PURIFICATION OF THE HEART

to
constancly fed messages that ask them to do something' whether
buy a product or revel in rhe bear ofa song or agree to its message'
Music, television, Internet, cellular phones (with Internet access)'
and films are so ubiquirous, one has to forcibly aLienate himself from
popular culture to find solace.
Evil whisperings and suggestions can come inavariety of forms'
visual and audible, They go to theheart, especially when people are
not circumspect as to what. they permit into their souls' Over rime
suggestions build up to the point one can no longer discern what
is

real or a fraud, what is beneficial or ruinous. Hearts are destroyed

this way. Seemingly innocent facets of our lives can exhaust' a per'
son,s time with trivial matrers. The whole culture of sports
enthu-
siasm can lead to an incredible loss of time passively watching
the

competition, When one wastes time, his heart becomes complacent

andLazy.
once we realize that we are accovntable for ouf entire life, then
every minute becomes vital. Time is the gift God has given us-
And
what we do with it is the mosr important challenge that faces us.
This is not to suggest that recreation is at odds with iman'People
who fail to take some form of recreation will impair both their phys-
ical and mental health. But the warning here is about something
differentt it is about the way things are today, in which millions
of
people liue rc be entertained, as if this is the purpose of their
lives'

It addresses the cultural war cry, "work for the weekend," as if the
purpose of che E,eekd-a1.s is merely ro bankroll the entertainment
of
the weekends. People $,ho are serious about spiritual health
(about

being a successfi.rl human being) need to wean themselves from the

culture of t'un.
Do |ou think that 11'e ;r,e;ie.j ]o u in uain and that you will neuer retufn
to

IJ s? Exatted is G o d, th eKing rl:e T r uil." - Tb er e is no G o d b ut Him,

L or d of tb e

Noble Throne (quneN, z1'tt5-t6\t- The Prophet' fu often recited these

verses. He would also recire, Lord, forgiue andbave mercy' You are tbe
best oJ those wbo sbow mercy (qun-es , z3rt8)i Glory be to God in Jour eve-

174
 Appendix One: Remembrance

j,
nings and in your mornings. All praise is His in the heauens and tbe earth titt
at tbe setting of the sun and at noonday (qunlN, 7ou7-fi),
God says, Had We sent down this Quran u[)on 6 ffiountain, you would

bave seen it humbled, rent asunder by the t'ear o/ God (quneN, 59rzr). The
word khasbya is fear that emanates from knowledge, not of the
unknown. The implication of the Quran being revealed is in itself
awesome enough to reduce a mountain to dust. It is the last of
God's revelations, the final heavenly message, thus fulfilling God's
covenant to guide humanity- The content of the Book reveals so
much about God, the reality of existence, the purpose of life, and
the Hereafter, no one can ever claim that he didn't know.
Obviously, dhikr should include reflective recitation of the
Quran, a practice that leads to awe, fear, reverence, and humil-
ity-lights of character for the human soul, God the Exalted says,
And We setfortb tbese examples t'or people so tbat tbey may refect (qunaN, 59:

zr). God offered the trust of faith and accountability to the heav-
ens, the earth, and the mountains, but they refused because of the
enormity of the responsibility.
The most excellent names of God (asma'-llah al-$usna) are aweII'
spring of spiritual enlightenment. Scholars have encouragedreEec'
tion on the names of God as a priceless form of dbikr. The tradi'
tional count of God's names are ninety'nine, all of which are in
the Quran.
He is God, there is no God but Him, knower of the unseen and the seen-

He is the Merciful, tbe Mercy-Giving. He is God, besides wbom there ;s r:

God, tbe King, tbe Holy, the Complete, tbe Source of Security, the Guarit':':'
tbe Overpowering, the August, tbe Proud. Transcendent is God ouer u'l:'i; :i::;

associate[with Him]. He is God, tbe Creator, the Maher, tbe Fasl'^itr::'. -'-:
are tbe most excellent names. All tbat is in tbe beauens and tbe e'i';i: :'--*,-:'::
Him. And He is the Overpowering, tbe All-Wise (qunaN, 5921 -:! -

This passage is celebrated for the names it reveal-s o: Gi:- iia

istheKnoweroJilletmseenandtheseen.Sbabadalitera-lli'.1e;:-<::.:.'1'.:'
ny, for every seen thing testifies to God's oneness- -- :::: ::-;: -:''i'

175
 PURIFICATION OF THE

"How wondrous that rnan can deny God, while io every movement
and stillness there is a witness and everything in creation testifies
that God is one." When one says, Subban'Atlab (Transcendent is God),
it is an affirmation that there is nothing comparable to God the
Exalted, who is completely fuee of any imperfection and is wholly
rranscendent, exalted far beyond what ignorant mortals attribute
to Him and beyond what even theLearnedknow of Him.
God determines that He will bring a human being into exist-
ence. This is God as al-Kbaliq(Creator).It is His profound wisdom
that the union of the male and female gametes in the womb of the
woman be the way in which this creation takes place. This is God
as al-BarT' (Maker). Those cells that result from this union dif{eren'
tiate and form the various parts of the body. The central nervous
system become distinguished from the respiratory organs. Mounds
of somites on the flanks of the fetus differentiate and form the hun-
dreds ofseparate muscles in the body, as nerves and blood vessels
follow them. The clump at the end of the arms endure a specific and
detarled pattern of cell death, and behold fingers aPPeat. Further,
each fingerp fint, each DNA, each human face is different from oth-
ers- This is God as al-Musawwir (Fasbioner).
All the separate names of God do not suggest that there is
alinearity to God the Exalted. It is for human benefit that God's
attributes are set in identiEable words that we may understand.
Imam al-Gh azih, says that because human beings can only look at
things from one aspect at a tirne, we require such revelations from
the unseen. God is one in essence and attribute, and eternally so-
We live in the age of Noah g in the sense that a flood of dis-
traction accosts us. It is a slorv and subtle drowning. For those who
notice it, they engage in the remembrance of God. The rites of wor-
ship and devotion to God's remembranc e (dhikr) are planks of the
ark. When Noah p started to build his ark, his people mocked him
and considered him a fool. But he kept building. He knew what was
coming. And we know coo.

