Tazkiyah

Tazkiyah originally meant pruning the plant – to remove what is harmful for its growth. When the term is applied to the human personality, it means to beautify it and to remove from it all evil traces and spiritual diseases that are obstacles in experiencing Allah.^[2] In Islam, the ultimate objective of religion and shariah (Islamic law) and the real purpose of raising prophets from among mankind was performing and teaching tazkiyah.^[3]

Literally the term encompasses two meanings: one is to cleanse and purify from adulterants, while the other is to improve and develop towards the height of perfection. Technically it conveys the sense of checking oneself from erroneous tendencies and beliefs and turning them to the path of virtue and piety (fear of God's displeasure) and developing it to attain the stage of perfection.

The word zakat (alms tax) comes from the same Arabic verbal root, since zakat purifies an individual's wealth by recognition of Allah's right over a portion of it.^[4] It finds its origin in the Quranic command to: "Take sadaqah (charity) from their property in order to purify and sanctify them" (At-Taubah: 103).^[5] Other similarly used words to the term are Islah-i qalb (reform of the heart), Ihsan (beautification), taharat (purification), Ikhlas (purity), qalb-is-salim (pure/safe/undamaged heart) and lastly, tasawuf (Sufism), which is basically an ideology rather than a term, mostly misinterpreted as the idea of sanctification in Islam.

Discover more about Etymology related topics

Prophet

Prophet

In religion, a prophet or prophetess is an individual who is regarded as being in contact with a divine being and is said to speak on behalf of that being, serving as an intermediary with humanity by delivering messages or teachings from the supernatural source to other people. The message that the prophet conveys is called a prophecy.

Zakat

Zakat

Zakat is a form of almsgiving, often collected by the Muslim Ummah. It is considered in Islam as a religious obligation, and by Quranic ranking, is next after prayer (salat) in importance.

Arabic

Arabic

Arabic is a Semitic language spoken primarily across the Arab world. Having emerged in the 1st century, it is named after the Arab people; the term "Arab" was initially used to describe those living in the Arabian Peninsula, as perceived by geographers from ancient Greece.

Verb

Verb

A verb is a word that in syntax generally conveys an action, an occurrence, or a state of being. In the usual description of English, the basic form, with or without the particle to, is the infinitive. In many languages, verbs are inflected to encode tense, aspect, mood, and voice. A verb may also agree with the person, gender or number of some of its arguments, such as its subject, or object. Verbs have tenses: present, to indicate that an action is being carried out; past, to indicate that an action has been done; future, to indicate that an action will be done.

Quran

Quran

The Quran, also romanized Qur'an or Koran, is the central religious text of Islam, believed by Muslims to be a revelation from God. It is organized in 114 chapters, which consist of verses. In addition to its religious significance, it is widely regarded as the finest work in Arabic literature, and has significantly influenced the Arabic language.

Sadaqah

Sadaqah

Sadaqah or Sadqah in the modern context has come to signify "voluntary charity". According to the Quran, the word means voluntary offering, whose amount is at the will of the "benefactor".

Islah

Islah

Islah or Al-Islah is an Arabic word, usually translated as "reform", in the sense of "to improve, to better, to put something into a better position, fundamentalism, correction, correcting something and removing vice, reworking, emendation, reparation, restoration, rectitude, probility, reconciliation." It is an important term in Islam. The Islamic concept of "Islah" advocates for moral advancement through a reformation based on the rudimental standards of the Qur'an, Sunnah and is characterised by an attitude of bypassing classical legal works in preference of the literature from the early Muslim generations. Islahi ulema opposes Taqlid, strongly argue for the necessity of Ijtihad and are often referred to as "Salafis".

Qalb

Qalb

In Islamic philosophy, the qalb, or heart, is the origin of intentional activities, the cause behind all humans' intuitive deeds. While the brain handles the physical impressions, qalb is responsible for deep understanding. Heart and brain work together, but it is the heart where true knowledge can be received.

Ihsan

Ihsan

Ihsan, is an Arabic term meaning "to do beautiful things", "beautification", "perfection", or "excellence". Ihsan is a matter of taking one's inner faith (iman) and showing it in both deed and action, a sense of social responsibility borne from religious convictions.

Salim (name)

Salim (name)

Salim is a name of Arabic origin meaning "safe" or "undamaged". Related names are Selima, Salima, Saleemah, and Salma.

In Quran

The word Tazkiyah has been used in many places of the Qur'an. It has been used 18 times in 15 verses of 11 Surahs; in Ayat 129, 151, 174 of Surah Al-Baqarah, in 77 and 164 verse of sura Al-Imran, the verse of Nisa 49, Surah Taubah, verse 103, Sura taha's 76 ayat, in second verse of Sura Al-Jumm'ah, 3 and 7 ayat of Sura Abasa, in verse 21 of Surah al-A'la, verse 9 of Surah Shams and in the verse 18 of Surah al-Layl.^[6][7][8]

Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify (tazkiah) them. Indeed, You are the Exalted in Might, the Wise."

— Al-Baqarah: 129

Just as We have sent among you a messenger from yourselves reciting to you Our verses and purifying (tazkiyah) you and teaching you the Book and wisdom and teaching you that which you did not know.

— Al-Baqarah: 151

Indeed, they who conceal what Allah has sent down of the Book and exchange it for a small price – those consume not into their bellies except the Fire. And Allah will not speak to them on the Day of Resurrection, nor will He purify (tazkiah) them. And they will have a painful punishment.

— Baqarah: 174

Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify (tazkiyah) them; and they will have a painful punishment.

— Al-Imran: 77

Certainly did Allah confer [great] favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying (tazkiah) them and teaching them the Book and wisdom, although they had been before in manifest error.

— Al-Imran: 164

Have you not seen those who claim themselves to be pure(iuzakkihim)? Rather, Allah purifies (tazkiyah) whom He wills, and injustice is not done to them, [even] as much as a thread [inside a date seed].

— An-Nisa: 49

Take, [O, Muhammad], from their wealth a charity by which you purify (tazkiyah) them and cause them increase, and invoke [ Allah 's blessings] upon them. Indeed, your invocations are reassurance for them. And Allah is Hearing and Knowing.

— At-Tawbah: 103

Gardens of perpetual residence beneath which rivers flow, wherein they abide eternally. And that is the reward of one who purifies (tazkiyah) himself.

— Taha: 76

O you who have believed, do not follow the footsteps of Satan. And whoever follows the footsteps of Satan - indeed, he enjoins immorality and wrongdoing. And if not for the favor of Allah upon you and His mercy, not one of you would have been pure(iuzaqqa), ever, but Allah purifies (tazkiyah) whom He wills, and Allah is Hearing and Knowing.

— An-Nur: 21

And no bearer of burdens will bear the burden of another. And if a heavily laden soul calls [another] to [carry some of] its load, nothing of it will be carried, even if he should be a close relative. You can only warn those who fear their Lord unseen and have established prayer. And whoever purifies (tazkiah) himself only purifies himself for [the benefit of] his soul. And to Allah is the [final] destination.

