1. Tazkiyah means purification and cleansing of the soul from impurities through various means such as purification of thoughts, actions, beliefs and developing good character as exemplified by Prophet Muhammad. 2. Maintaining proper relations with Allah through acts of worship, and with society by fulfilling obligations, helps purify the soul. 3. Fasting, avoiding excessive food and sleep, controlling one's gaze, limiting interactions with those who may corrupt one, and focusing on acts of remembrance of Allah are means to purify the soul.

2. • Tazkiyah literally means to purify and cleanse.
• Zakah comes from the same root. It purifies the
money and possessions
• Tazkiyah in Islamic terminology means:
o Process of purifying thoughts and actions from
falsehood and deception
o Build pure and correct beliefs, actions and beautiful
morals following the model of our beloved Prophet
Mohammad (SAW)

4. "A similar (favor have you already received) in that we have sent among you a messenger of
your own, reciting to you our verses and sanctify-ing you and instructing you about book and
wis-dom and you were before in manifest error."
( AL –BAQARA,2:151)
"It is He who has sent amongst the unlettered messenger from amongst themselves to recite
to them His verses, to sanctify them and to instruct them in scripture and wisdom, although
they had been before in manifest error."
(JUMA, 62: 2)

5. Tazkiyah of
knowledge
Tazkiyah of
actions
•
Tazkiyah of
relations
• 1- Relation with Allah (SWT)-we have to know our obligations as servants of
Allah (SWT) to endeavor to fulfill them to the best of our ability
• 2- Relation with the society-We must develop awareness of obligations to these
relations and to fulfill them properly in the light of AI-Qur'an and Sunnah.
i. Motives to fulfill basic human needs, e.g., bodily needs of hunger,
thirst, sex and rest after fatigue.
ii. Motives based on some desires, e.g., desire of gaining fame,
popularity and to acquire wealth.
iii. Motives based on emotions, e.g., love, hatred, Jealousy, kindness,
or revenge, etc.
iv. Motives based on good spirit, e.g., sincerity, sacrifice, selflessness.
i. What is the position of man on this earth and what are his duties?
ii. Is he responsible for his actions before his Creator?
iii. What are the attributes of the Creator?
iv. What does He like and dislike?
v. What will He do to someone who follows the wrong path?

6. Development of Righteous Personality who:
• i. Submit to the Will of Allah (SWT) with their
heart's desire and pleasure and reject all other
kinds of deities.
• ii. Obey and submit to Allah (SWT) with constant
fear and love and in conformity with Allah’s (SWT)
com-mandments, being always conscious of His
closeness.
Establish Islamic Organization of such dedicated
Muslims who struggle together to establish Islam
in their lives
•

7. • Development of Most noble personality traits
• Founded on Love of Allah, of all His prophets [Nabiyyin]
especially the Seal of Prophethood Muhammad s.a.w.,
his Household [itrah or Ahlul-bayti wa Aali -Rasul] and loyal
Companions [Ashaab],
• In fellowship with the Truthful [siddiqqin], the Witnesses &
martyrs [shuhada] and the Righteous servants of Allah
[Solihin]; Striving to purify the Self (Nafs) and
• Adorning it with the Exalted Moral traits of Our Beloved
Prophet Muhammad s.a.w. (The Perfected Man – “Insan
Kaamil”)

8. • ANGELS
• MANKIND
• ANIMALS
Debased to
be the lowest
of the low.

10. •
•
• ”The Day whereon neither wealth nor sons will
avail, but only he (will prosper) that brings to Allah a
sound heart (Qalbun saleem). “ 26:88-89
• “Know that verily on your body there is a piece of flesh, when it is
found to be well (good), then all your body (whole self) will be
well, and if it is found to be spoilt (corrupted) then all your body
(whole self) will be corrupted (bad, spoilt) – know that it is your
heart!”

12. HealthyHeart
• It serves
Allah only
with
• Love
• Fear
• Reliance
• Hope
• Sincere
dedication
• Submitted
SickHeart
• It has faith in
Allah, love for
him
• It also has
craving for lust
and material
pleasures
• Self praise
• Wavers
between ruin
and safety
DeadHeart
• It does not
know its
Lord
• Does not
worship Him
• Clings to its
lust and
desires
• It loves
material
world

13. Unnecessary
talking
Unrestrained
evil glances
Excessive
food
Evil company

14. Reported by Mua’dh Ibn Jabal (RA)

15. (Bukhari)
asan uncle

18. •
Prophet (SAW) said, “ Glance (Lustful) is a poisoned
arrow of Shaytan. Whoever lowers his gaze for Allah, He
will bestow upon him a refreshing sweetness which he
will find in his heart on the day that he meets Him.”
(Narrated by Ibn Mas’ud in Tabarani and Kanzul-Ummaal;
Vol. 5, pg. 228),
• Shaytan enters with a glance
• He makes seen thing more beautiful than it is
• He transforms it into idol which heart adores
• He lights the fire of desire
• He fuels it with wood of sinful actions

19. •
• He who protects his eyes from unlawful
gazes, Allah(SWT) will grant him the light of the heart.“
(Ibn Kathir)
• Heart looses its straight path and falls into the pit of
desires and ignorance
• Allah says,” And do not obey anyone whose heart We
have made forgetful in remembering us, who follows
his own desires and whose affairs have exceeded all
bounds. “ (18:28)

20. Aisha (RA) said,”From the time of arrival to Madina till
the death of the Prophet (SAW), family never ate fill
of bread made of wheat three nights in a row. “

21. • Body inclines towards disobedience of Allah
• Makes worship and obedience laborious
• Shaytan easily controls one with full stomach
• Restrict the pathways of Shaytan with fasting
• Excessive food leads to excessive sleep and less
time for Ibadah

22. • Anyone who controls his stomach is in control of his
Deen
• Anyone who controls his hunger is in control of
good behavior
• Disobedience to Allah (SWT) is nearest to a person
who is satisfied with full stomach
• Disobedience of Allah is furthest away from a
person who is hungry.

