These verses present a straightforward outline of Islam's notion of Tazkiyah. Allah has so created the soul that it has both inclinations—good and evil—and man has been endowed with the power to distinguish between the two. Therefore, the path of success for man, in this life and the one to come, involves choosing the side of good and striving to make it prevail—not just in the world and his surroundings, but first and as a pre-requisite for societal and environmental reform, within himself.
In this sense, the need for Tazkiyah is part of our innate nature—it is hardwired into our consciousness. Hence, man has always known and attempted to fulfill this innate need by seeking out all ways of contemplation, meditation, and worship. Yet, only the ways provided to him by the Creator, through the various revelations, have worked for him, and these revealed ways of self-reflection and change are the only ways of self-purification that can work for him. Moreover, they have worked only so long as man managed to keep these ways themselves pure and clean—something man has not always had success at doing.
Muslims are not exempt from this failure to keep the means purified. Like others, we have suffered at times from maintaining authentic and unadulterated ways of Tazkiyah. This is true for both Muslims of the past and Muslims today. Many of us have allowed ourselves to modify or deviate from the authentic modes of Tazkiyah delivered to us through revelation—in the Quraan and Sunnah. Part of the reason for this is definitely the increasing strain of outside influences, but this is not its main cause.
The primary source of our inconstancy is a basic and widespread lack of proper understanding of the Quraan and the Sunnah.
This is unfortunate because Allah says: "We have sent you a Messenger, from yourselves (Muhammad), reciting to you Our verses and purifying you (through tazkiyah) and teaching you the Book (Quraan) and wisdom (Sunnah) and teaching you that which you knew not." [2:151], and the Prophet (saws) himself said: "I have left you upon a clear proof." [Ahmad]
Let it be said at the outset here that Siyaam or fasting is a primary means of Tazkiyah in Ramadaan, of course, but also during the weekly and monthly life of a Muslim for a very specific reason: It is most effective in helping one realize in totality the nature of his relationship with his Lord. Fasting also epitomizes the task of Tazkiyah for the believer on both physical, spiritual, as well as metaphorical levels. My goal here, however, is straightforward and simple: to briefly cover some aspects of Tazkiyah, help ensure we are constantly engaged in it, and to reinforce its basis, namely, that the ways we go about self-purifying are authentic and, therefore, effective.
The Essence of Tazkiyah
We need, first, to understanding the nature of what the Quraan terms Tazkiya before we are able to initiate its programs and practice Tazkiyah successfully. It is not uncommon, for example, to find Muslims today who say Tazkiyah is only for those who want to become Sufis, or those few who desire to increase their faith to the level of ihsaan or perfection. Such people are ignorant of the fact that Tazkiyah is an individual obligation upon every human being, every Muslim. Others teach one cannot achieve Tazkiyah simply by being obedient to Allah and doing what is required of all Muslims, but only by having a guide (murshid) who can tailor for one a special program of Tazkiyah rituals suitable for who one is. Indeed, some go so far as to say that our assuring our success in the Hereafter is totally dependent on following such guide, all other paths to success, they content, are blocked without him. This is dangerously false, as it appears to remove the burden of individual belief, performance, thought, repentance, correction, and knowledge acquisition from each person, which actually defines man. He is mukallif, one morally burdened to stand individually before Allah to account of his faith and life for final judgment.
What, then, do we mean by Tazkiyah?
Ever since the trial of our father, Adam (as) and his descent from Paradise, all of his children have had, still and will continue to have, to fight Shaytaan, their most formidable enemy, till the Last Day on this Earth. Allah says: "We said, `Go down from it (Paradise) and when guidance comes to you from Me, whoever follows My guidance there will be no fear concerning them nor will they grieve. And those who disbelieve and deny Our signs - those will be companions of the Fire; they will abide therein eternally." [2:38-39]
Our ongoing battle with the forces of darkness began then. Shaytaan, who is irrevocably condemned to Hellfire, is determined to take with him to it as many of the Children of Adam as he possibly can. But Allah has promised those who follow His guidance that they will be successful over Shaytaan.
