace be upon them, and the karamat of the friends of Allah are true. We too hold this universally accepted belief of Ahl al-Sunnah wa al-Jama‘ah. In the books of creed, while it is mentioned concerning miracles and karamat that the miracles of the prophets and the karamat of the friends of Allah are true, it is also stated that they occur entirely by the will and from the side of Allah. Even the Prophets and Messengers have no personal authority over this. As for the friends of Allah, the question does not arise at all.

Both miracles and karamat are essentially unusual, extraordinary occurrences of astonishing events—events that, from a materialist perspective or according to the laws of nature, should not occur. Such events that occurred in the lives of the Prophets and Messengers, peace be upon them, are called miracles or bayyinah. Essentially, they occurred solely from Allah as proof of prophethood and to complete the proof.

Ithbat al-nubuwwah means as proof of prophethood. Itmam al-hujjah means closing all avenues for people to offer excuses before punishment is inflicted by Allah for rejecting the call of the Prophets and Messengers. In addition, at particular moments Allah Most High helped His Prophets and Messengers miraculously. He frustrated the strategies and conspiracies of their opponents in ways that were utterly unimaginable from a human or materialist perspective. But Allah Most High has declared in clear language that none of the Prophets and Messengers had any place for personal desire or authority in this matter. Allah Most High says:

وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَكِنَّ اللَّهَ رَمَى :

“O Prophet, you did not throw at them when you threw; rather, Allah Himself threw.” (Surah al-Anfal: 17)

Apart from the Prophets and Messengers, something miraculous and extraordinary may also occur in the lives of believers, even ordinary believers. According to Allah Most High’s own declaration, He is the wali of all believing servants.

اللهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُم مِّنَ الظُّلُمتِ إِلَى النُّورِي

“Allah is the protector and guardian of those who believe. He brings them forth from darkness into light.” (Surah al-Baqarah: 257)

In the books of creed, alongside the miracles of the prophets, it is mentioned:

“The karamat of the friends of Allah are true. At the same time, it is clearly stated that the individual has no will or authority over them. They occur entirely from Allah. Those most advanced in the field of the knowledge of Tasawwuf also agree that karamat are neither proof nor a condition of spiritual perfection. In the life of a highly venerable and spiritually perfected person, no event at all may occur that could be called a karamat. Conversely, a major event may occur in the life of an ordinary believer.”

The books of creed discuss istidraj alongside karamat. Istidraj means an attempt by a person to intentionally produce supernatural events. Far from calling such people friends of Allah, they have instead been described as fasiq and zindiq. Those who practice Tasawwuf within the limits of the Shariah—in other words, practice tazkiyah al-nafs in the light of the Qur’an and strive to acquire the character of ihsan in the light of Hadith—never give priority to the practice of karamat, nor can they do so. Rather, in their view, the primary success of their spiritual discipline is attaining the ability and strength to obey Allah’s commands and ordinances, and receiving the grace to protect themselves from every act of disobedience to Allah.

From reading the biography of Shah Sufi Hazrat Abu Bakr (may Allah have mercy on him), an influential pir of Bengal and Assam in the recent past, it is learned that a man once stayed at his court for nearly six months and was leaving without saying anything to him. Hazrat Pir Sahib asked him, “My son, you stayed so long, but why did you not ask anything?” The man replied, “Sir, I came with great hope, but I am returning disappointed.” Hazrat Pir Sahib asked further, “My son, what hope did you come with, and why are you disappointed?” The man said, “I had heard that you were a renowned pir of Bengal and Assam. But I spent six months here and had no opportunity to see any karamat with my own eyes, so I am returning disappointed.” Pir Sahib asked him, “My son, during the time you were here, did you ever see me abandon any obligatory act?” The poor man replied, “No.” “Did you see me abandon any wajib act?” The man said, “No.” Pir Sahib then asked him about Sunnah and mustahabb acts and received the same answer. Then he asked again, “During these six months, did you see me commit any haram act?” The man replied, “No.” “Did you see me commit any makruh act?” The man replied, “No.” Then the late Pir Sahib said to him: “My son, this is the greatest karamat in the life of a believer.” All the Sufi spiritual masters of the past held a similar view concerning karamat, that is, the success of spiritual discipline. May Allah grant those known today as their followers and successors the ability to hold the correct view in this matter as well. Amin.

Ways of Attaining Nearness to Allah

Allah, Rabb al-‘Alamin, the Creator of the heavens and the earth, sent human beings into this world as His khalifahs, or representatives. Because of the responsibility of this representation, human beings are the best of Allah’s creation; their designation is Ashraf al-Makhluqat. Allah is Rabb or Master, while human beings are His khalifahs and servants. At the moment of coming into this world, human beings came having pledged to fulfill their responsibility as His khalifahs by accepting Allah as Rabb or Master and following Him. But Iblis, the eternal enemy of humanity, could not tolerate this status and honor of human beings. He has sworn to obstruct humanity until the Day of Judgment from fulfilling this responsibility of representing Allah. From time immemorial, he has been creating webs of various deceptions at every bend in the path of human life and at every turn in its journey. Consequently, human beings have at times been unable to maintain the relationship with Allah that ought to have arisen, or, in other words, the relationship with Allah that they were supposed to maintain.

Allah Rabb al-‘Alamin is not unaware that Iblis has challenged Him by creating obstacles in the way of the extremely difficult responsibility with which Allah sent human beings into this earthly world. To protect people from the attacks of accursed Iblis and guide them along the path of guidance, He Himself has given words of reassurance:

فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنْ تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يحْزَنُونَه

“Then guidance will come to you from Me; whoever follows My guidance shall have no cause to fear.” (Surah al-Baqarah: 38)

Thus, just as Allah Most High has arranged to remind human beings of the pledge with which they came into this world to maintain a relationship with Allah, He has also shown them the means of fulfilling that responsibility by sending down the knowledge of revelation throughout the ages and providing practical instruction for fulfilling it through the Prophets and Messengers. Therefore, regarding the servant’s relationship with Allah

defining the correct relationship and establishing and strengthening it is neither novel nor difficult. It has been made difficult only by adopting invented methods. Yet there is no scope whatsoever here for following any invented method or path. The correct relationship between the servant and Allah can be established only through the path demonstrated by the Prophets and Messengers, especially the final Prophet, Hazrat Muhammadur Rasulullah, peace be upon him; and it can be strengthened by remaining engaged in effort and spiritual striving along the path he showed.

We received Allah Most High’s final guidance, or final Book, for humanity—the Qur’an—through His final Messenger, Muhammadur Rasulullah, peace be upon him. It is only in the light of that Book and by following the footsteps of the final Prophet, peace be upon him, that we can establish a correct relationship with Allah Most High. In the light of the teachings of the final Prophet, Hazrat Muhammad, peace be upon him, acquiring three things is essential for establishing a relationship with Allah: (1) correct ma‘rifah, or knowledge and recognition, of Allah Most High; (2) worshipping Allah Most High in the true sense, or rendering ‘ubudiyyah, servitude; and (3) following the path chosen by Allah and abandoning the path He has not chosen. We shall attempt to shed brief light on these three matters.

Knowledge and Recognition of Allah

What my relationship with Allah will be depends entirely on my ma‘rifah, or knowledge and recognition, of Him. At the root of all the disorder, chaos, and unrest in the world lies the spread of an incorrect understanding of Allah. Otherwise, humanity has never completely denied Allah. Even those known as staunch atheists have acknowledged Allah’s existence, if not directly then at least indirectly, in almost every chapter of human history. Therefore, Allah Most High sent Prophets and Messengers throughout the ages to present people with the correct ma‘rifah, or knowledge and recognition, of Him. There is no evidence in history that any Prophet or Messenger came merely to prove or make people acknowledge His existence. The people among whom the final Prophet Muhammad, peace be upon him, appeared believed in Allah’s existence. But they were ignorant of Allah’s proper status and true identity. They worshipped idols, believing that these would help them attain nearness to Allah. They even called the angels Allah’s daughters.

Likewise, the People of the Book—that is, the followers of the Torah and the Gospel—were not disbelievers in Allah’s existence. Through Hazrat Musa, peace be upon him, and Hazrat Isa, peace be upon him, they had also received the correct knowledge of Allah. But, in enslaving themselves to their desires, the Christian and Jewish scholars, following in the footsteps of Iblis, introduced fabricated changes into Allah’s Book. Consequently, the later followers of the Torah and the Gospel failed to attain correct ma‘rifah of Allah, and along with that they also failed to attain nearness to Allah Most High. In the Arabia of that time, the Great Prophet, peace be upon him, invited these very people to believe in Allah. This clearly proves that the Great Prophet, peace be upon him, did not merely present Allah’s true identity to them; he called them to truly believe in Him—in other words, to accept His servitude, submission, and worship. Therefore, those of us who hope to attain nearness to Allah Most High must first attain correct ma‘rifah, or knowledge and recognition, of Allah Most High.

The Means of Attaining This Knowledge and Recognition

To attain ma‘rifah of Allah Most High, it is absolutely essential to gain a correct understanding of five matters.

(1) Correct understanding of Allah Most High’s Essence; (2) correct understanding of Allah Most High’s sifat, or attributes; (3) correct understanding of Allah Most High’s acts of power and workings; (4) understanding of Allah Most High’s blessings; and (5) discussion of the historical days known as Ayyamullah, when Allah Most High inflicted exemplary punishment on disobedient people in the past, together with an understanding of the final Day, Yawm al-Din.

Allah’s Essence

The Great Prophet, peace be upon him, prohibited reflection and investigation into Allah’s Essence for the purpose of attaining ma‘rifah of Allah. This is because human reason and intellect are incapable of comprehending anything through reflection and investigation into His Essence. Allah Most High Himself has invited us to direct our attention to the created world in order to know Him. Therefore, the knowledge that Allah and His Messenger, peace be upon him, have given us concerning Allah’s Essence is the correct understanding of Allah’s Essence. When the Great Prophet, peace be upon him, presented the call to faith, the polytheists of the contemporary world regarded countless idols as partners with Allah’s Essence and called the angels Allah’s daughters. The Jews regarded Hazrat Uzair, peace be upon him, as Allah’s son and thereby attributed partnership with Him to Allah’s Essence. The Christians called Hazrat Isa, peace be upon him, Allah’s son and considered him a partner in Allah’s Essence. They posited separate creators for good and evil and called them by separate names. They called the creator of good Yazdan and the creator of evil Ahriman. Dispelling all these distorted notions concerning Allah’s Essence, the Qur’an declared in clear and unambiguous language in Surah al-Ikhlas:

قُلْ هُوَ اللهُ أَحَدَّ اللهُ الصَّمَدُ، لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَده

“O Prophet, declare: Allah is One and Unique; He is independent of anyone in the created world. He is not the father of any children, nor is He born of anyone. No one can be equal to Him.”

Indeed, this is the finest description of Allah’s Essence. It cannot be explained or analyzed in human language. We may reflect and investigate as much as we wish into the means of attaining nearness to Allah concerning the remaining four matters. Allah Most High has placed great importance on reflection and investigation into these matters. The Qur’an of Allah says:

إِنَّ فِي خَلْقِ السَّمَوتِ وَالْأَرْضِ وَاخْتِلاف اليْلِ وَالنَّهَارِ لآيات لا ولِي الْأَلْبَابِ 8

“Indeed, in the creation of the heavens and the earth, and in the alternation and succession of night and day, there are signs for people of understanding.” (Surah Al ‘Imran: 190)

Allah’s Attributes

Allah Most High has presented His identity through His Book. In that presentation, descriptions are given both of His various powers and authority and of some of His attributive names. By reflecting and investigating these attributive names, we can attain ma‘rifah of Allah Most High. Numerous attributive names of Allah are mentioned in various places in the Qur’an. At the very beginning of Surah al-Fatihah, alongside the declaration of praise for Allah and the name “Allah,” the mention of Rabb al-‘Alamin, al-Rahman, al-Rahim, and Maliki Yawm al-Din is an incomparable presentation of Allah’s identity.

