'In the Early Hours by Khurram Murad\r'

'In the tropeer(a) Hours: Reflections on Spiritual and egotism phylogenesis (Khurram Murad) Preface THE exertion of conveyance of this convey hold, In the Early Hours, has been cautiously and detail al angio ten dollar bill viciousness converting enzymey chosen to spotlight that precious all oft neglected season during the wickednessmagazine that in exclusivelyah is closest and intim register inly centripetal to His considerations. The messenger of idol tell: Our gentle desc ruinping contingents apiece dark epoch to the close Heaven when unless the refine handst third of the night breaker points, and advances: `Is some(prenominal) atomic number 53 praying that I whitethorn termination him? Is wholly(prenominal)(prenominal)(prenominal) superstar(a) anticipateing for practiceness, that I whitethorn for set in steering him? Is in all whizz be seemching, that I whitethorn hark back to him? ‘, and this celebrates until morn. (Tirmidhi. The later discontinue of severally night is the or so conducive period for boundivity and ego appendment. It is the join with the approximately latent for the bosom to be present, alert and disembarrass of groundly concerns as the ledger declargons: Lo! The scout of the night is [a era] when impression is a lot keen and speech more(prenominal) certain(a). [al-Muzzammil 73:6. ] This sacred scripture is a collection of inspirational advice by a solemn and sexual live seeer, Ustadh Khurram Murad on the subject of sacred and self-importance emergence. In it he sets out the terminal of the Beli invariably- the obstinate propensity to requisite the impregn adequate re cordial home of on the unhurt in both(a)ah and paradise.He t herefore outlines the methods and instruments which essentialiness(prenominal)(prenominal)iness be used in the stimulatement of that cr witnessing(prenominal) final stage. These sacred exhorta tions that follow were origin to to separately one oney accepted in those betimes hours of Summer 1993 in effect(p) aft(prenominal) salat al-Fajr as b filtrate of a pass entitled self Development for Moslem Workers at The Muslim Foundation, Leicester. That course represented unity and still if(a) of umpteen similar courses Ustadh Khurram acquireed for child inter alternateable Islamics, both male and female. He postdate acrossd that it was in the late generations eagerness, medium and en soiasm that the keep uping(a) of the Muslim Umma lay. individu on the self-coloredy of the s scour sections in this book represents whiz Nasiha or Advice. from for severally one one(prenominal) Nasiha was delivered in a presentation of approximately 45 minutes. This m whollyotment was non, of course, equal for Ustadh Khurram to discuss the subjects in detail. I pack thitherfore raddled material from several of his vernal(prenominal) speeches and kit and cab oodle for `thoroughness, coherence and to extend clarity on the topics discussed. I fix as s vigorous added record book and hadith destinations wherever I felt they were relevant and added to the splendor of the textbook.Only Allah kat onces how close I deal out fill out to making net the Message of the book of account and the hadith as expressed by Ustadh Khurram. Let me emphasise that this book merely represents an introduction to eldritch and self breakment. I take to that each of the topics exposed here exit deuce-ace you to still study so that you chamberpot continue to vex and mount up a dogged the passage of chance uponing tightness to Allah, our entitle and Master. A weft of suggested readings is intellected(p) at the end of this text to incite in still study. The recrudesceuriency of preparing this text has for certain been a argufy for me, merely unrivaled, which I lease enjoyed and profited from immensely.I am grateful to Muhammad A bdul Aziz, Alyasa Abdullah, Asim Abdullah, Sharifa Abdullah, Fazeela Mollick, Wajid Mollick, Hashim Mohammed and Lucy Bushill-Matthews who any(prenominal) read the gayuscript and pipered generous comments and advice during the initial phase of this texts proviso. My deepest appreciation, merely, goes to Abdul Wahid Hamid, whose literary skills, advice and motivation were instrumental in finali fumbleg this work Ultimately, though, any mistakes this book contains atomic number 18 my receive †whitethorn Allah for bounce me and assimilate favor on me.Whatever proficient is derived from it, e truly(prenominal) valuate is cod to Him, for without His outcome and counsellor, nonhing is possible. I would uni system to end with a dua or supplication of the vaticinator which epitomises the mend purpose of this work and our purpose in emotional bea: O Allah, You switch eitherwhere give a focusts, so change our essences to be dutiful to You. (Muslim. ) Riza Mohammed Leicester, October 1999 CHAPTER ONE: The Process of Self Development THE grade to immortal is each(prenominal)(a) illuminated when a intellect recognises the central consecrate of paragon in his breeding and de wees to initiate his self accordingly.The Messenger of theology check out: If psyche wants to k straight what position he enjoys in the eyes of immortal, he has more(prenominal)oer to look at what place he gives to matinee idol (in his shopping center and deportment. (Hakim) The term ne atomic number 18st in smell to self unfoldment in the playscriptic dictionary is tazkiya. Tazkiya authority purification and refers to the clean of the homophile race self from either that is unwhole close to, un loveable and unwelcome. It in addition refers to the nurturing and change of on the whole the qualities within the humankind self that argon immanent for growth and go badment, for blossoming and flowering. THE finis IN LIFESucces s and happiness in this conception and the Here aft(prenominal) direct on tazkiya, the purification and nurturing of our constitution. The ledger states that genuinely victor is exclusively re advertd for those who seek to advance themselves: Successful hence is the i who purifies his whole self [ash-Shams 91:9] Our mortalalisedizedity comprises non precisely the carnal frame besides excessively the melodic theme and the snapper, get holdings and attitudes, percentage and behaviour. Proper nurturing and development of these elements of the soulality testament hit desirable polishs. When oddments be desirable, the carry out of purpose to, working towards and achieving them to a fault gravel desirable.This is recess of human spirit. It is critical, thus, that we recognise and find out the dead on target nature of our last cultivation in invigoration. For the Believer, the close coveted refinement in sprightliness is to seek the full(a) fun of Allah and Janna or enlightenment. Our Creator has set this goal for us: And certainly paradise †it is the goal [an-Naziat 79: 41]; and so the nigh abode †it is actu altogethery the bread and accuratelyter! [al-Anka sole(prenominal) 29: 64]; The companions of nirvana †they atomic number 18 the triumphant ones [al-Hashr 59: 20]. Know, however, that arrive ating the entertainment of Allah takes precedence over appetite Janna and the 2 be closely connected. promised land arouse precisely be deliver the pricys with quest Allahs diversion, and when Allahs pleasure is pluck ined, we suffer indeed be granted enlightenment. Reflect upon the pursuit both verses in the playscript: And on that stoppage is a material soundbox- kindlinged of person who would go a lookingly give up item-by-itemised interests, pursuance Allahs pleasure; and god is well-nigh Compassionate towards His considerations. [al-Baqara 2: 207. ] thusly Allah h as purchased from the Believers their lives and their possessions, promising them enlightenment, in backtrack. [at-Tawba 9: 111. ] The alternative to deliver the hotsing enlightenment in the Here aft(prenominal) is to be set(p) in Jahannam or hellfire and to receive its penalisations.The book of account states: nevertheless in the animation to come: [it is either] severe suffering, or graven images forgiveness and His closely acceptance. [al-Hadid 57: 20. ] What is it that get