rt6
 APP endix One: Remembr an c e

There is growing denial of the Hereafter. Even amo:i: t:r"-i3

a

who, when asked, declare their belief in the Hereafter, rheir Jee:-'
say something else. The essence of dbikr, then, is to remember :h::
we're on a ride that has a definite destination.
There ate important supplications that one should say elerl'-
day. One of my teachers said that if you are not in the habit of mak-
ing supplication, then at least say the following everyday: "I seek
refagein the perfect words of God from the evil in what He crear-
ed." According to a hadith, if one says this in the morning and the
evening, rhree time each, there will be pfotection from harm or eYil
that day. There is the famous srory of Khalid ibn al-walid telling
a group of Christians that nothing can harm a Person when some-
one evokes the name of God prop erly and sincerely- The Chrisrians
challenged him drink poison. Khalid took the poison, as he made
the supplication, and no harm came to him.
The next supplication is, "O God, I come to rhis morning wirh
blessings and well-being and shelrer from You, so complete l our
grace upon me, and lgrantme] well-being and shelter in this worlo
and the Hercafter." The Prophet $ said that whoever says rhis e'e-

ry morning three times has fulfilled his offer of gratitude for tha:
d^y.
Next the Prophet $ said that whoever recites the folior"':::=
-
four times, it is as if he has freed a human being from bondage' O
God, I come into the morning bearing witness before You-':':-:
before the Carriers of Your Throne, all Your angels, and J' '-:::-:-
ation-that You are God; there is no God but You alone "'":::' - -:
partr'er, and that Muhammad is Your servant and messe:g::-
The Propher fu tep.ated a supplication which :-::1'-'1 :s '--
semblance of hidden idolatry in one's soull "I beliere::' J:: ---'
Magnificenr, and I reject any sorcery and idolatrr" :---: - - ': =-"
-

to the firmest handle which never breaks, and Gc; 's ; ''-: : ' ' -:
all wise." It is said rhat thisirnbandle is rhe Q-::-: '-: :- '- ' :1

(or sunna) of the Prophet $,-

177
 PURIFICATION OF THE

Next, the Prophet $ said whoever says the following three

times will gain the pleasure of God, the Exaltedt "I am content
with God as the Lord and with Islam as the religion, and with
Muhammad $ as the Prophet and the Messenger."
The Prophet S said we should say seven times in the morning
and the eveningl "God suffices me, There is no God but Him; on
Him do I rely, and He is the magnificent Lord of the throne"'
As mentioned previously, asking God to bless the Prophet $
(known as"prayers on the Prophet") is a very beloved act of devo'
tion. We know from a hadith that the Angel Gabriel & gave glad
tidings to the Prophet @r whoever says Prayers on the Prophet $,
God will requite the worshipper with a similar prayer from Himself,
which is a great rafuma (rnercy). God the Exalted bestows ten meas-
ures of His divine mercy when one says a Prayer on the Prophet $'
Ifone says prayers on the Prophet @ ten times, God the Exalted
will bestow roo measures of His .:rtetcy.It is preferable co say this
roo times in the morning and roo times in the evening' 'Uthmdn
was known to repeat it 5ooo times a day.
The Propher $ also prayed, "O God, I ask You for good
surprises, andI seek refuge in You from bad surprises."
The Prophet @ said that the best way to seek forgiveness
is to sayr "O God, You are my Lotd; there is no God but You.
You created me and I am Your servant. And Your covenant and
promise I uphold to the best of my ability. And I seek refuge in
you from the evil of whatever I have done. I acknowledge that all
my blessings are from You. And to You I bring my sins, so forgive
me because no one can forgive sins but You"'
When one faces a calamiry or affliction, he or she should
say, "What God wills comes to pass, and what He does not will,
does not. There is no might or Power excePt with God-" And
then, "I know that God is pou'erfirl over all things, and that God
encompasses all things in knorvledge." And, "O God, I seek refuge
in You from the evil of m1' soul and the evil of evetY creat:ure

178
 Appendix One: Remembr ance

whose forelock You hold of- My Lord is on the straight path-"

These supplications are affrrmations of God's oneness and our
dependency upon Him and no one else. We call on Him with His
excellent namesl "O Ever-Living, Sustainer, I seek succor through
Your mercy, and I seek safety from Your punishment. Rectify all
of my affairs and do not leave me to my own self or to anyone from
Your creation even forblink of an eye."
a
These supplications affirm our need for safety, r'.;.'ercf t
deliverance, and well-being-all of which come from God.
A believer strives to affrrrn these realities through the medium
of verbal declarations that, when sPoken, connect with unseen
dimensions of existence, reaching ultimately to God the Exalced.
It is an immensely wise part of the belief system of Islam that we
repeat our beliefs so that they never diminish in our hearts nor
wane in their meanings-
"Have you ever
Ja'far al-$adiq said once to a devout atheist,
been on the seai" The atheist told him of one time when he was on
a ship during a storm which tore aPart his ship and drowned the
sailors on board. "I was left clinging to a board- Then the ocean
took the board from my hands, and I was left with nothing. An
ocean wave then carried me to the shore, and I survived," Ja'fat
said, "When you first boarded the ship, did you place trust in that
shipi Didn't the sailors alsoi Then God took those away from
youi then you put your trust in that plank. And when you lost
that plank, where did you place your trust? Did you hope that
you would survivei" The man told him, "Yes, I did have hope-"
Ja'far al-$adiq said, "There must be an object of hope. \\'ho die
you hope for?" The man didn't know how to answer. So -Ja :ar
told him, "The one who took away all your means and saled '''ou
despite them-that was God-"
Even believers become comPlacent about where r::e',' p^:ce
their rrust. We often rrust the material things arouli :s" :le
shelter, the stream of paychecks, cupboards ful-1 oi :-oci. :::"1 sc'