Allah Rabb al-‘Alamin: He is the sole Creator of the entire universe, and He alone has fulfilled the needs of every creature in this universe—therefore, sole ownership of all of it belongs to Him. Only His commands and ordinances are operative everywhere. Throughout this universe, only His authority and sovereignty are established.

Al-Rahman, al-Rahim: He, and He alone, is compassionate and merciful toward all creation, especially toward humankind. Throughout the heavens and the earth, only the abundance of His mercy is manifest. This kindness and mercy have no end or limit. The best of creation, human beings, are dependent on His mercy at every step in this world, just as they are in the Hereafter.

Maliki Yawm al-Din: Just as Allah, the Creator, Sustainer, and sole Sovereign of the entire universe, is generous, compassionate, and merciful, so too is He severe and supremely powerful. One day, all the deeds of human beings in their worldly lives will be judged. He alone is the Sovereign of that Day of Judgment. No other being possesses the courage or ability to dare to intercede in His court.

In this way, the verse of Surah al-Baqarah known as and called Ayat al-Kursi contains descriptions of some of Allah Most High’s attributes:

الله لا إله إلا هُوَ الْحَيُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ، لَهُ مَا فِي السموت وما في الأَرْضِ مَنْ ذَالَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ، وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ : وسِعَ كُرْسِيُّهُ

السَّمَوتِ وَالْأَرْضِ ، وَلا يَئُودُهُ حِفْظُهُمَا ، وَهُوَ العَلِيُّ العظيم .

“Allah is that Great Being; there is no one possessing sovereign power except Him. He is Ever-Living and Eternal; neither drowsiness nor sleep can touch Him. He alone is the Sovereign of everything in the heavens and the earth. Who is there that can intercede in His court without His permission? He is fully aware of everything before and behind people; no one can comprehend even a drop from the ocean of His knowledge. Yet whatever amount He grants people the ability to comprehend—that alone can people comprehend. His power and authority, that is, His dominion and sovereignty, are established throughout the heavens and the earth. He does not become in the least tired or exhausted in guarding all this. Indeed, He alone is a great and supreme Being.” (Surah al-Baqarah: 255)

In fact, the essence of the knowledge of Allah found in this famous verse is that no one else can possess sovereign power. Since only His sovereignty operates throughout the created world, only His sovereignty must likewise be established in human society. The qualities essential to being the true possessor of sovereign power cannot be found in anyone besides Allah—not in any individual, group, or nation.

In reality, while calling people to faith in Allah, the Prophets and Messengers called them to accept Allah’s sovereignty and reject the sovereignty of anyone other than Allah. This is also the underlying secret of the Kalimah Tayyibah. It is likewise the fundamental reason why the contemporary ruling powers and entrenched-interest groups have taken an aggressive stance in opposing the call of the Prophets and Messengers throughout the ages.

In this way, if we discuss one by one all the other attributive names mentioned in various surahs of the Qur’an, a correct understanding of Allah can become firmly rooted in our hearts and minds. Every one of these attributive names of Allah Most High is important and meaningful. Among them, Rabb, Ilah, and Malik carry especially broad meanings, and their far-reaching effects and reactions can also be seen in our practical lives. Referring to Allah Most High’s relationship with human beings in Surah al-Nas, Allah Most High says:

قُلْ أَعُوذُ بِرَبِّ النَّاسِ لا مَلِكِ النَّاسِ إِلهِ النَّاسِ مِنْ شَرِّ الْوَسْوَاسِ لَا الْخَنَّاسِ وَ الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ وَ مِنَ الْجِنَّةِ والناس

“Say: I seek refuge with the Rabb of humanity, the Malik of humanity, and the Ilah of humanity, from the evil of those who repeatedly create confusion—those who create confusion in people’s hearts—from among the jinn and humankind.” (Surah al-Nas: 1–6)

In following man-made laws, rules, and regulations, human beings have divided their lives into three parts. To fulfill the needs of the stomach, they follow one kind of rules or dominion; to fulfill the hunger of the mind, that is, spiritual needs, they follow an entirely opposite set of rules. Again, in their political and social lives, they follow ideals or systems exactly opposed to these. Thus, three classes of entrenched interests have arisen in human society. Throughout almost every age and era of world history, ordinary people have been crushed in the millstone of these three classes of entrenched interests.

(1) Those who possess political power and influence; (2) those who possess economic dominance and influence; (3) those who possess religious leadership and priestly authority. To acknowledge Allah simultaneously as the Rabb, Ilah, and Master of humanity means denying and overthrowing the authority and domination of the entrenched interests of these three classes in human life, and regarding Allah alone as the sole disposer of all things. It means believing that only Allah’s law is beneficial in economic life; believing that peace and welfare lie only in His sovereignty in political life; and firmly believing that spiritual excellence and ultimate salvation can be attained only through Allah’s laws and regulations. This is what it means to believe in Tawhid. Conversely, even the slightest addition to or subtraction from it falls within shirk.

In the comprehensive discussion of all Allah’s attributes, just as we find descriptions of Allah’s compassion, mercy, kindness, and forgiveness, alongside them we also find mention of His power, authority, and supreme might. Reflection and study of this balanced array of attributes create two seemingly opposite attitudes toward Allah in the human mind at the same time. From names such as Rahman, Rahim, Ghafur, Afuww, and Karim, the heart becomes hopeful, longing for Allah’s mercy, kindness, and forgiveness; while discussion of names such as Jabbar, Qahhar, Malik, Aziz, and Dhu Intiqam arouses intense fear and awe. In reality, the simultaneous presence of these two contrary conceptions is what faith, or true ma‘rifah of Allah, is. “Faith lies between fear and hope.”

A Description of Allah’s Power

The second matter in which to employ the power of thought in order to attain ma‘rifah of Allah is to study and investigate the workshop of Allah Most High’s power. Countless elements capable of making the heart believe in Allah’s Tawhid are scattered throughout the creation of the heavens and the earth, and in every atom and particle of the created universe. In proving the truth of Tawhid and the Hereafter, the Qur’an of Allah Most High has called people to reflect upon the mysteries of the cosmos. Even those unable to ponder such a vast creation have food for thought in the mysteries of their own creation. Thus, the Qur’an has indicated that the proofs and signs of Tawhid and the Hereafter should be gathered from the “afaq,” that is, the created world, and from the “anfus,” that is, human life.

The orderly and disciplined movement of every planet and satellite of the solar system in its own orbit; the arrival of night after day and day after night according to an eternal order; the change of seasons according to that same eternal order; and the operation of the same everlasting, timeless order in animals, birds, insects, plants, trees, and vines spontaneously awaken in the human mind a sense of Tawhid. The heart says:

رَبَّنَا مَا خَلَقْتَ هُذَا بَاطِلاً سُبْحَنَكَ فَقِنَا عَذَابَ النَّارِه

“O our Munib, You did not create a single thing in the universe without purpose. Therefore (since we believe that the Hereafter is true), save us from the severe and dreadful punishment of Hell.” —(Surah Al Imran: 191)

Addressing the person who lacks the ability and opportunity to reflect on such mysteries of creation, the Qur’an says:

فَلْيَنْظُرِ الْإِنْسَانُ مِمَّ خُلِقَهُ خُلِقَ مِنْ مَاءٍ دَافِقَ يَخْرُجُ مِنْ بَيْنِ الصلب والتَّرَائِبِ إِنَّهُ عَلَى رَجْعِهِ لَقَادِرٌ

“Let man consider from what he was created. He was created from a gushing drop of fluid issuing from between the backbone and the ribs. Surely, He who created them in this way is fully capable of bringing them back to life after death.” —(Surah At-Tariq: 5–8)

Therefore, in order to attain true ma‘rifah of Allah, Allah Most High Himself has joined fikr with dhikr. It has been said:

إِنَّ فِي خَلْقِ السَّمَوتِ وَالْأَرْضِ وَاخْتِلَافِ الَّيْلِ وَالنَّهَارِ لَآيَاتِ لِأُولى الْأَلْبَابِ الَّذِينَ يَذْكُرُونَ اللَّهَ قِيمًا وَقُعُودًا وَعَلَى جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَوتِ وَالْأَرْضِ :

“Indeed, in the creation of the heavens and the earth and in the alternation of night and day are signs of Allah’s Tawhid for people of understanding—those who remember Allah while standing, sitting, and lying on their sides, and reflect upon the creation of the heavens and the earth.” (Surah Al Imran: 190–191)

Studying Allah’s Blessings

The third effective and practical means of attaining ma‘rifah of Allah is to reflect and investigate the countless, inexhaustible blessings of Allah Most High. Therefore, while calling people to worship and serve Him, Allah Most High has also reminded them of His innumerable blessings. Allah Most High said:

يأَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءَ من وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَتِ رِزْقًا لَّكُمْ فَلَا تَجْعَلُوا لِلَّهِ أَنْدَادُ وَأَنتُمْ تَعْلَمُونَ .

“O people, worship and serve your Rabb, who created you and those before you, so that you may attain deliverance. He made the sky a canopy for you and the earth a bed, and He sends down rain from the sky, bringing forth various fruits from the earth as provision for you. So do not set up anyone as a partner with Allah—you yourselves know that this is wrong.” —(Surah Al-Baqarah: 21–22)

On this earthly world, we enjoy Allah Most High’s countless, inexhaustible blessings. Each of them bears witness to Allah’s oneness, to Tawhid. Every part and organ of the human body is a wondrous blessing, and all of them bear witness to Allah’s Tawhid. My eyes—these are a gift from Allah alone. No power in the world, even if the entire creation joined together, can give me any blessing to replace them. Likewise, my ears, my tongue, my nose, my hands, my feet, my head, my mind and brain—in short, every cell of my body—is an individual gift from Allah, and if any one of them fails, no one has the power to provide a substitute.

My gradual growth in the light and air of this world, and the loving care of my mother and father behind my becoming a human being, are themselves wondrous blessings whose description is beyond human language. Allah Himself has presented this as one of His signs. In this way, proper awareness and appreciation of all the blessings we enjoy on this earthly world, including what the rays and particles of the solar system provide, fill the human heart with gratitude. Allah Himself has said: if you try to count Allah’s blessings, you may make the attempt, but ultimately you will fail. The blessings we enjoy in this world are, in Allah’s words, extremely insignificant—insignificant and also temporary. What Allah has kept with Himself is better and everlasting. Even reflecting on these temporary and insignificant blessings overwhelms our power of thought; our knowledge and intellect become stunned. And how beautiful, delightful, and astonishing are the lasting and better blessings that Allah Most High has kept for the life of the Hereafter? Only He knows—the One who is their sole Creator.

Let us cast even a brief glance at the wondrous artistry of the insignificant and temporary blessings of this world and see how great a Creator Allah is, and how powerless are those creatures whom people worship and serve instead of Allah. Before clearing and eating a plate arranged with some fruits of Bangladesh, think for a moment about their Creator. On your plate are mangoes, jackfruit, papayas, bananas, and some guavas as well. Now ask those who study these delicious, sweet fruits: can anyone create the taste of a mango within a jackfruit? Has any scholar skilled in botany yet discovered a process for creating the taste of a pineapple in a papaya, or the taste of a papaya in a mango? No matter how far the science of the future advances, will it be able to contribute anything to fundamental creation? Whatever it can do will merely be an acknowledgment of the Great Creator’s method of creation, and nothing more.