23. • “And (remember) the Day when the wrongdoer will
bite at his hands, he will say: O! Would that I had
taken a path with the Messenger (Muhammad). Ah!
Woe to me! Would that I had never taken so–and–
so as a friend. He indeed led me astray from the
reminder (the Qur’an) after it had come to me. And
Satan is ever a deserter to man in the hour of
need.” (Furqaan 25: 27–29)

24. • 1- Indispensable like food- People with knowledge of
Islam, help to cure diseases of the heart.
• 2- Required when a disease sets in like medicine.
Mixing with such people is needed for
livelihood, business.
• 3- Harmful like disease- They do not speak good or
listen to benefit.
• 4- Doom like poison-These are people of innovation
and misguidance. Sitting with them will lead to death of
heart.
From Purification of Soul by imam Rajab al
Hanbali(ra), ibn al Qayyim(ra) & Abu Hamid al Ghazali(ra)

25. • “Man is on the religion of his friend, so let every
one of you examine whom he befriends.”
(Abu- Dawud and others)
• The example of the good and evil companions is
like a bearer of musk and a person blowing a pair
of bellows. As for the musk bearer, he either gives
you some, or you buy from him or at least you get a
pleasant smell from him. As for the bellows blower
he either gets your clothes burnt or you get an
unpleasant smell from him.”
(Bukhari and Muslim)

26. • No attachment to this material world
Prophet (SAW) told Abdullah Ibn Omar,” Live in this
world as a stranger or like a passer by.”
• Love of Allah (SWT) supersedes all other forms of
love
• Finds genuine peace in recitation of Qurn
• Remains busy in duas and zikr of Allah
• Tastes true sweetness of Iman in Ibadah of Allah

27. • Its only concern is that all its thoughts and actions
are in obedience to Allah
• It utilizes all its time in zikr and Ibadah of Allah
• It seeks company of those who guide him to the
obedience of Allah
• It makes effort before each action that its intention
is pure for the sake of Allah
• It spends more time in correction and perfection of
actions than more actions
• It remains aware of its shortcomings and finds
humility in them

28. • When exposed to temptations, absorbs it like a
sponge. It sins and leaves a dark spot on it.
• It continues to sin on each temptation, till it is
covered with dark stain and is corrupted.
• This leads to two dangerous sicknesses;
1. Confuses good with evil. This may worsen to the
extent that it may consider Sunnah as Bid'ah and
vice versa
2. - Sets up its desires as its judge and guide. It is
enslaved by its whims and fancies

29. Temptations
by Satan and Nafs for
material pleasures
Desires
(causes will to be
corrupt)
Fancy
(causes belief and
knowledge to be
corrupt)

30. • Then as for whoever exceeded the limits and
preferred the life of this world, surely his abode will
be the fire; and as for whoever feared to stand
before his Lord and restrained the desires of his
Nafs, surely his abode will be the Garden. (79: 37-
40)

31. 3 states of the Nafs
Nafs
Mutma’inna
Lawwama
Ammarah

32. Zikr Istighfar Dua
Salat on
Nabi
Tahajjad Zuhud Sabr Shukr
Tawkkal
Hubb
Allah
Rada Raja
Khauf Taubah

33. • Zikr is to the heart what water is to the fish. (Ibn-
Taimiyya.)
• There are 80 benefits which come with Zikr. (Ibn
Qayyam in his book- Al Wabil Al Sayyib.)
• Zikr drives Shaytan away, suppresses him and breaks
him
• Zikr is pleasing to Allah (SWT)
• Zikr dispels worries and melancholy from heart
• Zikr adorns heart with delight and joy
• Zikr fills heart and face with light
• It instills love, fear and tawakkal on Allah.

34. • Jabir reported that the Prophet (SAW)
said, “Whoever says ‘Glory be to Allah and His is the
praise’ will have a palm tree planted for him in
Jannah.
• Ibn Masud said,”To praise Allah is more dear t me
than spending the same number of dinars in the
way of Allah. “
• A man once complained to Hasan about hardness of
his heart. He told him to soften it with the Zikr of
Allah.

35. • Subhanallah
• Alhamdulillah
• La Ilaha Illallah
• Allaho Akbar
• La Hola Wala Quwwata
Illa Billahil Aliul Azeem
• Recitation of Quran
• Zikr with names of Allah

37. • Glorify your Lord and seek His Forgiveness: for He is
Oft-Returning (in Mercy).110:3
• And those who pray for forgiveness in the early
hours of the morning. (3:17)
• And whoever does evil or wrongs his own soul but
afterwards seeks Allah’s forgiveness, will find Allah
is Forgiving, Compassionate. (4:110)

39. • Luqman once told his son,”O my son! Make it a
habit for your tongue to say,’Forgive me, O Allah’ for
there are certain times when Allah will not
disappoint a servant who calls on him.
• Al Hasan said,” Ask for Allah’s forgiveness
frequently. You never know when you will be
granted his forgiveness.”
• Abu Huraira reported that the Prophet (SAW) said,”
I swear by Allah that I supplicate for Allah’s
forgiveness and turn to him in repentance more
than 70 times a day.”