— Fatir:18

It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying (tazkiah) them and teaching them the Book and wisdom - although they were before in clear error.

— Al-Jumm'ah: 2

But what would make you perceive, [O Muhammad], that perhaps he might be purified. (tazkiyah)

— Abasa: 3

And not upon you [is any blame] if he will not be purified (tazkiah).

— Abasa: 7

He has certainly succeeded who purifies (tazkiyah) himself

— Al-Ala: 14

He has succeeded who purifies (tazkiyah) it. And he has failed who instills it [with corruption].

— Al-Shams: 9-10

But the righteous one will avoid it (Hellfire) -, [He] who gives [from] his wealth to purify (tazkiyah) himself

— Al-Layl: 17-18

In Hadith

The word tazkiyah is also found in a few hadith, with also of a meaning as purify and santify.

It was narrated from Abu Dharr that the Prophet said: "There are three to whom Allah will not speak on the Day of Resurrection, or look at them, or sanctify them, and theirs will be a painful torment." The Messenger of Allah ﷺ repeated and Abu Dharr said: "May they be lost and doomed." He said: "The one who lets his garment hang beneath his ankles, a vendor who tries to sell his product by means of false oaths, and the one who reminds people of what he has given them.

— Ibn Majah: 2208

Anas b. Malik reported that there was an orphan girl with Umm Sulaim (who was the mother of Anas). Allah's Messenger (ﷺ) saw that orphan girl and said: O, it is you; you have grown young. May you not advance in years! That slave-girl returned to Umm Sulaim weeping. Umm Sulaim said: O daughter, what is the matter with you? She said: Allah's Apostle (ﷺ) has invoked curse upon me that I should not grow in age and thus I would never grow in age, or she said, in my (length) of life. Umm Sulaim went out wrapping her head-dress hurriedly until she met Allah's Messenger (ﷺ). He said to her: Umm Sulaim, what is the matter with you? She said: Allah's Apostle ﷺ, you invoked curse upon my orphan girl. He said: Umm Sulaim, what is that? She said: She (the orphan girl) states you have cursed her saying that she might not grow in age or grow in life. Allah's Messenger (ﷺ) smiled and then said: Umm Sulaim, don't you know that I have made this term with my Lord. And the term with my Lord is that I said to Him: 1 am a human being and I am pleased just as a human being is pleased and I lose temper just as a human being loses temper, so for any person from amongst my Ummah whom I curse and he in no way deserves it, let that, O Lord, be made a source of purification (tazkiah) and purity and nearness to (Allah ) on the Day of Resurrection.

— Sahih Muslim: 2603

Abu Huraira reported that the name of Zainab was Barra. It was said of her: She presents herself to be pure (Tazakkah). Allah's Messenger (ﷺ) gave her the name of Zainab.

— Shaih Muslim: 5500

Abu Bakr bin Abu Juhair narrated that I have come to know that Abu Bakr al-Siddiq said to the Messenger of Allah ﷺ: O Allah's Messenger ﷺ, Allah said: "The long hopes and longings of you and the People of the Book will not be of any help. Anyone who does bad deeds will be rewarded by it. "(Surah An Nisa-123) After this verse, what is the reason for self-purification (Tazkiah)? By this we can understand that we will do any bad thing, we have to suffer the punishment. The Messenger of Allah ﷺ said, "O Abu Bakr, may Allah forgive you." Well, do you ever have a disease? Do you ever suffer sorrow? Do you ever get worried and anxious? Do you ever get a stomach ache? Abu Bakr (ra) said: Yes. The Messenger of Allah ﷺ said, "That is the meaning which is given to you."

— Musnad Ahmad: 69

Narrated Abu Wail: `Abdullah bin Masud said, "Allah's Messenger (ﷺ) said, 'Whoever takes an oath when asked to do so, in which he may deprive a Muslim of his property unlawfully, will meet Allah Who will be angry with him.' So Allah revealed in confirmation of this statement:--"Verily! Those who purchase a small gain at the cost of Allah's ﷺ Covenant and oaths, they shall have no portion in the Hereafter..." (3.77) Then entered Al-Ash'ath bin Qais and said, "What is Abu `Abdur-Rahman narrating to you?" We replied, 'So-and-so." Al-Ash'ath said, "This Verse was revealed in my connection. I had a well in the land of my cousin (and he denied my, possessing it). On that the Prophet (ﷺ) said to me, 'Either you bring forward a proof or he (i.e. your cousin) takes an oath (to confirm his claim)' I said, 'I am sure he would take a (false) oath, O Allah's Messenger (ﷺ).' He said, 'If somebody takes an oath when asked to do so through which he may deprive a Muslim of his property (unlawfully) and he is a liar in his oath, he will meet Allah Who will be angry with him.' "

— Bukhari: 4193

Ibn Mas'ud says: I heard the Messenger of Allah ﷺ observing: He who took an oath on the property of a Muslim without legitimate right would meet Allah and He would be angry, with him. Then the Messenger of Allah (ﷺ) in support of his contention recited the verse:" Verily those who barter Allah's covenant and their oaths at a small price.

— Muslim: 256

Zaid b. Alqam reported: I am not going to say anything but only that which Allah's Messenger (ﷺ) used to say. He used to supplicate:" O Allah , I seek refuge in Thee from incapacity, from sloth, from cowardice, from miserliness, decrepitude and from the torment of the grave. O Allah , grant to my soul the sense of righteousness and purify (Tazkiah) it, for Thou art the Best Purifier thereof. Thou art the Protecting Friend thereof, and Guardian thereof. O Allah , I seek refuge in Thee from the knowledge which does not benefit, from the heart that does not entertain the fear (of Allah ), from the soul that does not feel contented and the supplication that is not responded."

— Muslim: 6658

'Abd al-Rahman b. Abu Bakr reported on the authority of his father that a person praised another person in the presence of Allah's Apostle (ﷺ), whereupon he said: Woe be to thee, you have broken the neck of your friend, you have broken the neck of your friend-he said this twice. If one of you has to praise his friend at all, he should say: I think (him to be) so and Allah knows it well and I do not know the secret of the heart and Allah knows the destined end, and I cannot testify his purity (Tazkiah) against Allah but (he appears) to be so and so.

— Muslim: 7230

Narrated Khãlid bin Aslam: We went out with 'Abdullãh bin 'Umar and he said, "This (Verse) [The Day when it will be heated in the fire of Hell and seared therewith will be their foreheads, their flanks, and their backs, [it will be said], "This is what you hoarded for yourselves, so taste what you used to hoard." At-Tawbah: 35] was revealed before the prescription of Zakat, and when Zakãt was prescribed, Allah made it a means of purifying one's wealth."