There are literally hundreds of verses in the Quraan and similarly copious Ahadeeth reports in the Sunnah of the Prophet (saws) that clearly explain this defining hostility and state of belligerence between man and Shaytaan, detailing the story of human creation, elucidating the purpose of human life, and underscoring the inveterate danger to our everlasting well-being posed by Shaytaan. The Quraan tells us that the ultimate end of those who do not give heed to these warnings is damnation in the Hereafter. "Did I not enjoin upon you, O Children of Adam, that you not, follow Satan, for he is, indeed, a clear enemy of you. And that you worship only Me." [36:60-61] It also mentions that Allah will send Messengers from time to time so that man will not be alone, without tactic nor intelligence, in this perilous fight. "And whosoever follows My guidance will neither go astray (in this life) nor suffer (in the Hereafter)." [20:123]
Man, in the viewpoint of Islam, is not born sinful. Rather, we start our lives fresh as good and wholesome spiritual material (people) who have the potential of achieving the best in this life. Man, Islam teaches, is eventually subjected to the whispers of Shaytaan and to the effects of his own environment (family, culture, etc.) Yet man is in need of Divine teaching to maintain his goodness and orient him toward his felicitous purpose. This instruction is sent down to him by Allah through revelation via the various prophets. The struggle man must undertake in order to internalize these teachings and live in harmony with them is Tazkiyah.
Furthermore, Tazkiyah may be construed as a concept that underscores the basic principle of religion (or any ideology for that matter); namely, ensuring that man puts in enough effort, struggle and sacrifice to inculcate certain characters and induce certain behavioral changes in order to enable him to attain specific goals as set for him by religion (or the ideology).
Tazkiyah, therefore, is a systemic and systematic approach of bringing about a predetermined level of change in people, which requires knowledge, training, and mental as well as emotional preparation. Without such training, no serious effects or changes can be brought about or effectively maintained.
We need, first, to understanding the nature of what the Quraan terms Tazkiya before we are able to initiate its programs and practice Tazkiyah successfully. It is not uncommon, for example, to find Muslims today who say Tazkiyah is only for those who want to become Sufis, or those few who desire to increase their faith to the level of ihsaan or perfection. Such people are ignorant of the fact that Tazkiyah is an individual obligation upon every human being, every Muslim. Others teach one cannot achieve Tazkiyah simply by being obedient to Allah and doing what is required of all Muslims, but only by having a guide (murshid) who can tailor for one a special program of Tazkiyah rituals suitable for who one is. Indeed, some go so far as to say that our assuring our success in the Hereafter is totally dependent on following such guide, all other paths to success, they content, are blocked without him. This is dangerously false, as it appears to remove the burden of individual belief, performance, thought, repentance, correction, and knowledge acquisition from each person, which actually defines man. He is mukallif, one morally burdened to stand individually before Allah to account of his faith and life for final judgment.
What, then, do we mean by Tazkiyah?
Ever since the trial of our father, Adam (as) and his descent from Paradise, all of his children have had, still and will continue to have, to fight Shaytaan, their most formidable enemy, till the Last Day on this Earth. Allah says: "We said, `Go down from it (Paradise) and when guidance comes to you from Me, whoever follows My guidance there will be no fear concerning them nor will they grieve. And those who disbelieve and deny Our signs - those will be companions of the Fire; they will abide therein eternally." [2:38-39]
Our ongoing battle with the forces of darkness began then. Shaytaan, who is irrevocably condemned to Hellfire, is determined to take with him to it as many of the Children of Adam as he possibly can. But Allah has promised those who follow His guidance that they will be successful over Shaytaan.
There are literally hundreds of verses in the Quraan and similarly copious Ahadeeth reports in the Sunnah of the Prophet (saws) that clearly explain this defining hostility and state of belligerence between man and Shaytaan, detailing the story of human creation, elucidating the purpose of human life, and underscoring the inveterate danger to our everlasting well-being posed by Shaytaan. The Quraan tells us that the ultimate end of those who do not give heed to these warnings is damnation in the Hereafter. "Did I not enjoin upon you, O Children of Adam, that you not, follow Satan, for he is, indeed, a clear enemy of you. And that you worship only Me." [36:60-61] It also mentions that Allah will send Messengers from time to time so that man will not be alone, without tactic nor intelligence, in this perilous fight. "And whosoever follows My guidance will neither go astray (in this life) nor suffer (in the Hereafter)." [20:123]
Man, in the viewpoint of Islam, is not born sinful. Rather, we start our lives fresh as good and wholesome spiritual material (people) who have the potential of achieving the best in this life. Man, Islam teaches, is eventually subjected to the whispers of Shaytaan and to the effects of his own environment (family, culture, etc.) Yet man is in need of Divine teaching to maintain his goodness and orient him toward his felicitous purpose. This instruction is sent down to him by Allah through revelation via the various prophets. The struggle man must undertake in order to internalize these teachings and live in harmony with them is Tazkiyah.
Furthermore, Tazkiyah may be construed as a concept that underscores the basic principle of religion (or any ideology for that matter); namely, ensuring that man puts in enough effort, struggle and sacrifice to inculcate certain characters and induce certain behavioral changes in order to enable him to attain specific goals as set for him by religion (or the ideology).