40. • Call on me, I shall answer you. (40:60)
• Abu Huraira related that the Prophet (SAW)
said,”Whoever does not supplicate to Allah, Allah
invokes His wrath
• A poet said:
• Do not ask the son of Adam to fulfill need.
• Ask Him whose gates are never concealed
• Allah is wrathful when you do not ask Him
• While the son of Adam is angered if you ask him

41. • Is not He(best) Who answers the one who has been wronged
when he calls on Him, and removes the evil? (27:62)
• And when my servants ask you about Me, I am indeed near
(to them; l answer the prayer of every supplicant when he
calls on Me. 2:186
• And your Lord has said,” Call on Me, I shall answer you. Surely
those who are too arrogant to worship Me, will enter Hell in
humiliation. 40:60

43. • Choose special times for dua: day of Arafa, month
of Ramadan, Friday, after tahajjud
• Prophet (SAW) said,” Dua made in time between
azan and iqamah is not wasted.”
• “A servant is nearest to his Lord when he is in
prostration, so increase your dua when in
prostration.”
• “None of you should say, O’Allah forgive me if you
wish’ but he should always be firm in asking
Allah, for nobody can compel Allah to do something
against His Will.”

44. • “If anyone invokes blessings on me once, Allah shall
grant him ten blessings.” Muslim
• “If I am mentioned in anyone’s presence then he
should invoke blessings on me, Allah shall grant him
ten blessings, wipe out ten of his sins and raise him
up ten levels.”
• “Miser is the one in whose presence I am
mentioned and yet he does not invoke blessings on
me.”
• “Nearest to me on the Day of Akhirah shall be those
who invoke blessings on me frequently.”

45. • Surely your Lord knows that you
stand two thirds of the night, or a half
of it or a third of it. 73:20
• And those who spend the night
before their Lord, in prostration and
standing. 25:64
• Prophet said, “The best Salah after
obligatory one is Tahajjud.”

46. • Ibn Masud used to get up when other people were asleep and a
continuous humming like the humming of bees could be heard
coming from him until daybreak.
• Al Hasan was once asked,” How is it that those who stay up at
night have most attractive faces?” He replied,” Because they are
on the intimate terms with the Merciful and he robes them with
light.”
• Al Hasan also said,”A man commits a sin and so he is deprived of
staying up at night.”
Qiyam at night is must for you since it
is the way of righteous before you.
It brings you closer to your Rabb. It brings
forgiveness of your sins. It stops you
from sins and removes ailments of your
bodies.

47. • Honored amongst my Ummah are those who hold Quran and
the people of night ,i.e., who stand in Salah at night.
• Ibn Mubarak said,” When the night is completely dark, it finds
them staying up in the night. Fear has chased away their
sleep, while those who feel secure in this life quietly sleep
on.”
• Ibn Al Munkadir said,” Only three pleasures remain in this life:
1- Staying up at night
2- Meeting one’s brother
3- Obligatory prayer in Jama'ah

48. • Yes, you prefer the life of this world, but the next
world is better and more lasting. 87:16-17
• You desire the attractions of this world but Allah
desires the next world for you. 8:67
• And they are happy with the life of this world, but
the life of this world is small comfort compared to
the next world. 13:26

49. Ibn Maja

50. • Ibn Shaddad Al Fahri reported from the
Prophet(SAW),” This world, compared to world
hereafter is as if one of you were to put his finger in
the ocean. Consider how much you would have
when you pulled it out. “
• Sahl Ibn Sa’ad said that the Prophet (SAW)
said, Had the world been worth even the wing of a
gnat to Allah, He would not have given even a drink
of water to a Kafir.”

51. • 1- Certitude- More certain in what is with Allah
than what is in one’s hand
• 2- Total trust in Allah-More desirous of reward in
the hereafter than recovery of loss in this world.
• 3- Seeks pleasure of Allah and says and does the
right things. He is focused upon pleasing Allah only
regardless of what the people think.
Ibn Masud sid,”True faith is not trying to please
others by doing things displeasing to Allah.”

52. • 1- is obligatory
• 2- is praiseworthy like in fasting.
• 3- is prudent
• Ibn Mubarak said that someone calld him Zahid. He
said, ‘ Real Zahid is Umar ibn Abdul Aziz. He
rejected riches of this world that were placed on his
feet.’

53. • 1- Withdraw from the life of this world. (Having no
value for it in the heart).You may still have desire
for it and you are drawn to it.
• 2-Acquire detachment from this world to get
rewards in hereafter.
• 3- Willingly puts world to one side without a
thought for it. This person has exchanged broken
pottery for a jewel.

54. 7- Sabr or perseverance
• And be patient, surely Allah is with
those who are patient (8:46)
• And we appointed leaders from among them who guided by
our command, so long as they persevered and firmly believed
in our signs.
(32:24)
• And if you persevere, that is indeed better for those who
persevere. (16:126)

55. • Sabr means perseverance, patience.
• It includes holding back, self restraint
• In Sharia, it means keeping self from getting
agitated, the tongue from complaining and hands
from beating cheeks and tearing clothes as
expression of grief.
• Imam Junaid said,” It is swallowing something bitter
without displaying distaste on face.

56. • Dhun-Nun al Misri defined it:
Distancing from all transgressions
Remaining calm in afflictions
Appearing to have enough in face of poverty
• It is also defined as :
Remaining firm and courteous in face of afflictions
Remaining content in afflictions without complaints

57. 1- Complaining to Allah which is OK.
I only reveal my distress and sorrow to Allah(12:86)
Prophet (SAW) said,” O Allah! I complain to you about the
weakness of my strength and the lack of my ability.” Majma Al
Zawaid
2- Complaining by objecting to the nature and character of
affliction and to the people. This is not consistent with Sabr.