Alongside these worldly, material blessings, the greatest blessing of Allah Most High is the Qur’an. Allah the Rahman, the Giver of blessings, taught humanity the Qur’an out of mercy and kindness. Among His endless blessings, the Qur’an holds the highest place. No human eye in this world has ever seen a blessing like that which has been reserved for Allah’s beloved servants who follow this Qur’an. No human ear in this world has heard a description of such a blessing. The imaginative minds of millions upon millions of people have never even conceived of such a blessing. Only those who, by giving thanks for the material blessings bestowed by Allah in this world and by properly using and applying the greatest blessing—the Qur’an—are able to become Allah’s beloved servants will be fortunate enough to enjoy Allah’s endless blessings in the Hereafter.

The Days of Allah

One of the means of attaining true ma‘rifah of Allah is discussing the Days of Allah and learning lessons from them. The days on which the nations that had been destroyed by Allah’s wrath in the past for rejecting the call of Allah’s prophets were destroyed are called Ayyamullah, because significant events in human history occurred on those days. They are also called the Lesser Resurrection. The final of the Days of Allah is known as Yawm ad-Din. The stories of the destruction of those who were ruined in the past for disobeying Allah awaken in our hearts a true awareness of Allah’s power. We can also learn genuine lessons from those events. Why was the people of Prophet Nuh destroyed? What happened to Nimrod? What exemplary punishment did Pharaoh receive? How was the people of Lut completely destroyed? What punishment did the people of ‘Ad and the people of Thamud suffer? Prophet Muhammad (peace be upon him) instructed us to learn from these events. Alongside them are descriptions of the terrifying scenes of the Day of Resurrection; the manifestation of Allah’s overwhelming might and power on the Day of Judgment; the indescribable scene of people running to view their records of deeds; and the severe, harshest scenes of judgment in the court of the Hereafter, conducted under Allah’s sole authority. Through reflection and study of all these matters, a person can truly attain correct ma‘rifah of Allah.

Servitude to Allah

As soon as the correct ma‘rifah, or correct recognition, of Allah Most High is unveiled to a person, his heart will spontaneously accept servitude to Allah. After presenting Allah’s identity in the first three verses of Surah Al-Fatihah, people are made to declare these words with their tongues:

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ .

What does “O Lord, we worship only You and seek help only from You” indicate? If you look a little more deeply, the answer will tell you that once a person becomes aware of Allah’s true identity, he has no alternative but to surrender himself completely to Allah. This has been presented in various ways in different places in the Qur’an. Prophet Ibrahim studied the stars and reflected upon the moon and sun; it became clear to him that none of them could be a Rabb or Ilah. Therefore, he announced plainly to his people:

يُقَوْمِ إِنِّي بَرِئُ مِّمَّا تُشْرِكُونَ إِنِّي وَجَهْتُ وَجْهِي لِلَّذِي فَطَرَ السَّمَوتِ وَالْأَرْضَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ

“O my people, I declare myself free of whatever you associate with Allah. I have severed my ties with everything and turn wholeheartedly toward the One who created the heavens and the earth, and I am certainly not among the polytheists.” (Surah Al-An‘am: 78–79)

In this way, Allah Most High informed Prophet Musa (peace be upon him) about His ma‘rifah, or identity, entrusted him with the responsibility of prophethood, and immediately instructed him to worship Him alone.

إِنَّنِي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا فَاعْبُدُنِي ، وَأَقِمِ الصَّلوةَ لِذِكْرِي .

“Know with certainty that I am Allah; there is no Ilah except Me. So worship Me alone and establish prayer to remember Me.” (Surah Ta-Ha: 14)

On the basis of this brief discussion, we can easily reach the conclusion that, as an inevitable demand of correct ma‘rifah of Allah, a person will accept Allah alone as Munib and regard himself as the devoted servant or slave of that Munib. Accepting Allah alone as Munib and considering oneself His servant alone cannot remain confined to an idea or belief in the heart and a declaration on the tongue. In practice, every activity of servitude and slavery to other than Allah must be removed from one’s life. One must devote oneself to eradicating such activities from human society and establishing, everywhere and in the true sense, servitude and worship of Allah.

We can gain practical guidance regarding how to perform true servitude and worship of Allah from the instruction Allah Most High gave Prophet Musa (peace be upon him) after granting him ma‘rifah and prophethood. First, Allah Most High informed Prophet Musa that “there is no Ilah or being possessing sovereign power except Allah.” At the same time, He informed him that “He alone must be worshipped and served.” To perform this servitude, or to remember Allah’s commands and instructions constantly, prayer must be established. Within this very command to obey Allah and serve and submit exclusively to Him, Prophet Musa was instructed to go to the court of Pharaoh, the tyrannical ruler of that time. He was told: “He has rebelled in My kingdom.” From this discussion in the Noble Qur’an, it is clearly proven that true worship means obeying Allah’s commands in every sphere, aspect, and department of human life, and avoiding the laws, rules, and regulations of other than Allah. The obstacle and impediment in the path of worshipping Allah in this way is a godless or rebellious state power. Therefore, making that state power obedient to Allah—or defeating it—and devoting oneself to the genuine struggle and striving to make Allah’s religion victorious is, in the true sense, accepting servitude to Allah. Prayer and other formal acts of worship have in fact been made obligatory to provide assistance and create the ability to fulfill this responsibility of servitude. Those who begin traveling on the true path of servitude and take the help of those formal acts of worship are the ones able to attain their true results. It has been said: “Seek help through patience and prayer.” What is this help for? Nothing other than fulfilling the responsibility of servitude is indicated.

In the twelfth year of his prophetic life, Prophet Muhammad (peace be upon him) received the command to perform the five daily prayers. The commands regarding fasting and zakat came later. Then what was the work he had been doing until that time? From beginning to end, the Messenger of Allah’s one responsibility and task was to make Allah’s religion victorious. The Qur’an says:

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ –

“Allah is the One who sent His Messenger with guidance and the true religion, so that He may establish Allah’s religion victorious over all man-made religions.” (Surah At-Tawbah: 33)
From the time he received prophethood, Prophet Muhammad (peace be upon him) and his followers began an all-out struggle to make Allah’s religion victorious. At various stages along the way, these formal acts of worship—especially prayer and fasting—were made obligatory. Therefore, there is no scope for viewing formal acts of worship as separate from the central responsibility of servitude. Likewise, there is no way to view that central responsibility of servitude as separate from the formal acts of worship. The true teacher and guide in fulfilling this central responsibility never viewed them as separate. Just as he himself placed proper importance on them, so too did his companions, the honored Sahabah (may Allah be pleased with them). That is why it has been said of the companions of the Pure Messenger (peace be upon him): “They were ascetics at night and mounted warrior heroes by day.” This is the true identity of Allah’s genuine servant, the genuine ‘abd. Therefore, there can be no doubt whatsoever that servitude means precisely this work.

The prophets and messengers fulfilled this difficult responsibility of servitude to establish the correct relationship between Allah Most High and His servants throughout the ages. Those among the followers of the prophets and messengers who fulfilled this responsibility are known in the Qur’an as the Siddiqin, martyrs, and righteous. While carrying out this responsibility, the prophets and messengers were dependent at every step on Allah’s help. Allah’s beloved servants, the recipients of His blessings, and those known as the Siddiqin, martyrs, and righteous among the followers of the prophets also hoped for Allah’s help and mercy at every step. It is for receiving this help that Allah Most High instructed them to rely upon patience and prayer.

In reality, the meaning of seeking help through patience and prayer can be understood only by following in the footsteps of the prophets, messengers, and other beloved servants of Allah and engaging in direct conflict and confrontation with Allah’s accursed servants and the misguided. There is no need to go very far to understand that this is the true meaning and inevitable demand of accepting Allah as Rabb or Munib and making oneself His servant or slave alone. Its clear declaration exists in the statement of faith, “There is no Ilah except Allah.” Here it does not merely say to accept Allah as Ilah; rather, it first speaks of denying and overthrowing the divinity of all others besides Allah:

فَمَنْ يُكْفُرْ بِالطَّاغُوتِ وَيُؤْمِنُ بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى لا انفِصَامَ لَهَا .

Thus, “those who reject the rebellious power and declare faith in Allah are the ones who grasp the firmest handhold, which can never break.” (Surah Al-Baqarah: 256)

Grasping this firm handhold is, in reality, establishing the correct relationship with Allah—the relationship that we have been calling servitude.

How to Preserve the Relationship of Servitude

By accepting Allah Most High as Rabb and Ilah, we promise to serve, submit to, and worship Him alone. In this way, Allah Most High has compared the declaration of faith to a transaction of buying and selling. He said:

إِنَّ اللهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ . يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ * وَعْدًا عَلَيْهِ حَقًّا فِي الثورية وَالْإِنْجِيلِ وَالْقُرْآنِ ، وَمَن أَوْفَى بِعَهْدِهِ مِنَ اللَّهِ فَاسْتَبْشِرُوا بِبَيْعِكُمُ الَّذِي بَايَعْتُمْ بِهِ ،

وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

“Those who have declared faith—Allah has purchased their lives and wealth in exchange for Paradise. (Now their sole duty is) that they

fight in Allah’s path, giving and taking life. Allah’s promise concerning this is equally true and certain in the Torah, the Gospel, and the Qur’an. And who is more faithful to His promise than Allah? So rejoice in this transaction you have made. This is the great success.” (Surah At-Tawbah: 111)

The moral characteristics of these people bound by the covenant are:

التَّائِبُونَ الْعَبدُونَ الْحَمِدُونَ السَّائِحُونَ الرَّكْعُونَ السَّجِدُونَ الأمرون بالمعروفِ وَالنَّاهُونَ عَنِ الْمُنْكَرِ وَالْحَفِظُونَ لِحُدُودِ اللهِ ، وَبَشِّرِ الْمُؤْمِنِينَ ( التويه : (۱۱۲)

“They are those who repent, worship, praise Allah, travel in Allah’s path, bow and prostrate, enjoin what is right and forbid what is wrong, and safeguard the limits set by Allah. And give glad tidings to the believers.” (Surah At-Tawbah: 112) Similarly, regarding the coming of Prophet Muhammad (peace be upon him), the guide of this path and its only model teacher to be followed, it is said:

هُوَ الَّذي أرسل رسوله بالهدى ودين الحقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ . وَكَفَى بِاللهِ شَهِيدًا وَ مُحَمَّدٌ رَسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّهُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ تَرْبَهُمْ رَكَعًا سُجَّدًا يُبْتَغُونَ فَضْلًا مِّنَ اللَّهِ ورضواناً : (الفتح : ۲۸ – (۲۹)

“Allah is the One who sent the Messenger with right guidance and the true religion so that He may establish Allah’s religion victorious over all religions. Allah’s testimony is sufficient regarding this great truth. Muhammad is Allah’s Messenger, and the identity of his companions is that they are like thunder against disbelief and merciful toward one another. You will see them devoted to bowing and prostrating before Allah. They strive and struggle to attain Allah’s mercy and pleasure.” (Surah Al-Fath: 28–29)

In light of the two passages of the Qur’an mentioned above, we can determine the correct relationship between a servant and Allah, and we can also discover the means of strengthening that relationship.