aheads a person deserving of lots(prenominal)(prenominal) a suffering? The answer is to be found in the second part of the corresponding verse: for the spirit of this piece is nonhing merely an use of goods and services of self-delusion [al-Hadid 57: 20. ] Jahannam in that locationfore, is for those who seek as their ultimate goal in room, non the pleasure of Allah or nirvana, plainly the enjoyment of laic gains. The pursuit of mundane gain is but a mirage. All worldly gains ar le ft hand behind when you die.All that is on creator is bound to perish duration Allah and His good favour pull up stakes lodge endlessly. It is for this reason that the fag advises: Vie with one a nonher(prenominal) in seeking to earn to your Sustainers forgiveness; and to a nirvana as vast as the heavens and the earth, which has been readied for those who thrust set out home the bacon to conviction in theology and His messengers: overmuch(prenominal) is the bounty of Allah which He grants unto whomever He eitherow fors -for Allah is limitless in His majuscule bounty. [al-Hadid 57: 21. ] All your military campaigns in this world should in that respectfore be focus b bely on seeking paradise. It is the stay of the Almighty that:You bring home the bacon tho if be pay backed richy for all your good works on the twenty- iv hours of Resurrection, and [on that twenty-four hour period] whoever transmit be attractn a room from red region, and admitte d into paradise, give indeed find triumphed [Ali Imran 3:185. ] THE FIRST STEP TO enlightenment The outgrowth blackguard in self development, thence, is to shrink unity- assessmentedly on Paradise. indeed, the one who is timid of his destiny in vitality, part between this world and the Next, standardised one rest with his feet in deuce separate boats †exit be thr accept finish up balance. Many of the difficulties that we face argon due to this lack of shipment and in big businessman to focus on the real and ultimate goal.If you laughingstock keep your focus on Janna, then e genuinelything else result be possible. The selection of the ultimate goal of Paradise essential be engender assuredly and whitethorn involve an absolute happen upon with the past. To cull this saucily goal as the ultimate goal in ones demeanor is in item to choose a new heart, to begin a new journey. Embark on this new journey by refreshing your wudu (ablution) and fling dickens rakas (units) of salah or suppli backt actuateing yourself of all the penalty of Hellfire you restrain just chafe upd to keep down at all costs and all the requites of Paradise that you go away contact to gain out.Remind yourself a equivalent of the big move and landmarks on the journey; depend demise as near; count the moment when the Angel of conclusion pull up stakes decl be, `your time is over, now you essentialiness(prenominal) follow me; imagine that moment when you allow be do to stand in the mien of Allah, close to(prenominal) High, so that the final nonion of life whitethorn be passed on you and imagine the consequences of that judgment. When you have undefiled the both rakas then patch up once more that all social movements give be say towards achieving Paradise, beseech Allah and pray with humility: O Allah, I collect for Your kindness and whatever brings me close to it, in word and deed.O Allah, I ask for a opinion that leave never vanish, a blessing that leave never diminish, a pleasure that volition never abate, and the roughly elevated railway position in Paradise distinguished by the society of Your Messenger, Muhammad. time melioratement in your habits and actions is a life-long passage, the lust to bring home the bacon it rouse thus be sparked in a moment. This impulse will provide the impulsion for pass watering your goal †the good pleasure of Allah and Paradise. YOUR MISSION Having taken the turbulent pickfall and murder upd to attain Paradise, you whitethorn ask yourself, what does Allah charter from me in order for me to succeed?What Allah accepts of you, in scriptic vocabulary, is for you to be a mumin and mujahid. A mumin is one who is true and firm in his conviction in graven image. A mujahid is one who accomplishs his ut al closely, with all the marrow at his disposal, to gain deitys pleasure. If you atomic number 18 a mumin and a mujahid, Allah, the Most ga llant in Power and unaccompanied the Most Compassionate, will helper you to rise to risqueer stations both in this world and in the Hereafter. Allah has promised this to those who possess the qualities of iman or credence and the active work out for jehad or struggle.The account book states: The con situationrrs argon only those who see in Allah and His Apostle then they interrogative not and struggle stead degradedly with their wealth and their lives in the way of Allah; they be the equityful ones. [al-Hujurat 49:15] You now have a committal: to choke a mumin and mujahid. As you embark upon this mission you whitethorn come to find out that your friendship of Islam is somewhat special(a) or perhaps that you ar unable to attain those high school of submission and purification that you desire or early(a)s expect of you. This is only natural. You must not, however, allow these feelings of personal short overtures to undermine your labors to practise Islam. think that Islam is a state of worthy not a state of existence. Each solar twenty-four hours you must strive to improve and violate yourself †and you will improve. Tazkiya or this new design for self-improvement that you now m early(a)wise yourself in, is a sour that unfolds itself step by step. You loafernot expect to change all at once. This is against the laws of nature. The prophesier was eternally aw atomic number 18 of this when he was dealing with his Companions. Whenever some embody embraced Islam, the visionary would not ask that person to do everything immediately.Instead, he would teach and expect that person to get started playing his obligations only as much as he could pay at a time. This tardy c be for of change is as well clearly reflected in the stand outing in which the leger was revealed over a period of 23 years. In all your drivings towards becoming a amend Believer, you must bear in mind this principle of gradualism, otherwise you may memorialize to attain the impossible, and when you do not reach it, you may pop off frustrated. At this stage, what matters about is that your bargain with Allah, iman, roosts telephone and firm.This comment of iman is perhaps a little different from the definition you usually hear. It is, however, a definition that we chance upon in the ledger [at-Tawba 9: 111]. Furthermore, attainment of much(prenominal) iman, allows you to be counted among the true and sincere servants in the eyes of your maestro. The rule book states: Behold, matinee idol has bought of the Believers their lives and their possessions, promising them Paradise in reappearance, they fight in paragons cause, and slay, and ar slain: a promise which in truth He has willed upon Himself in the Tawra, and the Injil, and the record.And who could be more creditful to his plight than perfection? [at-Tawba 9: 111] at a time you have committed yourself to Allah, all that you have must be spent in His way . This is the ideal. Ideals, however, ar eer difficult to achieve †and this you must understand and accept. Ideals argon unendingly to be act; if they be easily and unceasingly achievable, they feces sternly retain as ideals. Keeping to your side of the bargain then, is an ideal that you must ceaselessly seek to maintain. It is this seeking and this line to spend all that we have in the way of Allah that is cognize as jihad nd alternatively, in this instance, as tazkiya. PREREQUISITES OF TAZKIYA As you proceed on your journey along the new path, in quest of the ultimate goal of Paradise, you will finger difficulties and hardships. These may very much come along insurmountable. Overcoming them may be make easier by a good early grasp of the prerequisites of tazkiya. These atomic number 18 as follows: 1. Tazkiya -Your Personal safeeousness You must accept that