59. • 1- Before act of obedience- by being sincere
• 2- During an act of obedience- by completing it
without omissions, negligence and without
distraction by any thing
• 3- After completing the act of obedience by
avoiding anything which may wipe out its reward.
He should not be boasting about it and avoid Riya
or show off.

60. • Umm Salama (RA) reported that Prophet (SAW)
said,” There is no Muslim when afflicted with a
misfortune says,’Surely to Allah we belong and
surely to Him we are returning. O’Allah reward me
in misfortune and give me better than it
afterwards.’ except that Allah grants him better. “
• “Allah says,’I have nothing but the Jannah as a
reward for my servant who when I take back one of
the most excellent people of this world, remains
patient and hopes for reward from Allah”
(Muslim, Kitabur Riqaq)

61. • “A believer continues to be afflicted with hardships
in his body, wealth, children until he meets Allah
completely free of all sins.” Tirmidhi-Kitab Az Zuhd
• Said Ibn Jubair said,” Sabr is the servant’s
acceptance of afflictions that Allah caused him to
befall him, his recognition that Allah has noted it
and his hope that Allah shall reward him for it.

62. • Shukr is thanking Allah (SWT) who grants blessings
out of His generosity.
• It must have three qualities:
1. Inner recognition and appreciation of the blessing-
from the heart
2. Speaking about it openly- by tongue
3. Using it as a means to worshipping Him- use limbs
to obey Him and holding back from disobedience

63. • What has Allah to do with punishing you, if you are grateful and you
believe. (4:147)
• And thus We test some of them by means of others, so that they say,” Are
these the ones whom Allah has favored from amongst us? Is not Allah
aware of those who give thanks? 6:53
• We have shown him the way, whether he is grateful or ungrateful (76:3)
• And when your Lord proclaimed: "If you are thankful, I shall give you
more, but if you are ungrateful, then surely My punishment is terrible
indeed. (14:7)

64. • “ Then will I approach them from in front of them
and from behind them, and from their right and
from their left; and You will find that most of them
are not grateful.” 7:17
• And only a few of My servants are grateful. 34:13

65. • Prophet (SAW) used to stay up in salah at night and
his feet used to get swollen. He was asked why do
you do this when Allah has forgiven all your sins.
He replied,”Should I not still be a grateful servant.”
• Prophet (SAW) once told Muadh,” By Allah! You are
dear to me. So do not forget to say at the end of
each salah, ‘O Allah! Help me in remembering you
in being grateful to you and in serving you well.”

66. • Umar Ibn Abdul Aziz said,” Join Allah’s generosity
towards you to your gratitude to Him.”
• Ali (RA) said to a man,”Allah’s generosity is connected
to gratitude.”
• Al Hasan said,” Speak about His generosity frequently
as the speaking about it is gratitude.”
• When Abu Mughirah was asked how he was he
replied,”We are immersed in the Lord’s generosity and
incapable of sufficiently grateful.”

67. • And for whoever relies on Allah, then He is enough
for him. (65: 2-3)
• Umar (RA) said that the Prophet (SAW) said,”If you
had relied on Allah, He would have certainly
provided for you as He provides for the birds, who
wake up hungry in the morning and return with full
stomachs at dusk.” Tirmidhi

68. • Sa’id Ibn Jubair said,”Reliance on Allah is an
essential part of faith.”
• Sahl said,” Whoever questions actions (striving to
ear living) questions very validity of Sunnah and
whoever questions reliance on Allah, questions
faith itself.”
• Yusuf Ibn Asbat said,” Do what you do like a man
who can be saved by his actions and rely upon Allah
like a man who can only be afflicted by the
afflictions that have already been decreed for him.”

69. • And from mankind there are some who take for themselves rivals to Allah, loving
them as they should love Allah. And those who believe are stronger in their love for
Allah (2:165)
• O you who believe, whoever of you becomes a rebel against his Deen, Allah shall bring a
people whom He loves and who love Him, humble towards the believers, harsh towards
the Kafirs, fighting in the way of Allah and not fearing the blame of anyone who blames.
(5:54)

70. Tirmidhi

71. • Fath al Mawsili said, ” One who loves Allah, finds no
other pleasure in life and does not neglect
remembering Allah for an instant.”
• “One who loves Allah is always with Him; he
remembers Him continually and constantly with
longing using every possible means and nawafil to
please Him. “

73. • One may experience one of two states in face of
afflictions:
1. Patience- It is a duty which a believer must have.
2. Contentment-
 It is a praiseworthy quality
 At some time, people of contentment witness the
Devine Wisdom and Beauty behind the afflictions or
tests.
 At other time, they witness the Majesty and Perfection
of Allah and they have no pain rather they find pleasure
in the face of affliction
 This station is achieved by those who have knowledge
and love for Allah

74. • Restraining self
• No resentment in suffering in
the trial
• Hoping test will end
• Restraining limbs from behaving
badly in trials
• Feel ease in accepting Qada
• Removes any feeling of suffering
rather it brings joy
• Not concerned with end of trial
• Heart is immersed in the spirit of
certitude and love and so
submission to Allah is always
there.

75. • No misfortune happens without the permission of
Allah- and as for whoever believes in Allah, He guides
his heart and Allah knows all things. (64:11)
• Whoever acts righteously, whether male or female and
he is a believer, We shall surely give him life a good life
and We shall surely give them their reward in
accordance with the best of what they used to do.
(16:97)
Al Aswar said,” A good life means being satisfied and
content. “

76. • Anas Ibn Malik (RA) reported that the Prophet
(SAW) said,” When Allah loves someone, he tests
him. As for whoever is content- Allah shall be
pleased with him. Whoever is discontented, Allah
shall be displeased with him.” (Tirmidhi)
• Ibn Masud (RA) said,”Allah in His justice and
Wisdom placed joy in certainty and contentment
and He has placed sadness and sorrow in doubt and
discontentment.