179
 PURIFICATION OF THE

on. W'e can forget that all of this can be swePt away, Ieaving us
with the realization of our only trae dependency. How many
times have we seen storms take way everythingfrom people: their
homes, cars, clothing, and savings?
There is an overriding religious ethic in Islam whose truth is
self-evident. If people are serious about living the covenant with
God-a more solemn activity does not exist-then there is no
choice but to keep our trust in God alive and to affrrm our faith
and belief in Him. This is not an acrivtty for one day of the week
or special sacraments performed a few times a year. This is not
the way humans were made. We require a constant and conscious
connection with God the Exalted. Supplication is an excellent
way to enliven our spiritual growth. When we ask of God, we
should do so with trust and certainty that God will answer it,
Never should we supplicate with a lazy mind, distracted heart,
ceremonial speech, or tone of sanctimony.Heartfelt supplication
is far more efficacious- These formulas of dbikr and supplication
have impact. The authentic testimonies of people recetving
blessings from God in the wake of making these heartfelt prayers
are numefous.
One should also say, "O God, I seek refuge in You from
worry fhamm) and grief ffuazanl, and I seek Your protection from
infirmiry and sloth. And I seek refuge in You from cowardice and
miserliness, and I seek refuge in You from the stress of debt and
from being tyrannizedb;'men." Hamm is worry for what may come
in the future, while l:azrr is grief over what has transpired in the
past. This supplicarion, rhen, is seeking God's prorection from the
past and from rhe fi.rrure, *'hich to God the Exalted are the same,
since He is not limited bi' rime or our PercePtions of linear time-
Infirrnity l'ajz] is not having the ability or Power to do something
because of some disabilin-. Slorh fkasll, however, is having the
alllity but not the desire, rhe *"iil, or the drive. Cowatdt'ce llubnl
is lacking the courage to be 6rm rvhen firmness is needed, while

r8o
 APP endix One: Remernbt an c e

miserliness lbukbll is cowardice with regard to mone)" The r-:se:

hoards his money out of fear and greed. cowardice and ti:t::''.:'.=-:
are paired. here because they each refet to a lack of resolve to stri','e
with the body and we alth.Debt andtyranny are P'ot together because
having debt makes a Person beholden to the lender; he is enslaved
if rhe lender is unprincipled. on an global level, international debt
is a means by which powerful nations keep weaker ones bonded'
Economic bondage is a world weaPon- There is great wisdom in
seeking refuge from debt and being weak before people, for the
rwo go together.
Next there are rrranY supplicadons of the Prophet S that
ask for well-being l'rfiyol, Scholars have said t'hat' after asking
for
right guidance to Islam, one should ask for well-being in spiritual'
physical, economic, and social affairs' "O God, I ask You for
pardon, well-being, and constant safety in my religion, worldll'
affait s, farrrily, and Possessions."
Next is the supplication, "O God, cover my nakedness for
shame] and assuage rny fears." Al1 of us have aspects about
ourselves (or of our past) that we tegret and hope never brine
us shame. Here we ask God, the Knower of the seen and the
unseen, to cover our shame and not to humiliate us' Also' none
oi
us is without some kind of fear. Feat has a way of making people
vulnerable to acting irrationally and making tercrble mistalie-'-
What we ask for here is that God give us calm in times of fea:'
"O God, Protect me from before me and from behin'1 :::
-
and from my right and from my left and from above me' -rr'_
seek refuge in Your greatness from unexpected harm fron :e----"'

me [that undermines me]-" This comprehensive pra"'e: -'et';

protection from all directions, Iiterally and metaphor:c;-;.- l--'
prayer includes seeking Protection from the cunnins :: -i':;-
i--:
his minions. We know from the Quran that Satan 1'cir"-:: : : : -- :
: -- -:

theChi1drenofAd.amfroma11sides.TbenI'.l:.i]'.-.-',;.',':..
: ."
' : - --
before tbem and Jro,tr L'ehi,td them and t'rom 'b'i' 'iS'
't't 't

r8r
 PURIFICATION OF THE HEART

Y ou w ilt not mo t of th em th ankt'ul (qunaN, 7rr 7 )'

t'nd s

"O God, You have created me, and You have guided me' and
You provide me with food and You provide me with drink- And
You shall cause me to die and You cause me to live"'
"We have risen this morning on the original pattern of
Islam, on the word of sincerity, on the religion of the Prophet
Muhammad S, and on the creed of our fathet Abraham' who
was

upright, a Muslim, and not anrdolater"'

"O God, by Your leave we have come to this morning and by
Your leave we have come to the evening, and by Your will we
live

and by Your will we die. And to You is the ultimate gatherrng"'

"We have come to this morning and the entire dominion has
is for God'
come to this morning belonging to God' And all praise
Lord of all the worlds-"
"O God, no blessing has come to me this morning or to
You
anyone else in Your creation but that it is from You alone'
have no Partner. A11 praise and gratitude is due to You
for that'-"
There are additional supplications that one could say'
including testimonies of God's glorification and praise' if
one has

the time. The above supplications should be said everyday'

At first
it may take time, but once they are memotized they can be said
quickly- They are shields of protectiol-great words associated
with blessings-
When these supplications are said ea'ch day' you will see the
difference in your life. If you skip a day' you will feel
a subtle
sense that something is missing or incomplete' as
if you left home
for
without clothing. First and foremost we should form this habit
the sake of God, for He commanded us to remember Him-the
benefit of which is entirelr ours' Sidi Ahmad al'Zartuq said that
engagingin regular remembrance is expressing gratitude to
God'
It has been a long standing tradicion of the Muslim world that
people have some kind of dai\' devotions beyond the obligatory
our
rites. Obviously, there has been a decline in this' We have lost

18z
 APP en dix One: Remembr anc e

remembrance of God. People are deemed "good" Muslims roday

only because they perfotm the daily Prayers (which is, of course'
necessary). But there was a time when neglecting Ptayet was
nearly impossible. There were strong, positive social pressures to
perform rhe Prayers.
In Islam, the morning is a time of sakrna (calm and tranquility).
Our current culture of "rush" harms our sense of " day" and causes
us to miss opportunities of spiritual growth' Speed has become
the chief premiuml fast food, fast cars, fast rails, fast jets' fast
entertainment, and the like. So much speed, but where is it alL
leading? People have little time to even stoP and ask rhat question'
Haste, it is said, is Satan's work. So take time wich God' be with
Him, in the morning and evening. No one is suggesting the life of
a hermit, But do take time to purifiu the soul and protect it from
the mirages and delusory things of modern living'
There is a difference of opinion about making supplications
and, dbikr in groups. Imam Malik considered it to
be reprehensible,

though not forbidden outright. He maintained that there was

no precedent of this in the actions of the Prophet $ or his
companions. Imdm al-Shaf i deemed it to be permissible based
on a weak hadith in which the Prophet p came across a grouP
engaged in congregational dbikr but did not stoP them' There
is

also the sound hadith in which angels travel the earth seeking our
circles of believers engaged in the remembrance of God' Some
scholars believe that it is permissible to have grottp dhikr, but not
in unison, that is, not all speaking in one voice' Others say there is
no prohibition in speaking with one voice'
The point is: remember God. The Prophet $ rold hrs

