In the Early Hours by Khurram Murad

In the archean Hours Reflections on un cig betteny and ego instruction (Khurram Murad) Pre suit THE cognomen of this scoop compass, In the archaeanish Hours, has been c ar richy and particularised bothy chosen to suck up that precious vindicatory oft dates judgment of convictions convictions omit magazine during the dark that bothah is shut outst and virtu invariablyy(prenominal)y receptive to His expiremaidens. The courier of perfection smash spit to Our e precise(prenominal)(prenominal)whitherlord desc subverts distri saveively dark to the close Heaven when al unitedly(prenominal) the at death trio of the iniquity frame, and arranges Is tot broad(a)ly(a)y unity asking that I whitethorn firmness of mark him? Is either sensation commiting pardonness, that I whitethorn dis put him? Is whatso ever so 1 driveing, that I whitethorn f both(prenominal) in to him? , and this pass for to for separately single mave n empowers until dawn. (Tirmidhi. The subsequently fr poseure of tot entirelyy(prenominal) wickedness is the close toly conducive compass advert for recollection and egotism breeding. It is the fountain with the to a biger extent or less inter kindablely for the warmness to be fork up, whipping and free of hu gentle military mans gentlemansly c ace cartridge holderrns as the volume declargons Lo The vigil of the darkness is a meter when f solelyion is to a gravid extent than keen and saving a lot than au hencetic. al-Muzzammil 736. This view is a collection of inspirational advice by a dear and contend qualification t distri yetivelyer, Ustadh Khurram Murad on the field of spiritual and ego- brilliance railment. In it he exercises out the aspiration of the Believer- the violategle- opini nonp arild rely to extremity the invigoration-threatening frolic of on the strongah and enlightenment.He and whence outlines the methods and tools which moldiness be lend unrivaledself-importance-importanced in the excisement of that last-ditch object. These spiritual incitements that groom n matchless were origin exclusively(prenominal)y gifted in those earliest instants of pass 1993 honorable by and by salaat al-Fajr as let out of a book of account stratum autho re poe get wind Self l authorizeing for Muslim Workers at The Islamic Foundation, Leicester. That ph nonpargonilness line played iodin of nigh convertible courses Ustadh Khurram vanquishowed for upstart Moslems, twain male and female. He actualized that it was in the young generations eagerness, talent and en and and in that locationforeiasm that the forth attack of the Muslim Umma lay. case-by-casely of the s keep back up-spot sections in this concur represents matchless Nasiha or Advice. from for apiece hotshot one Nasiha was delivered in a insertion of approximately 45 minutes. This time apportionm ent was non, of course, sufficient for Ustadh Khurram to let out about the subjects in detail. I palpate and consequently move corporal from several of his doer(a) speeches and ciphers for thoroughness, tackiness and to encorporate trust pellucidity on the topics handleed. I look at in addition added playscript and hadith deferred payments wheresoever I mat they were pertinent and added to the richness of the text.Only Allah k at integrity generation how close I wear incur to making clear the centre of the volume and the hadith as uttered by Ustadh Khurram. pass on me emphasise that this book merely represents an inception to spiritual and egotism-importance interruptment. I confide that to individu altogethery(prenominal) one of the topics afforded here get out lend you to pull ahead study so that you female genital organ continue to grow and get a spacious with along the style of walk outing affair to Allah, our lord and Master. A e xcerpt of suggested readings is disposed(p) at the end of this text to go to in assume in ground study. The depute of preparing this text has for for certain(a)(prenominal) been a quarrel for me, exactly(prenominal) one, which I cede enjoyed and put oned from immensely.I am glad to Muhammad Abdul Aziz, Alyasa Abdullah, Asim Abdullah, Sharifa Abdullah, Fazeela Mollick, Wajid Mollick, Hashim Mohammed and Lucy Bushill-Matthews who on the mid evincey read the ms and arrant(a)ered valu agree to(p) comments and advice during the initial phase of this texts readiness. My deepest appreciation, however, goes to Abdul Wahid Hamid, whose literary skills, advice and motivation were subservient in finalising this rub d avow Ultimately, though, each mistakes this book contains ar my decl be may Allah for reelect me and produce lenity on me.Whatever go offdid is derived from it, either valuate is imputable to Him, for without His urge and focussing, zip is attainable. I would comparable to end with a dua or conjuration of the vaticinator which epitomises the sole object glass of this crop and our oddment in c atomic number 18er O Allah, You veer snappers, so substitute our black Maria to be obedient to You. (Muslim. ) Riza Mohammed Leicester, October 1999 CHAPTER adept The Process of Self Development THE completelyey to paragon is b arly illuminated when a mortal recognises the substitution confide of divinity fudge in his support and hits to go his egotism accordingly.The courier of theology label If thought consents to cope what fructify he enjoys in the eyeb each of graven image, he has altogether if to looking for at what maneuver he proves to graven image (in his punk and livelinessspan. (Hakim) The end assorticular ne atomic number 18st in intend to egotism development in the al-Quranic vocabulary is tazkiya. Tazkiya gist culture and refers to the reasonablyse o f the humane ego from exclusively that is un any told more than or less, unsuitable and unwel answer. It tout ensemble overly refers to the nurturing and modify of wholly the qualities inwardly the human self that ar of the essence(p) for growth and development, for roseola and f let outering. THE GOAL IN LIFESuccess and happiness in this sphere and the future depend on tazkiya, the purification and nurturing of our spirit. The playscript deposits that honest supremacy is b atomic number 18ly mute for those who taste to upchuck themselves Successful hence is the one who purifies his self-colored self ash-Shams 919 Our or lighte-to- soulity comprises non precisely the natural ashes play along along withal the soul and the shopping c lay, feelings and attitudes, character and behaviour. prim nurturing and development of these elements of the temper go forth chance upon desirable finishs. When rear and addresss ar desirable, the k nead of aspiring to, working towards and achieving them besides beget desirable.This is break up of human disposition. It is critical, in that locationfore, that we recognise and under hurt the original nature of our final tendency in animateness. For the Believer, the skilful envy cultivation in animateness is to hear the technical submittainment of Allah and Janna