77. • Abu Darda(RA) visited a man on his death bed. He
found him praising Allah. He said to him ”You are
right. Allah likes us to be content with whatever he
decrees.”
• Al Hasan Al Basari said,” Whoever is content with
what he has, Allah shall make enough for him and
give blessings and whoever is not content, Allah
shall neither make it enough for him nor give him
blessings.

78. • Umar ibn Abdul Aziz said,” I have nothing that gives
me any joy, except when what has been decreed by
Allah happens.”
• He was once asked what do you desire? He
replied, ”Whatever Allah decrees.”
• Abdul Wahid Ibn Zaid said,” Being content is the
greatest door to Allah.”
• There is no station in the Akhirah better than that of
those who are content with decree of Allah.

79. • Hope applies to waiting with longing and yearning
for some positive things to happen after all the
means at one’s disposal have been utilized.
• If a servant sows the seed of belief, waters them
with obedience and worship of Allah, purifies his
heart from rust and then waits for the blessings of
Allah, then he is truly hoping for the best.

80. • Surely those who believe and those who migrate
and struggle in the way of Allah, they are the ones
who have hope of the Mercy of Allah and Allah is
Forgiving,Compassionate.2:218
• Say,” O’ My servants who have wronged their souls,
do not despair of the Mercy of Allah, for surely
Allah forgives all sins; surely He is forgiving,
compassionate. (39:53)
• And surely your Lord is full of forgiveness for
mankind for their wrongdoing (13:6)

81. • Abu Huraira (RA) said that the Prophet (SAW)
said, “Whoever is afraid of being plundered by the
enemy, set out in the early part of the night, and
whoever set out early, reaches his goal. Be on your
guard. Treasures of Allah are dear and precious. Wake
up! The treasures of Allah is the Jannah. “ Tirmidhi
• Prophet (SAW) said,”When Allah created His
creation, He decreed something for Himself that,’Truly
my Mercy prevails over My wrath.”

82. 1-He must hold dear what he hopes for
2-He must be afraid of missing it. So he makes haste
in efforts fearing he may miss it.
3- He must strive to achieve what he hopes for
• If hope is not connected to these conditions, then it
is just a wishful thinking.

83. • Worst kind of delusion are:
Sin excessively and then hope for forgiveness
Expect to draw near to Allah without worshiping Him
or obeying Him.
Hope for the fruits of the Garden after having only
planted the seeds for the Fire
Seeking abode of the obedient through committing
sins
Expecting rewards after having done nothing
worthwhile
Placing hope in Allah after having exceeded all limits.

84. • The literal definition:
Ibn Manzoor and Imam Qurtubi (ra) has stated that the Arabic word KHAUF means fear in its
intransitive form. In its transitive form it means to frighten (Lissanul Arab,2:1292)
• The legal definition of Fear:
• Islamic meaning of Khauf is fear of Allah, His Presence and accountability before him.
• When humans fear the creation they run away from that which they fear
• In contrast, when man fears his Creator he seeks refuge in Him and begins to obey Him.
• So run (escape) towards Him (Zariyat,51:50)
• Ibn Abbas (ra) ‘ Run towards Him by repentance; escape to Him and obey Him.’
Has not the time arrived for the Believers that
their hearts in all humility should engage in the
remembrance of Allah and of the truth which
has been revealed (to them) and that they
should not become like those to whom was
given Revelation aforetime but long ages
passed over them and their hearts grew hard?
For many among them are rebellious
transgressors. (Hadeed,57:16)

85. • Fear of Allah comprises fear of Hell, crying through
apprehension of Allah’s Presence and remorse for not
fulfilling all the duties towards Him.
• This is positive quality and creates a positive reaction
• It leads towards loving Allah and abstaining from evil
• This attribute of fearing Allah is one of perfection just
as loving Allah is an act of perfection, i.e. it illustrates
the might and perfection of Allah.
• It is unlike fear of the creation where being frightened
is considered (and is) a sign of imperfection and
weakness.

86. • Abu Qasim (ra) used to say: ‘Whoever fears something
runs away from it, and whoever fears Allah runs to
Him.’(Ihyaul Uloom)
• Abu Hafs (ra) said: ‘Khauf is the whip of Allah that
disciplines those who desert Him. Khauf is a lamp in the
heart: a person can see by its light what is good and
what is evil. (Madarij Salaikeen)
• Ibn Qayyim (ra) said: ‘Escaping means to run away
from something to something. There are two kinds of
escape:
1. The unfortunate ran away from Allah, not to Him.
2. The fortunate ran to Him. (Madarij Slikeen)

87. • Khauf is general, could be from Allah and could be
from anything else
• If you fear the snake to bite you and poison you that
is a natural fear which is not from the shirk.
• When you fear someone the way you fear your
Lord, then this is a way of worship, which is SHIRK.
• Khashya is specific for Allah which settles in the
heart that no harm can come to you except by
Allah’s (Will). It motivates you to do something to
save from wrath of Allah.