The Essence of the First Passage

By declaring faith and accepting servitude to Allah, a person in reality sells, or in other words entrusts, his life and wealth to Allah. Therefore, according to the terms of this sale, if he is to receive Paradise from Allah as a reward in the Hereafter, he may not use his life, his wealth, or anything according to his own desires. Allah is the true Owner of this life and this wealth. In the first place, He gave them. By entrusting these two things to Allah through the declaration of faith, they are returned to their true Owner. Therefore, from now on they may be used only for those deeds whose use Allah Most High approves. Allah has also stated in very clear language for what purposes He approves their use. Those who have declared faith in this way and sold their lives and wealth to Allah in exchange for Paradise may use them in only one way: they must set out upon the path of the ultimate, life-and-death struggle in Allah’s path, with no possibility of stopping or turning back. The ultimate goal of the ultimate struggle on this path is to eradicate the forces of disbelief—or to be destroyed oneself.

The Essence of the Second Passage

The true mission of the Last Prophet, sent to undertake the difficult responsibility of freeing people in the true sense from servitude and slavery to anyone other than Allah and making them servants and slaves of Allah, was to establish Allah’s religion as victorious. In the first of the two passages we have discussed, just as the believers’ definition is followed by a description of their moral characteristics and qualities, so, after stating the true purpose of the Messenger’s coming, the Qur’an bears witness that the Messenger and his Companions possessed the qualities essential for achieving that purpose.

Those of us who wish to establish a proper relationship with Allah, the Great Master, and wish to attain His nearness must acquire those qualities. Therefore, in light of the two passages, the deeds that are essential for us to perform in order to strengthen our relationship with Allah or attain His nearness are as follows:

One: We must take practical steps to implement the declaration of the kalimah, La ilaha illallah, or to establish Allah’s sovereignty. We must offer the sacrifice of our lives and wealth in the struggle to make Allah’s religion victorious, with the aim of enforcing Allah’s laws and regulations in Allah’s land and in human life. To free human society from corruption, efforts to establish Allah’s religion fully and to eradicate the forces of disbelief and Taghut must proceed simultaneously.

Two: Those who undertake this work must simultaneously possess two opposing qualities—in other words, two moral characteristics. They must be firm and uncompromising toward the forces of disbelief and Taghut. But toward one another, toward their companions and friends, they must be compassionate, tender-hearted, and sensitive.

Three: Prayer—excellent prayer—will help bring balance between this firmness and gentleness: a humble attitude toward Allah, acquired through devoted bowing and prostration before Allah.

Four: The source of motivation for these bowings and prostrations, and for all their activities and struggles, must be solely to attain Allah’s pleasure and to become worthy of receiving Allah’s mercy and kindness.

Five: The moral characteristics of these soldiers on Allah’s path, symbols of firmness and gentleness and devoted to the desperate struggle to make Allah’s religion victorious, will be manifested through all their activities. Since attaining Allah’s pleasure and mercy will be the center of their conduct and behavior, their minds and hearts will always be engaged in contemplation of Allah; they will become living embodiments of genuine remembrance. This purity of their hearts and minds will leave its imprint on their faces and character. Thus the faces of these people of excellent character will be illuminated by the light of faith and made radiant by the effect of prostration.

Six: Those who seek Allah’s pleasure must also avoid Allah’s displeasure. Along with performing the deeds that please Allah, they must strive to abandon the deeds that displease Him. But a weak human being can only strive in this matter; complete success is extremely difficult. Making mistakes is entirely natural. Allah is Forgiving, Ghafur, and Merciful. He has kept the door of repentance open so that people may be freed from these mistakes. Repentance means returning. If a mistake occurs in a moment of weakness, sincerely repenting, asking Allah’s forgiveness for it, and returning to the right path is true repentance. Only those who sincerely strive to attain Allah’s pleasure and avoid His displeasure, and who take themselves to account to see whether their efforts contained any shortcomings, can benefit from repentance in this way. In the words of Ali: “Take account of yourselves before you are taken to account by Allah.” Thus repentance is mentioned as the first and foremost characteristic of those who have sold their lives and wealth to Allah and taken an oath to struggle in Allah’s path; this means that, in fulfilling their responsibilities and duties in accordance with this oath, they are accustomed to self-criticism.

Seven: Those who wish to establish the worship and servitude of Allah—Allah alone—in human life and throughout Allah’s land, and wish to overthrow the authority and influence of anyone other than Allah, must make their personal lives embodiments of worship of Allah. To acquire the ability to worship constantly, they must fully fulfill the rights of the prescribed acts of worship. With complete devotion, they will perform prayer, zakat, fasting, Hajj, and the like, with all the emotion, feeling, reverence, and respect in their hearts. In particular, they will regard prayer as the Mi‘raj, or means of attaining nearness to Allah.

Eight: They will bow their heads to no one in creation, and therefore will not care for anyone’s eulogy, tribute, or praise. They will praise Allah alone. “Allah is the Greatest, and to Allah belongs all praise” will be their daily refrain. Their hearts and tongues will be engaged in declaring Allah’s holiness, praising Allah, and proclaiming Allah’s greatness and sovereignty. Their mouths will constantly utter such tasbihs as: “Glory be to Allah, and praise belongs to Allah; there is no god but Allah; Allah is the Greatest.” “Allah is supremely Great, and abundant praise belongs to Allah; glory be to Allah morning and evening.” “Glory be to Allah and praise be to Him; glory be to Allah the Magnificent, and praise be to Him; I seek His forgiveness.”

Nine: With utmost satisfaction they will bow and prostrate before Allah. Allah Himself has commanded prostration before Him—complete prostration—in order to attain His nearness. He said: “Prostrate and draw near.”

Ten: After bowing and prostrating wholeheartedly before Allah and attaining the greatest satisfaction and peace, these people do not simply remain at home. They do not remain confined within the four walls of the mosque. Nor do they abandon human society to adopt a monastic life in some secluded, lonely place. Rather, they move throughout human society and Allah’s land, striving to establish His sovereignty. They traverse Allah’s land to spread, expand, and establish Allah’s religion. As they follow this path, the allure of worldly life cannot block their way.

Eleven: In this way they instruct Allah’s servants to obey Allah’s commands and prevent them from following rebellious forces that reject Allah. They firmly fulfill the difficult responsibility of guiding people to the right path and restraining them from the wrong path.

Twelve: Their true identity is that of soldiers of Allah. Therefore, in the role of soldiers, they will guard the boundaries set by Allah. Allah has set boundaries between right and wrong and between truth and falsehood, and has defined the limits of halal and haram. To prevent people from transgressing them, those who have accepted servitude to Allah must remain ever-vigilant, like alert and sleepless sentries. However difficult this work of supervision and guarding may be, it must be performed. If necessary, they must risk their lives.
When some of Allah’s servants become tired and exhausted, encounter obstacles, break down, or begin to be overcome by despair while fulfilling the difficult responsibilities described above, Allah’s words—“Seek Allah’s help through patience and prayer”—then come before them like a life-giving elixir. The joy of hearing these words and acting upon them at such a time cannot be expressed in language. Only the person experiencing it can truly appreciate it.

When some of Allah’s servants reach this stage through their practice and practical activity, at a certain point they must abandon dependence on everything in creation and rely solely on Allah. At this moment they must call upon Allah wholeheartedly. Just as this call brings joy, the Great Master Allah also responds to it with great speed. At such a moment, upon reaching such a stage, a command comes from Allah:

يأَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللهَ ذِكْرًا كَثِيرًا ، وَسَبِّحُوهُ بُكْرَةً وَأَصِيلا هُوَ الَّذِي يُصَلِّي عَلَيْكُمْ وَمَلْئِكَتُهُ لِيُخْرِجَكُمْ مِّنَ الظُّلُمَتِ إِلَى النُّورِ وَكَانَ بِالْمُؤْمِنِينَ رَحِيمًا تَحِيَّتُهُمْ يَوْمَ يَلْقُونَهُ سَلْمٌ ، وَأَعَدَّ لَهُمْ أَجْرًا كَرِيمًا

“O believers, remember Allah abundantly. And glorify His holiness morning and evening—that is, at all times. He bestows mercy upon you, and His angels pray to Allah to bestow mercy upon you. In this way Allah wishes to bring you out of darkness into the light. He is indeed most Merciful to the believers.” (Surah al-Ahzab: 41–44)

Here Allah turns His servant’s gaze above this world toward the Hereafter. The finest reward for their strenuous striving and struggle in this life is the reward of the Hereafter. Therefore, even if worldly success does not come to someone because of the adversities of this world, it does not matter. On the day they attain nearness to Allah, receive the vision of Allah, and appear before Him, the Owner of the heavens and the earth, the Owner of the Mighty Throne, will greet them warmly and welcome them with peace. There He has prepared an honorable reward for the believers and for those who uphold the proper standard of servitude to Allah. The more intense a person’s desire for this finest promised reward of the Hereafter, this reward of supreme honor, the easier it becomes for them to fulfill the rights of servitude, preserve a genuine relationship with Allah while ignoring every worldly obstacle and frown, and continually strengthen that relationship.

Remembrance and Supplication

The foremost effective means of attaining nearness to Allah is remembrance and supplication. Allah Most High said:

فَاذْكُرُونِي أَذْكُرُكُمْ – (البقرة : ١٥٢)

“Remember Me, and I will remember you.”

ادْعُونِي أَسْتَجِبْ لَكُمْ .

“Call upon Me; I will respond to your call.” (Surah al-Mu’min: 60)

In reality, a servant becomes capable of attaining nearness to Allah when he calls upon Allah and receives the assurance of a response, and when Allah likewise remembers one of His servants. Although remembrance and supplication may apparently seem separate, in essence supplication is merely one means of remembrance. In this booklet we will briefly discuss the importance, meaning, and method of remembrance. Alongside this, God willing, we will attempt in a separate chapter to discuss what supplication is, and its necessary elements and method.

The Importance of Remembrance

1

يأَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللهَ ذِكْرًا كَثِيرًا لَا وَسَبِّحُوهُ بُكْرَةً وأصيلا ا ( الاحزاب : ٤١-٤٢)

“O believers, remember Allah abundantly. And glorify His holiness morning and evening.”

2

فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُولِي وَلَا تَكْفُرُونَ (البقر : ١٥٢)

“Remember Me, and I will remember you. Give thanks to Me, and do not be ungrateful.” (Surah al-Baqarah: 152)

3

واذكر ربك كثيراً وسَبِّحُ بِالْعَشِي وَالإِبكار .

“Remember your Lord abundantly, and glorify His holiness morning and evening.” (Surah Al Imran: 41)

4

وَاذْكُر ربيكَ فِي نَفْسِكَ تَضَرُّعًا وخيفة ودون الْجَهْرِ مِنَ الْقَوْلِ بِالْغُدُو والا صال ولا تَكُن مِّنَ الفعلين (الاعراف : (٢٠٥)

5

“Remember your Lord within yourself, with humility and fear, without raising your voice, morning and evening. Never be heedless in this matter.” (Surah al-A‘raf: 205)

6

واذكر اسم ربك وتبتل إليه تبتيلا (المزمل : (۸)

“Remember the name of your Lord and devote yourself wholly to Him, severing your connection with everything else.” (Surah al-Muzzammil: 8)

7

وَاذْكُرِ اسْمَ رَبِّكَ بكرة وأصيلام ( الدهر : (٢٥)

“Remember the name of your Lord morning and evening.”

فَإِذَا قَضَيْتُمُ الصَّلوةَ فَاذْكُرُوا الله قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِكُمْ ،

“When you have finished the prayer, remember Allah while standing, sitting, and lying on your sides.” (Surah al-Nisa: 103)

8

فَاذْكُرُوا أَلَاءَ اللَّهِ وَلَا تَعْثَوْ فِي الْأَرْضِ مُفْسِدِينَ (الاعراف : ٧٤)

“Then remember Allah’s blessings, and do not spread corruption in the earth.” (Surah al-A‘raf: 74)

9

خُنُوا مَا أَتَيْنُكُم بِقُوَّةٍ وَذْكُرُوا مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ (الاعراف : (۱۷۱)

“Hold firmly to what We have brought you, and remember what it contains, so that you may attain salvation.” (Surah al-A‘raf: 171)
Thus, throughout the Qur’an we find countless commands to engage in remembrance. The Qur’an presents remembrance in such a way that it seems the remembrance of Allah is the essence of all worship. Allah Most High said:

أقم الصلوةَ لِذِكْرِى .