— Bukhari: 4661

Abu Ad-Darda [may Allah be pleased with him] narrated that : the Prophet said: “Should I not inform you of the best of your deed, and the purest of them with your Master, and the highest of them in your ranks, and what is better for you than spending gold and silver, and better for you than meeting your enemy and striking their necks, and they strike your necks?” They said: “Of course.” He said, “The remembrance of Allah [Most High].” [Then] Mu’adh bin Jabal [may Allah be pleased with him] said: “There is nothing that brings more salvation from the punishment of Allah than the remembrance of Allah .

— Tirmidhi: 3377

Narrated 'Abdullah: that the Messenger of Allah (ﷺ) said: "Whoever takes a false oath to deprive a Muslim of his property, he will meet Allah while He is angry with him." So Al-Ash'ath bin Qais said: "By Allah ! This was about me. There was a dispute between myself and a Jewish man who denied my right, and I complained against him to the Prophet (ﷺ). So the Messenger of Allah (ﷺ) said to me: 'Do you have any proof?' I said: 'No.' So he said to the Jew: 'Take an oath.' I said: 'O Messenger of Allah ﷺ! If he takes an oath then I will lose my property.' So Allah , Blessed and Most High, revealed: Verily those who purchase a small gain at the cost of Allah's covenant and their oaths... until the end of the Ayah. (3:77)"

— Bukhari: 4550

‘Awf bin Malik Al-Ashja’i said: “I came to the Messenger of Allah (ﷺ) during the campaign of Tabuk, when he was in a tent made of leather, so I sat in front of the tent. The Messenger of Allah (ﷺ) said: ‘Enter, O ‘Awf.’ I said, ‘All of me, O Messenger of Allah ﷺ?’ He said: ‘All of you.’ Then he said: ‘O ‘Awf, remember six things (that will occur) before the Hour comes, one of which is my death.’ I was very shocked and saddened at that. He said: ‘Count that as the first. Then (will come) the conquest of Baitul-Maqdis (Jerusalem); then a disease which will appear among you and cause you and your offspring to die as martyrs and will purify your deeds; then there will be (much) wealth among you, so that if a man were to be given one hundred Dinar he would still be dissatisfied; and there will be tribulation among you that will not leave any Muslim house untouched;* then there will be a treaty between you and the Romans, then they will betray you and march against you with eighty banners, under each of which will be twelve thousand (troops).’”

— Ibn Majah: 4042

The soul is created devoid of traits except for spirituality love of Allah. As one progresses through life he develops malakat related to his lifestyle. The soul becomes accustomed to repeated behavior, which then determines actions. Noble faculties manifest moral and wise behavior, while evil faculties manifest immorality. These faculties determine the fate in the akhira. Moral virtues bring eternal happiness and well-being (falaḥ), while moral corruption leads to everlasting wretchedness. Man must purge blameworthy traits (akhlāq madhmūma) before he can integrate ethical and moral virtues. According to the ulema, obtainment of falaḥ in this life and the next is directly connected to tazkiah. This is based on the Quranic verses: ^{[Quran 91:9]}

91:7 وَنَفْسٍ وَمَا سَوَّاهَا

Wanafsin wamā sawwāhā

Consider the human self, and how it is formed in accordance with what it is meant to be

91:8 فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا

Faalhamahā fujūrahā wataqwāhā

And how it is imbued with moral failings as well as with consciousness of God!

91:9 قَدْ أَفْلَحَ مَن زَكَّاهَا

Qad aflaḥa man zakkāhā

To a happy state shall indeed attain he who causes this [self] to grow in purity

91:10 وَقَدْ خَابَ مَن دَسَّاهَا

Waqad khāba man dassāhā

And truly lost is he who buries it [in darkness].

This illustrates that Allah created the human soul with both evil and good inclinations, and endowed man with the ability to distinguish between the two: eternal falaḥ is achieved by choosing good in the struggle instead of evil and striving to make it prevail. Similarly, Allah says in sura as-shu'ara :

"On that Day, neither wealth nor children will be of any benefit, only he [will be happy] who comes before Allah with a sound heart free of evil." ^{[Quran 26:88]}

Thus, the only people who will be saved from punishment on the Day of Judgment are those possessing qulub salīma (sound hearts: بِقَلْبٍ سَلِيمٍ). The phrase "salīm" (sound) is related to the word "aslama" because "Islam" is moving towards that state of soundness.

Anas Karzoon offered the following definition of tazkiah al-nafs, "It is the purification of the soul from inclination towards evils and sins, and the development of its fitrah towards goodness, which leads to its uprightness and its reaching ihsaan."^[9] Attempts to obey God's commands are successful only when one is purified; then the soul can receive God's unlimited grace.

The hadith of the Prophet Muhammad: ("my religion is based on cleanliness"), does not refer to outward cleanliness alone; it also alludes to the soul's inner purity. Al-Khatib al-Baghdadi narrates in his "Tarikh" on the authority of Jabir that the Prophet returned from one of his campaigns and told his companions: "You have come forth in the best way of coming forth: you have come from the smaller jihad to the greater jihad." They said: "And what is the greater jihad?" He replied: "The striving (mujahadat) of Allah's servants against their idle desires."^[10]

When some Sufi masters were asked about the meaning of Islam, they answered: "[It is] slaughtering the soul by the swords of opposition [to it]." The famous Sufi master Mawlana Jalal al-Din al-Rumi has argued that the constant struggle against nafs is jihad al-akbar (the greatest war). To attain perfection, it is necessary to struggle against lusts and immoral tendencies, and prepare the soul to receive God's grace. If man travels the path of purification, God will aid and guide him. As the Qur'an maintains in sura al-Ankabut:^{[Quran 29:69]}

29:69 وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ

Waallathēna jahadū fēna lanahdiyannahum subulanā wainna Allaha lama'a almuḥsinēna

But as for those who struggle hard in Our cause, We shall certainly guide them onto paths leading unto Us: for, behold, God is indeed with the doers of good.

Discover more about Importance related topics

Falah

Falah

Falāḥ (فلاح) is the Arabic word for salvation, happiness and well-being. In Islamic contexts, according to the Qur'an, actions such as conforming to Allah's commands, establishing the Zakat, not taking intoxicants and not gambling all lead to falāḥ.

Quran

Quran

The Quran, also romanized Qur'an or Koran, is the central religious text of Islam, believed by Muslims to be a revelation from God. It is organized in 114 chapters, which consist of verses. In addition to its religious significance, it is widely regarded as the finest work in Arabic literature, and has significantly influenced the Arabic language.

Hadith

Hadith

Ḥadīth or Athar refers to what most Muslims and the mainstream schools of Islamic thought, believe to be a record of the words, actions, and the silent approval of the Islamic prophet Muhammad as transmitted through chains of narrators. In other words, the ḥadīth are transmitted reports attributed to what Muhammad said and did.

Muhammad

Muhammad

Muhammad was an Arab religious, social, and political leader and the founder of Islam. According to Islamic doctrine, he was a prophet divinely inspired to preach and confirm the monotheistic teachings of Adam, Abraham, Moses, Jesus, and other prophets. He is believed to be the Seal of the Prophets within Islam. Muhammad united Arabia into a single Muslim polity, with the Quran as well as his teachings and practices forming the basis of Islamic religious belief.