88. • Taqwa is Khauf+Khashyah and more as love, hope etc.
• This is the Book; in it is guidance without doubt to those who
fear Allah. Who believe in the Unseen are steadfast in prayer
and spend out of what We have provided for them. (2:2,3)
• “Muttaqeen are those who fear Allah’s Punishment, if they
abandoned the true guidance & hope in Allah’s Mercy by
believing in what He revealed.” (Ibn Abbas)
• “The servant will not acquire the status of the Muttaqeen
until he abandons what is harmless out of fear of falling into
that which is harmful.” (Tirmizi)

89. • 1. General Repentance:
• Individual acknowledges all his past sins, mistakes &
shortcomings and repents.
• He leaves these transgressions all together,
• Feels ashamed of disobeying his Lord and
• Makes a solemn determination of not committing
them ever again.

90. • He takes account of his life in details.
• If he missed any Salah, fasts, Zakah or hajj he remakes
them.
• If he has loans, material or money he was not legally
entitled to receive, he repays them. Or acknowledges
his mistake and ask forgiveness from the concerned
authority.
• If he had hurt others by his speech or actions he asks
their forgiveness.
• It requires having the resolve to bear all the difficulties
(physical or financial) or worldly loss or public disregard
that may come in doing so. If he does not have this
determination it is evident that he is not looking for
Allah’s pleasure. Hence, he is not a genuine Seeker.

92. but do good; for Allah loves those who do
good. (2:195)
Is there any Reward for Good other than
Good? (55:60)
again guard themselves from evil and do
good. For Allah loves those who do
good.(5:93)

93. • Ihsan also ehsan or ahsan is an Arabic term
meaning "perfection" or "excellence," which is
related to the word "goodness" (Arabic. husn).
• In Islam, Ihsan is the Muslim responsibility to obtain
perfection, or excellence in worship, such that
Muslims try to worship Allah as if they see Him (as if
they are in His presence), and although they cannot
see Him
• Ihsan, also meaning "to do beautiful and righteous
things," is one of the three dimensions of the
Islamic religion (Arabic. ad-din): Islam, Iman and
Ihsan.

94. • Some Islamic scholars explain Ihsan as being the
inner dimension of Islam whereas Shariah is often
described as the outer dimension.
• Ihsan then means striving to reach the best
standards of performance in
excellence, graciousness and benevolence
• While ‘Adl (fairness and justice) requires satisfactory
performance of one’s obligations to others and
fulfilling the rights of others on oneself, Ihsan
suggests doing more than that which a person is
obligated to do.

95. 1.Sincerity
(Ikhlas)
3.Tastefulness
(do in a nice manner)
2-Completeness3- Correctness
(Do in the right way)

96. He (Gabriel) asked,” Tell me about Ihsan?” Prophet (SAW) said,” (Ihsan
is) that you worship Allah (SWT) as if you see him. If you are not able
to (reach that level of Certitude to) see Him, then know indeed He is
seeing you.”
This describes two levels of obedience and worship of Allah:
1- Ihsan- To worship and obey Allah (SWT) as if we see Him and are
doing right in front of Him. Such acts of worship will be done with
utmost attention, finesse, beauty. This level of Ibadah is done by those
at the highest level of piety
2- If one is not able to achieve Ihsan, then at least one must worship
with the realization that Allah is watching him.

100. To Allah To People In Social obligations
Excellence in
servitude
to Allah so that
a person
performs his
servitude
to Allah as
if Allah is right in
front of him
keenly
observing his
Benevolence to
people and
graciousness in
dealings including
• Generosity
• Patience
• Showing love
• Forgiveness
• Best behaviorin
face of negative
response
1. Fearing Allah both secretly
and openly;
2. Saying only the words of
justice
3. Maintaining moderation
4. Making up with one who
breaks away from me;
5. Giving to the person who
deprives me;
6. Forgiving who is unjust
7. Reflecting when I am quiet;
8. Remembering Allah when I
speak
9. Learning lessons from what I
see,
10. Enjoining good, forbidding
evil.”

101. • Tasawwuf, like many other Islamic disciplines, its name
was not known to the first generation of Muslims.
• It is a branch of the sciences of Sacred Law that
originated within the Ummah
• It basically consists of
Dedication to worship of Allah Most High
Disregard for the finery and ornament of the world,
Abstinence from the pleasure, wealth, and prestige
sought by most men, and
Retiring from others to worship alone

102. • When involvement in this-world became widespread
from the second Islamic century onwards, those
devoted to worship came to be called Sufiyya or
People of Tasawwuf.
(Ibn Khaldun, al-Muqaddima)
• Word did not exist in earliest times like many other
Islamic disciplines :
 Tafsir, ‘Quranic exegesis,’
‘Ilm al-jarh wa ta‘dil, ‘the science of the positive and
negative factors that affect hadith narrators
acceptability,’
‘Ilm al-aqaid, the science of belief in Islamic tenets of
faith,

103. • “Suf" meaning wool. The earlier ascetics often
wore it to reject excessive materialism
• Safa, meaning purification.
• Safwe, which means those who are selected.
• Suffa, meaning a bench or low veranda.
Ashaab us-Suffa were Prophet’s companions
who spent their lives in devotion in his mosque.
• Saff, meaning rank, line, or row. The first row in
Salah is accorded a special status for it
symbolizes those who are in the first rank of
spirituality.