“Establish prayer for My remembrance.” (Surah Ta-Ha: 14)

أقم الصلوة ، إِنَّ الصَّلوةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ ، وَلَذِكْرُ اللَّهِ أكبر

“Establish prayer. Surely prayer restrains people from indecency and wrongdoing, and undoubtedly the remembrance of Allah is the greater matter, or the principal matter.” (Surah al-Ankabut: 45)

قَدْ أَفْلَحَ مَنْ تَزَكَّى وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى

“Successful indeed is the one who purifies himself, remembers the name of his Lord, and performs prayer.” (Surah al-A‘la: 14–15)

فَإِذَا قُضِيَت الصلوة فَانتَشيرُوا فِي الْأَرْضِ وَابْتَغُوا مِنْ فَضْلِ اللَّهِ وَاذْكُرُوا اللهَ كَثِيرًا –

“When the prayer is over, disperse throughout the land, seek Allah’s bounty—that is, lawful sustenance—and remember Allah abundantly.” (Surah al-Jumu‘ah: 10)

Since Allah Most High has placed such great emphasis on remembrance, it is absolutely essential to learn properly what remembrance is and what its means and methods are in order to fulfill its due.

The Meaning of Remembrance

The literal meaning of remembrance is to remember something; it is also used to mean describing something. Keeping or recalling something in one’s mind may be called remembrance of the heart, while discussing something verbally may be called remembrance of the tongue. While giving the command concerning the Friday prayer, Allah Most High says:

إِذَا نُودِي الصَّلوةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللهِ .

“When the call to prayer is made on Friday, hasten to the remembrance of Allah.” (Surah al-Jumu‘ah: 9)

Here remembrance refers to the Friday sermon, through which the worshippers are taught about Allah and His commands and injunctions. A sermon is a complete speech. Allah Most High has also called it remembrance.

The remembrance of Allah is a special Qur’anic term. The Qur’an has used it with a particular meaning of its own. If we look with deep attention at the verses of the Qur’an in which the word remembrance is mentioned, we can easily understand that special meaning.

The first requirement of the remembrance of Allah is that a correct understanding of Allah’s Being, attributes, and commands and injunctions become deeply established in the believer’s heart.

The second requirement of the remembrance of Allah is that one should discuss verbally the correct understanding of Allah’s Being, attributes, and commands and injunctions established in one’s heart and mind, in order to reinforce it, and should discuss it with others so that they may also acquire this understanding. The third requirement of the remembrance of Allah is to conduct one’s practical life in accordance with this understanding established in the heart and mind.

Remembrance of the Heart

When declaring faith in Allah through Iman Mujmal, we pledge to believe in Allah and to obey His commands and injunctions; in essence, this is a covenant made with Allah. Keeping this covenant or pledge in mind at all times is called remembrance of the heart.

In Iman Mujmal, we essentially make three pledges.

One: We do not hold any conception of Allah’s Being that differs from the description He has given through the prophets and messengers, especially through the Last Prophet and the final Book. Based on the description He has given of Himself in the Qur’an, particularly in Surah al-Ikhlas, we believe that His Being is One and unique. We also believe that He is dependent on no one, was not born of anyone, and no one was born from Him. No one can be His equal.

Two: We believe exactly as Allah Most High has described His attributes. We further believe that just as He has no partner in His Being, He has no partner in His attributes either.

Three: The inevitable demand of holding pure and genuine faith in Allah’s Being and attributes is a pledge to obey all His commands and injunctions, orders and prohibitions. This pledge requires keeping the heart and mind alert and aware of which matters Allah has commanded and which He has prohibited. For this reason, just as we have prayed to Allah: “O Allah! Grant us the ability to understand truth as truth and follow it, and to recognize falsehood as falsehood and reject it,” we must also take practical steps to learn the truth and falsehood and to accept or reject them. In this way, the concept of Allah’s commands and injunctions—in other words, truth and falsehood—must remain firmly established, alert, and conscious in the heart and mind. We may call the process and effort of keeping these three matters alive in the heart and mind remembrance of the heart.

Remembrance of the Tongue

To keep these three matters rooted in the heart, or to teach them to other servants of Allah, they must be uttered, discussed, and practiced verbally. We will call this verbal remembrance, or remembrance of the tongue.

Practical Remembrance

If someone sincerely establishes the matters mentioned above in the heart and sincerely discusses them verbally, his practical life cannot proceed in the opposite direction. More than that, just as the expression and representation of inner faith will appear positively in his words, it will also manifest itself through all the activities, transactions, practices, and conduct of his practical life. We may call this practical remembrance, or remembrance through action.

In other words, we may call remembrance of the tongue verbal testimony to the truth, and practical remembrance testimony to the truth through actual conduct.

Examples of the Three Levels of Remembrance

Holding a correct understanding and belief concerning Allah’s Being in the heart and mind is remembrance of the heart. Declaring this understanding and belief—in other words, declaring, “I do not accept anyone as a partner in Allah’s Being”—is remembrance of the tongue. In practice, not associating anyone as a partner with Allah’s Being is practical remembrance. Holding a correct understanding of Allah’s attributes and not considering anyone a partner in His attributes is remembrance of the heart. Declaring and proclaiming this belief and understanding verbally is remembrance of the tongue. Living in practice as a sincere follower of tawhid, without assigning anyone a share in Allah’s attributes, is practical remembrance.

Similarly, keeping firmly in mind how Allah’s commands are to be obeyed, what deeds Allah has commanded and what He has prohibited, is remembrance of the heart. For example, Allah has commanded us to establish prayer, fast, pay zakat, and perform Hajj; to abandon wine, gambling, and usury; not to give short measure; and to treat close relatives and neighbors well. Trying to keep these instructions of Allah firmly established in the heart and mind is remembrance of the heart. Discussing them verbally—either to increase one’s own knowledge and understanding or to tell and teach others—is verbal remembrance, or remembrance of the tongue. Performing these deeds in practice is practical remembrance, or remembrance through action.

Means and Methods of Remembrance

There are three means of remembrance sanctioned by the Sunnah:
(1) Prayer
(2) Recitation of the Qur’an
(3) Remembrances prescribed by the Sunnah and the supplications taught by the Prophet.

Prayer

In reality, it is salah that constantly motivates us toward the three stages mentioned above. Regarding the purpose of salah, it is stated in Surah Ta-Ha:

أَقِمِ الصَّلوةَ لِذِكْرِي .

“Establish salah for My remembrance.” (Surah Ta-Ha: 14)

It is stated in Surah Al-Ankabut:

أقم الصلوةَ إِنَّ الصَّلوةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَلَذِكْرُ اللَّهِ أكبر

“Establish salah. Surely, salah restrains people from obscene and morally reprehensible deeds. And the remembrance of Allah is certainly the greatest thing.” (Surah Al-Ankabut: 45)

In reality, salah trains us in all three types of dhikr. During salah, we recite some supplications and words silently in our hearts. Through this, we receive training in the dhikr of the heart. We pronounce some supplications and words aloud. Through this, we receive training in dhikr of the tongue, or dhikr-e-lisani. And, in practice, through salah, standing respectfully before Allah while knowing Him to be present and observing us, and surrendering ourselves to Him through bowing and prostration, we receive training in practical dhikr, or dhikr-e-amali.

Recitation of the Quran

After salah, the finest dhikr in accordance with the Sunnah method is recitation of the Quran. One of the names of the Quran is Adh-Dhikr. Allah Ta’ala has declared:

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَفِظُونَ .

“Indeed, We have sent down Adh-Dhikr, and indeed We will preserve it.” —(Surah Al-Hijr: 9)

Here, Adh-Dhikr refers specifically to the Quran. Along with this, Allah has declared:

لقَد يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُّدَّكِرٍه

“Indeed, We have made the Quran easy for remembrance (here, remembrance means accepting admonition). So is there anyone who will take admonition from it?” (Surah Al-Qamar: 22)

The Quran may be recited both during salah and outside salah. The Holy Messenger (peace be upon him) would generally recite the longer surahs of the Holy Quran during Salat-ut-Tahajjud in the latter part of the night, and before going to bed he would recite several short surahs, such as those included in Parts 27, 28, and 29.

We may establish a specific routine for recitation according to our convenience. Alternatively, without following any fixed routine, we can develop the habit of reciting the Quran whenever we wish, whether looking at it or from memory, during salah or outside salah.

Just as it is essential to acquire the ability to recite correctly, it is equally essential to acquire the ability to understand its meaning. In reality, if one recites without understanding the meaning, it is not possible to receive the benefit of dhikr through that recitation. The Quran is dhikr in the sense that through it one becomes acquainted with Allah’s commands and injunctions, His orders and prohibitions. At the same time, one learns the consequences of obeying or disobeying those commands and prohibitions. How can this be learned without understanding the meaning?

Supplication

The third means of dhikr is supplication. Allah Himself has taught His servants numerous supplications in His Book, the Noble Quran, so that we may supplicate to Him in those words. Not only that, He has commanded us to supplicate to Him. Since worship means obeying His commands, supplication is also worship; indeed, supplication has been described as the essence of worship.مخ العبادةJust as Allah has commanded supplication and taught its wording, His beloved Messenger has also urged his ummah to supplicate to Allah for all their needs, alongside salah and recitation of the Quran, in order to attain nearness to Allah. Regarding supplication, he emphasized supplicating in the language of the Quran; likewise, by Allah’s command (through revelation other than that recited), he himself taught some forms of supplication. In addition, so that we may remain engaged in Allah’s remembrance at all times during the various hours of day and night and amid our various activities, he taught special tasbihat and supplications. If we act upon these, we can remain occupied with dhikr constantly, as Allah desires. We can remember Allah through all our activities. Allah has expressed His desire in this way:

الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السموت والأَرْضِ ، رَبَّنَا مَا خَلَقْتَ هُذَا بَاطِلاً سُبْحَانَكَ فَقِنَا عَذَابٌ النَّارِه

“(The truly knowledgeable are) those who remember Allah while standing, sitting, and lying on their sides, and reflect on the creation of the heavens and the earth. (In this way they discover the rationality and reality of tawhid and the Hereafter and declare:) Our Lord, You have not created this universe without purpose. Glory be to You, so save us from the punishment of the Fire.” —(Surah Aal Imran: 191)

In the matter of supplication, three things must first become clear to the person making the supplication.

First: To whom is he supplicating? Does he know the true identity, true status, and true power of the One to whom he is supplicating?

Second: Does the person seeking supplication have a relationship with the One to whom he is supplicating? If so, what kind of relationship is it?

Third: What will he supplicate for, and what will he ask for?

It should be clear that we gave some indication of this matter at the beginning of this booklet. Indeed, this very subject has been discussed as the central theme of our booklet. Besides the three matters mentioned, three more matters need to be understood concerning supplication. Supplication is not a mantra that will accomplish one’s objective merely by being recited. Rather, supplication is one of our acts of worship. If we fulfill its due rights, receiving something we seek is not the only important outcome; it is also possible to please Allah. For every word of supplication, reward must certainly be recorded in our record of deeds.

