Content Soul – Nafsun Mutma'innah brought to you by Al Kawthar Academy

Ramadhan is the month of training for one on the path of tazkiyah (spiritual purification) and the training one receives in this month is not received at any other time. Below is some practical advice one should try to act on during this blessed month:
• Ramadhan is the month of the Qur’an and one should try to complete at least one recitation.
• Along with recitation one should make an effort to understand it by adhering to a reliable commentary or summary. The Glorious Qur’an by Maulana Abdul Majid Daryabadi (may Allah have mercy on him) is the Shaykh’s recommendation.
• One should try to spend as much time as possible in the masjid with the niyyah (intention) of i’tikaaf (seclusion).
• One should spend more moments in silence, meditation, reflection and try more consciously to engage in tasbeeh and dhikr (remembrance of Allah).
• One should look at one’s timings, ability and other considerations and plan accordingly.
• Ramadhan is the month of mujaahadah (striving) and our greatest mujaahadah would be to overcome the laziness and lack of motivation of the nafs in reciting the Qur’an.

[This short excerpt is based on a brothers' majlis (gathering for spiritual training) held by Shaykh Abu Yusuf Riyadh ul Haq on 26th August 2008].

For the first time on the Content Soul blog we have uploaded a short audio excerpt from a majlis held by our respected teacher, Shaykh Abu Yusuf Riyadh ul Haq. This excerpt is taken from a sisters’ majlis (gathering for spiritual training) which was held on 24th July 2011. We pray you find this beneficial in preparation for the blessed month of Ramadhan.

Allah سبحانه وتعالى Says in the Holy Qurān,

وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا

“We shall guide those who strive hard in Our cause to the path leading to Us.”

[al ʿAnkabūt 29/69]

Allah’s hidayah (guidance) is proportional to one’s ṭalab (zeal). One should develop a yearning and desire to attain higher goals in life, beyond one’s mundane existence, in the fields of both ʿilm (knowledge) and spirituality. In the field of ʿilm one’s ambition should be to gain as much understanding of the Holy Qurān and aḥadīth of the Prophet صلى الله عليه وسلم as possible and to be able to appreciate their eloquence and beauty by studying the Arabic language. In spirituality, one should strive to attain the rank of iḥsan. It is a life-long struggle and one may or may not succeed, however our duty is to make the effort and if a person has passion and zeal and commits himself, then Allah سبحانه وتعالى will reward him accordingly. This is far better than being content with a bestial existence. Aim for the skies so that at least you reach the tree-tops.

[This short excerpt is based on a brothers' majlis (gathering for spiritual training) held by Shaykh Abu Yusuf Riyadh ul Haq on 24th June 2000 and 12th July 2000].

Allah سبحانه وتعالى says in the Holy Quran,

وَمَنْ جَاهَدَ فَإِنَّمَا يُجَاهِدُ لِنَفْسِهِ

“And whoever strives, thus he strives only for himself.”

[al ʿAnkabūt 29/6]

One can never progress on the path of tazkiyah without mujāhadah (striving against one’s nafs and carnal desires) and this, undoubtedly, is very difficult. However, if, with the Help of Allah سبحانه وتعالى,one’s mujāhadah is successful, Allah سبحانه وتعالى removes certain veils over one’s heart which enables one to see things much clearer and spiritual realities become known. Ultimately, this leads to true faith and the highest rank of ʿubūdiyyah (servitude) to Allah سبحانه وتعالى which is to engage in good deeds and refrain from evil deeds only for the pleasure of Allah سبحانه وتعالى.

[This short excerpt is based on a brothers' majlis (gathering for spiritual training) held by Shaykh Abu Yusuf Riyadh ul Haq on 10th June 2000].

At the time of death, the dying man possesses certain attributes whose inculcation is understood from the following aphorism: “Die before your death.” The attributes that are in the perfect state in the dying man are tawba (repentance), zuhd (abstention), qana’a (contentment), tawakkul (trust in Allah), azla (solitude), tawajjuh ila ‘Llah (attention directed to Allah), sabr (patience), rida (being pleased with Allah), dhikr (remembrance of Allah), and muraqaba (meditation).