Al-Khatib al-Baghdadi

Al-Khatib al-Baghdadi

Abū Bakr Aḥmad ibn ʿAlī ibn Thābit ibn Aḥmad ibn Māhdī al-Shāfiʿī, commonly known as al-Khaṭīb al-Baghdādī or "the lecturer from Baghdad", was a Sunni Muslim scholar known for being one of the foremost leading hadith scholars and historian at his time. He is widely considered an important authority in Hadith, Fiqh and History.

Jabir

Jabir

Jabir is an Arabic surname or male given name, which means "comforter". Alternative spellings include Djābir, Jaber, Jābir, Gabir, and Geber. The name may refer to:

Rumi

Rumi

Jalāl al-Dīn Muḥammad Rūmī, also known as Jalāl al-Dīn Muḥammad Balkhī, Mevlânâ/Mawlānā and Mevlevî/Mawlawī, but more popularly known simply as Rumi, was a 13th-century Persian poet, Hanafi faqih, Islamic scholar, Maturidi theologian and Sufi mystic originally from Greater Khorasan in Greater Iran. Rumi's influence transcends national borders and ethnic divisions: Iranians, Kurds, Tajiks, Turks, Greeks, Pashtuns, other Central Asian Muslims, as well as Muslims of the Indian subcontinent have greatly appreciated his spiritual legacy for the past seven centuries. His poems have been widely translated into many of the world's languages and transposed into various formats. Rumi has been described as the "most popular poet" and the "best selling poet" in the United States.

Al-Ankabut

Al-Ankabut

The Spider is the 29th chapter (surah) of the Quran with 69 verses (āyāt).

The initial awakening to purification refers to recognition that the spiritual search is more important and meaningful than our previously valued worldly goods and ambitions. The process of tazkiyat al-nafs starts with "Verily deeds are according to intentions" and ends with the station of perfect character, Ihsan, "Worship Him as though you see Him", the reference being to the first hadith in Sahih Bukhari and the oft referred hadith famously known as the hadith of Gibril in Sahih Muslim.^[11] Ihsan is the highest level of iman that the seeker can develop through his quest for reality. This is referred to as al-yaqin al-haqiqi; the reality of certainty and knowing that it brings true understanding and leads to al-iman ash-shuhudi, the true faith of witnessing the signs of Allah's Oneness everywhere. The only higher level of realization is maqam al-ihsan. At this station of perfection, the seeker realizes that Allah is observing him every moment.^[12]

Saudi cleric Khalid Bin Abdullah al-Musleh listed seven obstacles in the way of Tazkiyah in his book "Islahul Qulub" (reforming the hearts):^[13]

1. Shirk
2. Rejecting Sunnah and following Bid'ah
3. Obeying the instinct and ego (nafs)
4. Doubt
5. Negligence (ghaflah)

Ha also listed 8 ways to maintain Tazkiyah:

1. Reading Quran
2. Loving Allah
3. Doing dhikr
4. Tawbah and Istighfar
5. Supplicate (dua) for hidayah and purify
6. Remembering afterlife (Akhirah)
7. Reading the biographies of the salafs
8. Company of good, honest and pious people.

Maintaining the Nafs

It must be remembered that tazkiah is not a hal (temporary state), which is something that descends from Allah into a seeker's heart, without him being able to repel it when it comes, or to attract it when it goes, by his own effort. The maqām and hal are deeply related and often it is very difficult to distinguish between them. To ascertain their relationship Professor A.J. Arberry, in his Sufism has shown the distinction as follows: "the maqām is a stage of spiritual attainment on the pilgrim's progress to God, which is the result of the mystic's personal efforts and endeavor, whereas the hal is a spiritual mood depending not upon the mystic but upon God." The Muslim philosopher Abd al-Karīm ibn Hawāzin al-Qushayri (b. 986 Nishapur, Iran d. 1074) summarized the difference between the two concepts in his Ar-Risāla-fi-'ilm-at-taşawwuf, where he maintained that, "states are gifts, the stations are earnings."^[14]

Tazkiah is a continuous process of purification to maintain spiritual health.^[15] Similar to the process of maintaining physical health, any lapse in the regimen can cause one to lose their previous gains, and thus caution must always be used to not deviate from the path. Regarding this, it has been related that Imam Muhammad al-Busayri asked Shaykh Abul-Hasan 'Ali ibn Ja'far al-Kharqani (d. 1033) about the major seventeen negative psychological traits or mawāni’ (impediments) which the sālik must avoid in his struggle towards purification. If the sālik does not rigorously abstain from these aspects, his efforts will be wasted. Known as al-Akhlaqu 'dh-Dhamimah (the ruinous traits), they are also referred to as the Tree of Bad Manners:^[16]

Stages of nafs (inner-self)

There are three principal stations of nafs or human consciousness that are specifically mentioned in the Qur'an. They are stages in the process of development, refinement and mastery of the nafs.^[17]

1. nafs-al-ammārah: unruly animal self or soul that dictates evil.
2. nafs-al-lawwāmah: struggling moral self or self-reproaching soul.
3. nafs al-mutma'inna: satisfied soul or the composed God realized self.^[18]

The animal nafs (nafs-al-ammārah)

The Sufi's journey begins with the challenge of freeing oneself from the influence of shaytan and the nafs-al-ammara. Al-Kashani defines it as follows: the commanding soul is that which leans towards the bodily nature (al-tabī'a al-badaniyya) and commands one to sensual pleasures and lusts and pulls the heart (qalb) in a downward direction. It is the resting place of evil and the source of blameworthy morals and bad actions.^[19] In its primitive stage the nafs incites us to commit evil: this is the nafs as the lower self or the base instincts.^[20] In the eponymous sura of the Qur'an, the prophet Yusef says "Yet I claim not that my nafs was innocent: Verily the nafs of man incites to evil." ^{[Quran 12:53]} Here he is explaining the circumstances in which he came to be falsely imprisoned for the supposed seduction of Zuleikā, the wife of Pharaoh's minister. ....