The first of the additional three matters we wish to mention concerning supplication is that the person seeking supplication must first decide to obtain the thing for which he wishes to supplicate to Allah. He must make a firm resolve in his heart. Second, he must take practical steps in accordance with this decision and resolve. Third, he must strive with all his ability and make every possible effort to attain the desired thing or accomplish the desired deed. But instead of relying on his own efforts for success, he will rely on Allah’s help. Along with fulfilling the due right of striving and effort, he will humbly plead before Allah. In an extremely beseeching voice, he will express his heart’s wishes, hopes, and desires, seeking Allah’s help. Allah has declared it His responsibility to bring those who decide and resolve to undertake a good deed, devote themselves to striving, and earnestly plead for Allah’s help to their desired destination. Allah Ta’ala has declared:

وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا .

“Those who strive and struggle in Our cause, We will surely guide them to Our ways.” (Surah Al-Ankabut: 69)

One of the etiquettes of supplication is that, keeping the correct knowledge of Allah before him, the person making the supplication should surrender himself to Allah with utmost humility, fearing Allah’s punishment and hoping for His mercy. Just as a dead person lies in the hands of the one giving him a bath (he can do nothing himself; the person washing him can turn him in any direction he wishes), a servant should similarly present his helplessness before Allah and seek Allah’s help with all his heart.

Allah Ta’ala knows even the secret desires of our hearts. Therefore, there is no need to supplicate in a very loud voice. There is certainly no need to shout loudly merely so that Allah can hear us. However, one may use a controlled voice audible to oneself in order to create within oneself an emotionally moved state of fear of Allah’s punishment and hope for His mercy. At least then, the meanings and significance of the words of supplication can influence and affect the mind and brain, and even one’s practical life.

Allah, the Lord of the worlds, is the Creator of all people. He has taught all people language. Therefore, we may express the thoughts of our hearts to Him in any language. Indeed, apart from spoken language, He knows and understands the unexpressed wishes and desires of the heart. Thus, anyone may supplicate to Allah as he wishes, in whatever language he wishes. But since we do not have correct knowledge of what will benefit us and what will harm us, what we consider beneficial for ourselves may in reality be harmful, and what we consider harmful may be beneficial. Therefore, it is absolutely essential to understand what is said in the supplications taught by Allah and His Messenger. If someone is unable to memorize the Arabic supplications, he can certainly still benefit by remembering their Bengali meanings and supplicating to Allah in his own language, asking Him for those things.

The importance of supplication

In this booklet, God willing, we will try to mention some of the supplications taught in the Quran of Allah and by His Messenger, together with their meanings. Before that, several verses and hadiths concerning the importance of supplication are mentioned below.

Verses

1

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ ، إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ (المؤمن : (٦٠)

“Your Lord has said: Call upon Me; I will respond to you. Those who, out of pride and arrogance, turn away from worshipping Me will soon enter Hell in humiliation.”

2

ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخَفِيَةً إِنَّهُ لَا يُحِبُّ الْمُعْتَدِينَ

“Call upon your Lord humbly and secretly. Indeed, He does not like those who transgress.” (Surah Al-A’raf: 55)

3

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّعِ إِذَا دَعَانِ لا فَلْيَسْتَجِيبُوا لِي وَلِيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ

“When My servants ask you about Me, tell them that I am certainly very near. Whenever anyone supplicates to Me, I immediately respond to him. So let them respond to My call and truly believe in Me; convey this to them so that they may reach the destination of guidance.” (Surah Al-Baqarah: 186)

8

وَمَنْ يَعْمَلْ سُوءًا أَوْ يَظْلِمُ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهِ يَجِدِ اللَّهَ غَفُورُ رحيمان

“Whoever commits an evil deed or wrongs himself, then seeks Allah’s forgiveness, will find Allah Forgiving.” (Surah An-Nisa: 110)

Hadith

1

تَضَرَّعُوا إِلَى رَبِّكُمْ وَادْعُوهُ فِي الرِّخَاءِ فَإِنَّ اللَّهَ قَالَ مَنْ دَعَانِي فِي

الرِّخَاءِ أَجَبْتُهُ فِي الشَّدَّةِ وَمَنْ سَأَلَنِي أَعْطَيْتُهُ وَمَنْ تَوَضَعَ لِي رَفْعَتُهُ وَمَنْ تَضَرعَ إِلَى رَحْمَتِهِ وَمَنِ اسْتَغْفَرَ لِي غَفَرْتُ لَهُ (الحديث الربيع)

“Plead earnestly with your Lord and call upon Him in times of ease, for Allah has said: Whoever calls upon Me in his time of ease, I will respond to his call in times of hardship. Whoever asks Me, I will give him. Whoever humbles himself before Me, I will raise him in status. Whoever pleads earnestly for My mercy, I will show him mercy. And whoever asks Me for forgiveness, I will forgive him.” —(Minhaj-us-Saliheen)

2

خَيْرُ الدُّعَاءِ الاسْتِغْفَارُ

“The best supplication is seeking forgiveness.” (Bukhari)

3

مَا مِنْ رَجُلٍ يَذْنِبُ ذَنْبًا ثُمَّ يَقُومُ فَيَتَطَهُرُ ثُمَّ يُصَلَّى فَيَسْتَغْفِرُ اللهَ الا غَفَرَ اللهُ ثُمَّ قَرَأَ وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوا بِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ وَلَمْ يُصْبَرُوا عَلَى مَا فَعَلُوا وَهُمْ

يَعْلَمُونَ (بخاری)

“If a person commits a sin, then performs ablution, offers salah, and asks Allah alone for forgiveness, Allah will certainly forgive him. Then the Messenger of Allah recited this passage from the Quran: ‘(The description of the people of Paradise is that) when they commit an obscene deed or wrong themselves, they immediately remember Allah and ask Him to forgive their sins—and they do not knowingly persist in such sins. Who can forgive sins except Allah?’” —(Bukhari)

8

وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ سَمِعْتُ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ : وَاللهِ أَنِّي لا يَسْتَغْفِرُ اللَّهَ وَأَتُوبُ إِلَيْهِ فِي الْيَوْمِ أَكْثَرُ مِنْ سَبْعِينَ مَرَّةً (بخاری)

“Hazrat Abu Huraira (may Allah be pleased with him) said: I heard the Messenger (peace be upon him) say, ‘By Allah, I repent and seek forgiveness from Allah more than seventy times a day.’” (Bukhari)

Supplications from the Quran

ربَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ

“Our Lord, grant us good in this world and good in the Hereafter, and save us from the punishment of the Fire.” —(Surah Al-Baqarah: 201)

رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ *

“Our Lord, pour upon us the strength to remain patient, make our feet firm, and grant us victory over the disbelieving people.” —(Surah Al-Baqarah: 250)

رَبَّنَا لَا تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَانًا ، رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا ، رَبَّنَا وَلَا تُحَمِّلْنَا مَالَا طَاقَةَ لَنَا بِهِ E وَاعْفُ عَنَّا الله وَاغْفِرْ لَنَا الله وَارْحَمْنَا اللهُ أَنْتَ مَوْلُنَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَفِرِينَ

Our Lord, if we have forgotten or made minor mistakes, do not hold us accountable for them. Do not place upon us a burdensome trial or punishment like the burden You placed upon those before us. Do not place upon us a burden that we have no strength to bear. Pardon our faults and shortcomings. Forgive our sins. Have mercy upon us. You are our Lord. So grant us victory over the disbelieving people.” (Surah Al-Baqarah: 286)

رَبَّنَا لا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِنْ لَدُنْكَ رَحْمَةً ، إِنَّكَ أَنْتَ الوهاب

“O Lord, since You have guided us by Your grace, do not ever let our hearts deviate from Your path. Shower Your mercy upon us. Surely, You are the Great Bestower.” —(Surah Aal Imran: 8)

ربَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِي أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وَانْصُرْنَا عَلَى الْقَوْمِ الْكَفِرِينَ

“Our Lord, forgive our sins and any excess we have committed in our affairs. Make our feet firm, and grant us victory over the disbelieving people.” (Surah Aal Imran: 147)

رَبَّنَا مَا خَلَقْتَ هُذَا بَاطِلاً سُبْحْنَكَ فَقِنَا عَذَابَ النَّارِهِ رَبَّنَا إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ ، وَمَا لِلظَّلِمِينَ مِنْ أَنصَارِهِ رَبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَانِ أَنْ أَمِنُوا بِرَبِّكُمْ فَأَمَنَّا وَرَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفَرْعَنا سَيَاتِنَا وَتَوَفَّنَا مَعَ

الأبْرَارِ – رَبَّنَا وَأَتِنَا مَا وَعَدْ تَنَا عَلَى رُسُلِكَ وَلَا تُخْدَنَا يَوْمَ القِيمة ، إِنَّكَ لَا تُخْلِفُ الْمِيعَادَة

“Our Lord, You have not created anything in this universe without purpose. You are Most Pure. So save us from the fire of Hell. O Lord, surely whoever You admit into Hell, You will certainly humiliate him, and the wrongdoers will have no helpers that Day. O Lord, we heard a caller inviting people to believe in the Lord, saying, ‘Believe in your Lord,’ and we believed. So, O our Lord, forgive our sins, pardon our faults and shortcomings, and grant us the ability to remain with Your righteous servants. O Lord, grant us what You promised us through Your Messengers, and do not humiliate us on the Day of Resurrection. Surely, You never break Your promise.” (Surah Aal Imran: 191–194)

رَبَّنَا ظَلَمُنَا أَنْفُسَنَا وَإِنْ لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخُسِرِينَ

“Our Lord, we have wronged our own selves. If You do not forgive us and have mercy upon us, we will certainly be among the losers.” (Surah Al-A’raf: 23)

رَبَّنَا اغْفِرْ لَنَا وَلَا خَوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيْمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غلا لِلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَحِيمٌ

“Our Lord, forgive us and our brothers who preceded us in faith. Do not place in our hearts any resentment or jealousy toward any believer. Surely, You are Most Kind and Most Merciful.” (Surah Al-Hashr: 10)

فاطر السموتِ وَالْأَرْضِ قد أنْتَ وَلِي فِي الدُّنْيَا وَالْآخِرَةِ ، تَوَفَّنِي مُسْلِمًا وَالْحِقْنِي بِالصَّلِحِينَ

“O Creator of the heavens and the earth and of the entire universe, You are my Lord in this world and in the Hereafter. Grant me the ability to die as a Muslim, and include me among Your righteous servants.” (Surah Yusuf: 101)

رَبِّ اجْعَلْنِي مُقِيمَ الصَّلوةِ وَمِنْ ذُرِّيَّتِي وَ رَبَّنَا وَتَقَبَّلْ دُعَاءِ

“O my Lord, make me and my children establishers of salah. O Lord, accept my supplication.” —(Surah Ibrahim: 40)

رَبَّنَا اغْفِرْ لِي وَلِوَالِدَى وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ

“Our Lord, protect me, my parents, and all Muslims on the Day when the account will be established for us all.” (Surah Ibrahim: 41)

رب ارحمهُمَا كَمَا رَبَّيْنِي صَغِيرًا

“O Lord, have mercy upon our parents just as they raised and nurtured us with tenderness and affection when we were young.” —(Bani Israel: 24)

رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا

“Our Lord, grant us spouses and children who will be a source of comfort to our eyes, and grant us all the ability to become exemplary models for the God-conscious.” —(Surah Al-Furqan: 74)

The supplications of the Messenger of Allah (peace be upon him)

اللَّهُمَّ لَكَ الْحَمْدُ كُلُّهُ وَلَكَ الْمُلْكُ كُلُّهُ وَلَكَ الْخَلْقُ كُلُّهُ وَإِلَيْكَ يُرْجَعُ الْأَمْرُ كُلُّهُ وَأَعُوذُ بِكَ مِنَ الشَّرِ كُلَّهُ (البيهقي)