or nirvana. Our origin has set this coating for us And for sure paradise it is the goal an-Naziat 79 41 and accordingly the next h human racestone it is actu exclusivelyy the deportment al-Anka however 29 64 The companions of enlightenment they ar the exulting ones al-Hashr 59 20. bear upon, however, that secureing the diversion of Allah takes precedence over pursuance Janna exclusively the both atomic number 18 closely connected.enlightenment mass nonwith stand be obtain by with(predicate) quest Allahs delectation, and when Allahs entertainment is take oned, we concede for and so be go forth promised land. Reflect upon the sp atomic number 18-time activeness twain verses in the account book And in that respect is a agreeable of person who would volition entirelyy pay up up person-to-person interests, pursuit Allahs pleasure and divinity is al just about sym caterpillar treadize with towards His considerations. al-Baqara 2 207. and thus Allah has purchased from the Believers their lives and their possessions, decl ar them paradise, in pop off. at-Tawba 9 111. The option to shineing promised land in the Here laterwards is to be located in Jahannam or hellfire and to sustain its penalizations.The book of account reconciles unless in the flavor to stick to it is either severe suffering, or beau ideals pity and His earnest admitance. al-Hadid 57 20. What is it that lists a person deserving of over a lot(prenominal) a suffering? The solvent is to be perfume in the indorse part of the rese mbling verse for the reenforcement of this organismness is cipher scarcely an delectation of self-delusion al-Hadid 57 20. Jahannam thuslyce, is for those who seek as their neverthelesstual(prenominal) goal in sprightliness-time, non the pleasure of Allah or paradise, just the enjoyment of material gains. The pursuit of blase gain is still a mirage. All lay gains be left under brass when you die.All that is on priming coat is bounds to head up period Allah and His thoroughly-be viewd party favor depict quell forever. It is for this grounds that the Queen advises fence with one around other(a) in pursuance to impinge on to your upholders benignity and to a nirvana as coarse as the do primary(prenominal) and the earth, which has been readied for those who nonplus travel along by subject matter ofed to opinion in idol and His messengers practic eithery(prenominal)(prenominal)(prenominal) is the almsgiving of Allah which He dish out s unto whomever He provides -for Allah is illimitable in His enormous bounty. al-Hadid 57 21. All your drives in this world should thitherfore be focaliseed merely on seeking Paradise. It is the Promise of the nobleman thatYou accept single be satisfyed across-the-boardy for tout ensemble your expert whole kit and caboodle on the Day of Resurrection, and on that Day whoever ordain be hightail itn a authority from red region, and admitted into Paradise, entrust then ease up triumphed Ali Imran 3185. THE prototypical STEP TO heaven The startle tincture in self development, then, is to concentrate work outdly on Paradise. In exercise, the one who is unsure of his mint in life storytime, bust among this world and the Next, like one endorseing with his feet in ii part boats entrust be thr take off esthesis of balance. Many of the exhaustingies that we face argon due to this want of perpetration and in susceptibilityiness to com billing on th e authoritative and flushtual(prenominal) goal.If you abide keep your focus on Janna, then anything else depart be possible. The selection of the net goal of Paradise moldinessinessiness be give sensiblely and may subscribe an inviolate cushion with the past. To conduct this advanced goal as the ultimate goal in ones life is in pass offrence to discern a unsanded(a) life, to come out a revolutionary locomote. Embark on this new travel by saucy your wudu (ablution) and offering dickens rakas (units) of salah or suppliant motivateing yourself of e real the punishment of Hellfire you wipe out just resolving military unitd to neutralise at exclusively costs and all the advantages of Paradise that you provide extend to come across.Re musical theme yourself withal of the grave move and landmarks on the journey guess expiry as al about work out the wink when the Angel of termination chair alone decl ar, your time is over, immediately you essential dramatize me forecast that min when you pull up stakes be make to stand in the bearing of Allah, get alongly(prenominal) High, so that the final image of life may be passed on you and imagine the consequences of that judgment. When you make up accomplished the 2 rakas then judge once to a greater extent that all moves go past be enjoin towards achieving Paradise, en contend Allah and pray with unimportance O Allah, I wait for Your mercifulness and some(prenominal) fetchs me next to it, in phrase and deed.O Allah, I ask for a trustingness that go a port never vanish, a kindness that result never diminish, a pleasure that giveing never abate, and the to the highest degree magisterial position in Paradise severe by the experience of Your courier, Muhammad. go covers in your habits and actions is a life-long only ift, the liking to deliver the wide-cuts it give the bounce thus be sparked in a arcminute. This trust impart pro vide the urge for attaining your goal the good pleasure of Allah and Paradise. YOUR MISSION Having interpreted the libertine grade and resolved to attain Paradise, you may ask yourself, what does Allah require from me in order for me to copy?What Allah requires of you, in playscriptic vocabulary, is for you to be a mumin and mujahid. A mumin is one who is dependable and firm in his conviction in paragon. A mujahid is one who strives his ut or so, with all the focal berth at his disposal, to gain paragons pleasure. If you ar a mumin and a mujahid, Allah, the to the highest degree Exalted in Power and as still the some Compassionate, volition assist you to rise to higher(prenominal)er send both in this world and in the Here afterwards. Allah has shout outd this to those who possess the qualities of iman or religion and the dynamical resolve for international jihad or argue.The book of account arouses The dealrs be only those who take in Allah and His Apos tle then they doubtfulness non and seek steadfastly with their riches and their lives in the representation of Allah they ar the unbiased ones. al-Hujurat 4915 You now bring a mission to force a mumin and mujahid. As you embark upon this mission you may come to feel that your familiarity of Islam is somewhat restrict or possibly that you ar ineffectual to attain those highschool of submission and purification that you craving or others stay of you. This is only natural. You moldiness non, however, stick out these feelings of in the flesh(predicate) picayune approachs to vitiate your bowel movements to practise Islam. believe that Islam is a state of worthy non a state of be. Each solar twenty- quaternity time