Companions thar rhe remembrance of God is the best of deeds,

greater than jibad. Obviously, if one must defend himselt' then
this jibadbecomes necessary. Bt jibad is a means, not rhe end- \\-e
were created to remember God.

r83
 -
Appendix Two

Ramadan and Purification

The month of Ramadan is a special time for purifying oneself,

the greatest opportunity to implement the discussions and cures
with regard to rhe heart- In fact, this is the purpose, blessing, and
secret of the month. It is a remarkable event when the new moon
of Ramadan is sighted, when eyes aim toward the hodzon short-
ly after sunset and wait until suddenly a small sliver appears. Qadi
Abrr Bakr ibn al-'Arabl said in his commentary that the secret of
Muslims following a lunar calendar as opposed to a solar calendar is
that the sun is used for worldly benefits while the moon is used for
other-worldly benefits. Witnessing the new moon is seeing ernergence'
asit is known in philosophy. The crescent suddenly emerges in the
sky seemingly out of nothing. The reason the moon is not visible at
6rst is because che sunlight is too strong. But as sunset Progresses,
the light diminishes on the horizon and the sunlight againsr the
crescent itself becomes distinguished from the surrounding crimson
sky. So whar we actuall;' see of the moon is the sun's light refected
against the lunar slir.er. In fact, anythingthat we see in creation is
due to reflected light. And light comes from God' Witnessing the
a.l-l

birth of the new moon is pregnant with metaphor. The wotdbilal

(crescent) is closely relared to an Arabic word which refers to birth
(istibtal). So what we see is actually the birth of reflected light.
Witnessinq the emergence of rhe new moon is a movement from

fi+
 Appendix Twu Ramadan and Putit'cation

'ilm al-yaqtn (sure knowledge) to 'ayn al-yaqrn (direct sure knowledge)'

The former corresponds tobearingarePort from another, instead of
witnessing the event in person. Imam al-Gh azelt gives the example
of a trustworthy person reporting that there is a 6re in the forest'
This is different from seeing rhe 6re itself, rvhich is'ayn al-yaqtn,
a higher sense of awareness, a direct rvitnessing that requires no
report- But to actually touch the fire, thus affirming irs reality and
precluding visual illusion, this augmenrs one's level of cognizance'
This is known asbaqq aL'yaqtn (rrue sure knowledge)' It is related by
Imlm al-Hakim that the Prophet $ said, "The best of God's serv-
ants are those who are vigilant about the new moon and shadows
to determin e the Prayer times, as a way of remembering God"'
In his poem, Imem Mawlud went through many of the diseases
of the heart, He spoke 6rst about miserliness (buhbt). And what bet-
ter tirr.e than Ramadan to shed this malady! It is well known that
the Prophet $ *as the most generous of people, and in Ramadan
he was even more generous. His Companions described him like
a wind that bears gifts. Then there is bagar, being gleeful' and over-
joyed with the fleeting things of this world. The person who fasts
Ramadan experiences an ever greater jo1', one related to this world
(the happiness ofbreaking the Fast at dusk) and one related to the
Hereafter (the ultimate jo1' of meecins God and receivrng lasting
bliss of Paradise). We knou' from sound rradition that God keeps
secret the great reward rhar au'aics those who dutifully Fast and do
so with excellence. There is sreat disparity between joy in material
things and joy'in the elerlascing acts that survive one's death and
accomPany rhem in the nexr life'
Bugbd (dishke or hatrei) is something more easily eliminated
in Ramadan than al orher rimes. The Propher p said rhat rhe best
chariry in Ramadan is se:ring rhings righr berween people who are
in conflict, even those r'.-ho harbor hatredfor each ocher' Oppressing
or wronging others ,i.;;irr) is an anathema to the ethic and spirit
of rhis grear monrh. Ramadan is abour gaining posirion and starus

r85
 PURIFICATION OF THE HEART

with God the Exalted. Moreover, Fasting is an act of worship that

outwardly cannoc be seen in a person,
Love of the world is a disease that we wean ourselves of during
Ramadan, for we voluntarily deprive ourselves of the pleasures of
food, drink, and sexual intimacy. Love of praise is likewise struck
down because Ramadan is a time in which we examine our short-
comings and build resolve and momentum to rectify them. For
exarnple, if we are remiss with regard to certain rites of worship,
like the Night Prayet vtgil (Qiyam al-Layl), we ride the momentum
of the devotionalPrayers of Taraw-h and convert them to Qiydm after
Ramadan passes. The same applies with paying charity, which is
especially meritorious during Ramadan.
It is difficult to have ostentation (riya') in Ramadan for a
number of good reasons. Ritual Prayer is a conspicuous act, as is
the Pilgrimage and even paytng Charity (Zakat), Fasting, however,
because it involves abstinence, is invisible. One can stare a Person
inthe face and not know whether or not he is Fasting, which makes
Fasting an impossible act to flaunt before others, Also, because
many people attend the mosque in Ramadan to perform extradevo'
tionalPrayers, a person prone to ostenration no longer feels so sig-
nificant. You are one face among hundreds of faces. Ramadan is a
time to break habits, which we do when it comes to breaking from
consuming food and drink-
Being displeased with rhe qadr (divine decree) of God is a disease
fueled by a lack of intan, thac is, crust and faith in God. Ramadan is a
time in which one grows his or her iman throrgh the power of volun-
tary deprivation and parience. When one's iman grows, so too does
one's understanding and acceprance of what God has decreed.
Rapidly, months pass before our eyes until again Ramadan is
upon us. The first da;'s may' seem scretched, but thereafter they
dash by. Having realizationoithe movement of time is part of the
Ramadan project. To believe rhat one has a lot of time left in life is
what ImIm Mawlud (and manl before him, most notably Imam al-

r86
 Appendix Two: Romadan and Pur".;,t';:::'.