The reproachful nafs (nafs-al-lawwama)

If the soul undertakes this struggle it then becomes nafs-al-lawwama (reproachful soul): This is the stage where "the conscience is awakened and the self accuses one for listening to one's selfish mind. The original reference to this state is in sura Qiyama: ^{[Quran 75:2]}

75:2 وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ

Walā oqsimu bialnnafsi al-lawwāmati

I call to witness the regretful self (the accusing voice of man's own conscience)

The sense of the Arabic word lawwama is that of resisting wrongdoing and asking God's forgiveness after we become conscious of wrongdoing. At this stage, we begin to understand the negative effects of our habitual self-centered approach to the world, even though we do not yet have the ability to change. Our misdeeds now begin to become repellent to us. We enter a cycle of erring, regretting our mistakes, and then erring again.^[21]

Tree of good manners

1. Akhlaq-i-Hamidah - good character
2. As-Sidq - truthfulness

Tree of bad manners

1. al-ghadab – anger: considered the worst of all the negative traits. It may easily be said that anger is the source from which the others flow. The Prophet states in a hadith: "Anger (ghadab) blemishes one's belief." Controlling anger is called kāzm.
2. al-hiqd – malice or having ill-will toward others; grows from lusting for what someone else has. You must replace hiqd with kindness and look upon your brother with love. There is a tradition that says "give gifts to one another, for gifts take away malice."
3. al hasad – jealousy or envy; a person inflicted with this disease wants others to lose blessings bestowed on them by Allah.
4. al-'ujb – vanity or having pride because of an action, possession, quality or relationship.
5. al-bukhl – stinginess: The cause of bukhl is love of the world, if you did not love it, then giving it up would be easy. To cure the disease of miserliness, one must force oneself to be generous, even if such generosity is artificial; this must be continued until generosity becomes second nature.
6. al-tama – Greed - excessive desire for more than one needs or deserves. Having no limit to what one hoards of possessions! Seeking to fulfill worldly pleasures through forbidden means is called tama’. The opposite of tama’ is called tafwiz, which means striving to obtain permissible and beneficial things and expecting that Allah will let you have them.
7. al-jubn – cowardice: the necessary amount of anger (ghadab) or treating harshly is called bravery (shajā'at). Anger which is less than the necessary amount is called cowardice (junb). Imam Shafi says, "a person who acts cowardly in a situation which demands bravery resembles an ass." A coward would not be able to show ghayrat for his wife or relatives when the situation requires it. He would not be able to protect them and thus will suffer oppression (zulm) and depreciation (ziliat).
8. al-batalah – indolence or Sloth (deadly sin): batalah is inactivity resulting from a dislike of work.
9. al-riya’ – ostentation or showing off: riya’ means to present something in a manner opposite to its true nature. In short, it means pretension, i.e., a person's performing deeds for the next world to impress the idea on others that he is really a pious person with earnest desire of the akhirah while in fact he wants to attain worldly desires.
10. al-hirsh – attachment and love for the material world, such as desiring wealth and a long life.
11. al-'azamah – superiority or claiming greatness: the cure is to humble oneself before Allah.
12. al-ghabawah wa 'l-kasalah – heedlessness and laziness; "the heart needs nourishment, and heedlessness starves the spiritual heart."^[22]
13. al-hamm – anxiety: this develops from heedlessness. The seeker must first understand that Allah is al-Razzaq (the Provider), and submit and be content with the will of Allah.
14. al-ghamm – depression: passion (hawā) conduces to anguish (ghamm) whenever reason is allowed to represent itself as grievous or painful the loss of the suitable or desirable and is, therefore, a "rational affection" that can cause the soul untold suffering and perturbation.
15. al-manhiyat – Eight Hundred Forbidden Acts
16. ghaflah – neglect and forgetfulness of God, indifference: those guilty of ghaflah, the ghāfilün, are those who "know only a surface appearance of the life of this world, and are heedless of the hereafter" (30:7).
17. kibr – arrogance or regarding one's self to be superior to others. The Prophet states in a hadith: "A person who has an atom's weight of conceit in his heart will not enter Paradise." The opposite of arrogance is tawādu’, which is a feeling of equality.
18. hubb ul-dunya – love of the material world: Materialism. The Prophet has said that "love of the world is the root of all evil." If this ailment is treated and cured, all other maladies flowing from it will also disappear.

The sālik must purify himself from these bad traits and rid his heart of the underlying ailments that are at their source. Outward adherence to the five pillars of Islam is not sufficient: he must be perfect in behavior. This requires a program of self-evaluation, purification, seclusion and establishing a practice of remembrance and contemplation under the guidance of an authorized Shaykh of Spiritual Discipline (shaykh at-tarbiyyah). In this way the seeker is able to achieve a state in which his heart is ready to receive Divine Inspiration and observe Divine Realities.

The nafs at peace (nafs-i-mutma'inna)

The Qur'an explains how one can achieve the state of the satisfied soul in sura Ar-Ra'd: "Those who believe, and whose hearts find their rest in the remembrance of God – for, verily, in the remembrance of Allah do hearts find satisfaction (tatmainnu alquloobu)." ^{[Quran 13:28]} Once the seeker can successfully transcend the reproachful soul, the process of transformation concludes with nafs-al-mutma'inna (soul at peace). However, for some Sufis orders the final stage is nafs-as-safiya wa kamila (soul restful and perfected in Allah's presence). The term is conceptually synonymous with Tasawwuf, Islah al-Batini etc.^[23] Another closely related but not identical concept is tazkiah-al-qalb, or cleansing of the heart, which is also a necessary spiritual discipline for travelers on the Sufi path. The aim is the erasure of everything that stands in the way of purifying Allah's love (Ishq).^[24]

The aim of tazkiah and moral development is to attain falah or happiness, thus realizing the nafs al-mutma'inna. This is the ideal stage of mind for Sufis. On this level one is firm in one's faith and leaves bad manners behind. The soul becomes tranquil, at peace. At this stage Sufis have relieved themselves of all materialism and worldly problems and are satisfied with the will of God. Man's most consummate felicity is reflecting Divine attributes. Tranquillization of the soul means an individual's knowledge is founded on such firm belief that no vicissitudes of distress, comfort, pain or pleasure can alter his trust in Allah and his expecting only good from Him. Instead, he remains pleased with Allah and satisfied with His decrees. Similarly, the foundations of deeds are laid in such firm character that no temptations, in adversity, prosperity, fear or hope, removes him from the shar'iah, so he fulfills the demands made by Allah and thus becomes His desirable servant.^[25]

According to Qatada ibn al-Nu'man, the nafs al-mutma'inna is, "the soul of the believer, made calm by what Allah has promised. Its owner is at complete rest and content with his knowledge of Allah's Names and Attributes..."^[26]

In sura Fajr of the Quran, Allah addresses the peaceful soul in the following words: ^{[Quran 89:27]}

89:27 يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ

Yā ayyatuhā alnnafsu almutmainnatu

O thou human being that hast attained to inner peace!

89:28 ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَّرْضِيَّةً

Irji'aī ilā rabbiki radiyatan mardiyyatan

Return thou unto thy Sustainer, well-pleased [and] pleasing [Him]:

89:29 فَادْخُلِي فِي عِبَادِي

Fāodkhulī fī 'aibādī

Enter, then, together with My [other true] servants

89:30 وَادْخُلِي جَنَّتِي

Wāodkhulī jannatī

Yea, enter thou My paradise!"

Discover more about Process related topics

Bid'ah

Bid'ah

In Islam, bid'ah refers to innovation in religious matters. Linguistically, the term means "innovation, novelty, heretical doctrine, heresy". Despite its common use in Muslim texts, the term is not found in the Qur'an.