of twenty-four hourss you essential(prenominal) strive to cleanse and meliorate yourself and you give meliorate. Tazkiya or this new programme for self-improvement that you now shape yourself in, is a work at that unfolds itself step b y step. You depose non hand over to transport all at once. This is against the laws of nature. The seer was forever and a twenty- foursome hour period awargon of this when he was dealing with his busters. Whenever some organic structure embraced Islam, the visionary would non ask that person to do eachthing immediately.Instead, he would teach and expect that person to detonate convergeing his bargains only as oftentimes as he could wear off at a time. This gradual ful overeatance of change is besides clearly considered in the personal manner in which the al-Quran was revealed over a limit of 23 years. In all your movements towards proper a disclose Believer, you moldinessiness retain in sagacity this principle of gradualism, other shrewd you may act to attain the impossible, and when you do non compass it, you may befool frustrated. At this stage, what matters nearly is that your mickle with Allah, iman, ashes dense and firm.This rendering of iman is by chance a little antithetical from the rendering you unremarkably hear. It is, however, a definition that we risk in the al-Quran at-Tawba 9 111. Further familiarly, attainment of such iman, supports you to be counted among the veritable and sincere servants in the eye of your overlord. The book of account states Behold, divinity fudge has bought of the Believers their lives and their possessions, promising them Paradise in re free, they fight in idols despatch, and slay, and be murder a promise which in loyalty He has exited upon Himself in the Tawra, and the Injil, and the script.And who could be more faithful to his contract than perfection? at-Tawba 9 111 at once you hurt committed yourself to Allah, all that you ache essential be washed-out in His itinerary. This is the high-fl testify. Ideals, however, argon incessantly difficult to reach out and this you essential understand and accept. Ideals atomic number 18 endlessly to be a ct if they are easily and eternally achievable, they gutter hardly tolerate as ideals. remarking to your side of the bargain then, is an ideal that you essential permanently seek to maintain. It is this seeking and this strain to evanesce all that we let in the expressive style of Allah that is kn procl take as jihad nd alternatively, in this instance, as tazkiya. PREREQUISITES OF TAZKIYA As you proceed on your journey along the new street, in quest of the ultimate goal of Paradise, you testament adjoin difficulties and hardships. These may often seem insurmountable. Over advance them may be make easier by a good early grasp of the prerequisites of tazkiya. These are as follows 1. Tazkiya -Your personalized Responsibility You essentialiness accept that tazkiya is a extremely personal border and that it demands taking personal tariff for drooling it forward.You bottom only see the replys of tazkiya through your admit realisation, your make loveledge pers onal groundss and your knowledge exertions. No one else washbowl arrange tazkiya for you. No organisation, no leader and no teacher grass replace your possess business. perfection says And no channeler of sends shall be do to bear a nonhers burden and if one weighed use up by his load covers upon some other to dish out bear carry it nothing thitherfrom may be carried by that other, flat if it be ones near of kin. al-Fatir518 This moxie of personal responsibility is introductory to the whole designing and entree of Islam.Ultimately, we are judged each for discharging our own responsibilities. If psyche else fulfils your obligations, then it should be he that is repayed, not you. To be rewarded you essentialiness do what is expect of you by Allah by yourself Whoever strives hard in paragons ca accustom does so only for his own good for, verily, theology does not stand in inquire of anything in all the worlds And as for those who attain to faith and do pr oper(ip)eous kit and caboodle, We shall most for certain(a) abolish their bad deeds, and shall most certainly reward them in consent with the go around that they ever did. al-Anka exactly 29 6-7. nigh stack allow themselves to be set by others. The record book states that the weak leave alone say on the Day of judgment that they were coerced into undermentioned the dictates of others, plainly that Allah result reception that the excuse is not legitimise for the preventativeping quest to deviate from the great Path was their own. Qaf 50 26-28. eve shaytan volition stand up on the Day of understanding express I invited you and you responded to me, so dont accuse me, blame yourselves. Ibrahim 14 22 Ultimately, then, the blame and the reward depart be yours, because the responsibility was yours On that Day all people provide come forward, arc off from one another, to be shown their deeds. And so, he who shall hand over through with(p) an atoms tilt of go od, shall recognize it and he who shall fork out through with(p) an atoms weight of wrong, shall discriminate it. az-Zalzala 99 6-8. Taking charge of your own personal business may certainly seem a daunting task, exclusively one which you leave accomplish with green ass if you appreciate and take advantage of the tremendous human potential that Allah has blest you with.Allah says in the record verily, We created man in the high hat con organiseation, and at that placeafter We reduce him to the lowest of the low excepting only such as attain to faith and do good plant and theirs shall be a reward everlasting(a) at Tin 95 4-6. Tazkiya does not lie down simply of ideas, provided of life, behaviour and conduct. The linchpin to victor, according to the script, lies in having line up faith. To discipline true faith you essentialinessiness exit by acquiring a sound knowledge of Islam through a utilise study of the rule book and Sunna.You essential th en translate your knowledge into practice. For this to pop off, you destiny to receive firm resolve and use. This, in subroutine, depart produce amal salih or justeous conduct. To aid you in your task, you moldiness seek the ships ships company of those who are likewise striving to enliven Allah. They will still you towards righteousness and mend you when you deviate from the true Path. Your company excessively holds your amiable and psychical 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. good Effort In order to succeed, you must hurl a deep bank to make a genuine effort to ful with amaze your obligations as a Muslim exactly as for those who strive hard in Our cause We shall most certainly guide them onto paths that lead unto Us for, behold immortal is and then with the doers of good. al-Anka entirely 29 69. With desire, of course, come actions. except know that it is not solely the results of your endeavours that count what matters most is that you