104. Tasawwuf is an Islamic discipline through which are learned:
1- Matters related to purification of self
2- Beautification of morals
3- Construction of inner and outer matters (spiritual)
In order to
1- Achieve eternal success ( in the Akhirah0
2- Achieve correction of Nafs or self
3- Attain recognition of and pleasure of our Lord, Allah (SWT)
Its subjects are:
1- Tazkiyah 2- Beautification of Nafs 3- Construction of inner states of nafs
Its ultimate objective is to achieve eternal bliss

105. • Allah Most High says: “He who is hostile to a Wali
(friend) of Mine I declare war against.
• My slave approaches Me with nothing more
beloved to Me than what I have made obligatory
upon him, and My slave keeps drawing nearer to
Me with voluntary works until I love him.
• And when I love him, I am his hearing with which he
hears, his sight with which he sees, his hand with
which he seizes, and his foot with which he walks.
• If he asks me, I will surely give to him, and if he
seeks refuge in Me, I will surely protect him”
(Fath al-Bari, 11.340–41, hadith 6502);

106. • Muslim is to eliminate haram inner states as
arrogance, envy, and fear of anyone besides Allah;
• He is to acquire such obligatory inner states as
mercy, love of one’s fellow Muslims, presence of mind
in prayer, and love of the Prophet (SAW)
• These inward states could not be dealt with in books
of Fiqh, whose purpose is to specify the
outward, quantifiable aspects of the Shari‘a
• Tasawwuf, as an ancillary discipline to
‘Aqida, emphasizes the systematic increase of this
certainty through both mudhakara, ‘teaching tenets of
faith’ and dhikr, ‘the remembrance of Allah,’ in
accordance with the words of the Prophet (SAW) about
Ihsan that “it is worship Allah as though you see Him

107. • 1-Accept its constituents separately, but deny it if it
is referred to as a whole under the title Tasawwuf.
• 2-Acceptable if proposed under a different name.
Tazkiyah- as mentioned in Quran
Ihsan- named in Hadith
Fiqh al-batin (spiritual jurisprudence)- by jurists
They would then reply that there is no contradiction
and that all of these are declarations of Allah and
His Messenger

108. • Their characters were a reflection of the character of the
Messenger of Allah (SAW).
• Their lives, actions and dealings were weighed and molded
according to the Shariah.
• They laid stress on realities by staying away from and
disregarding technical terms.
• They did not attach any importance to customs
• They were staunch opponents and denouncers of
innovations.
• Imam Malik (RA) put it well when he said:
"He who learns jurisprudence and neglects Tasawwuf becomes
a reprobate; and he who learns Tasawwuf and neglects
jurisprudence becomes an apostate. But he who combines
both will reach the Truth".

109. • Futuh al-Ghayb and Ghunyat at-Talibin -Shaykh Abd
al-Qadir al-Jilani (RA)
• ‘Awarif al-Ma‘arif- Shaykh Shihab ad-Deen as-
Suharwardi (RA)
• Maktubat Imam Rabbani of Mujaddid al-Alf ath-
Thani (RA)
• Works of Shah Wali-Allah Dehlwi (RA)
• Sirat Mustaqim of Sayyid Ahmad al-Shahid (RA),
• The letters written by Rashid Ahmed Gangohi (RA)
• Tarbiyat al-Salik and Qasd al-Sabil of Ashraf Ali
Thanwi (RA)

110. • Repentance (taubah)
• Sincerity (ikhlas)
• Slavehood (abdeyat)
• Love of Allah swt
(muhabbat)
• Awe (khashoo)
• Fear (khauf)
• Hopefulness (raja’)
• Humility (tawaduh)
• Thankfulness (shukur)
• Patience (saber)
• Reliance (tawakul)
• Dependence
(tafweedh)
• Acceptance (radha)
• Abstinence (zuhud)
, etc.
•

111. • Love of the worldly
(hubb e dunyah)
• Love of fame (hubb e
jah)
• Arrogance (kibr)
• Showing off (riya)
• Backbiting (ghibah)
• Being stingy (bukhl)
• Being spend-thrift
(israf)
• Greed (hirs)
• Calamities of Tongue:
Lying (kazb),
o carrying tales
(namemah)
o humiliating others
o talking harshly &
rudely,
o talking unnecessarilry.
• Anger (gazab)
• Envy and Hatred (hasad
wa bughz wa kena)

112. • Tasawwuf of the Qur'an and hadith, was practiced
by the pious predecessors of Islam and their true
followers.
• Pseudo-Tasawwuf, is a mixture of Islam and other
religious and spiritual systems of the world
• It not only reforms the exoteric self, but it lays
greater stress on purifying the esoteric self, which
encompasses spiritual dimensions unseen by the
physical eye.
(Abd al-Bāri Nadwi, Tajdid-e suluk-o tasawwuf)

113. • Both terms interestingly enough, are of latter-day
origin. (Early Islam used only Islam or Din which
encompassed every aspect of man's self.)
• Shariah and Tariqah have exactly the same meaning-
the way
• In early Islam, the two streams, of Sufis and the jurists
(Fuqaha) never flowed separately
• Hasan Basri, the doyen of Sufis, is a major pillar of
Fiqh and tafsir
• Ja'fer Sadiq, Abu Hanifa, Malik, Shafi'i and Ahmad -
the founders of the main schools of Muslim
jurisprudence - find pride of place in Fariduddin
'Attar's classical Tadhkira-al-Awliya (The Book of
Saints).

114. • ‘Who in their prayers are humble' (al-Muminun 23:
Prayer is what one is likely to categorize as the
Shariah, humility as the Tariqah
• Those who believe, love God most' (2: 165), love is
likely to be taken to belong to Tariqah
• 'Say: If you love God, follow me'.
• Thus prayer and humility, love and obedience are
inseparable, two sides of the same coin.

115. • Becoming aware of future or hidden affairs
(kashf- e- kuni)
• Performance of supernatural phenomenon (karamat)
• Being in Tasawwuf is no guarantee for salvation. (one
has to strife and follow Shariah for it
• Success in wordily affairs or increase in one’s income
or cure from some illness or foretelling of future
events is not promised
• Neither does it entail that by sheikh’s spiritual powers
(tasarrufat) mureed’s condition will improve itself,
without his determination to strife for good works and
abstain from sins. [common error].