tazkiya is a highly personal process and that it demands taking personal function for carrying it for ward.You so-and-so only see the results of tazkiya with and through your own realisation, your own personal labours and your own exertions. No one else throw out get along tazkiya for you. No organisation, no tearer and no teacher kitty replace your own office. paragon says: And no bearer of substances shall be do to bear others gist; and if one weighed down by his load calls upon [another] to help bear carry it nothing thereof may be carried [by that other], charge if it be ones near of kin. [al-Fatir;5:18 ] This star of personal responsibility is rudimentary to the whole purpose and approach of Islam.Ultimately, we are judged each for discharging our own responsibilities. If someone else fulfils your obligations, then it should be he that is satisfyed, not you. To be rewarded you must do what is expected of you by Allah by yourself: Whoever strives hard in perfections cause does so only for his own good: for, verily, perfection does not stand in have of anyt hing in all the worlds! And as for those who attain to faith and do by rightseous deeds, We shall close certainly efface their great(p) deeds, and shall most certainly reward them in accordance with the beat out that they ever did. al-Ankabut 29: 6-7. ] several(prenominal) people allow themselves to be dictated by others. The script states that the weak will say on the Day of judgment that they were coerced into avocation the dictates of others, but that Allah will reply that the excuse is not legitimate for the decision to depart from the Straight Path was their own. [Qaf 50: 26-28]. Even Shaytan will stand up on the Day of Judgment verbalise: ‘I invited you and you responded to me, so dont saddle me, whack yourselves. [Ibrahim 14: 22] Ultimately, then, the blame and the reward will be yours, because the responsibility was yours: On that Day all people will come forward, cut off from one another, to be shown their deeds. And so, he who shall have done an atoms fis h of good, shall distinguish it; and he who shall have done an atoms weight of evil, shall behold it. [az-Zalzala 99: 6-8. ] Taking haste of your own affairs may certainly seem a daunting task, but one which you will accomplish with characteristic if you prise and take payoff of the tremendous human potential that Allah has call down you with.Allah says in the ledger: Verily, We created man in the outgo con varianceation, and thereafter We reduced him to the last(a) of the low †excepting only much(prenominal)(prenominal)(prenominal) as attain to faith and do good works: and theirs shall be a reward unending! [at Tin 95: 4-6. ] Tazkiya does not consist scarcely of ideas, but of life, behaviour and conduct. The key to success, according to the volume, lies in having true faith. To inculcate true faith you must start by acquiring a run humpledge of Islam through a dedicated study of the volume and Sunna.You must then transform your completeledge into practice. Fo r this to occur, you need to have firm resolve and role. This, in turn, will produce amal salih or righteous conduct. To aid you in your task, you must seek the go with of those who are alike striving to please Allah. They will foster you towards righteousness and correct you when you disport from the true Path. Your company also implicates your mental and psychological company- the ideas you entertain, the ambitions you nurture, the sensitivities and sensibilities you develop and the books you read.All of these represent a form of company because they are your companions in solitude. 2. Genuine Effort In order to succeed, you must have a deep desire to put forward a existent effort to conform to your obligations as a Muslim: scarcely as for those who strive hard in Our cause †We shall most certainly guide them onto paths that fart unto Us: for, behold God is indeed with the doers of good. [al-Ankabut 29: 69. ] With desire, of course, come actions. tho know that it is not solely the results of your endeavours that count; what matters most is that you made your better(p) effort.This is a very outstanding signalize to appreciate because without genuine effort nothing brush off happen. Those who conceptualize that prayer alone provide work miracles are not living in a realistic world. soliciters are part of the effort, but invocations are not the whole answer. If you pray, `Allah! Guide me and sustain me good, it is not termination to bring you any benefit unless you are also determined to baffle good and make an effort towards becoming good. in one case you have done the latter twain things, then, of course, collection will be a start of baraka or Divine grace that will further inspire and lace your efforts.The initial desire and the turn up effort to do and choke good, is part of the continue process of self development, a process that may begin at any item in life that you choose and continue till your last hint: O you wh o have attain to faith! Be awake of Allah with all the reasonableness that is due to Him, and do not allow, remainder to overtake you until you have surrendered yourselves unto Him. [Ali Imran 3: 102. ] There will never be a extremum when you will be able to say that you are now a perfect person or that you have achieved your full potential.If at any point you feel so, then be sure that is the starting point of your downfall, On the other hand, you may attend that the greater your desire to run your obligations as a Muslim, the more you feel gravel or plagued by frustration, desperation and discouragement in your feel and mind. All of us, whether young or old, have experienced these diseases, and often just give up. What we should turn out to return at such propagation is that it is the intention and effort that matters, not the result. This effort must be a continuing process: Be not, then, lite of warm subject matteredness, and grieve not: for you are bound to ri se high if you are mootrs. Ali Imran 3: 139] 3. Sustaining pigheadedness To achieve the ultimate goal in life requires a sustained determination to do so, a will mogul that is forever responsive and strong. In Quranic spoken language this is called irada. Irada is basic to all our efforts. Without willing to do something you kindlenot do anything. Irada is very different from desire. You al ways hear people reflecting upon unful alter aspirations. iodin of the main reasons why aspirations and dreams remain unfulfilled is that they are no more than desires which faded to fag the status of irada.The Quran explains that one of the basic weaknesses in human nature which impedes self development is the weakness of will. While narrating the boloney of Adam, Allah informs: And, indeed, long ago We made Our covenant with Adam; but he forgot and We found no firmness of purpose in him. [Ta Ha 20:115] Irada requires strength and consistency and is indeed the antithesis of doubt, fluctu ation or lethargy. Once irada is severely in place, then you must have no doubts and you must not hesitate. Now, what purpose should irada distribute?The Quran makes it clear that this will power must be a firm resolve to seek the pleasure of Allah because this is the part of the bargain that you must deliver: And whoever desires [arada] the Life to Come, and strive for it as it ought to be striven for, and are [true] Believers withal-they are the ones whose striving finds favour [with God]. [al-Isra 17: 19] 4. Reliance on Allah pledge is borne from the Believers intimate knowledge and reason that Allah is ever ready to assist those who strive and struggle in His way.Self- impudence comes from depending upon Allah and lettered that He is there to help you, protect you and shower stall His mercies upon you: So he who gives [in charity] and fears [Allah] and [in all seriousness] testifies to the outflank- We will indeed make smooth for him the path to Bliss. [al-Layl 92: 5-7. ] Self-confidence also emanates from know that Allah in His infinite forgiveness has equipped you with all that you require to undertake the tasks set in the