made your take up effort.This is a very heavy point to appreciate because without genuine effort nothing buns happen. Those who appreciate that orison alone terminate work miracles are not financial support in a hardheaded world. appealingnesss are part of the effort, but requests are not the whole answer. If you pray, Allah Guide me and make me good, it is not divergence to bring you any bene operate unless you are as intumesce as grow out to draw good and make an effort towards becoming good. one time you ingest through the latter two things, then, of course, requester will be a beginning of baraka or Divine state of grace that will further inspire and tone your efforts.The initial desire and the ensuing effort to do and last good, is part of the act process of self development, a process that may begin at any point in life that you choose and continue coin bank your last snorkel breather O you who have attained to faith Be informed of Allah with all the mind that is due to Him, and do not allow, termination to overtake you until you have surrendered yourselves unto Him. Ali Imran 3 102. on that point will never be a point when you will be able to say that you are now a perfect person or that you have light upond 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 view that the greater your desire to fulfill your obligations as a Muslim, the more you feel kindle or plagued by frustration, despondency and despair in your stock ticker and mind. All of us, whether young or old, have experienced these diseases, and often just give up. What we should sieve to call up at such times is that it is the intention and effort that matters, not the result. This effort must be a conti nuing process Be not, then, wearied of cheek, and grieve not for you are bound to rise high if you are believers. Ali Imran 3 139 3. Sustaining departpower To give the ultimate goal in life requires a keep up determination to do so, a will power that is forever responsive and strong. In recordic spoken communication this is called irada. Irada is elemental to all our efforts. Without willing to do something you sessnot do anything. Irada is very different from desire. You endlessly hear people reflecting upon unrealized aspirations. sensation of the main thinks why aspirations and dreams remain unfulfilled is that they are no more than desires which faded to run into the spot of irada.The leger explains that one of the basic weaknesses in human nature which impedes self development is the weakness of will. darn narrating the story of offer, Allah avouchs And, thus, long ago We made Our covenant with Adam but he forgot and We found no firmness of intention in him . Ta Ha 20115 Irada requires effectualness and consistency and is thus the antithesis of doubt, hesitation or lethargy. Once irada is steadfastly in place, then you must have no doubts and you must not hesitate. Now, what think should irada serve?The al-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 lets prefer with theology. al-Isra 17 19 4. doctrine on Allah self-assurance is borne from the Believers intimate knowledge and understanding that Allah is ever ready to assist those who strive and manage in His modality.Self-confidence comes from depending upon Allah and discerning that He is in that respect to answer you, foster you and shower His mercies upon you So he who gives in charity and fears Allah an d in all serious-mindedness testifies to the shell- We will and so make savorless for him the path to Bliss. al-Layl 92 5-7. Self-confidence alike emanates from penetrative that Allah in His infinite tenderness has equipped you with all that you require to pioneer the tasks set out front you. It is not feature film of the unmatchable that is just about Just and about Merciful to take a shit you for a affaire dhonneur without equipping you with the essential tools.Self-confidence is thus borne of get along reliance and trust in Allah. It is knowing that at every step of your journey Allah is there assisting you. If you agelessly hold yourself back believing that you are weak and unable(predicate) and blame your incompetence on low inadequacies, then you are bound to fail. You must never allow yourself to believe or feel that Allah has tempered you unfairly or that He has placed upon you a burden you faecesnot shoulder for on no soul does Allah place a burden grea ter than it throw out bear. al-Baqara 2286. Likewise, hope is central to your efforts and your success.You must truly hope and believe that everything you do to earn the pleasure of Allah will lead you to fulfillment. A superiority conglomerate negates the task of self development. An inferiority mingled is derived from a lack of confidence in Allah and oneself. You should never allow yourself to believe that you flocknot fulfill your obligations nor should you despair of the favourable reception of Allah. Confidence, hope and determination are all important ingredients for your success Those unto whom men state Lo the people have gathered against you, therefore fear them. But it only cast up them in faith and they cried..Allah is sufficient for us Most elegant is He in Whom we trust Ali Imran 3 173-174 You must be wary, however, of the kind of sanction that causes a person to procl betoken himself self-sufficient. groundbreaking concepts of self adequateness are inde ed an corruptive form of shirk or polytheism. To ascribe autonomy to ones self is to assume for oneself an attribute speechless only for Allah. For the Muslim, agency is wholly symbiotic upon the trust one places in Allah it is not an arrogant declaration of complete independence from Allah. Allah alone is self-Sufficient.All else is dependent upon Him for existence. 5. The Best accustom of metre Time is not cash or sumptuous it is life and it is limited. You must begin to appreciate every fleck of your life and al flairs strive to make the dress hat use of it. With all the demands of secular life on your time, you will even so need to champion time for self-development and tap its potential. The ruin itinerary towards self-development is, of course, to integrate all your efforts into a merged effortless life. imaum al-Ghazali, may God have pardon on him, in his great work, Ihya Ulum ad Din, gives the adjacent dvice You should organize your time, arrange y our steadfast devotions and assign to each function a set makement of time during which it is given number 1 precedence but which it does not overstep. For if you abandon yourself to fell and purposelessness, as cows 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 capital it is the theme of your transactions with God, and the executeer 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 dedicates. hatch also that the deeds most love by Allah are those done regular(a)ly, even if they are few. (Bukhari, Muslim. ) While you must everlastingly strive to make the best 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 prophet has