Tazkiyah, therefore, is a systemic and systematic approach of bringing about a predetermined level of change in people, which requires knowledge, training, and mental as well as emotional preparation. Without such training, no serious effects or changes can be brought about or effectively maintained.
Some
scholars refer to Tazkiyah using plain terms like soul (or self)
purification—Tazkiatun Nafs in Arabic—and this is probably the most
common term for it. Another term is Tarbiyah—literally, upbringing. Both
of these terms describe a process by which one's self is trans-formed
from weak to strong or from had to good, and the like.
Regardless of how we choose to define it, the essence of Tazkiyah entails a process that is continuous, involved and demanding—one that requires education and the development of' not only a strong, but an effective and efficient will; yet, no matter how arduous of a process —and it is—it is one that nonetheless has an incomparably triumphant and sweet end.
Regardless of how we choose to define it, the essence of Tazkiyah entails a process that is continuous, involved and demanding—one that requires education and the development of' not only a strong, but an effective and efficient will; yet, no matter how arduous of a process —and it is—it is one that nonetheless has an incomparably triumphant and sweet end.
Principles of Tazkiyah
As shown earlier, Tazkiyah is a fundamental part of Prophet Muhammad's (saws) mission and his life constitutes a unique example of it. Together with his teaching, this example was responsible for altering the lives of his Companions to such an extent that they became the pinnacle and paradigm generation for all humanity, the best ever brought forth among people.
This change to excellence is the proof that Tazkiyah can surely bring about the right change in individuals as well as communities. Imam Malik once said: "The latter part of this Ummah will not be rectified except by that which rectified its former part," his meaning being the Sunnah-based Tazkiyah that transformed the Companions. All Muslim scholars share this view. The way to rectify this Ummah—individuals and communities—must always be rooted in the principles laid out for it in the Quran and the Sunnah. Knowledge, establishment, and maintenance of these principles must always receive priority in our lives.
Here are five foundational principles of Tazkiyah upon which any character or community can be reformed. They are followed by 15 basic prayerful remembrances that one can institute as a wird of Dhikr into one's daily life to assist in one's self-transformation by way of divinely ordained purification.
1. Knowledge ('Ilm) precedes action ('Amal)
Acquire the knowledge necessary to carry out your tasks. This is always step one and none can do without it. Knowledge, therefore, must precede action. And since Tazkiyah is fundamental to this religion, it is highly significant that its processes and methods be founded upon comprehensive and authentic knowledge.
Warning against inauthentic knowledge, Imam Ibn Shihab az-Zuhri (d. 124 AH) said: "Indeed, this ‘Ilm is Deen. So look well at who you are taking your religion from." Not only is knowledge necessary, it must be the right kind of knowledge and it must come from the right source—the Quran, as expressed by the teachings and life-example of the Prophet (saws) and scholars who sincerely and honestly follow his Sunnah. Stressing this important attribute in those from whom we learn Tazkiyah, the revered Shaykh Abul Abbas Ahmad Muhammad Zarruq (d. 899 AH), who wrote an excellent treatise known in short as A1-Qawa'id (The Bases or The Foundations) in which he formulated 217 bases delineating many useful guidelines for Tazkiyah, said in Base 22: "First must come knowledge. Then, action follows." [AI-Qawa'id, page 11]. In Base 46, he notes that "Al-Junaid said: ‘Those who do not listen to (or read) the Hadith, learn from the fuqaha (Islamic jurists), and take as a role model in morality those who are known for it, end up corrupting whoever follows them." [Al-Qawa'id, page 22]
As shown earlier, Tazkiyah is a fundamental part of Prophet Muhammad's (saws) mission and his life constitutes a unique example of it. Together with his teaching, this example was responsible for altering the lives of his Companions to such an extent that they became the pinnacle and paradigm generation for all humanity, the best ever brought forth among people.
This change to excellence is the proof that Tazkiyah can surely bring about the right change in individuals as well as communities. Imam Malik once said: "The latter part of this Ummah will not be rectified except by that which rectified its former part," his meaning being the Sunnah-based Tazkiyah that transformed the Companions. All Muslim scholars share this view. The way to rectify this Ummah—individuals and communities—must always be rooted in the principles laid out for it in the Quran and the Sunnah. Knowledge, establishment, and maintenance of these principles must always receive priority in our lives.
Here are five foundational principles of Tazkiyah upon which any character or community can be reformed. They are followed by 15 basic prayerful remembrances that one can institute as a wird of Dhikr into one's daily life to assist in one's self-transformation by way of divinely ordained purification.