Ghazalt) refers to as longbopes, foolishly investing all t : : :,. -i :r : : .' j

for salvation for some distant date, as if we are guaran:.i::- - :

that long-
Bad omens and superstitions can be found in all socie;:es ::-:
cultures- Itis amazinghow millions of people throughour the-,i-i:-:
make decisions based on what they perceive to be bad omens- I:r:::-
Mawlud mentioned that the cure for this is simply to ignore :hes:
superstitions and, in fact, confront them without giving an1' rhoueh:
way of dropping the -,'eLis
about their ascribed powers- Hunger has a

on a lot of things, including superstitions- When one experierlces

hunger, he realizes his utter dependency on God the Exalteci ani
that only He provides and withholds; nothing can bring har::r c
benefit except by His leave.
Harboring suspicion, rancor, or negative opinions abour o;h-
er people is especially noxious in Ramadan. The same goes lbr j
forms of cheating,vanlty, andirratronalanger. Ramadan is a nonrh
of remembrance, for we stand long in Prayer listening to the Qura-::-
As such, heedlessness Qbafla) has little refuge in one's mind ;::
heart, which are busy with the remembrance of God. BeinE::.r:l:-
ful of God and His awareness of what moves in and out oi Lr::e !
thoughts and heart expunges negative feelings-
Boasting and arrogance are starved in this month' Hor"- ;-:: ::-.-
survive, while we admit our abject need of God and H:s i:r-::- i

provision? Who can engage in self-aggrandizing q'hen i: tr:.-----r:::j

plain that all that wehave is from God the Exalred an,i rs :-:: ;: *:
j
mystic result of our own talents and privilege? Prot-c'-:::: - -':-i -
being blame d, the fear of death, and other vices spoker ':: :, -::;-::
Mawlnd rise to the surface during Ramadan so ch:.: :::.' :!-- ::
more easily skimmed off and discarded-
A11 of these blessings of Ramadan come wich :i: :: -: -"' -L :

atr nothing is automatic- This is not the sl'sre::- ::-.: ..: :: :

in our lives and che world in which \r'e 'r;'.-
--i
place

187
 PURIFICATION OF THE HEART

yeat, no special moment. Even for those who Fast, who rnechani-
cally deprive themselves without striving to reach deep into their
souls for spiritual lessons, replenishment, and climbing, the month
comes and goes with only the sense of inconvenience andthen a cel-
ebration at the end. Then life goes on as it did the months of the
year before. One cannot help but notice a tragedy in this: God so
generously opens portals in time, truly special opportunities for us
to grow, learn, and build for our Hereafter, yet people turr- away
from it with casual notice and perfunctory interest.
Imdm al-Ghazali speaks much about Fasting in lf,ya' 'Ulam al-
DTn, in the chapter "The Secrets of Fasting-" He says that one of the

greatest blessings God has given humanity to protect itself from the
plots and clever machination of Satan is the fortress of Fasting. It is a
believer's shield. We have been shown in many verses of the Quran
and hadith of the Proph et fu rhat Satan makes inroads into one's
soul through hidden gates. There are two of them by which the
human being may be destroyed: shahawat and sbubuhat The former
is sensory, relattngto excessive pleasure (the stomach, the genitals,
and all the corollary things that go with that). Shububat relate to the
heart, which is where Satan works 6rst to create doubt and skepti-
cism about what God has revealed and, in fact, about God Himself.
(Satan has far less concern for the deeds of idolaters, those who
believe in a multiplrcrty of gods, or taint their monotheism with
attributes that. are wholly unbecoming of God the Exalted.)
To lure rhe believer inco doubt is Satan's game. To protect one-
self from this is a personal responsibility. We are explicitly told that
Satan's guile is wea-k (quux,
4:76) and that he has no authority
except over those who choose to make themselves vulnerable and
who are deluded (qun-rs, ry:zz, 16:99), So to shield against Satan's
whisperings, one must guard his creed, his sound belief, and shun
shady devices. This entails conforming one's worship with the sunna
or establishedpractice of che Prophec $, It requires deepening one's
knowledge in Islam and its various sciences.

r88
 Appendix Two: Ramadan and Pt,nj.:.'.;,:

If Saran sees thar he cannor assail one in marters :: -':...: -: :

belief, he then comes through the door of shabawar,lus. ;:.: :, , -:,
Our desires are integral parts of normal creation and funcr:c --. : -:
when they evolve into masters that we consciously or uncons;:-- -:.,'
serve, this is a problem that can become severe enough ro i:a,i: *:
outside the fold of guidance. For Satan, this door can be lucra;i'..:.
especially with consumers of media who receive a sread;, srrear,
of messages that make licentiousness and excessiveness appear
normal. The Prophet $ rold his companions ro be wary of Saran
and his designs, for he fows in man's veins.Just as alcohol flou's in
the blood delivering its debilitating effects to rhe brain, liver, and
other organs, so too do Satan's machinations and enticemenrs.
The Prophet $ said that Fasting is half of patience, and pa.ience
is a quality indispensable for a successful life and Afterlife. Saran craf-
fics impatience and despair, while Fasting exposes the folly of borh.
The scholars of spiritual purification advise thisl be patient u'rrh
regard to food, which is the primary lurge, and with regard ro sex.
which is the secondary vrge. Conquer these two, the rest becomes
easy. There is another hadith stating that patience is half of :,i'.:'".
(faith). So Fasting is a quarter of iman. There is yet another hadi:::
stating that God the Exalted multiplies the reward for a good ac::o-:
ten to 7oo times, except for Fasting, "Fasting is My own and I s:r',
reward it," which indicates the enormity of the reward for c:.-:::
Fasting. God says, Those who are patient sballbe rewarded u'til:c:,: r.'.:.'., ^':
(quneN, 39:ro)- Fasting and patience are deeply relared; par:er- -- = :
is an important key to the opening of favors from God.
The Messenger of God $ swore that the breach ci = F=s'-.-_.
person is more pleasing to God than the fragrance oi::-,.... -.- ,
is enough to know the expanse ofthe treasure-house o: !',.-:.. ,:
is said that the sleep ofa Fastingperson is worship; :l--:s . ::--:*: :
his Fast continues whether he is awake or asleep. T:::; : r . . *;
does not apply ro any other act of worship. Alsc. '...':.,:.ii:--i:r
comes, thegates ofParadise areopen,thedoo:s :: .-=,- ----- -, -:
:.: --,.:
the devils are locked up, and acaller calls fror:. : -, -.- -

seeker of good, come in chis month, and O S3::-:: : : , ::i :

r89
 PURIFICATION OF']fHE HEART

With regard to the verse, Eat and drink [in Paradisel witb full con'
tent for wbat yu bad done in tbe days gone by (quner.r, 69:24), Imam al-