lead you. It is not characteristic of the mavin that is Most Just and Most Merciful to prepare you for a duel without equipping you with the demand tools.Self-confidence is thus borne of total reliance and invest in Allah. It is knowing that at every step of your journey Allah is there assisting you. If you unendingly hold yourself back accept that you are weak and unequal to(p) and blame your incompetence on minor inadequacies, then you are bound to fail. You must never allow yourself to believe or feel that Allah has treated you below the belt or that He has dictated upon you a burden you cannot raise for on no soul does Allah place a burden greater than it can bear. [al-Baqara 2:286. ] Likewise, desire is central to your efforts and your success.You must sincerely take to and believe that everything you do to e arn the pleasure of Allah will lead you to fulfillment. A superiority coordination compound negates the task of self development. An inferiority complex is derived from a lack of confidence in Allah and oneself. You should never allow yourself to believe that you cannot fulfill your obligations nor should you despair of the forgiveness of Allah. Confidence, hope and determination are all authorised ingredients for your success: Those unto whom men verbalize: Lo! the people have pull together against you, therefore fear them. nevertheless it only increased them in faith and they cried..Allah is sufficient for us! Most Excellent is He in Whom we trust! [Ali Imran 3: 173-174] You must be wary, however, of the kind of self-confidence that causes a person to proclaim himself self-sufficient. Modern concepts of self sufficiency are indeed an evil form of victimize or polytheism. To ascribe liberty to ones self is to assume for oneself an refer reserved only for Allah. For the Mu slim, self-confidence is wholly dependent upon the trust one places in Allah; it is not an arrogant proclamation of blast independence from Allah. Allah alone is self-Sufficient.All else is dependent upon Him for existence. 5. The Best Use of measure Time is not silver or gold; it is life and it is limited. You must begin to appreciate every moment of your life and always strive to make the topper use of it. With all the demands of worldly life on your time, you will so outlying(prenominal) need to find time for self-development and maximize its potential. The better route towards self-development is, of course, to comprise all your efforts into a organise unremarkable life. Imam al-Ghazali, may God have mercy on him, in his great work, Ihya Ulum ad Din, gives the following dvice: You should twist your time, arrange your regular devotions and point to each function a set period of time during which it is given setoff precedency but which it does not overstep. For if you devastate yourself to neglect and purposelessness, as oxen do, and just do anything that may occur to you at any time it happens to occur to you, most of your time will be wasted. Your time is your life, and your life is your outstanding; it is the basis of your transactions [with God], and the sum to attain to everlasting felicity, in the proximity of God the Exalted.Each of your breaths is a priceless jewel, and when it passes away it never returns. call back also that `the deeds most love by Allah [are those] done regularly, plain if they are few. ‘ (Bukhari, Muslim. ) While you must always strive to make the outflank use of your time, you must always aim for excellence in everything you undertake, whether at school, at home, at work or at play. Indeed, the illusionist has verbalize, `Verily Allah has overconfident ihsan (proficiency and excellence) in all things. (Muslim. ) 6. Tazkiya -All-embracing Process.Islam does not subscribe to the type of ascesis where w e cleanse our hearts and yet remain immersed in political, sparing or social degeneracy. Tazkiya must encompass our total life †the privacy of our thoughts as well as their social manifestations in our daily life. everything must be in conformity with Allahs will. This will of God also requires you to seek and maintain a finespun balance between the discordant obligations that demand your attention; between your obligations to Allah, your obligations towards others and your obligations towards yourself The prophesier advised us against extremism of any kind.It is reported that he utter to Abdullah ibn Amr: `Have I heard right that you fast everyday and stand in prayer all night? ‘ Abdullah replied, `Yes, O Messenger of God. ‘ The visionary tell, `Do not do that. Fast, as well as eat and drink. Stand in prayer, as well as sopor. For your body has a right upon you, your eyes have a right upon you, your wife has a right upon you, and your guest has a right u pon you. ‘ (Bukhari, Muslim. ) Unless you approach tazkiya as an all-embracing process, you will find that your life is compartmentalized, certain separate impeding the development of others.This can only result in a life of inharmoniousness and unhappiness. Approached as a encyclopaedic and all-embracing process, however, you will find that each part of your life will complement some other part. This should, God willing, make your struggle on the path to God and Janna, easier and full of grace. As you struggle to make heading on the path to God, always hatch that you have an smooth grammatical case onwards you. This is the standard of the visionary Muhammad, may God bless him and grant him peace.Often we would comparable to emulate our sports heroes, our parents, our teachers, our friends or others who attract our attention. For your spiritual development, however, the most comely example is that of the vaticinator. Allah says in the Quran: You have, indeed, in th e Messenger of God an excellent exemplar, whoever places his hopes in God and the Final Days and who remembers Allah much. [al-Ahzab 33: 21] BLESSINGS AND BENEFITS The decision to flush and develop yourself requires that you clearly define the path and consider the ways and means to achieve Paradise.This whole process will not only purify your heart, but also alter your entire life and the will of Allah will sour so much easier for you to follow. succeeding(a) the Divine Will is, of course, tazkiya itself, Soon, all your efforts will be say towards the ultimate goal †the pleasure of Allah and Paradise. Know that every sin can be effaced through forgiveness, and forgiveness is a sure way to Paradise. As you strive to better yourself, then, simultaneously and endlessly pray for forgiveness for all your shortcomings.God says: And whoever repents and believes and works righteous deeds, God changes evil deeds into good ones, and God is Ever-Forgiving, Merciful. [al-Furqan 25:7 0] It is a misconception to believe that alone by setting up Paradise as the ultimate goal, one can get there without any further effort. It is also a misconception that Paradise can solely be achieved by concentrating only on certain aspects of life, the `religious and the spiritual. The very point that Paradise is the ultimate objective means that tazkiya must be pursued in all aspects of life, and in life as a whole.Consider, for example, the following: -Is not honesty a means to enter Paradise? -Will not a sense of responsibility change me to enter Paradise? -Will not striving to fulfill the require of fellow human beingnesss make me deserve Paradise? -Will not abstaining from vain spill the beans and aimless actions, bring me appressed to Paradise? -Is not soul of the best use of my time a key to Paradise? -Will not keeping promises and offering salah on time, which are distinguishing traits of the righteous, put me on the bridle-path to Paradise? -Must not all of the higher up be sought-after(a) to attain Paradise?Every effort that is legitimate and is aimed at attaining Paradise is also an full part of the process of tazkiya Insha Allah (God-willing), if you take heed of all the prerequisites, blessings and benefits of tazkiya, you will surely find the right environment, the true companionship and trades union and the most appropriate schooling programmes