1. Knowledge ('Ilm) precedes action ('Amal)
Acquire the knowledge necessary to carry out your tasks. This is always step one and none can do without it. Knowledge, therefore, must precede action. And since Tazkiyah is fundamental to this religion, it is highly significant that its processes and methods be founded upon comprehensive and authentic knowledge.
Warning against inauthentic knowledge, Imam Ibn Shihab az-Zuhri (d. 124 AH) said: "Indeed, this ‘Ilm is Deen. So look well at who you are taking your religion from." Not only is knowledge necessary, it must be the right kind of knowledge and it must come from the right source—the Quran, as expressed by the teachings and life-example of the Prophet (saws) and scholars who sincerely and honestly follow his Sunnah. Stressing this important attribute in those from whom we learn Tazkiyah, the revered Shaykh Abul Abbas Ahmad Muhammad Zarruq (d. 899 AH), who wrote an excellent treatise known in short as A1-Qawa'id (The Bases or The Foundations) in which he formulated 217 bases delineating many useful guidelines for Tazkiyah, said in Base 22: "First must come knowledge. Then, action follows." [AI-Qawa'id, page 11]. In Base 46, he notes that "Al-Junaid said: ‘Those who do not listen to (or read) the Hadith, learn from the fuqaha (Islamic jurists), and take as a role model in morality those who are known for it, end up corrupting whoever follows them." [Al-Qawa'id, page 22]
Implicitly,
this principle implies that knowledge that is not followed by action is
fruitless. Explicitly, it states that when we do not have correct
knowledge as bases for our behavior, our Tazkiyah will necessarily
suffer deviation or misguided innovation, and in neither case will it
yield any benefit. Amr
ibn Salamah related: "We used to sit in front of Abdullah ibn Mas'ud's
house before the Fajr prayer waiting to go with him to the Masjid. Abu
Musa Al-Ash'ari came and asked us: "Did Abu Abdurrahman (i.e. Ibn
Masoud) leave yet?" We answered: "No." So he sat with us waiting for
him. When Ibn Masoud came out, we all stood up. Abu Musa told him: "Oh,
Abu Abdurrahman! I recently saw something in the masjid of which I did
not approve." Ibn Masoud then asked: "What was it?"
Abu Musa said: "You will see it if you stay alive. In the Masjid, I saw a group of people sitting in circles waiting for the prayer. Each circle is led by a person. And every person in these circles carries small stones. The leader of a circle would say: `Say Allahu Akbar a hundred times.' Then they (those in attendance) will say that. Then he says: `Say la ilaha Illa Allah a hundred times."Then they (those in attendance) will say that. Then he says: "Say a hundred times." Then they (those in attendance) will say that.
"Ibn Masoud inquired: `What did you tell them?' He said: `I did not. I wanted to wait for your opinion.'
"Then they left together to the masjid. As he approached one of the circles, Ibn Mas’oud asked them. ‘What you are doing?' They said. `Oh Abu Abdurrahman! These are pebbles to count the number of times we say Dhikr.' He said: `Count your own sins, and I assure you that you are not going to lose anything of your rewards. Woe unto you, people of Muhammad, how fast you will be doomed. Those are your Prophet's Companions available. These are his clothes not worn out yet. And his pots are not broken yet. I swear by the One in whose Hands is my soul that you are either following a religion that is better than the Prophet's religion or you are opening a door of aberration.’”
"They said: `By Allah, Oh Abu Abdurrahman! We had no intention other than doing good deeds.' He said: `So what? How many people wanted to do good deeds but never got to do them? The Prophet of Allah (saws) has told us about people who recited the Qur'an with no effect on them other than the Qur'an passing through their throats. I swear by Allah, I am almost sure that most of you are from this type of people.' He then left.
Amr ibn Salamah said: "We (later) saw most of those people fighting against us with the Kharijites in the battle of An-Nahrawan." [Ad-Darimi and Abu Nuaim]
Abu Musa said: "You will see it if you stay alive. In the Masjid, I saw a group of people sitting in circles waiting for the prayer. Each circle is led by a person. And every person in these circles carries small stones. The leader of a circle would say: `Say Allahu Akbar a hundred times.' Then they (those in attendance) will say that. Then he says: `Say la ilaha Illa Allah a hundred times."Then they (those in attendance) will say that. Then he says: "Say a hundred times." Then they (those in attendance) will say that.
"Ibn Masoud inquired: `What did you tell them?' He said: `I did not. I wanted to wait for your opinion.'