One has to inculcate the above qualities, which overtake a dying person to a high degree.

Repentance – to emerge from all evil, as is the position at the time of death;
Abstention – to shun the world and everything in it, as is the case at death;
Reliance – to shun all normal worldly agencies, as in the case at death;
Solitude – to sever all ties with creation, as is the case at death;
Abstention from lowly desires – to be satisfied, as in the case at death;
To rivet one’s attention toward only Allah Most High, as in the case at death;
Patience – to shun pleasures, as is the case at death;
Contentment – to abstain from pleasing the lower self, and to be pleased with Allah, and to submit entirely to Allah Most High, as is the case at death.

This is the concept of “Die before your death.”

One has to transform one’s condition so as to be saturated with the conception of “death before death.”  In this earthly life, the body is on earth, but the spirit should be directed to the Hereafter and be in communion with Allah.  Possession of even the kingdom of the earth should not affect one’s heart.  The heart should be empty of the world at all times.  The sign that this lofty state has settled over one is total abstention from everything that is branded as evil by the Shari’ah.  The mind, tongue, and the whole body have to be sealed from evil.  The heart is to be emptied of all things other than Allah Most High.  It has to be adorned with praiseworthy character traits.

A man dwelling in this lofty state of purity and communion with Allah Most High is always aloof from gatherings of futility.  Whatever diverts the mind of the seeker of Allah from the remembrance of Allah is vain and nonsensical.  The seeker refrains from association with men of falsehood and corruption (batil).  One who does not pursue the Path in quest of Allah is in fact a man of corruption.

This is the meaning of “Die before your death.”  This is the way of the Messenger of Allah صلى الله عليه وسلم.  This is the life that the Messenger of Allah صلى الله عليه وسلم desired for his nation.

[Written by Shaykh Masihullah Khan in ‘The Path to Perfection’. He was a renowned student of Shaykh Ashraf Ali Thanawi and extracted teachings in the book from the various works of Shaykh Ashraf Ali Thanawi. Shaykh Abu Yusuf Riyadh ul Haq discussed ‘Dying before death’ in a brothers' majlis (gathering for spirtual training) held on 26th April 2000].

A sahabi رضى الله عنه asked the Prophet صلى الله عليه وسلم for advice. The Messenger of Allah صلى الله عليه وسلم said: ‘Say ‘I believe in Allah’ and then remain steadfast’ [Reported in Muslim]

It is very easy to say ‘I believe in Allah‘ but the second part i.e. ‘remain steadfast‘ (one word in Arabic – istiqamah) is very difficult. This is what makes Islam so different from other faiths. In other faiths once a person has entered the faith, even if they do not remain observant to the faith they have ‘guaranteed membership’ in a way; the person remains part of the faith.

With Islam, it is very different because there is no training or indoctrination. It is a very simple process to enter the faith. However, in contrast to other faiths, there are many things which a person can do or say which can render their faith invalid after they have believed. It is very difficult in remaining steadfast upon Islam; the hard work is not becoming a Muslim but remaining steadfast. The formality of embracing is important but the journey begins when the new Muslim tries to remain steadfast.

[This short excerpt is based on a brothers' majlis (gathering for spiritual training) held by Shaykh Abu Yusuf Riyadh ul Haq on 27th June 2010]

Allah سبحانه وتعالى says in the Holy Qur’an:

أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ

Has the time not come for the hearts of those who believe to be affected by Allah’s Reminder.
[al Ḥadīd 57/16]

In order for a person to be to be fully receptive of the laws of Allah سبحانه وتعالى, his heart and mind must be prepared; tazkiyah enables one to do this, just as a farmer prepares the soil before planting the seed. Rasulullah صلى الله عليه وسلم reformed the hearts and minds of the people in Makkah over a period of 13 years without any ahkaam (laws), so when they reached Madinah they were ready and willing to accept the laws of Allah سبحانه وتعالى that were revealed there.