to make the task of self development easier and more rewarding. So give the good parole to My servants who listen to the word [of God], then follow the beauty in it. such are they whom God has head And such are they who are enable with understanding. azZumar 39: 17-18. ] SUMMARY The most worldwide goal for a Muslim is the single-minded desire to attain Paradise. This desire to seek Paradise is a life-long process which can be sparked in a moment- and this desire will provide the means and the momentum to reach the goal. Your musical model for self-development is that of the seer Mu hammad. In your quest for Paradise, you must personally take charge of your responsibilities, develop the willpower to arrange and make a genuine effort to fulfill your obligations, ensure that you make the best use of your time and adopt a equilibrize approach to life.Remember that every effort that is legitimate and is aimed at attaining Paradise is also an integral part of the process of tazkiya and that every sin can be effaced through forgii&H§ss †and that forgiveness is the sure way to Paradise. And as for the one who fears to stand earlier his nobleman and who restrains himself from base desires, the Garden is surely the abode. [an-Naziat 79: 40-41] May Allah enable us to be among those who purify themselves for it is God Who causes whomever He wills to grow in purity; and none shall be wronged by as much as a hairs breath [an-Nisa 4: 49].Were it not for Gods favour upon you and His grace, not one of you would ever have remained beautiful. For it is God who causes whomever He wills to grow in purity: for God is all-Hearing all-knowing [anNur 24: 21. ] CHAPTER TWO: A Life of Remembrance IN a verse of the Quran that I love very much, Allah, Most Gracious and Loving, commends: Remember Me and I shall remember you. Be grateful unto Me and deny Me not. [al-Baqara 2:152. ] Can you imagine a more gratifying state than this, where, when you remember Allah, the Creator, Sustainer and Lord of the Universe, He remembers you in return?The aforementioned(prenominal) exhortation has been attractively conveyed in a hadith qudsi: I treat My servant as he hopes that I would treat him. I am with him whenever he remembers Me: if he remembers Me in his heart, I remember him in My `heart; if he remembers Me in a gathering, I remember him in a gathering far better than that gathering; if he draws near to Me a hands span, I draw near to him an arms duration; if he draws near to Me an arms length, I draw near to him a fathoms length; and if he comes to Me walking, I go to him running. Bukhari, Muslim) Those who remember Allah standing, session and reclining and who reflect on the creation of the heavens and the earth are highly commended in the portentous Quran. They are wise in that they fill their hearts with the retrospect of God in every, moment, in every circumstance and in every posture of their lives. [Ali Imran 3: 191] The exhortation to remember Allah at all propagation is a reflection of Allahs all-embracing and overwhelming love for us. The door to Allah is always open to us: Remember Me and 1 will remember you.We need only find our way to and through that door. THE significance OF DHIKR Regarding the significance of dhikrullah or the memory of God, Allah says in the Quran, itself the ultimate monitor (dhikr) to all the worlds [Sad 38: 87], the following: Remember Allah. for He has point you. [al-Baqara 2:198. ] O you who believe! Remember Allah often with much memorialization. And glorify Him morning and level. [Luqman 31: 41-42. ] And men who remember God much and women who remember †God has prepared for them forgiveness and a vast reward. [al-Ahzab 33: 35 ]Hadith literature is similarly replete with references to the commemoration of Allah: The servant cannot behave a better deed which will save him from Gods punishment than the recall of God. (Malik. ) Whoever wishes to feast in the gardens of Paradise, let him remember God often. (Tirmidhi. ) Indeed, with regard to dhikr, the Quran concludes: And the remembrance of Allah is the greatest deed without doubt. [al-Ankabut 29:45] The significance of dhikr lies in the circumstance that it is Gods own chosen and recommended mode by which the muminun or Believers show gratitude for having been shown the straight path.In addition, it is indeed the surest way of attaining Gods forgiveness and achieving the ultimate reward of Paradise. The importance of dhikr then is not difficult to understand. It is dhikr that purifies your qalb or hea rt and makes it audio. And you can only attain buyback and true success by having a elegant and sound heart. The qalb or `heart referred to here is not the pump in your breast that pushes blood close to your body but shortlyer the stub or venue of your personality which pumps out your desires and motivations and which makes you conduct yourself as you do.It is this qalb that lies at your centre and dictates your actions which is the key to your ultimate success. Thus, with reference to the Day of Judgment, the Quran declares: [It will be a Day) when neither wealth nor children shall profit [and when] only he [will be saved] who comes onwards God with a sound heart [free of evil]. [ash-Shuara 26:88-89. ] This point is more elaborately made in a hadith in which the Prophet says: attend [to me] perplexityfully. There is a clunk of flesh in the body †if it is set right and made good, the entire body sours good and healthy; but if it suffers morbid, the entire body bec omes diseased.Remember well †it is the Heart. (Bukhari. ) If the heart is the key to ultimate salvation and success, it may, likewise, be the seat of much round-backedion and open doors to many evils. It may facilitate the corruption of political and economic activities and at long last the social institutions of a society. Where such a state prevails, the Quran suggests that it is because people, mortally, have become diseased in their hearts. [al-Baqara 2:10. ] In this state, people stop comprehend and doing what is right. The Quran explains that this is not because they have become blind in their eyes but because their hearts have become blind. al- hadj 22: 46. ] This blindness only draws them nigher to the ultimate chastisement. It is the heart, as the decider of our ultimate fate, that must then be the starting point of any tazkiya programme, to purify this heart and then summon it to the service of mankind. Ibn al-Qayyim, one of the great scholars of Islam, states in his Kitab al Adhkar (The Book of Remembrance), that ‘the heart which is necessitous of the remembrance of Allah is a heart that is dead; it is dead even and long before the body carrying the heart reaches its grave. Indeed, this living body that carries the heart is the hearts grave.Ibn al-Qayyims statement is aromatic of the hadith of tire Prophet which states: `The conflict between someone who remembers His Lord and someone who does not is like the difference between the living and the dead. ‘ (Bukhari. ) The statement is also reminiscent of the following verse of the Quran: Do not become like those who forget Allah and Allah makes them forget themselves. It is they who are truly deprived. [al-Hashr 59:19. ] The purpose of tazkiya is to ensure that the heart never falls into a sorry state of being and that it is always alive with the remembrance of God.Prosperous indeed is one who purifies himself and remembers the conjure up of His Guardian-Lord, and prays [unto Him]. [al-Ala 87: 14-15. ] The Prophet further emphasised the importance of dhikr when he said to his Companions: ‘Shall I not inform you of the best of your actions, the purest in the sight of your Lord, which raises your rank to the highest, which is better for you than spending gold and silver, better than meeting your enemy so that you incite at their necks and they strike at yours? ‘ They replied: ‘Yes, indeed, and he said: ‘It is the remembrance of Allah. ‘ (Tirmidhi. )Strive then, to fill all your moments, all your thoughts and all your actions with His remembrance. count tasbih or words of aureole and praise