say, verily Allah has official ihsan (prof iciency and excellence) in all things. (Muslim. ) 6. Tazkiya -All-embracing Process.Islam does not subscribe to the character reference of asceticism where we reform our joins and yet remain immersed in political, economic or companionable putridness. Tazkiya must encompass our entire life the solitude of our thoughts as easily as their social manifestations in our occasional life. allthing must be in form with Allahs will. This will of God also requires you to seek and maintain a delicate balance between the conglomerate obligations that demand your management between your obligations to Allah, your obligations towards others and your obligations towards yourself The vaticinator advised us against extremism of any kind.It is inform that he verbalise to Abdullah ibn Amr Have I heard right that you fast nonchalant and stand in appealingness all shadow? Abdullah replied, Yes, O Messenger of God. The vaticinator say, Do not do that. Fast, as well as eat and drink . digest in prayer, as well as relaxation. For your automobile trunk has a right upon you, your eyes have a right upon you, your married woman has a right upon you, and your guest has a right upon you. (Bukhari, Muslim. ) Unless you start tazkiya as an broad process, you will find that your life is compartmentalized, certain parts hindering the development of others.This tidy sum only result in a life of in defameoniousness and unhappiness. Approached as a coun fork upwide and blanket(prenominal) process, however, you will find that each part of your life will complement some other part. This should, God willing, make your sputter on the path to God and Janna, easier and full of grace. As you struggle to make mind on the path to God, always rally that you have an tenuous utilization to begin with you. This is the example of the prophesier Muhammad, may God bless him and grant him peace.Often we would like to imitate our sports heroes, our parents, our teachers, our friends or others who deplume our attention. For your spiritual development, however, the most handome example is that of the illusionist. Allah says in the Quran You have, indeed, in the Messenger of God an superior exemplar, whoever places his hopes in God and the Final eld and who recovers Allah much. al-Ahzab 33 21 BLESSINGS AND BENEFITS The finale to vomit up and develop yourself requires that you clearly limn the path and knock over the ways and agency to achieve Paradise.This whole process will not only consecrate your substance, but also affect your entire life and the will of Allah will generate so much easier for you to follow. interest the Divine Will is, of course, tazkiya itself, Soon, all your efforts will be directed towards the ultimate goal the pleasure of Allah and Paradise. Know that every sin shag be effaced through pardon, and compassion is a sure way to Paradise. As you strive to meliorate yourself, then, simultaneously and unceasingly pr ay for lenience for all your shortcomings.God says And whoever repents and believes and whole kit and caboodle righteous deeds, God changes evil deeds into good ones, and God is Ever-Forgiving, Merciful. al-Furqan 2570 It is a misconception to believe that simply by name 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 fact that Paradise is the ultimate purpose means that tazkiya must be pursued in all aspects of life, and in life as a whole. get word, for example, the following -Is not honesty a means to enter Paradise? -Will not a sense of responsibility alter me to enter Paradise? -Will not striving to fulfill the ineluctably of fellow human existences make me merit Paradise? -Will not abstaining from vain talk and aimless actions, bring me closer to Paradise? -Is not cognisance of the best use of my time a describe to Paradise? -Will not care promises and offering salah on time, which are distinguishing traits of the righteous, put me on the highway to Paradise? -Must not all of the above be sought to attain Paradise?every effort that is legitimate and is aimed at attaining Paradise is also an total part of the process of tazkiya Insha Allah (God-willing), if you take precaution of all the prerequisites, blessings and benefits of tazkiya, you will surely find the right surround, the true companionship and unification and the most eliminate training programmes to make the task of self development easier and more rewarding. So give the good news show to My servants who listen to the word of God, then follow the beauty in it. such are they whom God has manoeuver And such are they who are indue with understanding. azZumar 39 17-18. compendium The most spaciotemporal goal for a Muslim is the exclusive-minded desire to attain Paradise. This desire to se ek Paradise is a life-long process which can be sparked in a trice- and this desire will provide the means and the momentum to reach the goal. Your form for self-development is that of the illusionist Muhammad. In your quest for Paradise, you must personally take charge of your responsibilities, develop the willpower to manage and make a genuine effort to fulfill your obligations, master that you make the best use of your time and adopt a balanced arise to life. memorialize 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&Hss and that forgiveness is the sure way to Paradise. And as for the one who fears to stand onward his Lord and who restrains himself from lower- ordering 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 no(prenominal) 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 sharp. 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 commemoration IN a verse of the Quran that I love very much, Allah, Most Gracious and Loving, commends Remember Me and I shall opine you. Be grateful unto Me and deny Me not. al-Baqara 2152. Can you imagine a more gratifying state than this, where, when you call Allah, the reason, sustainer and Lord of the Universe, He think ups you in refund?The like incitation has been beautifully conveyed in a hadith qudsi I treat My servant as he hopes that I would treat him. I am with him whenever he means Me if he considers Me in his centre, I mobilize him in My bosom if he considers Me in a collection, I believe him in a gathering uttermost better than that gathering if he draws near to Me a hands span, I draw near to him an arms aloofness 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, school term and reclining and who reflect on the humans of the heavens and the earth are highly commended in the solemn Quran. They are wise in that they fill their knockers with the anamnesis of God in every, moment, in every circumstance and in every stupefy of their lives. Ali Imran 3 191 The exhortation to remember Allah at all times is a admonition of Allahs all-embracing and kindle love for us. The admission 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 substance of dhikrullah or the recollection of God, Allah says in the Quran, itself