116. • Nor does it assure that his intelligence & memory
may increase for hifz of Quran or religious knowledge.
• Nor is there a time limit that such a spiritual state is
reached that one finds pleasure in worship, does not
get disturbing thoughts, cries a lot (either from love or
fear of Allah swt), or reaches a state where he in
unaware of everything else except Allah swt.
[This is the most common error].
• It is not necessary that one sees lights (anwar) etc. or
hears voices during dhikr or shughal (special remember
ace techniques)
• Nor seeing good and spiritual dreams is necessary.

118. • Shariah commands that every Muslim must pray
five times daily on time, according to Sunnah
• A Muslim, who has not rectified internal moral
states may fall into following traps;
Skip the prayer due to love of dunya
Prays to show off (riya) with lack of sincerity
(ikhlas)
Prays hastily due to occupation in worldly affairs
Prays with absence of Khushoo or awe
Prays with lack of humility and shows kibr
Prays and feels superior to others. This is Ujub

119. On seeing someone better, he may be jealous
(Hasad)
Not thinking that Allah is watching him. This is
absence of slave hood (Ihsan & Uboodiyyah)
After praying he may boast to others or feel
superior to them. This is a arrogance (Kibr)
May feel dejected by the poor concentration
during Salah. This is disappointment (Yaas)
• These internal moral states are the very soul of
physical form of worship to be accepted and
rewarded

120. • Imam Abu Hanifa (85 H. - 150 H)
• "If it were not for two years, I would have perished." He
said, "for two years I accompanied Sayyidina Ja'far as-
Sadiq and I acquired the spiritual knowledge that made
me a gnostic in the Way."
• [Ad-Durr al-Mukhtar, vol 1. p. 43]
• Imam Malik (95 H. - 179 H.)
• "whoever studies Jurisprudence [tafaqaha] and didn't
study Sufism [tasawwaf] will be corrupted; and
whoever studied Sufism and didn't study Jurisprudence
will become a heretic; and whoever combined both will
reach the Truth."
• ['Ali al-Adawi , vol. 2, p 195.]

121. • Imam Shafi'i (150 - 205 AH.)
• "I accompanied the Sufi people and I received from
them three knowledge: ...how to speak; how to treat
people with leniency and a soft heart... and they...
guided me in the ways of Sufism."
[Kashf al-Khafa, 'Ajluni, vol. 1, p 341.]
• Imam Ahmad bin Hanbal (164 - 241 AH.)
• "O my son, you have to sit with the People of
Sufism, because they are like a fountain of knowledge
and they keep the Remembrance of Allah in their
hearts. they are the ascetics and they have the most
spiritual power." [Tanwir al-Qulub p. 405]

122. • Imam Ghazali (450 - 505 AH.)
• "I knew verily that Sufis are the seekers in Allah's
Way, and their conduct is the best conduct, and
their way is the best way, and their manners are
the most sanctified. They have cleaned their hearts
from other than Allah and they have made them as
pathways for rivers to run receiving knowledge of
the Divine Presence."
• [al-Munqidh, p. 131].

123. • Fakhr ad-Din ar-Razi (544 - 606 AH)
• "The way of Sufis for seeking Knowledge, is to
disconnect themselves from this worldly life, and they
keep themselves constantly busy with Dhikrullah, in all
their actions and behaviors."
• ['Itiqadaat Furaq al-Muslimeen, p. 72, 73]
• Imam Nawawi (620 - 676 AH.)
• "The specifications of the Way of the Sufis are ... to
keep the Presence of Allah in your heart in public and
in private; to follow the Sunnah of the Prophet (s) ... to
be happy with what Allah gave you..."
• [in his Letters, (Maqasid at-tawhid), p. 20]

124. Tasawwuf is not one particular defined thing:
• Practised by Sufis like Fudayl bin ‘Ayyad, Ibrahim
Adham, Ma’ruf Karkhi
• Conception and ideas, its rites and practices, derived from
the Qur’an and the Sunnah
• Its object and ideal for life set by Islam, viz., devotion to and
contemplation of Allah
• And they have been commanded no more than this: to
worship Allah, offering Him sincere devotion, being true (in
faith); to establish regular prayer; and to practice regular
charity; and that is the Religion Right and Straight.” (98:5)
• We support it and propagate it

125. • Greek and Stoic, Zoroastrian and Vedantic philosophies
are mixed up here
• Incorporated monastic and yogic practices and customs
and polytheistic ideas
• Recognizes the Shariah, Tariqah, and Marifah as
independent and more often contradictory aspects of
life,
• It aims at training man for other purposes than training
him for his duties as Allah’s vicegerent on the earth.
• This is the Tasawwuf we reject and condemn.
• It is as essential to eradicate it as the other evils of the
present day for the establishment of Allah’s Religion.

126. • Initiated and propounded by some very righteous and pious
men who were scholarly and noble minded
• Practices and customs could not remain wholly free from
alien influence and the effects of un-Islamic mysticism.
• Ends of this Tasawwuf are more or less different from those
desired and cherished by Islam
• It doe not aim at preparing man for his duties of Allah’s
vicegerency and making him a “witness unto mankind
• It can’t produce such men as may have a comprehensive
view of Religion, and may also be qualified to establish it.
• We neither approve of it nor wholly reject it.
• We seek critical appraisal of it, in the light of the Qur’an and
the Sunnah, and try to reform it.