"Then they left together to the masjid. As he approached one of the circles, Ibn Mas’oud asked them. ‘What you are doing?' They said. `Oh Abu Abdurrahman! These are pebbles to count the number of times we say Dhikr.' He said: `Count your own sins, and I assure you that you are not going to lose anything of your rewards. Woe unto you, people of Muhammad, how fast you will be doomed. Those are your Prophet's Companions available. These are his clothes not worn out yet. And his pots are not broken yet. I swear by the One in whose Hands is my soul that you are either following a religion that is better than the Prophet's religion or you are opening a door of aberration.’”
"They said: `By Allah, Oh Abu Abdurrahman! We had no intention other than doing good deeds.' He said: `So what? How many people wanted to do good deeds but never got to do them? The Prophet of Allah (saws) has told us about people who recited the Qur'an with no effect on them other than the Qur'an passing through their throats. I swear by Allah, I am almost sure that most of you are from this type of people.' He then left.
Amr ibn Salamah said: "We (later) saw most of those people fighting against us with the Kharijites in the battle of An-Nahrawan." [Ad-Darimi and Abu Nuaim]
2. Precedence of obligations over voluntary worship
Muslims believe that perfecting Tazkiyah entails submitting to Allah’s Shari'ah completely, inside and outside, which can only be attained through giving full priority to that which He has made an obligation (Wajib) upon us over that which is voluntary (Nawafil). Then increase our share of voluntary deeds until we are guaranteed Allah's love. The Prophet (saws) said that "Allah Almighty says: `My servant does not draw near to Me with anything more beloved to Me than that which I have made obligatory upon him. And My servant continues to draw nearer to Me through more voluntary deeds until I love him."' [Al-Bukhari]
When we fulfill our obligations to Allah, we are recognizing Allah and submitting to His authority. Beyond this, we are not required to do anything else. But if we choose to add voluntary deeds, Allah's love for us will increase and so shall our faith in Him, as well as the reward we get from Him. Eventually, voluntary worship leads us to receive the ultimate success: Allah's love.
We need to keep this priority in focus. In every situation, we need to make a decision regarding what obligations there are for us to abide by—either orders to carry out or prohibitions to avoid—then do just that. If we are capable of doing more, we should add as many voluntary deeds as we can. Even though this principle is rational, it is amazing how often and easily it is violated. When it comes to matters of Tazkiyah, for example, we find many Muslims who think the more Dhikr and Salaah they do, the better it is for them, regardless of their status in fulfilling obligations. What good shall any amount of voluntary Salaah and Dhikr do for those who are dealing in interest and usury or not taking care of other personal or communal obligations. Not giving obligations their due precedence over voluntary acts is ignorance, and ignorance leads to deterioration and chaos.
3. The heart is central
Muslims believe that perfecting Tazkiyah entails submitting to Allah’s Shari'ah completely, inside and outside, which can only be attained through giving full priority to that which He has made an obligation (Wajib) upon us over that which is voluntary (Nawafil). Then increase our share of voluntary deeds until we are guaranteed Allah's love. The Prophet (saws) said that "Allah Almighty says: `My servant does not draw near to Me with anything more beloved to Me than that which I have made obligatory upon him. And My servant continues to draw nearer to Me through more voluntary deeds until I love him."' [Al-Bukhari]
When we fulfill our obligations to Allah, we are recognizing Allah and submitting to His authority. Beyond this, we are not required to do anything else. But if we choose to add voluntary deeds, Allah's love for us will increase and so shall our faith in Him, as well as the reward we get from Him. Eventually, voluntary worship leads us to receive the ultimate success: Allah's love.
We need to keep this priority in focus. In every situation, we need to make a decision regarding what obligations there are for us to abide by—either orders to carry out or prohibitions to avoid—then do just that. If we are capable of doing more, we should add as many voluntary deeds as we can. Even though this principle is rational, it is amazing how often and easily it is violated. When it comes to matters of Tazkiyah, for example, we find many Muslims who think the more Dhikr and Salaah they do, the better it is for them, regardless of their status in fulfilling obligations. What good shall any amount of voluntary Salaah and Dhikr do for those who are dealing in interest and usury or not taking care of other personal or communal obligations. Not giving obligations their due precedence over voluntary acts is ignorance, and ignorance leads to deterioration and chaos.