to try all your actions and achievements. THE MEANING OF DHIKR What is the precise meaning of ‘dhikr? What is its scope and what does it entail? Does it simply involve certain utterances of the tongue, like Subhanallah (I glorify Allahs absolute perfection), Alhamdu lillah (All praise be to Allah), Allahu Akbar (Allah is the Great est), La ilaha illallah (There is no god but Allah) and the reading of some other selected verses of the Quran, or is there more to it?Of course, such utterances of the tongue and interpretation of verses of the Quran are important. In fact they are very important forms of dhikr for, indeed, the best forms of remembrance are those that involve both the heart and the tongue. You must understand, however, that the scope of dhikr is treasureably wider. Dhikr must not only be felt by the heart and uttered with the tongue, but must also affect and effect amal salih, or good deeds.Significantly, Ibn al-Qayyim suggests that dhikr encompasses `any and every situation moment when you are thinking, look or doing things which Allah likes: Hence, if your conversation is filled with the words of God, this is dhikr and if all your actions are in accordance with His will, this is dhikr. Indeed Allah commends that we remember Him while standing, school term and even while reclining. This is o nly possible if dhikr embraces every single aspect of life. Consider for example the following verse of the Quran where dhikr is emphasised in both collection and business action mechanism:O Believers, when the call to payer is sounded on the Day of Congregation, accelerate to Allahs remembrance and leave all worldly commerce. This a for your own good, if you but knew . And when the appealingness it terminate then disperse through the land, and seek of the bounty of Allah; and remember Allah frequently that you may prosper. [al-Jumua 62:9-10] Attending the salaat al-jumua, earreach to the khutba or sermon and runing the convocational invocation are all well known as forms of dhikr. and in our worldly pursuits as well we are urged to remember Allah even more often.We may thus conclude, that attending to your personal needs, earning a livelihood and spending on your family are all forms of dhikr. But of course, they can only be dhikr if, alongside with the relevant adhkar or supplications in the heart and on the tongue, they are done in obedience to Allah, for His pleasure, to attain Janna. Otherwise, as the Quran warns us, far from being dhikr, they may have the diametric effect: Let not your worldly possessions and your children make you remiss of Allahs remembrance. But spend in the way of Allah. [al-Munafiqun 63:9-10. THE METHODS OF DHIKR We have thus far discussed the significance, meaning and scope of dhikr. Let us now turn to the variant forms and methods of dhikr. How do we remember Allah in the morning and evening, during the day and at night and while standing, sit down or reclining. ‘ There are basically two forms of dhikr. The first involves continuous and sustained interior(a) alive(predicate)ness of Allah in all that we say and do in our daily lives. The second involves mechanisms, whether runed privately or collectively, that help to develop the first. 1.Sustained Awareness of Allah Let us begin with a preaching of the fir st form and its methods. How can you remember Allah throughout the rule course of your day without withdrawing from the fashion of your daily worldly life? How can you ensure that your personal life, family life, professional life and other activities all continue in full swing, and yet, at the alike(p) time, ensure that your life as a whole †every moment of it †is permeated with remembrance of Allah? Such an all-pervading dhikr can be an severe task, but one you can accomplish †with some ease.Let me remind you of four states of intendedness that you must strive to develop by remembering certain things, entrancing them and reminding yourself of them often. ONE: study to yourself: I am in Allahs presence; He is reflection me. : rank to yourself: I am in Allahs presence; He is watching me. If ever you are alone, He is the second and that if you are two, He is the third. He is with you wherever you are. [al-Mujadala 58: 7. ] He is nearer to you than your-jugular vein. [Qaf 50: 16-18. ] He is watching everything that you do and earreach everything that you say. He is ever present and His knowledge is all encompassing.Remind yourself of this as often as you can, and throughout the day- every time you begin a new task, and every time you speak. Indeed, your aim should be to impress this on your heart in such a way that it finally becomes your very breath. When the Prophet was asked by a Companion about the best method of improve himself, he replied: `You should always remember that Allah is with you wherever you are. ‘ (Tirmidhi. ) TWO: sound out to yourself: Everything I have has been given to me by Allah. All that there is †surrounding you, on you and in you †comes from Allah alone.There is none that creates or gives anything but Allah. [an-Nahl 16:78; Ya sin 36:33-35. ] Therefore, reflect upon all the baraka or blessing that He has created you with and be give thanksful to Him. In all the adhkar that the Prophet has t aught us, hamd or gratefulness to Allah is a constant quantity theme. Many of these adhkar are candid to learn, and indeed, it was the most simple of his adhkar that he used most frequently. When the Prophet rose in the morning, he would say Alhamdu lillah; whenever he ate or drank he would say Alhamdu lillah; and even when he amend himself he would give give thanks to Allah.Learn as many of the adhkar as you can, and throughout the day, as you realize all that Allah has blessed you with, punctuate your day with these adhkar. If ever you depend to be short of things to be thankful for, recall the hadith of the Prophet: `There are 360 joints in the body and for each joint you must give a sadaqa [thanks or charity] each day. ‘ (Bukhari. ) You must give a sadaqa for each one of them because without any one of them you will be in tell apart and handicapped. You must do this on a daily basis for should any one of them become damaged one day, you will similarly become incapacit ated.Additionally, you may remind yourself that, as we now know from our knowledge of human physiology, your heart shell 72 times a minute. Every time it beats, it does so with the permission of Allah. The moment He withdraws that permission, the heart will stop b feeding and your life will certainly come to an end. If you feel that there is nothing else to thank Allah for, then thank him for the life that He has given you †for, so long as there is life, there is hope. THREE: regularize to yourself: Nothing in this world can happen without His permission. Everything lies in the work force of Allah.No harm can befall you and no benefit can reach you except as Allah ordains. It is as the Quran informs us: If God should mend you with misfortune, none can impinge on it but He, and if He should shake you with good fortune, He has power over all things. He alone holds sway over His creatures; He is the All-wise, the All-aware. [al-Anam 6: 17-18. ] The Prophet Muhammad would sup plicate to Allah after each Prayer: O Allah, whatever You want to give me, no one can stop it from coming to me and whatever You want to prevent from coming to me, zip can give to me.Prayer after Prayer, you should recite these beautiful words. And beyond that, remind yourself as much as you can and throughout the day, especially as you expect something to happen, or not to happen, that everything happens only as He commands, and by His permission. FOUR: Say to yourself: I am going to return to Allah one day and that day could be today. You do not know when you will leave this world. It may be that the coming morning is your last morning, or perhaps the coming evening is your last evening. Indeed, it may be that this hour is your last hour, or even, that this moment is your last moment.Such an hesitancy does not, of course, justify a complete withdrawal from this life so as to prepare for the Next in some conventual fashion. It is important, however, that you are always conscious of this uncertainty, to the extent that it motivates you to spend every moment of your remaining life seriously, considering it as a consecrate from Allah and spending the resources He has blessed you with †time, ability and energy †as He has advised. Then, and only then, will your life have achieved what is unavoidable of it, and your return will achieve what is required of it.To help you attain this state of consciousness, recall and reflect upon the following Quranic verse as much as you can and throughout the day: from Allah we came and to Him we shall return. [al-Baqara 2:156] These are the four states of consciousness that can help us achieve a life completely devoted to the remembrance of Allah. To try to reach these four states simultaneously, and with sincerity, can only purify you. To try in a determined fashion to reach these four states will lead you inevitably to Paradise. 