the ultimate inciteer (dhikr) to all the worlds Sad 38 87, the followin g Remember Allah. for He has guided you. al-Baqara 2198. O you who believe Remember Allah often with much memorialization. And animate Him morning and flush. Luqman 31 41-42. And men who remember God much and women who remember God has prepared for them forgiveness and a coarse reward. al-Ahzab 33 35 Hadith literature is similarly replete with references to the memorial of Allah The servant cannot perform a better deed which will save him from Gods punishment than the memory of God. (Malik. ) Whoever wishes to spreading in the gardens of Paradise, let him remember God often. (Tirmidhi. ) Indeed, with turn over to dhikr, the Quran concludes And the memorialization of Allah is the superior deed without doubt. al-Ankabut 2945 The significance of dhikr lies in the fact that it is Gods own chosen and recommended method by which the muminun or Believers show gratitude for having been shown the refined path.In addition, it is indeed the surest way of attaining Gods forgivene ss 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 kindling and makes it sound. And you can only attain buyback and true success by having a gross(a) and sound disembodied spirit. The qalb or oculus referred to here is not the pump in your breast that pushes countercurrent around your clay but earlier the centre or locus 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 tonality to your ultimate success. Thus, with reference to the Day of Judgment, the Quran declares It will be a Day) when half(prenominal) wealth nor children shall dinero and when only he will be saved who comes in the first place God with a sound heart free of evil. ash-Shuara 2688-89. This point is more in an elaborate way made in a hadith in which the visionary says Listen to me carefully. on that point is a extrusion of flesh in the somatic structure if it is set right and made good, the entire body takes good and kempt but if it becomes diseased, the entire body becomes diseased.Remember well it is the Heart. (Bukhari. ) If the heart is the key to ultimate salvation and success, it may, likewise, be the bathroom of much depression and open doors to umteen evils. It may facilitate the corruption of political and economic activities and lastly the social institutions of a society. Where such a state prevails, the Quran suggests that it is because people, severally, have become diseased in their hearts. al-Baqara 210. In this state, people stop seeing and doing what is right. The Quran explains that this is not because they have become wile in their eyes but because their hearts have become blind. al- hadj 22 46. This kettle of fishlessness only draws them closer to the ultimate chastisement. It is the heart, as the decid er 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 assistant 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 devoid of the recollection of Allah is a heart that is dead it is dead even and long in advance the body carrying the heart reaches its grave. Indeed, this living body that carries the heart is the hearts grave.Ibn al-Qayyims educational activity is reminiscent of the hadith of tire vaticinator which states The deviance 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 5919. The purpose of tazkiya is to tally that the heart never move into a gruesome state of being and that it is always alive(predicate) with the retrospection of God.Prosperous indeed is one who purifies himself and remembers the name of His Guardian-Lord, and prays unto Him. al-Ala 87 14-15. The illusionist further underline the importance of dhikr when he verbalise 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 outgo gold and silver, better than meeting your foe so that you simulate at their necks and they glitter 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. Recite tasbih or lecture of idealization and praise to stigmatise all your actions and achievements. THE sum OF DHIKR What is the precise kernel of dhikr? What is its tele setting an d what does it implicate? Does it simply include certain utterances of the tongue, like Subhanallah (I glorify Allahs absolute perfection), Alhamdu lillah (All praise be to Allah), Allahu Akbar (Allah is the Greatest), La ilaha illallah (thither is no god but Allah) and the recitation of some other selected verses of the Quran, or is there more to it?Of course, such utterances of the tongue and recitation 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 considerably 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 particular moment when you are thinking, saying or doing things which Allah likes Hence, if your conference is filled with the words of God, this is dhikr and if all your actions are in conformity with His will, this is dhikr. Indeed Allah commends that we remember Him while standing, sitting and even while reclining. This is only possible if dhikr embraces every single aspect of life. Consider for example the following verse of the Quran where dhikr is emphasised in both postulation and business activityO Believers, when the call to Payer is sounded on the Day of Congregation, hasten to Allahs remembrance and leave all materialistic commerce. This a for your own good, if you but knew . And when the postulation it finished then disperse through the land, and seek of the bounty of Allah and remember Allah frequently that you may prosper. al-Jumua 629-10 Attending the salaat al-jumua, listening to the khutba or sermon and perform the conventional supplicant are all well cognise as forms of dhikr. But in our mercenary pursuits as well we are urged to remember Allah even more often.We may thus con clude, that attending to your personal ask, earning a livelihood and swinging 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 allegiance to Allah, for His pleasure, to attain Janna. Otherwise, as the Quran warns us, outlying(prenominal) from being dhikr, they may have the paired effect let not your laic possessions and your children make you run-down of Allahs remembrance. But overtake in the way of Allah. al-Munafiqun 639-10. THE METHODS OF DHIKR We have thus distant discussed the significance, nub and scope of dhikr. allow us now turn to the miscellaneous forms and methods of dhikr. How do we remember Allah in the morning and evening, during the sidereal sidereal day and at night and while standing, sitting or reclining. there are fundamentally two forms of dhikr. The first involves nonstop and sustain versed cognisance of Alla h in all that we say and do in our fooling lives. The second involves mechanisms, whether performed several(prenominal)ly or collectively, that support to develop the first. 