Nafs

Nafs

Nafs (نَفْس) is an Arabic word occurring in the Quran, literally meaning "self", and has been translated as "psyche", "ego" or "soul". The term is cognate with the Hebrew word nephesh, נֶפֶשׁ. In the Quran, the word nafs is used in both the individualistic and collective sense, indicating that although humanity is united in possessing the positive qualities of a nafs, they are individually responsible for exercising the agencies of the "free will" that it provides them.

Ghaflah

Ghaflah

Ghaflah (غفلة) is the Arabic word for negligence and heedlessness. In an Islamic context, it is the sin of forgetting Allah and one's divine origins, or being indifferent of these. It is also the sin of purposeful misguiding, misleading or the deceiving of another, usually through falsity or by failure of full disclosure, through concealment, which keeps another in ignorance and heedlessness.

Quran

Quran

The Quran, also romanized Qur'an or Koran, is the central religious text of Islam, believed by Muslims to be a revelation from God. It is organized in 114 chapters, which consist of verses. In addition to its religious significance, it is widely regarded as the finest work in Arabic literature, and has significantly influenced the Arabic language.

Allah

Allah

Allah is the common Arabic word for God. In the English language, the word generally refers to God in Islam. The word is thought to be derived by contraction from al-ilāh, which means "the god", and is linguistically related to the Aramaic words Elah and Syriac ܐܲܠܵܗܵܐ (ʼAlāhā) and the Hebrew word El (Elohim) for God.

Dhikr

Dhikr

Dhikr is a form of Islamic meditation in which phrases or prayers are repeatedly chanted in order to remember God. It plays a central role in Sufi Islam, and each Sufi order has usually adopted a specific dhikr, typically accompanied by specific posture, breathing, and movement. In Sufi Islam, dhikr refers to both the act of this remembrance as well as the prayers used in these acts of remembrance. Dhikr can be performed in solitude or as a collective group. It can be counted on a set of prayer beads or through the fingers of the hand. A person who recites the Dhikr is called a Dhakir , literally "he who remembers." The content of the prayers includes the names of God, or a dua taken from the hadiths or the Quran.

Istighfar

Istighfar

Istighfar, is the act of seeking forgiveness from Allah, usually by saying ʾastaġfiru -llāha. A longer variant is ʾastaġfiru -llāha rabbī wa-ʾatūbu ʾilayhi which means "Verily, I seek the forgiveness of Allah, who is my Lord and Sustainer, and I turn to Him in repentance". It is considered one of the essential parts of worship in Islam.

Dua

Dua

In Islam, duʿāʾ is a prayer of invocation, supplication or request, even asking help or assistance from God.

Hidayah

Hidayah

Hidāyah is an Arabic word meaning "guidance". According to Islamic belief, guidance has been provided by Allah to humans primarily in the form of the Qur'an. Not only through the Quran, but Hidayah, or guidance, is also provided through Muhammad, and how he lived his life, which is known as the Sunnah of the Prophet. Through his teachings and the guidelines in the Quran, Muslims hope to attain a better lifestyle.

Akhirah

Akhirah

al-Ākhirah is an Arabic term for "the Hereafter".

Nishapur

Nishapur

Nishapur or officially Romanized as Neyshabur is the second-largest city of Razavi Khorasan Province in the Northeast of Iran. Nishapur is situated in a fertile plain at the foot of Binalud Mountain Range and has been the historic capital of the Western Quarter of Greater Khorasan, the historic capital of the 9th-century Tahirid dynasty, the initial capital of the 11th-century Seljuk Empire, and is currently the capital city of Nishapur County and a historic Silk Road city of cultural and economic importance in Iran and the region of Greater Khorasan.

Iran

Iran

Iran, officially the Islamic Republic of Iran and also called Persia, is a country located in Western Asia. It is bordered by Iraq and Turkey to the west, by Azerbaijan and Armenia to the northwest, by the Caspian Sea and Turkmenistan to the north, by Afghanistan and Pakistan to the east, and by the Gulf of Oman and the Persian Gulf to the south. It covers an area of 1.64 million square kilometres, making it the 17th-largest country. Iran has an estimated population of 86.8 million, making it the 17th-most populous country in the world, and the second-largest in the Middle East. Its largest cities, in descending order, are the capital Tehran, Mashhad, Isfahan, Karaj, Shiraz, and Tabriz.

Maqamat of Tazkiah

The level of human perfection is determined by discipline and effort. Man stands between two extremes, the lowest is below beasts and the highest surpasses the angels. Movement between these extremes is discussed by `ilm al-akhlaq or the science of ethics. Traditional Muslim philosophers believed that without ethics and purification (tazkiah), mastery over other sciences is not only devoid of value, but obstructs insight. That is why the Sufi saint Bayazid al-Bustami has said that, 'knowledge is the thickest of veils', which prevents man from seeing reality (haqiqah).

Sufi Brotherhoods (ṭarīqa pl. ṭuruq) have traditionally been considered training workshops where fundamental elements of tazkiah and its practical applications are taught. Sufis see themselves as seekers (murīdūn) and wayfarers (sālikūn) on the path to God. For proper training, murīdūn are urged to put themselves under the guidance of a master (murshid). The search for God (irāda, ṭalab) and the wayfaring (sulūk) on the path (ṭarīq) involve a gradual inner and ethical transformation through various stages. Although some have considerably more, most orders adopted seven maqāmāt (maqam pl. maqamat, a station on the voyage towards spiritual transformation). Although some of these stations are ascetical in nature, their primary functions are ethical, psychological and educational: they are designed as a means for combating the lower-self (mujāhadat al-nafs) and as a tool for its training and education (riyāḍat al-nafs).

In one of the earliest authoritative texts of Sufism, the Kitāb al-luma’, Abu Nasr al-Sarraj al-Tusi (d. 988), mentions seven maqāmāt that have become famous in later movements, they include:

• Repentance (tawbah): Begins with nur-e-ma'rifat (light of Divine Recognition) in the heart that realizes sin is spiritual poison. This induces regret and a yearning to compensate for past shortcomings and determination to avoid them in the future. Tawbah means regaining one's essential purity after every spiritual defilement. Maintaining this psychological state requires certain essential elements. The first is self-examination (muhasabah) and the other is introversion or meditation (muraqabah).
• Abstention (wara): Pious self-restraint: the highest level of wara' is to eschew anything that might distract one, even briefly, from the consciousness of Allah. Some Sufis define wara as conviction of the truth of Islamic tenets, being straightforward in belief and acts, steadfast in observing Islamic commandments, and careful in one's relations with God.
• Asceticism (zuhd): Doing without what you do not need and making do with little. It is the emptiness of the heart that doesn't know any other commitment than what is in relation to God, or coldness of the heart and dislike of the soul in relation to the world.^[27] Such renowned Sufi leaders as Sufyan al-Thawri regarded zuhd as the action of the heart dedicated to Allah's approval and pleasure and closed to worldly ambitions.^[28]
• Poverty (faqr): Poverty, both material and spiritual. This means denial of the nafs demands for pleasure and power, and dedication to the service of others instead of self-promotion. A dervish is also known as a fakir, literally a poor person. Poverty means lack of attachment to possessions and a heart that is empty of all except the desire for Allah.
• Patience (ṣabr): Essential characteristic for the mystic, sabr literally means enduring, bearing, and resisting pain and difficulty. There are three types: sabr alal amal (consistent in practicing righteous deeds); sabr fil amal (patience in performing a righteous deed); sabr anil amal (patience in abstaining from haram). In many Quranic verses Allah praises the patient ones, declares His love for them, or mentions the ranks He has bestowed on them: "And Surely God is with the patient ones." (2:153)
• Confidence (tawakkul): At this stage we realize everything we have comes from Allah. We rely on Allah instead of this world. There are three fundamental principles (arkan) of tawakkul: ma'rifat, halat and a'mal. The condition for achieving tawakkul is sincere acknowledgement of tauheed.
• Contentment (riḍā’): Submission to qaḍā (fate), showing no rancor or rebellion against misfortune, and accepting all manifestations of Destiny without complaint. According to Dhul-Nun al-Misri, rida means preferring God's wishes over one's own in advance, accepting his Decree without complaint, based on the realization that whatever God wills and does is good.^[29] The state where pain is not felt is called riḍā-e-tab'i (natural): when riḍā’ prevails with pain it is riḍā-e-aqli (intellectual). The first state is a physical condition and is not incumbent. The second is an intellectual condition, which is required: results from muhabbat (love for Allah ).

Sufi sheikhs such as 'Alā' al-Dawlah Simnāni have described the maqāmāt in terms of the 'seven prophets' of one's inner being, with each prophet corresponding to one of man's inner states and also virtues.^[30] Others like Khwājah 'Abdallah Ansāri have gone into great detail in dividing the stages of tazkiah into a hundred stations. Nonetheless, through all these descriptions the main features of the stations marking the journey towards Allah are the same. One of the finest accounts of maqāmāt in Sufism is the Forty Stations (Maqāmāt-i Arba'in), written by the eleventh century murshid Abū-Sa'īd Abul-Khayr.^[31]

Māmulāt of Tazkiah

In order to combat and train the lower-self, Sufis practice fasting (ṣawm), food and drink deprivation (jūʿ'), wakefulness at night for the recitation of Quranic passages (qiyām al-layl), periods of seclusion (khalawāt), roaming uninhabited places in states of poverty and deprivation, and lengthy meditations (murāqaba, jam' al-hamm). The effortful path of self-denial and transformation through gradual maqāmāt is interwoven with effortless mystical experiences (aḥwāl).^[32]

The Persian murshid Abu al-Najib al-Suhrawardi further described this process by saying that it is only through constancy in action for God ('aml li- allāh), remembrance (dhikr allāh), recitation from the Quran, prayers and meditation (muraqabah) that a mystic can hope to obtain his objective, which is ubudiyyah – perfect obedience to Allah. Another practice that is often associated with Sufism is the spiritual concert, or "listening," samā', in which poetic recitations, music and dances are performed by the participants, sometimes in states of ecstasy and elation. Most Sufi ṭuruq have established graded programs in which initially every new seeker (murīdūn) is educated in the ritual known as zikr-al-lisani (zikr with the tongue) and is finally taught zikr-al-qalbi, which is practiced from the onset.^[33]

More About Ahwal

Excerpt from book reviews provided by "Der Nimatullahi Sufi-Orden", "Spiritual Poverty in Sufism

Spiritual Poverty is a cornerstone of classical Sufi practice. The term faqir (poor man or woman) is often used as a synonym for Sufi and darvish among the Sufis. The first essay in this book documents the development of the meaning of spiritual poverty in Sufism, followed by two essays which explore diverse definitions of the terms darvish and Sufi in Islamic mystical texts.

Chapters 4 and 5 constitute the only comprehensive study in English of the various gradations of mystical states (ahwal) and the hierarchical levels of spiritual stations (maqamat) by the Sufis. The final chapters focus on the concept of the 'Eternal Now' (waqt) and discuss the significance of breath in the spiritual method of the Sufis." [1]

'Al-Ghunya li-Talibi Tariq al-Haqq – 2', in 'Concerning contentment [rida].', says "Should contentment [rida] be classed as one of the spiritual states [ahwal], or as one of the spiritual stations [maqamat]?", and in another place later, same work, "But its final stage [nihaya] is one of the spiritual states [ahwal]..." These quotes are without going into detail, such as to answer the question presented. [2]

The webpage entitled 'SUFISM', says, The Sufi path contains many stages (Maqamat) and states (Ahwal). It begins with repentance when the seeker joins the order and prepares himself for initiation.... He passes through a number of spiritual stations and states clearly defined by Sufi teaching. These are the Sufi stations:... Linked to these stations are specific moods or emotions (ahwal) such as fear and hope, sadness and joy, yearning and intimacy...

SUFI ESOTERIC TERMINOLOGY: Ahwal – mystical states. [3]

With a translation of Ahwal:

Qasida Burda verses 35–36

Wa-'alaykum as-Salam wa-rahmatullah wa-barakatuh: What is the meaning of "muqtahim[i]" in the line of the Burda Shareef which states: "Li kulli hawlin min ahwal muqtahimi"?

Also, what is the translation of "Abara fee qawli laa minhu wa la n'ami"?

They are verses 35–36:

Nabiyyuna al-aamiru al-naahi fa-la ahadun abarra fi qawli "la" minhu wa-la "na'ami."

Huwa al-Habibu al-ladhi turja shafa'atuhu, li-kulli hawlin min al-ahwali muqtahimi!

Translation

Our Prophet who commands and forbids, so that none is more just than him in saying "no" or "yes":

He is the Beloved whose intercession is dearly hoped, for each disaster of the disasters that shall befall!" [4]

As can be seen, in the last line starting with 'hawlin', the corresponding translation starts with 'disaster', then, 'of the disasters', whereas the initial text, "min al-ahwali"; thereof, it is shown basic lughatul Arabiya [Arabic language], the word tense of 'hawlin' to 'al-ahwali'.

Article on Qaṣīda al-Burda (Arabic: قصيدة البردة, "Poem of the Mantle")

Quote provided is on direct subject of illustrating the breadth of translations of Ahwal; therewith, the quote is inserted without involvement in unanimity of agreement of approval of the entirety of the content of Qasida Burda.

Further on meanings of Ahwal, in answering, "Question: Does a non-verbal pronouncement of divorce count as a pronouncement of divorce? i.e. The man "says" it "aloud" in his mind (without moving lips, vocal cords, mouth)?

Answer: بسم الله الرحمن الرحيم Assalamu Alaykum. Allama Muhammad Qudri Basha in his al-Ahwal al-Shaksiyya mentions: A divorce is effected by a verbal pronouncement and by a formally written letter. (Al-Fawaid al-Aliyya ala al-Ahkam al-Shariyya fi al-Ahwal al-Shakhsiyya, Article 222, Maktaba Arafa). A formally written letter is one that is written to a third person. This will count as a divorce whether one intends it or not." [5]

It is indicative that al-Ahwal is used in places, places, spread. The purpose of including this in this article addendum is for broadness sake.