2. Specific Methods of Dhikr For us to achieve a continuous and sustained awareness o f Him, Allah, in His Wisdom and Mercy, has aught us some very item mechanisms of dhikr. These include: the formal ibada- salah, Sawm, Zakat and Hajj; tilawa of the Quran, dua, istighfar and tawba, seeking the company of the righteous and dawa. Together these mechanisms or methods get to what we have classified above as the second form of dhikr, but here we may sub-divide them into two groups: those that can be performed individually and those that are performed collectively. 3. Methods of singular Dhikr The foremost of the specific methods pertaining to individual dhikr include the fard or indispensable ibada. Allah has said in a hadith qudsi:My servant does not draw near to Me with anything more loved by Me than what I have made obligatory. (Bukhari. ) Each specific formal ibada or act of servitude to God, has been appointive as an instrument of self development. When we asseverate our salah regularly at the beseeming times, together in congregation whenever possible, with clear intentions and sincerity; when we fast in the calendar month of Ramadan with awareness and resolve; when we give Zakat as soon as it falls due with a generous heart; and when we fulfill the obligations of Hajj as soon as we have the means, we will gain that special acquaintance to Allah that He has promised.Indeed, we may get even close to God through spare service of these specific formal acts of servitude, for Allah continues in the hadith qudsi: My servant continues to draw nearer to Me with additional devotions until I love him. When I love him, I become the hearing with which he hears, the sight with which he sees, the hand with which he strikes and the foot with which he walks. Were he to ask for something I would surely give it, and were he to ask for refuge, I would surely grant him refuge. (Bukhari. ) For each specific fard ibada, there is an additional nafl or superogatory equivalent.These are as follows: -The Sunna salaat †these include the additional Praye rs before and after the five obligatory ones, but just as importantly the Tahajjud Prayer. -The Sunna Fasts †as recommended by the Prophet and to be practiced on Mondays and Thursdays of each week, the thirteenth, 14th and fifteenth day of each lunar calendar month, and other recommended days in the Islamic year. -Sadaqa fi Sabilillah †the giving of conscious charity, however much and whenever one can afford, for the pleasure of Allah. -The Umra †performance of the voluntary short pilgrimage.In addition to the fard and their cogitate nafl ibada, there are two further specific methods of individual dhikr: the first is the daily recitation of the Quran, and the second, frequent dua or supplications to Allah for forgiveness, guidance and fulfillment of needs. Let us explore each of these specific methods pertaining to individual dhikr in more detail, particularly as instruments of tazkiya and dhikr A. Salat Salat is the foremost form of ibada that Allah Himself has prescribed for us. In His own words He commands: depict regular Prayer that you may rememberMe. [Ta Ha 20:14. ] The whole purpose of Salat is to be ever conscious of Allah, the Creator, Lord and Sustainer of all things. When we perform Salat we involve our tongue, our heart, our mind and indeed our whole body. In this sense, Salat is indeed, one of the most comprehensive forms of dhikr. It is perhaps for this reason that Allah states in a hadith qudsi: `Out of all the ways through which My servant gets closer to Me, Salat is the dearest to Me. ‘ (Bukhari. ) It is unfortunate, therefore, that we do not always take full advantage of this gift.We may pray five times each day but few of us remain conscious for long that in Prayer we have the best means to develop a strong connection with Allah. We may compare the obligatory Salat to bathing five times a day. If after such frequent bathing, your body the Great Compromiser dirty, then we may doubtfulness the usefulness and talen t of such bathing. Similarly, if after regular reflexion of Prayer your heart carcass unmoved, your morals remain corrupt and your conduct remains unaffected, we may question the usefulness and efficacy of your Prayer?If you enter into Salat and come out of it the same person, then you have baffled something, and you may have confounded a golden fortune to achieve something great. Remember, though, Salat is an obligation. Whether your heart is attentive or not, it must be performed. You cannot give up Prayer because to you it appears useless. Dont give up the obligation but try to infuse it with the purpose it seeks to serve †remembrance of Allah. How can you improve the quality of your Salat?Remember, first and foremost, that as soon as you commence your Salat, Shaytan makes it his craft to fill your mind with anything and everything but thoughts of Allah. [al-Araf 7: 16-17. ] For, Shaytan is aware that your remembrance of Allah will draw you closer to Him, so he tries c easelessly to disengage your mind and heart from such remembrance, so that you may never achieve that closeness. The most important bank vault to overcome from the outset, therefore, is absentmindedness. It is this that destroys the quality of your Prayer, for Allah does not accept the Prayers of a locomote mind.The Prophet Muhammad said: God does not accept the Prayers of an individual until his heart achieves in it what his body has achieved. [Al-Ghazali in Ihya. See interior(a) Dimensions of Islamic Worship, Islamic Foundation, Leicester, p. 29. ] The ability to concentrate in Prayer may be amend by undertaking tolerable psychological, mental and material preparation before the Prayer and by utilising certain techniques whilst performing the Prayer. infra we discuss some of them. i. mental and Mental conceptualization -The proviso of your daily activities should revolve rough the five daily Salat. al-Maarij 70: 22-23. ] Do not formulate everything else and then try to fit Prayer into your busy schedule. -Ensure that you are conversant with all the rules and regulations governing body your Prayer. Research in reconditeness the Quranic verses and ahadith relating to the virtues of Salat. -Be punctual with your Prayer. [an-Nisa 4:103] regain into the habit of praying at the earliest hour. Do not procrastinate. The Prophet said, `the deed most loved by Allah is Prayer performed on time. ‘ (Muslim. ) -Pray as much of your fard Salat in jamaa or congregation as is possible. al-Baqara 2: 43. ] -Avoid praying in a state in which you are mentally and strong-armly fatigued. [an-Nisa 4: 43] -Rid your mind of all evil thoughts and ideas. [al-Maun 107: 4-6. ] -Keep your mind free of worldly worries and engagements. -Plan what ayat / duas you are going to recite. -If you do not understand Arabic learn the meaning of what you recite in your Prayer. -Remind yourself that benignant in Prayer offers you an prospect to release yourself from the pressur es and tensions of this world. The Prophet has said that in Prayer was position the comfort of his eyes.Therefore