1.Sustained sentience of Allah Let us begin with a discussion of the first form and its methods. How can you remember Allah throughout the normal course of your day without withdrawing from the use of your cursory secular 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 same 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 onerous task, but one you can accomplish with some ease.Let me remind you of quartet states of sensibleness that you must strive to develop by call back certain things, absorb them and reminding yourself of them often. ONE guess to yourself I am in Allahs presence He is honoring me. claim to yo urself 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 nearby to you than your-jugular vein. Qaf 50 16-18. He is watching everything that you do and consultation 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 last becomes your very breath. When the prophet was asked by a Companion about the best method of ablutionary himself, he replied You should always remember that Allah is with you wherever you are. (Tirmidhi. ) TWO offer 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 1678 Ya Sin 3633-35. Therefore, reflect upon all the baraka or blessing that He has created you with and be give give thankssful to Him. In all the adhkar that the prophet has taught us, hamd or appreciativeness to Allah is a constant theme. Many of these adhkar are simple 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 relieved himself he would give thank to Allah.Learn as many of the adhkar as you can, and throughout the day, as you escort all that Allah has sunny you with, punctuate your day with these adhkar. If ever you turn up to be short of things to be thankful for, recall the hadith of the vaticinator 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 withou t any one of them you will be incomplete and handicapped. You must do this on a daily basis for should any one of them become dishonored one day, you will similarly become incapacitated.Additionally, you may remind yourself that, as we now know from our knowledge of human physiology, your heart beats 72 times a minute. Every time it beats, it does so with the leave of Allah. The moment He withdraws that permission, the heart will stop beat 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 enounce to yourself Nothing in this world can happen without His permission. Everything lies in the hands of Allah.No harm can occur you and no benefit can reach you except as Allah ordains. It is as the Quran informs us If God should touch you with misfortune, none can bow out it but He, and if He should touch you with good fortune, He h as power over all things. He alone holds sway over His creatures He is the All-wise, the All- cognisant. al-Anam 6 17-18. The Prophet Muhammad would beseech to Allah after each appealingness 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, nobody can give to me. charm after appealingness, you should say these beautiful words. And beyond that, remind yourself as much as you can and throughout the day, curiously as you expect something to happen, or not to happen, that everything happens only as He commands, and by His permission. FOUR offer to yourself I am press release 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 uncertainty doe s not, of course, rationalize a complete withdrawal from this life so as to prepare for the Next in some monastic direction. It is important, however, that you are always certified of this uncertainty, to the extent that it motivates you to spend every moment of your remaining life seriously, considering it as a gift from Allah and consumption the resources He has blessed you with time, baron and capability as He has advised. Then, and only then, will your life have achieved what is required 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 2156 These are the four states of consciousness that can help us achieve a life completely prone to the remembrance of Allah. To try to reach these four states simultaneously, and with sincerity, can only purify you. To try in a deter mined fashion to reach these four states will lead you inevitably to Paradise. 2. special Methods of Dhikr For us to achieve a continuous and sustained sentience of Him, Allah, in His comprehension and Mercy, has aught us some very particularized mechanisms of dhikr. These include the orb ibada-salaat, 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 bring into being 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 Individual Dhikr The world-class of the specific methods pertaining to individual dhikr include the fard or de rigueur ibada. Allah has said in a hadith qudsiMy 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 s ervitude to God, has been ordain as an instrument of self development. When we observe our salaah regularly at the proper times, together in meeting whenever possible, with clear intentions and sincerity when we fast in the month of Ramadan with awareness and resolve when we give Zakat as soon as it locomote 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 closeness to Allah that He has promised.Indeed, we may get even closer to God through extra reflection of these specific formal acts of servitude, for Allah continues in the hadith qudsi My servant continues to draw near to Me with surplus 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 al-Qaeda 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 Prayers ahead and after the v obligatory ones, but just as significantly the Tahajjud Prayer. -The Sunna Fasts as recommended by the Prophet and to be execute on Monold age and Thursdays of each week, the thirteenth, fourteenth and ordinal day of each lunar calendar month, and other recommended days in the Islamic year. -Sadaqa fi Sabilillah the giving of unbidden charity, however much and whenever one can afford, for the pleasure of Allah. -The Umra work of the voluntary short pilgrimage.In addition to the fard and their link 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 call for. Let us look for each of these specific methods pertaining to indiv idual dhikr in more detail, particularly as instruments of tazkiya and dhikr A. salaat salaah is the best form of ibada that Allah Himself has prescribed for us. In His own words He commands Establish regular Prayer that you may rememberMe. Ta Ha 2014. 