Shaf i says that these bygone days refer to those spent Fasting.
This is, perhaps, the great lesson of Ramadan, traintng the soul to
forsake temporary sacrifice for a reward that far exceeds the meas-
ure of what we do. The sign of sound rational strength is putting
offshort-term pleasure for a gteater long-term pleasure.
Ir is importantto realize also that taking control of our desires
defeats Satan. More than a dozen times the Quran gives notice
that Satan is an avowed and open erLerny to humanity who seeks
to divert people from God's path and send them spiraling down
to debasement in this hfe and rhe next. One very important arma-
ment against Satan is Fasting, which shuts a door through which
Satan attacks men and women. And God says, If you help God, He
will help y ou and mak ey frm (qunaN, +z:z). Of course, God
our Jootbold

the Exalted is not in need of any help per se- What "help" here
means is accually helping oneself through such immensely benefi-
cial acts like Fasting, which vanquish one's caprice and control one's
desires. Fasting for religious purposes is becoming increasingly alien
in "pleasure societies," where the pursuit of worldly pleasure is so
ino rdinately ernphasized.
In a well-known hadith, the Prophet $ said that during
Ramadan devils are locked up. Why, then, do we still have bad
choughts? It is a common question. Scholars say that these thoughts
originate from our orvn souls battered by Satanic whisperings and
devices implanted in us. Another blessing of Ramadan now becomes
apparent. It is a rime ro see n'hat has happened to our soul, what
condition it is in, and ralie notice of our shortcomingsl jealousy,
envy, overzealous comperition, love of gossip, and the rest. During
Ramadan, these traits become clear, and a cleat enemy is easier to
defeat than a slinking one.
Imdm al-Ghazdlt sa1's rhat rhere is an outward and inward
Fasting. The outward pertains co making sure that rhe basics are

r90
 Appendix Two: Ramadan and Purijcatictt:

observed, namely, absraining from consuming anyrhing or h-.::-J

sexual intimacy with one's spouse. The inward is abour maJ::g
sure that the Fast is acceptable to God- The Prophet $ said char
there are many people who Fast but gain nothing from it excepr
hunger and thirst. Outwardly, their Fast seems fine, but inwardly
they break their Fast with such things as backbiting, lustful glances,
lies, and other violations of the inward Fast.
Therearethree types of Fastingl the general Fast, elect Fasting,
and Fasting ofthe elect ofthe elect, The general Fast involves pre-
venting the stomach and genitals from fulfillment from dawn until
dusk. This is something any Muslim can do. Fasting of rhe elect
involves protecting the eyes, ears, tongue, hands, stomach, geni-
tals, and feet against sin, small or large- Ibn al-Qayyim said thac
the body of the human being is like a country, whose capital is the
heart and whose frontiers are the seven limbs. Satan reaches the
heart through one or more ofthese appendages. Fasting guards rhe
boundaries and crain its sentinels so the heart has a greater chance
of drawing near to God-
The word mu'min (believer) comes from the same roor Ls .;ita?:.1,

which signifies trustworthiness, in which one fu1611s a .rusr he :as

been given. It is said that one has no iman (fairh) if he has ilgr .;,:;.1,;,;,
that is, if he cannot keep trusts. God Himself, however, has gr';::r ::s
trusts: our sighc, heaing, and the heart itself, which gene:a:e. :i:
actions of the other limbs, are all trusts for which we are res:11:rs:r;.
(quneN, ry36).It. has also been revealed that on the Dar-oi:es::::.--
tion the only currency accepted will be a soundbeart-nor',:"'e:':-a ::
sons (quner.l, z6:89). A sound heart is one protected ani :-:::-:= t-
Likewise,Whoeverpollutes[tbesoullhasfailed(quneN,9r:r: -\i,-:.'-::,:'.'.'
that the soul and the heart are trusts given to each h';r:-;:- ::,:::. l.,
Fasting, God che Exalted is teaching us how to ho::.-: .*:::'-s:-i-
Our tongues should be free of slander, lies, back:::r1:- :::::r-:::-
tions, and the like; our ears free of hearing the fca:tr:ri:r,; - -: :-,'rs
free of lustful slances and other forbidden rrra::3--<' -- -: ,--=---': ::e:

I9I
 PURIFICATION OF THE HEART

of doing anything illicit, like stealing; our feet ftee from going any'
where prohibited; our genitals free from pefietrating or receiving
what is not permissible; and our stomachs free from imbibing or
consuming forbidden and unwholesome food or drink or consum'
ing in excess' These are trusts we must Protect, and an indispensa-
ble method of protecting them is through Fasting'
Imam al-Gh azall says the higher form of Fasting-the Fasting
of the elect of the elect-is the Fasting of the heart from low aspira-
tions or from worldly thoughts or gains- Ramadan is known as the
month for spending for the sake of God-divesting oneself from
materialassers for the purpose of investing in the Hereafter- In the
other months, we are busy acquiring wealth, while in Ramadan we
are in the Hereafter'mode of thinking.
One of the scholars of Andalusia said the 6rst degree of walaya
(saintliness) with God is to take one's thoughts into account, that
is, to measure one's thoughts according to the scale of the Shart'a
(Islamic Sacred Law). Ramadan is the pelfect time to take account
of thelingeringwhisperings of the hearrandmind' In Ara6ic,'amty
(pl.'awdm) refers to someone whose concern is in such things as
the marketplace, which is a metaphor for worldly attachment- It is
important to rise above that, to transcend- There are scholars who
think rhat because they are learned, they are not among these'awam'
But this is not always true. There are street sweePers who know
only the minimum of their religious obligations and only a few pas-
sages from the Quran, bur their hearts are with God, while there
arelearnedpeople who are worldly in their ambitions'
Imlm al-Gh azeF sas,d, "How many people are not Fasting, but
with God they are Fastingi And how many people are Fasting, but
with God they are not Fasting?" In other words, there are people
who, throughout the year, gtardtheir eyes, ears, tongues, genitals,
feet, hands, and stomach from corruption. In reahty, they ate ful'
fllling the purpose of Fasting. Yet there are people who Fast physi-
cally but with God they are nor Fasring in that they are not vigilant