3. The heart is central
The
physical heart not the brain is the central and most important element
in the human body and the spiritual heart is at its center. The Prophet
(saws) said:
"Indeed, in the body there is a piece of flesh; if it is sound, the
whole body is sound, and if it is corrupt, the whole body is corrupt,
and behold, it is the heart." [Al-Bukhari and Muslim]
It is in the heart that faith resides: "Verily Allah does not look at your bodies or your forms. But He looks at your hearts." [Muslim]. And as faith diminishes, the heart gets sick and may become blind. Allah says: "It is not the eyes that are blinded, but blinded are the hearts which are in the breasts." [22:46]
The heart, therefore, is the place where Satan focuses his efforts and directs his attacks. Huthaifah ibnul-Yaman learned this from the Prophet (saws) who said: "Trials and tribulations will be presented to the hearts, as a reed-mat is interwoven stick by stick. Any heart that absorbs these trials will have a black mark put in it, and that which rejects them will have a white mark put in it. The result is that hearts will be of two kinds: One white, which will not be harmed by trials as long as the heavens and earth endure; and the other dark and rusty, like an overturned mug; not able to recognize the good, nor reject evil, but rather being absorbed with its desires." [Muslim]
We are fortunate that Allah has given us clear directions and effective tools to help us in our struggle against Shaytaan. There are hundreds of verses and Ahadith that discuss the role of the heart and man's responsibilities toward it. At the core of that responsibility is the fact that we must learn the methodology and principles detailed in the Quran and the Sunnah. As an example of this, we will briefly mention two aspects without which Tazkiyah cannot be effective.
First, the trials to which the hearts are exposed and which are the cause of its sickness and lack of faith, are of two types, the trials relating to Shahwat (false whims), which lead to corruption of the intentions and desires; and the trials relating to Shubuhat (doubts), which corrupt beliefs and contaminate knowledge. As a result, we end up losing the ability to recognize good and to reject evil and become enslaved by our whims and desires, and plagued by our doubts. Recognizing these diseases can help us deal with them effectively.
Second, to focus on the heart is not to be construed as giving less attention is to be given to deeds by limbs. It actually emphasizes the need to focus even more on this kind of deeds. Our hearts are typically affected by every-thing we do or do not do. If we see something good, say good or even think of good things, our heart are affected in a good positive way. The same applies to all other senses. If we allow it, everything in our environment affects us one way or another. This is consistent with the way the Qur'an and the Sunnah view faith—it increases with good deeds and decreases with sins and bad deeds.
Focus on the heart, therefore, requires that we pay attention to everything we do, big or small. It does not mean—like many think—that we commit only to contemplation, Dhikr, and similar worships.
It is in the heart that faith resides: "Verily Allah does not look at your bodies or your forms. But He looks at your hearts." [Muslim]. And as faith diminishes, the heart gets sick and may become blind. Allah says: "It is not the eyes that are blinded, but blinded are the hearts which are in the breasts." [22:46]
The heart, therefore, is the place where Satan focuses his efforts and directs his attacks. Huthaifah ibnul-Yaman learned this from the Prophet (saws) who said: "Trials and tribulations will be presented to the hearts, as a reed-mat is interwoven stick by stick. Any heart that absorbs these trials will have a black mark put in it, and that which rejects them will have a white mark put in it. The result is that hearts will be of two kinds: One white, which will not be harmed by trials as long as the heavens and earth endure; and the other dark and rusty, like an overturned mug; not able to recognize the good, nor reject evil, but rather being absorbed with its desires." [Muslim]
We are fortunate that Allah has given us clear directions and effective tools to help us in our struggle against Shaytaan. There are hundreds of verses and Ahadith that discuss the role of the heart and man's responsibilities toward it. At the core of that responsibility is the fact that we must learn the methodology and principles detailed in the Quran and the Sunnah. As an example of this, we will briefly mention two aspects without which Tazkiyah cannot be effective.
First, the trials to which the hearts are exposed and which are the cause of its sickness and lack of faith, are of two types, the trials relating to Shahwat (false whims), which lead to corruption of the intentions and desires; and the trials relating to Shubuhat (doubts), which corrupt beliefs and contaminate knowledge. As a result, we end up losing the ability to recognize good and to reject evil and become enslaved by our whims and desires, and plagued by our doubts. Recognizing these diseases can help us deal with them effectively.
Second, to focus on the heart is not to be construed as giving less attention is to be given to deeds by limbs. It actually emphasizes the need to focus even more on this kind of deeds. Our hearts are typically affected by every-thing we do or do not do. If we see something good, say good or even think of good things, our heart are affected in a good positive way. The same applies to all other senses. If we allow it, everything in our environment affects us one way or another. This is consistent with the way the Qur'an and the Sunnah view faith—it increases with good deeds and decreases with sins and bad deeds.
Focus on the heart, therefore, requires that we pay attention to everything we do, big or small. It does not mean—like many think—that we commit only to contemplation, Dhikr, and similar worships.