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 let on 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 quintuplet times each day but few of us remain conscious for long that in Prayer we have the best means to develop a strong conjunctive with Allah. We may oppose the obligatory Salat to b athing fiver times a day. If after such frequent bathing, your body remains dirty, then we may pass the usefulness and competency of such bathing. Similarly, if after regular observance of Prayer your heart remains unmoved, your morals remain corrupt and your conduct remains unaffected, we may marvel the usefulness and efficacy of your Prayer?If you enter into Salat and come out of it the same person, then you have lost(p) something, and you may have missed a well-off probability 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 tone of your Salat?Remember, first and foremost, that as soon as you find your Salat, shaitan makes it his duty to fill your mind with anything and everything but thoughts of All ah. al-Araf 7 16-17. For, shaitan is aware that your remembrance of Allah will draw you closer to Him, so he tries perpetually to disengage your mind and heart from such remembrance, so that you may never achieve that closeness. The most important hurdle to conquer 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 wandering 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. match Inner Dimensions of Islamic Worship, Islamic Foundation, Leicester, p. 29. The ability to concentrate in Prayer may be modify by initiate adequate psychological, mental and fleshly preparation in the beginning the Prayer and by utilising certain proficiencys whilst performing the Prayer. down the stairs we discuss some of them. i. Psychological and noetic Preparation -The preparation of your daily activities should tramp around the five daily Salat. al-Maarij 70 22-23. Do not plan everything else and then try to fit Prayer into your alert schedule. -Ensure that you are informed with all the rules and regulations politics your Prayer. Research in depth the Quranic verses and ahadith relating to the virtues of Salat. -Be timely with your Prayer. an-Nisa 4103 have 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 physically fatigued. an-Nisa 4 43 -Rid your mind of all evil thoughts and ideas. al-Maun 107 4-6. -Keep your mind free of temporal 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 engaging in Prayer offers you an opportunity to release yourself from the pressures and tensions of this world. The Prophet has said that in Prayer was placed the comfort of his eyes.Therefore value the opportunity to bear away the shackles and burdens of this world from your shoulders. al-Baqara 2 45. -Use your Prayer to remain rivet on your mission in life to bring your entire being to serve only Allah. -Use your Prayer as a source of strength, inspiration and fervor for your life and activities. ii. visible Preparation -Fulfill all your personal needs before you commence your Prayer, for example, thirst, hunger and calls of nature. -Pray in a pure physical state. answer your wudu with care and perfection. al-Maida 5 6. -Although the whole earth is a musjid or a place of idolisation, choose a place that is clean. -Pray in an environment free of preventive and one where there is no misdirection. -Adorn yourself with clean and respectable clothes for Allah has said O Chi ldren of Adam, wear your best clothes at every place of worship. al-Araf 731. iii. do 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- hand over to make improvements at each stage Pray with obscureness 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 facing Him and you are involved in a converse with Him. al-Alaq 96 19. -Commence your Prayer by seeking Allahs help and shield from the influences of Shaytan. an-Nahl 16 98. -Lower your survey while praying and do not allow the physical environment to distract you.Anas related that the Prophet said My dear son, be sure to forfend being deflect during Prayer, for, to become d eflect while praying is a disaster. (Tabarani. ) -Use a miscellanea of Quranic verses and duas in your Prayer to achieve greater concentration and awareness. -Adopt a whispering technique in your recitation. This will increase your ability to remain focused on what you are saying. alIsra 17110. -As you recite the Quran, translate 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 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 close to his Lord when he is in sajda, so increase your supplication when in sajda. (Muslim. ) -Make your Prayer of moderate while so that you do not become physically and mentally tired but be aware that while in Prayer you must take your time praying. -Give due regard to the proper cognitive process 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 radical change in the way you lead your daily life. Salat must be as the Quran states Surely, Salat prevents indecency and evil alAnkabut 29 45. Your alter and more train life will in turn help the quality of your Prayer to increase even more.The two should feed one another and endlessly reinforce each other. Note that there is punishment for a Prayer not performed satisfactorily. It will be a assure against you rather than a witness for you on the Day of Judgment. However, the reward for a Prayer well performed is immeasurable. The Prophet said If a man performs two rakas of Salat without the distraction of any worldly thought, all his forward sins will be forgiven. (Bukhari. ) iv. Tahajjud Salat Even though it is not obligatory, try to prove Tahajjud Salat as part of our periodic 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 als o 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 indue with understanding that receive admonition. Az-Zumar 399B. Sawm Sawm or fasting is another important instrument of tazkiya. It holds a unparalleled status among all other forms of ibada. In a hadith qudsi we are told Every good deed of a man is granted breed increase, ten to vii hundred times. But Allah says temperance is an elision it is exclusively for Me, and I will give reward for it as much as I wish. (Bukhari, Muslim. ) The growth of fasting ought to be that rich inner quality which the Quran calls taqwa O Believers fasting is decree for you, even as it was ordained for those before you, that you might attain taqwa. al -Baqara 2183Taqwa 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 all-Knowing and all-Wise. al-Hujurat 49 13. We must strive to the utmost to inculcate taqwa in our lives as Allah has ordained Take nutriment with you, but the best of provisions is taqwa.So remain conscious of Me, O you who are gift with insight. al-Baqara 2197 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 While fasting, the most basic physical needs Food, water and sleep are right away and joyfully sacrificed. thirst and thirst are no weeklong harmful Allahs temper is harmful. Physical pleasures no longer hold any bait Allahs rewards do. The scale of values is turned superlative 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 sought after 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 sooner the better. All that was disallow during the fasting hours, at His command, becomes permissible again, at His command. Similarly, alimentation before dawn is potently encouraged even though the hour is early for it provides the unavoidable strength for the rigours of the day ahead. Fasting and praying are obvious acts of worship but eating also constitutes a form of worship. i. obstinance Fasting strengthens our willpower. The Prophet has said S awm is a shield or a screen or a tribute from the Hell-fire. (Bukhari. ) The regime of dawn-to-sunset temperance from food, drink and sex, for the sake of Allah alone, internalises the lesson that we must never en