r92
 Appendix Two: Ramadan and Purtf'c,;;:;.

regarding the unseen aspects of their character and .h!.:.-i:r:,r- *{:

when Imam aI-Ghazah speaks about the elect worshippers. :- -: :: -:

not merely mean those who are known for their learnedness-
Imdm Muhammad ibn Salrnon conducted regular teachinq ses-
sions. One day arl.an came to one of his sessions, walked throug::
the gathering, whispered in the Imim's ear, and then deparre,i-
He did this for many days straight, to the point that the Imam
asked his students to leave a path for this man to make his wat' ro
him. One day the man stopped coming, and ImAm Sahnun asked
about his whereabouts. But the students had no idea why the man
stopped coming and why he had been coming in the first place. The
Imam then asked someone to 6nd him. When he was broughr ro
the ImIm, he asked, "You stopped visiting me, Why?" The man
said, "I am a poor man with daughters to tnarry. Some people *'ho
envy you offered me money if I would disturb you ever\- da1'. And
if I were able to make you angry andhumiliate you in fronc oi1-ou:
students, they would reward me so that I can marry mv daugh:ers.
But when I saw that I had no effect on yov, I gave up-" The Inar:-
told him, "Why didn't you just ask me for some moner-:.'' Th:s :-.
the training of Fasting, patience even in the face of insuir-
The Companion Salman al-Farisi once was aZoroast::rr'-. iz
saw the elders of that faith lighting their sacred fire r".'he::a-. e: ::
became extinguished, In fact, Salmdn's father was one o: :::e ::::-
in charge of keeping the fame. The elders would tell rhe ic;.: :::;:
the flame miraculously kept ablaze no matter what- B':: .-(' :-*.j":,
knew of the canard. He went out searching for the tn::h =:- t --:::-:
upon a Christian monk with whom he spent some'::r--- : -: j.
him, however, stealing public money and burying ic i:r :::: '. :.: t. j':
SalmAn lefc and came across another monk, rvho he :: '---' :: :,:
quite honest. The monk told Salman that the rii:-. ..-:.: -':::-.. .::
a prophet to appear in Yathrib and that he sho,-': ::--::::: ::.:::-
Salman was a seeker imbued with great pariel;- il ----:-. ; :-:. r-
spiritual wayfaring.

193
 The patience of the Propher $ was peerless, given all that he
had gone through, all the tribulation that he faced. If we do not
learn patience from the act of Fasting, then we have missed some-
thing about this great rite of worship.
Scholars throughout the ages recommended that in order to ger
the most from Ramadan one should nor engage in excessive speech-
This is an Islamic ethic that should be practiced in general, But in
Ramadan, it is especially advised to be vigilant about whar we say,
since higher Fasting involves guarding the tongue. Also, it is impor-
tant to utllize our time well. This is a monrh that our righteous
forbears would beg God to let them wirness the month six months
before it came. And for six months after, they would beseech God
to accept the worship they performed during Ramadan. This is how
they viewed this great month. They wept when it passed, which is
hardly the popular reaction of our current day. Ramadan is a merci-
ful portal of time that opens and then closes. And none of us knows
whether or not we will see another Ramadan. So seize the moment
to gain God's mercy, forgiveness, and salvation. There is no capital
more worthy of our concern and effort than this.
Imam al-Gh azalt said that the greatesr proof of hum an deficien-
cy is the fact that. when a person does somerhing, shortly thereaf-
ter he realizes he could have done better- The scholars say use rhe
time, especially the night. Reserve a porrion of ir to read the Quran
and stand inPrayer. This is, of course, in addition ro the Tarawfu
Prayers. The Night Yigll (Qiyanr), even if short, is packed with
goodness. Ifir ofrhe nighr, rhen perhaps it is better to
is ar the end
recite the shorter suras, especialli.those that associated with special
benefits, like rhe closing verses of Surat aI-Baqara (sura z), Surat
al-Zalzala (sura 99), and ochers. Also perform rhe Midmorning
Prayer (Dubo), which is perlbrmed after the full rising of the sun
and before the sun reaches irs zenith. One may pray two, four, six,
or eight rak'as. This is a Praver thar rhe Prophet & aia regularly.If
one establishes these addirional acrs of worship during Ramadan,