4. Lifelong commitment
This principle deals with the question of effectiveness how can we insure that our Tazkiyah efforts bear their expected fruits, help us achieve piety, and fulfill our purpose in this life? Allah gave a hint: "Take what We have given you with determination and remember what is in it, that perhaps you may become righteous." [2:63]. Elaborating on this very theme, Prophet Muhammad (saws) has explained the hint in the above verse and taught us a key element for success in matters of this life and the one to come. He called it Mudawamah — continuance or persistence. He said: "The most beloved deeds to Allah are those done continuously even if they were small." [Al-Bukhari]. Short-lived deeds and onetime big achievements are good, but Allah prefers that we seriously commit to good deeds and be steadfast on them—even if they are small. The issue is quality not quantity. And commitment reflects sincerity and strong character, two qualities that surely can elevate our rank with Allah.
Lifelong commitment makes Tazkiyah part of the nature of the faithful, and as such it becomes the common factor for the believer's success in all things.
5. Ways of Tazkiyyah: Whole and comprehensive
As explained earlier, everything we do — and do not do — affects our spiritual development and strength of our faith. However, there are certain ways that can help us focus our Tazkiyah efforts and tremendously increase our odds at transforming ourselves. Here are some suggestions:
The first, and probably the most important way, is to espouse a demeanor of full submission to Allah, maintain sincerity and humbleness and feel in utter need of Him. We should recognize that whatever efforts we are making are due to His grace and favor and not because of our own merit. Allah says: "And if not for the favor of Allah upon you and His mercy, not one of you would have been pure (achieved Tazkiyah) ever, but Allah purifies whom He wills, and Allah is Hearing and knowing." [24:21]
Focus on achieving excellence (Ihsan) in worshipping. Take Salaah, for example. If we succeed in achieving excellence in it, our Tazkiyah will be dramatically enhanced. "And establish Salaah. Indeed, Salaah prohibits immorality and wrongdoing." [29:45] Thus, when Salaah is done correctly, Tazkiyah is accomplished. The same applies to other types of worship. Bear in mind that Allah says: "Surely Allah is with the excellent ones." [29:69]
Commit to daily reading, contemplation, and studying of the Quran. Allah says: "A Book which We have sent down to you, full of blessings so that they may ponder over its verses, and that men of understanding may take heed." [38:29]. Read it in its entirety at least once a month. And if you cannot, then try for once every two months. Memorize the verses and surahs that were assigned certain virtues like, Al-Kahf, Al-Mulk, the last three Surahs, etc. Do it with the highest level of devotion and reverence and ask Allah to soften your heart with the Quran.
Engage in Dhikr (Allah's remembrance) in all situations: "(Those) who remember Allah while standing or sitting or (lying) on their sides and give thought to the creation of the heavens and earth." [3:191]. The best thing to engage in after obligations is Dhikr, the Prophet (saws) said: "Shall I not inform you of the best of your actions, the most pure in the sight of your Lord, the one which raises your ranks highest, that which is better for you than giving gold and silver (in charity and better for you than striving in His path?" The Companions urged him: "Of course, 0 Messenger of Allah! (Inform us!)" He replied: "It is the Remembrance of Allah." [Abu Dawood]
This principle deals with the question of effectiveness how can we insure that our Tazkiyah efforts bear their expected fruits, help us achieve piety, and fulfill our purpose in this life? Allah gave a hint: "Take what We have given you with determination and remember what is in it, that perhaps you may become righteous." [2:63]. Elaborating on this very theme, Prophet Muhammad (saws) has explained the hint in the above verse and taught us a key element for success in matters of this life and the one to come. He called it Mudawamah — continuance or persistence. He said: "The most beloved deeds to Allah are those done continuously even if they were small." [Al-Bukhari]. Short-lived deeds and onetime big achievements are good, but Allah prefers that we seriously commit to good deeds and be steadfast on them—even if they are small. The issue is quality not quantity. And commitment reflects sincerity and strong character, two qualities that surely can elevate our rank with Allah.
Lifelong commitment makes Tazkiyah part of the nature of the faithful, and as such it becomes the common factor for the believer's success in all things.