“O Allah, all praise belongs to You. All sovereignty belongs to You. Everything will return to You. I seek refuge with You from all evil.” (Bayhaqi)
“O Allah, I submit myself to You. I believe in You and rely upon You alone. In all my affairs I turn to You, and in Your name I fight Your enemies. I accept all judgments on the basis of Your revealed Book. So forgive me for whatever I have done and also forgive me for whatever I have failed to do. [Or: forgive my earlier and later offenses.] Forgive everything I have done secretly and openly. You are the One who advances and the One who delays. You are the One who remains. There is no god but You.” Another narration states: “There is no power and no strength except through Allah.” —(Bukhari, Muslim)

اللَّهُمَّ إِنِّي أَسْأَلُكَ الْهُدَى وَالتَّقَى وَالْعَفَافَ وَالْغِنَى (مسلم)

“O Allah, I ask You for guidance, piety, purity, and self-sufficiency.” (Muslim)

-اللَّهُمَّ إِنِّي أَعُوذُبِكَ مِنَ الْعَجْزِ وَالْكَسْلِ وَالْبُخْلِ وَالْهَرَمِ وَعَذَابِ الْقَبْرِ -اللَّهُمَّ آتِ نَفْسِي تَقْوَاهَا وَزَكَهَا أَنْتَ خَيْرُ مَنْ زَكَّهَا أَنْتَ وَلِيُّهَا وَمَوْلاهَا . اللَّهُمَّ إِنِّي أَعُوذُبِكَ مِنْ عِلْمٍ لَا يَنْفَعُ وَمِنْ قَلْبِ لَا يَخْشَعُ وَمِنْ نَفْسٍ لا تَشبَعُ

وَمِنْ دَعْوهِ لَا يَسْتَجَابُ لَهَا – (مسلم)

“O Allah, I seek refuge in You from every kind of incapacity, laziness, cowardice, miserliness, old age, and the punishment of the grave. O Allah, grant my nafs piety and purify and elevate it, for You alone can purify and elevate it in the best manner. O Allah, I seek refuge in You from knowledge that is of no benefit, from a heart that does not fear You, from a nafs that is never satisfied, and from a supplication that is not accepted in Your presence.” (Muslim)

اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمًا نَافِعًا وَعَمَلاً مُتَقَبِّلاً وَرِزْقًا طَيِّبًا – (احمد)

“O Allah, I ask You for beneficial knowledge, accepted deeds, and pure sustenance.” (Ahmad)

اللَّهُمَّ انْفَعْنِي بِمَا عَلَّمْتَنِي وَعَلَّمْنِي مَا يَنْفَعْنِي

“O Allah, make the knowledge You have granted me beneficial for me, and grant me knowledge that will benefit me.” (Tabarani and Tirmidhi)

اللَّهُمَّ إِنِّي أَعُوذُبِكَ مِنَ الشَّقَاقِ وَالنِّفَاقِ وَسُوءِ الْأَخْلَاقِ –

“O Allah, I certainly seek refuge in You from misfortune, hypocrisy, and bad character.”

اللَّهُمَّ إِنِّي أَعُوذُبِكَ مِنْ زَوَالِ نِعْمَتِكَ وَتَحْوِلِ عَافِيَتِكَ وَفَجَاءَتْ نِعْمَتُكَ وَجَمِيعُ سَخَطِكَ

“O Allah, I seek refuge in You from being deprived of Your blessings after receiving them, from the loss of well-being, and from all forms of Your anger and wrath.”

اللَّهُمَّ الْهِمَنِي رُشْدِي وَأَعِذْنِي مِنْ شَرِّ نَفْسِي – (ترمذی)

“O Allah, instill in my heart, from You, sound and guidance-based knowledge, and protect me from the harmfulness of my nafs.” (Tirmidhi)

اللَّهُمْ أَقْسِمْ لَنَا مِنْ خَشْيَتِكَ مَا يَحُول بَينَنَا وَبَيْنَ مَعَاصِيكَ وَمِنْ طَاعَتِكَ مَا تَبْلُغْنَا بِهِ جَنَّتَكَ وَمِنَ الْيَقِينِ مَا تُهَونَ بِهِ عَلَيْنَا مَصَابِبُ الدُّنْيَا وَمَتِّعْنَا بِأَسْمَاعِنَا وَأَبْصَارِنَا وَقُوَّتِنَا مَا أَحْيَيْتَنَا وَاجْعَلْهُ الْوَارِثَ مِنَّا وَاجْعَلْ ثَارَنَا عَلَى مَنْ

ظَلَمَنَا وَانْصُرْنَا عَلَى مَنْ عَادَانَا وَلَا تَجْعَلْ مُصِيبَتَنَا فِي دِينِنَا وَلَا تَجْعَلِ الدُّنْيَا أَكْبَرُ هَمِّنَا وَلَا مَبْلَغَ حِلْمِنَا وَلَا تُسَلِّطْ عَلَيْنَا مَنْ لا يرحمنا – (ترمذی و نسائ)

“O Allah, grant us such fear of You as will create a barrier between us and disobedience to You. Grant us such obedience as will enable us to reach Your Paradise. Grant us such certainty as will make all worldly calamities easy for us. As long as You keep us alive, bless our hearing, sight, and physical strength, and make these our inheritors. Take retribution on our behalf against those who oppress us, and grant us victory over those who show hostility toward us. Do not make our calamity concern our religion. Do not make the world our greatest desire or the extent of our knowledge. Do not impose upon us those who will not have mercy on us.” (Tirmidhi, Nasa’i)

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عَصَمْتُ أَمْرِي وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي وَأَصْلِحْ لِى أُخِرَتِي الَّتِي فِيهَا مَعَادِي وَاجْعَلِ الْحَيَوَاتِي زيادَةُ لِي فِي كُلِّ خَيْرٍ وَاجْعَلِ الْمُوَاشرَاحَةَ لِي مِنْ كُلِّ شَر – (مسلم)

“O Allah, perfect my religion, upon which the soundness of all my affairs depends. Purify my worldly life, in which my livelihood lies. Make my Hereafter safe, to which I must return.” (Muslim)

اللَّهُمَّ أَكْفَنِي بِحَلَالِكَ عَنْ حَرَامِكَ وَاغْنَنِي بِفَضْلِكَ عَمَّنْ سَوَاكٍ –

“O Allah, make accepting what You have declared lawful sufficient for my needs instead of what You have declared unlawful. Make me independent of everything besides You.”

اللَّهُمَّ إِنَّا نَجْعَلُكَ فِي نُحُورِهِمْ وَنَعُوذُ بِكَ مِنْ شُرُورِهِمْ .

“O Allah, we place You before them and seek refuge in You from their evil.”

Some Practical Supplications

Supplication before sleeping:

بِاسْمِكَ اللَّهُمَّ أَحْيَا وَآمُوتُ -“O Allah, in Your name I live and die.”

Supplication upon leaving one’s bed:

الْحَمْدُ لِلَّهِ الَّذِي أَحْيَانًا بَعْدَ مَا أَمَاتَنَا وَإِلَيْهِ النُّشُورِ –

“All praise belongs to Allah, who gives us life after causing us to die. Thus, after death, we will be brought to life again and return to Him.”

Supplication before using the toilet:

اللَّهُمَّ إِنِّي أَعُوذُبِكَ مِنَ الْخُبْثِ وَالْخَبَائِثِ .

“O Allah, I seek refuge in You from every kind of impurity.”

Supplication before eating:

بسْمِ اللهِ وَعَلَى بَرَاكَاتِ اللهِ .

“In the name of Allah, seeking blessings from Allah.”

Supplication after eating:

الْحَمْدُ لِلَّهِ الَّذِي أَطْعَمَنَا وَسَقَانَا وَجَعَلْنَا مِنَ الْمُسْلِمِينَ

“Praise belongs to Allah, who fed us, gave us drink, and, above all, included us among the Muslims.”

Supplication when traveling in a vehicle:

سُبْحَانَ الَّذِي سَخَّرَ لَنَا هُذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ

“I declare the purity of the One who has brought all these things under our control. Otherwise, we could not have brought them under our control. In this way, we are all bound to return to Him.”
-(Surah Az-Zukhruf: 13–14)

Supplication when traveling by water:

بِسْمِ اللهِ مَجْرِهَا وَمُرْسَهَا إِنَّ رَبِّي لَغَفُورٌ رَّحِيمٌ

“In the name of that Allah by whose command it moves and stops. Indeed, my Lord is Forgiving.” (Surah Hud: 41)

Thus, all such supplications are meaningful and significant. Their effects and repercussions on practical life are far-reaching. If they are practiced and their underlying meanings and significance are understood with heart and mind, we will undoubtedly benefit from their blessings.

Self-Purification and Self-Criticism

Self-criticism has an effective and meaningful role in self-purification. Those who follow the path of Allah and the Messenger, seeking self-purification and improvement, must regularly cultivate the habit of self-criticism. Self-criticism is essentially preparation for the reckoning and accountability that we will face before Allah in the court of the Hereafter. Hazrat Umar (may Allah be pleased with him) said: “Take account of yourself before you are called to account before Allah.” In practical life, we see that before submitting an organization’s accounts to the higher authorities for auditing, wise people carefully examine the accounts themselves, so that no error or defect is detected by the higher authorities. In the court of the Hereafter, we will have to present our accounts before an Almighty Being in whose court no one will even be able to utter a word without His permission. With the attitude that we should not be held up there, it is wisdom to take account of our deeds, continually remove our shortcomings as far as possible, and strive step by step to become people of better deeds. It is stated in a hadith:

الْكَيْسُ مَنْ دَانَ نَفْسَهُ وَعَمِلَ لَمَّا بَعْدَ الْمَوْتِ

“The intelligent person is the one who controls his nafs and works for success in the life after death.”

Methods of Self-Criticism

By reflecting on and reviewing our activities over the twenty-four hours of day and night at a specific time toward the end of the day, we can properly evaluate our daily actions. If errors or shortcomings come to our attention in this way, we should not merely end with regret and remorse; rather, we should resolve not to repeat such errors or negligence in the future. This is the regular or formal method of self-criticism.

Moreover, whenever an error or shortcoming occurs in our practical work, we should immediately regret it and take steps to correct it. We may regard this as the practical form of self-criticism. In addition, while studying the Qur’an and hadith, we can practice self-criticism in light of the passages we read. In light of what has been read, where do I stand? How far behind am I in fulfilling its demands? Properly evaluating this and deciding to reform or improve oneself is what this kind of self-criticism requires.

For example, when reading the passage in Surah Al-Hujurat that forbids suspicion, backbiting, and searching for others’ faults, I can examine my own record to see whether these faults exist in me. If they do not, praise be to Allah. Yet it is impossible for any human being to be completely free of faults. For the time being, if it seems that, to my knowledge, these faults are not present in me, I must nevertheless exert still greater vigilance over my heart, so that if any fault remains without my knowledge, I may be freed from it.

Similarly, if the signs of hypocrisy are discussed while studying hadith, I should place my hand on my chest and question myself, knowing that Allah is present and observing, so that this destructive fault cannot even come near me. Likewise, when the major sins are discussed, we should ask our hearts which of them we have still not been able to abandon. We must remain cautious for the future so that not even one of these major sins can touch us.

The passages of the Qur’an that warn of the Hereafter, Paradise, Hell, and the punishment from Allah Almighty can also deeply influence our minds, hearts, and practical lives when those verses or surahs are recited during the solitary hours of the night in voluntary prayer.

To attain through self-criticism what we seek, repentance and muraqabah are necessary. Therefore, in discussing self-criticism, we also wish to briefly shed light on these two matters.