[This short excerpt is based on a brothers' majlis (gathering for spiritual training) held by Shaykh Abu Yusuf Riyadh ul Haq on 7th June 2000].

Allah سبحانه وتعالى says of Rasulullah صلى الله عليه وسلم in the Holy Quran,

وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ

Verily you are upon a sublime character.

[al Qalam 68/4]

The inner character, manners and demeanour of Rasulullah صلى الله عليه وسلم and the Companions رضى الله عنهم would shine through both in private and in public, regardless of who they were with. Similarly, every Muslim should carry himself with a calm, composed demeanour, full of self-dignity, honour and respect at all times regardless of company and surroundings. For example, loutish and boisterous behaviour should not be the character of a Muslim.

Furthermore, a Muslim does not have any ‘masks’, but he is clean and transparent of character. It is easy to put on a facade in front of other people, however one’s true character is displayed in front  of one’s family and children or at the time of disagreement. A Muslim should display a dignified demeanour at all times, however Islam does of course allow formality with those that should be respected and informality with others like friends or relatives.

[This short excerpt is based on a brothers' majlis (gathering for spiritual training) held by Shaykh Abu Yusuf Riyadh ul Haq on 22nd November 2000].

Mawlana Rashid Ahmad Gangohi  رحمة الله عليه, a great a scholar of the Indian subcontinent who died in 1905, wrote an article in which he listed the attributes and characteristics that are manifested in those who reach the rank of ihsaan. We should work towards these attributes which are:
1. To adopt humbleness and regard oneself as inferior.
2. To show kindness to creation and to tolerate inconvenience and hurt from the rest of creation.
3. To conduct oneself with mercy and compassion and to abandon anger and rage.
4. To be sympathetic and to give priority to the rights of Allah’s creation above one’s own.
5. To be generous.
6. To overlook the wrongs of others and to forgive and forget.
7. To always have a pleasant face.
8. Softness in one’s character.
9. To avoid affectation and to behave naturally (i.e. avoid pretence).
10. To spend moderately.
11. Reliance upon Allah سبحانه وتعالى
12. Contentment with little from Allah سبحانه وتعالى (i.e. few worldly possessions).
13. Piety and taqwa.
14. To avoid arguments and retaliation.
15. To abstain from envy and malice.
16. To fulfil one’s promises.
17. To exercise forbearance and patience.
18. To do things calmly.
19. To detach oneself from those who distract you from Allah سبحانه وتعالى
20. To show gratitude to Allah سبحانه وتعالى
21. To spend for the benefit of the creation.
22. To feel shame in front of Allah سبحانه وتعالى out of His respect and fear.

Tazkiya is all of good character and manners ( akhlaaq) and the one on the path of tazkiya should adorn his zaahir (outer self) and his baatin (inner self).

[This short excerpt is based on a brothers' majlis (gathering for spiritual training) held by Shaykh Abu Yusuf Riyadh ul Haq on 4th September 1999].

Allah سبحانه وتعالى says in the Holy Quran,

يَا أَيُّهَا الَّذِينَ آمَنُواْ ادْخُلُواْ فِي السِّلْمِ كَآفَّةً

O believers, enter into Islam completely

[al Baqarah 2:208]

One of the greatest problems today amongst Muslims is that outwardly Islam is present, but the baatin (inner character and spirituality) is missing. A complete Muslim, however, is a Muslim not only externally but also internally.

The manner in which we conduct ourselves is of vital importance. The things a person says and the manner in which a person speaks reveals his true character. We may appear to be Islamic; there may be many masaajid and Islamic schools in our communities for example. However, we must also work hard on our inner characters and beings. Islam is not only about salah, fasting or dressing like a Muslim, but also that we purify and refine our speech, thoughts, feelings and akhlaaq (manners).

[This short excerpt is based on a brothers' majlis (gathering for spiritual training) held by Shaykh Abu Yusuf Riyadh ul Haq on 24th May 2000].