Discover more about Sufi views related topics

Ethics

Ethics

Ethics or moral philosophy is a branch of philosophy that "involves systematizing, defending, and recommending concepts of right and wrong behavior". The field of ethics, along with aesthetics, concerns matters of value; these fields comprise the branch of philosophy called axiology.

Bayazid Bastami

Bayazid Bastami

Abū Yazīd Ṭayfūr bin ʿĪsā bin Surūshān al-Bisṭāmī (al-Basṭāmī), commonly known in the Iranian world as Bāyazīd Bisṭāmī, was a Persian Sufi from north-central Iran. Known to future Sufis as Sultān-ul-Ārifīn, Bisṭāmī is considered to be one of the expositors of the state of fanā, the notion of dying in mystical union with Allah. Bastami was famous for "the boldness of his expression of the mystic’s complete absorption into the mysticism." Many "ecstatic utterances" have been attributed to Bisṭāmī, which lead to him being known as the "drunken" or "ecstatic" school of Islamic mysticism. Such utterance may be argued as, Bisṭāmī died with mystical union and the deity is speaking through his tongue. Bisṭāmī also claimed to have ascended through the seven heavens in his dream. His journey, known as the Mi'raj of Bisṭāmī, is clearly patterned on the Mi'raj of the Islamic prophet Muhammad. Bisṭāmī is characterized in three different ways: a free thinking radical, a pious Sufi who is deeply concerned with following the sha'ria and engaging in "devotions beyond the obligatory," and a pious individual who is presented as having a dream similar to the Mi'raj of Muhammed. The Mi'raj of Bisṭāmī seems as if Bisṭāmī is going through a self journey; as he ascends through each heaven, Bisṭāmī is gaining knowledge in how he communicates with the angels and the number of angels he encounters increases.

Maqam (Sufism)

Maqam (Sufism)

Maqām refers to each stage a Sufi's soul must attain in its search for Allah. The stations are derived from the most routine considerations a Sufi must deal with on a day-to-day basis and is essentially an embodiment of both mystical knowledge and Islamic law (Sharia). Although the number and order of maqamat are not universal the majority agree on the following seven: Tawba, Wara', Zuhd, Faqr, Ṣabr, Tawakkul, and Riḍā. Sufis believe that these stations are the grounds of the spiritual life, and they are viewed as a mode through which the most elemental aspects of daily life begin to play a vital role in the overall attainment of oneness with Allah.

Repentance

Repentance

Repentance is reviewing one's actions and feeling contrition or regret for past wrongs, which is accompanied by commitment to and actual actions that show and prove a change for the better.

Asceticism

Asceticism

Asceticism is a lifestyle characterized by abstinence from sensual pleasures, often for the purpose of pursuing spiritual goals. Ascetics may withdraw from the world for their practices or continue to be part of their society, but typically adopt a frugal lifestyle, characterised by the renunciation of material possessions and physical pleasures, and also spend time fasting while concentrating on the practice of religion or reflection upon spiritual matters. Various individuals have also attempted an ascetic lifestyle to free themselves from addictions, some of them particular to modern life, such as money, alcohol, tobacco, drugs, entertainment, sex, food, etc.

Sufyan al-Thawri

Sufyan al-Thawri

Sufyan al-Thawri was a Tābi‘ al-Tābi‘īn Islamic scholar, jurist, and founder of the Thawri madhhab. He was also a great hadith compiler (muhaddith) and was known as one of the Eight Ascetics.

Poverty

Poverty

Poverty is a state or condition in which one lacks the financial resources and essentials for a certain standard of living. Poverty can have diverse social, economic, and political causes and effects. When evaluating poverty in statistics or economics there are two main measures: absolute poverty compares income against the amount needed to meet basic personal needs, such as food, clothing, and shelter; relative poverty measures when a person cannot meet a minimum level of living standards, compared to others in the same time and place. The definition of relative poverty varies from one country to another, or from one society to another.

Dervish

Dervish

Dervish, Darvesh, or Darwīsh in Islam can refer broadly to members of a Sufi fraternity (tariqah), or more narrowly to a religious mendicant, who chose or accepted material poverty. The latter usage is found particularly in Persian and Turkish (derviş) as well as in Amazigh (Aderwish), corresponding to the Arabic term faqīr. Their focus is on the universal values of love and service, deserting the illusions of ego (nafs) to reach God. In most Sufi orders, a dervish is known to practice dhikr through physical exertions or religious practices to attain the ecstatic trance to reach God. Their most popular practice is Sama, which is associated with the 13th-century mystic Rumi. In folklore and with adherents of Sufism, dervishes are often credited with the ability to perform miracles and ascribed supernatural powers. Historically, the term Dervish has also been used more loosely, as the designation of various Islamic political movements or military entities.

Patience

Patience

Patience is the ability to endure difficult circumstances. Patience may involve perseverance in the face of delay; tolerance of provocation without responding in disrespect/anger; or forbearance when under strain, especially when faced with longer-term difficulties, or being able to wait for a long amount of time without getting irritated or bored. Patience is the level of endurance one can have before disrespect. It is also used to refer to the character trait of being steadfast. Antonyms include hastiness and impetuousness.

Confidence

Confidence

Confidence is a state of being clear-headed: either that a hypothesis or prediction is correct, or that a chosen course of action is the best or most effective. Confidence comes from a Latin word 'fidere' which means "to trust"; therefore, having self-confidence is having trust in one's self. Arrogance or hubris, in comparison, is the state of having unmerited confidence—believing something or someone is correct or capable, when evidence or reasons for this belief are lacking. Overconfidence or presumptuousness is excessive belief in someone succeeding, without any regard for failure. Confidence can be a self-fulfilling prophecy, as those without it may fail or not try because they lack it, and those with it may succeed because they have it rather than because of an innate ability.

Tawakkul

Tawakkul

Tawakkul in the Arabic language, is the word for the Islamic concept of the reliance on God or "trusting in God's plan". It is seen as "perfect trust in God and reliance on Him alone." It can also be referred to as God-consciousness. In fact, the Qur'an speaks of the fact that success is only achieved when trust is in God and the believer is steadfast and obeys God's commands.

Although highly critical of numerous Sufi practices, Muhammad ibn Abd al-Wahhab states:^[34][35]

"We do not negate the way of the Sufis and the purification of the inner self (i.e., tazkiah) from the vices of those sins connected to the heart and the limbs as long as the individual firmly adheres to the rules of Shari‘ah and the correct and observed way. However, we will not take it on ourselves to allegorically interpret (ta’wil) his speech and his actions. We only place our reliance on, seek help from, beseech aid from and place our confidence in all our dealings in Allah Most High. He is enough for us, the best trustee, the best mawla and the best helper."