cherish the fortune to remove the shackles and burdens of this world from your shoulders. [al-Baqara 2: 45. ] -Use your Prayer to remain focused on your mission in life to bring your entire being to serve only Allah. -Use your Prayer as a source of strength, inspiration and eagerness for your life and activities. ii. Physical Preparation -Fulfill all your personal needs before you commence your Prayer, for example, thirst, thirst and calls of nature. -Pray in a pure physiologic state. Perform your wudu with care and perfection. [al-Maida 5: 6. -Although the whole earth is a masjid or a place of worship, choose a place that is clean. -Pray in an environment free of preventative and one where there is no distraction. -Adorn yourself with clean and respectable garment for Allah has said: O Children of Adam, snap your best clothes at every place of worship. [al-Araf 7:31. ] iii. Performing Your Prayer -Assess your mental readiness for Prayer before its commencement, during the various postures with its attendant recitations, after each raka and ultimately at the end- Try to make improvements at each stage Pray with humility both in your mental state and in your physical manner. Pray with hope and awe, asking Allah for His mercy and forgiveness. -Remind yourself continually that you are talking to the most important `Being in your life †your Creator and Sustainer. He is in front of you. You are confront Him and you are involved in a dialogue with Him. [al-Alaq 96: 19. ] -Commence your Prayer by seeking Allahs help and protection from the influences of Shaytan. [an-Nahl 16: 98. ] -Lower your gaze while praying and do not allow the physical environment to distract you.Anas related that the Prophet said: `My dear son, be sure to avoid being distracted during Prayer, for, to become distracted while praying is a disaster. ‘ (Tabarani. ) - Use a variety of Quranic verses and duas in your Prayer to achieve greater concentration and awareness. -Adopt a voicelessness technique in your recitation. This will increase your ability to remain focused on what you are saying. [alIsra 17:110. ] -As you recite the Quran, transmute it into your own language so that your attention is held. As you concentrate upon the meaning and implications of the words, insha Allah, all thoughts of worldly ideas will disappear. On each occasion that you recite the Sifat or attributes of Allah in ruku and sajda, consider how indebted(predicate) you are and how grateful you should be to Allah and express your true emotions. -Utilise the occasion of sajda to make additional dua to Allah. The Prophet said: ‘ A servant is nearest to his Lord when he is in sajda, so increase your supplication when in sajda. ‘ (Muslim. ) -Make your Prayer of moderate duration so that you do not become physically and mentally well-worn but be aware that wh ile in Prayer you must take your time praying. -Give due regard to the proper performance of all the physical postures. Pray as if it is your last Prayer. The Messenger of God said: `When you stand up to pray, perform your prayer as if it were your last, do not say anything you will have to make excuses for tomorrow, and resolve to place no hope in what is in the hands of men. ‘ (Ahmad. ) Performing your prayer in a satisfactory manner should lead to a rotatory change in the way you lead your daily life. Salat must be as the Quran states: Surely, Salat prevents impropriety and evil [alAnkabut 29: 45. ] Your modify and more disciplined life will in turn help the quality of your Prayer to increase even more.The two should feed one another and continuously reinforce each other. Note that there is punishment for a Prayer not performed satisfactorily. It will be a witness against you rather than a witness for you on the Day of Judgment. However, the reward for a Prayer well perfo rmed is immeasurable. The Prophet said: `If a man performs two rakas of Salat without the distraction of any worldly thought, all his preceding(prenominal) sins will be forgiven. ‘ (Bukhari. ) iv. Tahajjud Salat Even though it is not obligatory, try to establish Tahajjud Salat as part of our nightly activities. The Prophet said: `The best Prayer after the fard Prayer is the night Prayer. ‘ (Muslim. ) One of the characteristics of the Ibadur Rahman or Servants of the Most Merciful, is that they get up at night and perform Tahajjud Salat. [al-Furqan 25: 64] Qiyam al-layl or night vigil is a source of great spiritual energy. The Prophet has said: Keep up qiyam al-layl. It was the way of the virtuous who came before you, it draws you nearer to your Lord, atones for your sins, forbids you from evil and protects the body from sickness. (Tirmidhi. )When a man wakes up his wife at night and they pray two rakas (units) together, they are written down among the men and women who remember Allah. (Abu Dawud) The Quran also commends the one who utilizes the early hours of each day to engage in remembrance of Allah: Is one who worships devoutly during the hours of night prostrating himself or standing [in adoration] and who places his hope in the mercy of His Lord †[like one who does not]? Say: ‘Are those equal †those who know and those who do not know? ’ It is those who are endowed with understanding that receive admonition. [Az-Zumar 39:9]B. Sawm Sawm or desist is another important instrument of tazkiya. It holds a preposterous status among all other forms of ibada. In a hadith qudsi we are told: Every good deed of a man is granted manifold increase, ten to seven hundred times. But Allah says: Fasting is an exception; it is exclusively for Me, and I will give reward for it as much as I wish. (Bukhari, Muslim. ) The crop of fasting ought to be that rich inner quality which the Quran calls taqwa: O Believers! Fasting is enact for yo u, even as it was ordained for those before you, that you might attain taqwa. [al-Baqara 2:183]Taqwa is the most basic prerequisite for being guided by Allah. It entails God-consciousness, a sense of responsibility, accountability, dedication and awe. It is that which prompts and inspires us to fulfill our responsibilities towards the Creator. Taqwa is the main criterion by which Allah determine the deeds of a Muslim. The Quran states: Surely the noblest among you in the sight of God is the most Godfearing of you. Verily God is wise and all-Wise. [al-Hujurat 49: 13. ] We must strive to the utmost to inculcate taqwa in our lives as Allah has ordained: put forward provisions with you, but the best of provisions is taqwa.So remain conscious of Me, O you who are endowed with insight. [al-Baqara 2:197] Fasting teaches us to remember Allah. It helps to instill in us certain attributes and qualities which develop our taqwa. We discuss some of these below. i. Fulfilling Allahs Wishes Whi le fasting, the most basic physical needs †Food, water and sleep †are readily and joyously sacrificed. Hunger and thirst are no longer pestiferous; Allahs displeasure is harmful. Physical pleasures no longer hold any lure; Allahs rewards do. The scale of values is turned upside down. The measures of comfort and pain, success and failure are radically changed.However, whatever the physical discomfort, the mortification of the flesh is certainly not the desired object. The gifts of Allah are there to be enjoyed but limits by Him must also be strictly observed. Once the sun has set, the fast must be broken and the preferably the better. All that was forbidden during the fasting hours, at His command, becomes permissible again, at His command. Similarly, eating before dawn is strongly encouraged even though the hour is early for it provides the necessary strength for the rigours of the day ahead. Fasting and praying are diaphanous acts of worship but eating also constitute s a form of worship. i. Willpower Fasting strengthens our willpower. The Prophet has said: ‘Sawm is a eggshell [or a screen or a shelter from the Hell-fire]. ‘ (Bukhari. ) The administration of dawn-to-sunset abstinence from food, drink and sex, for the interest group of Allah alone, internalises the lesson that we must never en\r\n'