Repentance

After committing a wrong deed, feeling regret and remorse, asking forgiveness for it, abandoning that wrong deed, and returning to good deeds is called tawbah. Allah Almighty says:

إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلاً صَالِحًا فَأُولَئِكَ يُبَدِّلُ اللَّهُ سَيِّاتِهِمْ حَسَنَت وَكَانَ اللهُ غَفُورٌ رَحِيمًا ، وَمَنْ تَابَ وَعَمِلَ صَالِحًا فَإِنَّهُ يَتُوبُ إِلَى اللهِ مَتَابًاه ( الفرقان : ۷۰ – ۷۱)

“But those who repent, believe, and do good deeds—Allah will replace their evil deeds with good deeds. And whoever repents and does good deeds, their repentance to Allah is true repentance.” (Surah Al-Furqan: 70–71)

Here, faith and righteous deeds are mentioned alongside repentance. This shows that the repentant person must renew the declaration of faith. The sign of genuine repentance is being granted the ability to perform righteous deeds. In reality, when a person commits a major sin, his strength of faith becomes almost ineffective. That is why the repentant person must renew the declaration of faith. It is mentioned in the hadith of the Messenger that when a thief steals, he is not a believer, and when an adulterer commits adultery, he is not a believer. In other words, at that time the consciousness of faith is not active within him. In verse 71 of Surah Al-Furqan, we find two points concerning repentance. First, the repentance of the person who truly abandons evil deeds after repenting and devotes himself to good deeds is genuine repentance. Second, this conduct not only proves the genuineness of repentance; it is also a sign that the repentance has been accepted in the court of Allah.

In reality, this is what we seek through self-criticism as well. Thus, we may put it this way: repentance becomes genuine and fruitful when it is made with an attitude of self-criticism and a resolve to reform oneself. Conversely, self-criticism becomes genuine when undertaken in the spirit of repentance, and it becomes capable of playing an effective role in self-purification.

To understand the true importance of repentance, we will mention here several verses of the Qur’an and several hadiths of the Messenger of Allah.

وَتُوبُوا إِلَى اللهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ

“O believers, all of you repent and turn to Allah, so that you may succeed.” (Surah An-Nur: 31)

أَفَلا يَتُوبُونَ إِلَى اللهِ وَيَسْتَغْفِرُونَهُ ، وَاللَّهُ غَفُورٌ رَّحِيمٌ

“Will they not then repent and turn to Allah and seek forgiveness for their sins? Yet Allah is Forgiving and Merciful.” (Surah Al-Ma’idah: 74)

يكُمْ أَنْ يُكَفِّرَ يَأَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللهِ تَوْبَةً نَصُوحًا ، عَسَى رَبُّكُم ) عَنْكُمْ سَيَأْتِكُمْ وَيُدْخِلَكُمْ جَنَّتِ تَجْرِي مِنْ تَحْتِهَا الْأَنْهُرُ يَوْمَ لا يُخْزِى اللهُ النَّبِي وَالَّذِينَ آمَنُوا مَعَهُ ، نُورَ هُمْ يَسْعَى بَيْنَ أَيْدِيهِمْ وبِأَيْمَانِهِمْ يَقُولُونَ رَبَّنَا

أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا إِنَّكَ عَلَى كُلِّ شي قديره

“O believers, turn to Allah in sincere repentance. It may be that Allah will pardon your minor errors and shortcomings and admit you into a Paradise beneath which rivers flow. On that Day of Judgment, Allah will not disgrace His Prophet or those who believed with him. Their light will shine before them and to their right. They will say, ‘Our Lord, perfect our light for us.’ Surely, You are Powerful over all things.” -(Surah At-Tahrim: 8)

إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءُ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِنْ قرِيبٍ فَأَوْلَئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ ، وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا وَلَيْسَتِ الثوية لِلَّذِينَ يَعْمَلُونَ السَّيَاتِ ، حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ

إِنِّي تُبْتُ النَّنَ وَلَا الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ، أَوْلَئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا

“The repentance accepted by Allah is that of those who do evil out of ignorance and then repent soon afterward; Allah accepts their repentance. Allah is All-Knowing, All-Wise. Repentance is not for those who persist in evil deeds until, when death approaches one of them, he says, ‘Now I repent,’ nor for those who die while engaged in disbelief. For such people We have prepared a painful punishment.” (Surah An-Nisa: 17–18)

عَنْ أَسْرَارِ بْنِ يَسَارِ الْمَنَنِي قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَأَيُّهَا النَّاسُ تُوبُوا إِلى اللهِ وَاسْتَغْفِرُوهُ فَإِنِّي أَتُوبُ الْيَوْمَ مِائَةَ مرة – (مسلم)

Hazrat Asrar ibn Yasar Al-Mazani (may Allah be pleased with him) said: “The Messenger (peace and blessings be upon him) said, ‘O people, repent to Allah and seek His forgiveness. Indeed, I repent one hundred times a day.'” (Muslim)

عَنْ أَبِي مُوسَى عَبْدِ اللَّهِ بْنِ قَيْسِ الْأَشْعَرِي رَضِيَ اللَّهُ عَنْهُ عَنِ النَّبِيِّ صلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّ اللهَ تَعَالَى يَبْسُطُ يَدَهُ بِاللَّيْلِ يَتُوبُ سي النَّهَارِ وَيَبْسُطُ يَدَهُ بِالنَّهَارِ لِيَتُوبَ سِيِّ النَّهَارِ حَتَّى تَطْلَعَ الشَّمْسُ مِنْ

مَغْرِبِها – (مسلم)

“It is narrated from Hazrat Abu Musa Abdullah ibn Qays Al-Ash’ari that the Messenger (peace and blessings be upon him) said: ‘Allah Almighty extends His hand at night to forgive the sinners of the day, and during the day to forgive the sinners of the night, until the sun rises from the west.'” (Muslim)

عَنْ أَبِي عَبْدِ الرَّحْمَنِ عَبْدِ اللَّهِ ابْنِ عُمَرَ بْنِ الخَطَابِ رَض عَنِ النَّبِيِّ صلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّ اللَّهَ عَزَّ وَجَلٌ يَقْبُلُ تَوْبَةُ الْعَبْدِ مَالَمُ يُغَرغِرْ – (مسلم)

“Hazrat Abu Abd al-Rahman Abdullah ibn Umar ibn al-Khattab narrated from the Messenger (peace and blessings be upon him): ‘Allah Almighty accepts the repentance of His servant until the pangs of death begin.'” – (Tirmidhi)

Muraqabah

One of Allah’s significant attributive names is Raqib, meaning Observer. He directly observes the actions of each one of us. Moreover, Allah Almighty has referred to some of the angels appointed to record our deeds as Raqib. Allah Almighty says in Surah Qaf:

إِذْ يَتَلَقَّى الْمُتَلَقِّيْنِ عَنِ الْيَمِينِ وَعَنِ الشَّمَالِ قَعِيدَهُ مَا يَلْفِظُ مِنْ قَوْلِ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌه

“Two recorders, seated on his right and left, are recording everything. No word leaves his mouth without an alert and vigilant watcher being present to record it.”—(Qaf: 17–18)

Here Allah mentions that angels are appointed to guard and observe. But in Surah An-Nisa, Allah Almighty describes Himself as Raqib, the Ever-Watchful. Allah Almighty says:

يأَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا وَنِسَاءً وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا

“O humanity, fear your Lord, who created you from a single soul, then created its mate from it, and spread from the two countless men and women. Fear Allah, in whose name you appeal to one another, and beware of severing family ties. Surely Allah is ever Watchful over you.” (Surah An-Nisa: 1)

In modern Arabic, supervisors of work are called muraqib. We can give the simple meaning of this muraqabah as follows: “Allah is directly observing all our activities and is also having them observed through the angels.” Keeping this feeling alert and conscious in the heart and mind while carrying out one’s work is true muraqabah. If this attitude arises during our self-criticism, we can transform our self-criticism into muraqabah. In other words, muraqabah cannot be merely the name of some meaningless meditation or ascetic practice without self-criticism undertaken with the intention of taking account of and evaluating one’s deeds.

In other words, true muraqabah is striving to conduct oneself at every moment while considering Allah the supervisor and direct observer of every action, so that certainty develops within a person that Allah Almighty is aware of everything concerning him. He knows all his hidden secrets, and He is watching all his activities. This state is created in a person by reflecting on Allah’s power and remembering Allah with sincerity and devotion. However, this remembrance is not remembrance according to a method devised by people; rather, it is through the remembrance taught by the Messenger of Allah.
The first method of the remembrance taught by the Messenger is establishing prayer. The second is reciting the Qur’an with understanding. The third is cultivating the habit of reciting the masnun adhkar and masura supplications while engaged in various activities.

Masnun adhkar refers to those forms of remembrance that Allah’s Messenger taught. For example, reciting “Subhanallahi wal amanillahi” and “Allahu Akbar” after the obligatory prayer. In addition, “Subhanallahi wal hamdu lillahi la ilaha illallahu Allahu Akbar” should be recited frequently. These forms of tasbih and tahlil are called masnun adhkar.

Ad‘iyah ma’thurah refers to the supplications taught by Allah’s Messenger. “Ad‘iyah” is the plural of supplication. “Ma’thurah” means transmitted or established through hadith. For example, Allah’s Messenger taught particular supplications for various times, such as before and after eating, before going to sleep and after waking up, and before and after using the toilet. In addition, there are countless supplications taught by the Messenger concerning in which language, when, and how to supplicate to Allah in order to please Him most.

In this way, one must establish the prayer correctly, recite the Qur’an properly, and practice the masnun adhkar and ad‘iyah ma’thurah, thereby creating a state of mind in which one constantly feels that Allah is watching over him as a raqib, or observer. Allah says:

وَمَا تَكُونَ فِي شَانٍ وَمَا تَتْلُومِنْهُ مِنْ قُرْآنٍ وَلَا تَعْمَلُونَ مِنْ عَمَلٍ إِلَّا كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ

“O Prophet, whatever state you may be in, and whatever you may recite from the Qur’an—and, O people, whatever you may do—in all these circumstances We see and observe you. (Surah Yunus: 61)

The Messenger declared:

أَنْ تَعْبُدُ اللَّهَ كَأَنَّكَ تَرَاهُ فَإِنْ لَّمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ .

“Worship Allah as though you see Him, and although you cannot see Him, He surely sees you.” (Bukhari and Muslim)

Hazrat Sufyan Thawri said: “You must maintain muraqabah of the Being from whom nothing is hidden. You must place all your hopes and expectations in Him. He is the One who fulfills every hope. You must fear Him alone, for He possesses the power to punish.”

Hazrat Abdullah ibn Mubarak said to a man: “Maintain muraqabah of Allah.” Hearing this instruction, the man asked, “What is muraqabah?” In reply, Hazrat Ibn Mubarak said: “Always live in such a state of mind as though you see Allah.”

It is narrated from Hazrat Abdullah ibn Dinar. He said: “One day, while I was traveling toward Makkah with the Commander of the Believers, Hazrat Umar ibn Khattab (may Allah be pleased with him), we stopped to rest along the way and met a shepherd tending goats. The shepherd was grazing goats on the mountain. Hazrat Umar said to the shepherd, ‘Sell us one of your goats.’ The shepherd replied, ‘I am only the owner’s servant; how could I sell one?’ Umar (may Allah be pleased with him) then said, ‘Tell your master that a tiger has eaten it.’ The servant said, ‘Where is Allah?’ Hazrat Umar immediately began to weep. Then he went to the servant’s master, bought the servant from him, and set him free.” (Minhaj al-Muslim)

End