5. Ways of Tazkiyyah: Whole and comprehensive
As explained earlier, everything we do — and do not do — affects our spiritual development and strength of our faith. However, there are certain ways that can help us focus our Tazkiyah efforts and tremendously increase our odds at transforming ourselves. Here are some suggestions:
The first, and probably the most important way, is to espouse a demeanor of full submission to Allah, maintain sincerity and humbleness and feel in utter need of Him. We should recognize that whatever efforts we are making are due to His grace and favor and not because of our own merit. Allah says: "And if not for the favor of Allah upon you and His mercy, not one of you would have been pure (achieved Tazkiyah) ever, but Allah purifies whom He wills, and Allah is Hearing and knowing." [24:21]
Focus on achieving excellence (Ihsan) in worshipping. Take Salaah, for example. If we succeed in achieving excellence in it, our Tazkiyah will be dramatically enhanced. "And establish Salaah. Indeed, Salaah prohibits immorality and wrongdoing." [29:45] Thus, when Salaah is done correctly, Tazkiyah is accomplished. The same applies to other types of worship. Bear in mind that Allah says: "Surely Allah is with the excellent ones." [29:69]
Commit to daily reading, contemplation, and studying of the Quran. Allah says: "A Book which We have sent down to you, full of blessings so that they may ponder over its verses, and that men of understanding may take heed." [38:29]. Read it in its entirety at least once a month. And if you cannot, then try for once every two months. Memorize the verses and surahs that were assigned certain virtues like, Al-Kahf, Al-Mulk, the last three Surahs, etc. Do it with the highest level of devotion and reverence and ask Allah to soften your heart with the Quran.
Engage in Dhikr (Allah's remembrance) in all situations: "(Those) who remember Allah while standing or sitting or (lying) on their sides and give thought to the creation of the heavens and earth." [3:191]. The best thing to engage in after obligations is Dhikr, the Prophet (saws) said: "Shall I not inform you of the best of your actions, the most pure in the sight of your Lord, the one which raises your ranks highest, that which is better for you than giving gold and silver (in charity and better for you than striving in His path?" The Companions urged him: "Of course, 0 Messenger of Allah! (Inform us!)" He replied: "It is the Remembrance of Allah." [Abu Dawood]
For Dhikr to have a
profound effect on you, commit to a wird or wadheefah—specified
daily sessions at least twice a day. Make up one of your own or use
any of the known wirds. It is extremely important, however, that you
choose carefully so that the wird is based on authentic Ahadeeth and
that it covers Dhikr, Isfighfaar, Dua'a, and Salaah upon the Prophet
(saws). In Addition, learn the various Dhikr the Prophet (saws) used
to say in his regular daily affairs. No one will be written among
"those who remember Allah abundantly" without them.
Say that which is good, speak well of others, or be silent. Avoid disputation, but if you have to elucidate a position, do it using clear proofs and watch for your intention.
Guard your gaze and become a person of Taqwa. Serve your Creator. Honor your parents and kinfolks. Treat others, Muslims and non-Muslims, with respect. Cultivate compassion for the environment and Allah's creation. Tazkiyah cannot be limited to specific rituals. People are different, and what works for one may not work for another. Our focus, therefore, should not be on what deeds to do. Rather, it should be on how to maximize our chance of Tazkiyah in everything we do.
Some scholars have written excellent treatises on this subject. Writings by al-Ghazali (d. 505 AH), Imam Ibnul-Qayyim (d. 751 AH), and Ahmad Zarruq, among others, may be consulted.
As an obligation upon all Muslims,Tazkiiah's objective is to help them, individually and as a community, realize servitude to their Lord and achieve success in all of their affairs. The principles outlined by Prophet Muhammad (saws) for understanding and practicing Tazkiyah are as valid today as they were for the first Muslim community. If we, the Muslims of today, can muster the courage and commitment the first-generation Muslims managed to give to these principles - they will produce for us the transformation, development, and success, we are desperately in need of.
Say that which is good, speak well of others, or be silent. Avoid disputation, but if you have to elucidate a position, do it using clear proofs and watch for your intention.
Guard your gaze and become a person of Taqwa. Serve your Creator. Honor your parents and kinfolks. Treat others, Muslims and non-Muslims, with respect. Cultivate compassion for the environment and Allah's creation. Tazkiyah cannot be limited to specific rituals. People are different, and what works for one may not work for another. Our focus, therefore, should not be on what deeds to do. Rather, it should be on how to maximize our chance of Tazkiyah in everything we do.
Some scholars have written excellent treatises on this subject. Writings by al-Ghazali (d. 505 AH), Imam Ibnul-Qayyim (d. 751 AH), and Ahmad Zarruq, among others, may be consulted.
As an obligation upon all Muslims,Tazkiiah's objective is to help them, individually and as a community, realize servitude to their Lord and achieve success in all of their affairs. The principles outlined by Prophet Muhammad (saws) for understanding and practicing Tazkiyah are as valid today as they were for the first Muslim community. If we, the Muslims of today, can muster the courage and commitment the first-generation Muslims managed to give to these principles - they will produce for us the transformation, development, and success, we are desperately in need of.
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