194
 Appendix Two: Rdmadan and Purtfcatioi:

they ni^ay be carried over throughout the year, spreading rhe re-:-
efit of Ramadan through the other months-
Also, performing the Prayers on time is considered a verv
important aspect in "establishingPnyers" as the Quran reminds
several times- We all know how tempting it is to delay the Prayer
to its last possible moment- The obvious problem with this is that
it can easily lead to neglecting thePrayer altogether. Imam Milik
in his Muw atta s aid, "The most impo rtant of all your affairs ar e y o:ut
Prayers. Whoever guards it and is vigilant abouc its cimes, he has
guarded his religion. And whoever is negligent therein, he is negli-
gent about all the other affairs in his life." It is reported that near
his death, the Prophet $ said, "The Prayer. The Pra;'er." So Prayer
is everything. There is no spiritual life without it.
Also know that the time betweenlate afternoon and sunset is
a special time for dhikr (rernembrance of God). .A-.r rime .r"'hen the
sun starts its decline) is the signaling of the end of ler anc.rher da)'
we have been blessed to see- It is a time of contempia:lurn of che
metaphor it represents, the decline of our lives, wirh surser sisriF"'-
ing the end of a lifetime. So it is a tirr.e to remember Goi a::d reach
out for His mercy. In this culture, however, people see :i: tll "r:
the day as an opportunity for entertainment- Taverns call i: ::::::'
hour," when people go to drink and willfull" k^'^-' 'L"-'- -: I
j
life's purpose.
As the Prophet S stated, there are two joys asso;:;;ei -;-,:::
Fasting. One is the joy of breaking the Fast, and the otre: :s -.i-i-:::
one meets his Lord. Scholars make the analosy thar b:e.-:::-:::::
Fast is like meeting our Lord.
It is best to break one's Fast as soon as the sun s::-.--
milk, or sip of water would be sufficient. One shoull ::r.:r :::
Sunset Prayer (Ntaghrrb) before the meal. The cine -r: '",-;:
short and goes by quickly- When sunset arrives, breil: ::-: l-
make the special supplication: "O God, for You I :::', = i'.:.:
in You have I placed my faith, And I break r-i-,'F'.: --:, :-.::

r95
 PURIFICATION OF THE HEART

vision. So forgive me what I have advan ced andwhat I had done, O

Lord of the Worlds." Also, "Gone is the thirst. Moist are rhe veins.
And, God willing, the reward is assured-" If you eat at another per-
son's home, offer the following supplicationt "May those Fasting
break their Fasts with you, and may the virtuous eat of your food.,
and may the angels pray for you."
It is also meritorious
to pray in rhe mosque and to observe the
etiquetre of being in a place dedicated to worship. One important
etiquette is not to engage in idle talk that can deaden the heart.
Unfortunately, many people arc afflictedwith this and do nor see
their affliction. After the Prayer, they Iinger around and take up
senseless conversarions- This is not to say thatone should nor speak
at all, It is good to ask one another about healrh and other matters
that show concern and keep love and brorherhood alive. But there
should be something meaningful in the discourse.
If we are able to conquer afflictions, such as idle talk and other
excesses, we should never belittle people who have yet to do so. We
should nor don the mantle of ajudge and make prerentious declara.
tions about orhers. Instead, thank God for what He has given us.
When the Prophet @ saw an affliction in another person, he said
qtiedy, "All praise is for God who granted me well being from what
He has tested you with and has favored me above rnany in crea-
tion." It is not arrogance thar one recognize a blessing given him.
Arrogance is when a person feels rhar he or she deserved this bless-
ing. Know thar God can rake a blessing away and elevate others in
rank and honor-e\/en those toward whom people aim their con-
descension. Once a man falsell'accused Mu'adh ibnJabal of wrong-
doing- Mu'adh made supplication against rhis man. When rhe man
reached old age, he was seen doing unbecoming things himsel{ and
his eyebrows sagged or.er his ei.es. That was a grear trial God gave
him in his old age for falsell condemning Mu.adh without right.
As mentioned previously., recitation of the euran during
Ramadan is especially effecrive in reviving one's relarionship with

r96
 Appendix Two: Rarnadan and Purification

the Book of God. Imam Abu $anifa said that rcading the Quran
at least twice a year ensures that one is not estranged from the
Quran or withdrawn from it. There is a verse in the Quran in
which the Prophet @ complained that the people have neglected
the Quran (253o), that is, they say whac is unrrue about it or dis-
miss it. Imlm al-Qurgubi says with regard to chis verse that on the
Day of Resurrection the Quran will bear wicness against those who
neglect it, even those who have learned it but who stopped giving it
proper attention. Ifone is unable to recite, then one shouldlisten to
a recording of the Quran. For those who are up to ic, there is a sev-
en day litany of completing the Quran: the 6rst day, one reads the
first three suras; the second day, the next 6ve suras; the third day,
the next seven suras; the fourth day, the next nine suras; she 6.fth
day, the next eleven suras; the sixth day, the next thirreen suras;
and the seventh day, the remaining suras.
Throughout the centuries, scholars have wrirten much about
Ramadan. It tra|y is an exceptional opportuniry ro deanse our
hearts of the diseases presented in this volume. Of course, che rem-
edies Imdm Mawlud speaks of can be applied any rime- But during
the month of miracles-when the Quran itself was revealed-small
good deeds are magnifi.ed andlarge deeds multiplied over ,"d over
again.

r97
 -
Appendix Three

Ahmad a[-Zarcnq

Sidi Ahmad al'Zarruqwas a great scholar from Morocco who died

in t492. One of the seminal things he said was that t'he fragrance
of his teaching would disseminate in the world long after his bones
were laid to resr.It is one of hiskaramat, or saintLy miracles, that his
teachings are still alive and still enlighten many people around the
world. May God be pleased with him- He offered the following;

May God give you and us success and rectify our worldly
and other-worldly lives and grant us adherence to the way
of the truth in our journeys and in our sojourns' Know
that repentance is a key, taqwa (God-consciousness) is vasc'
and uprightness is the source of rectrfrcation' A servant is
never free of either blunders or shortcomings or lassitude'
Therefore, never be negleccful of repencance, and never curn
awal' from the acr of rerurning to God the Exalted' and
never neglecr acts that bring ;'ou closer to God the Exalted.
Indeed, lvhenever one ofthese three occurs' then repent and
rerurn to God in pe::ren;e.

Every time that 1'3s i-aa-\e a mistake, listen and obey' Anytime
you display shortcomings or show lack of enthusiasm' do not
desist in your efforts' Ler r-our main concern be to remove
from your outer state anl-rhing that is displeasing, then

r98
 APPendix Tbree: Ahmad ai'Z"'rri:

?::'-': -:-
maintain this state through continual counsel'
from e:'' .--"--i
doing this until you find that you are fleeing
rhar "':-:
outwardly displeasing is second nature and
things beco::'es
avoidance of the boundaries of prohibited
a protective mesh that is placed before you. At chis
poinr'

itistimetoturntnwardtowardyourheart,sPresen.e
and remembrance'
and to its realtty, by way of reflection
Donothastentheendresultbeforeyouhavecompleted
without looking
the beginning. But likewise, do not begin
one who seeks
toward the end result' This is because the
theoutsetattheendlosesprovidefitia|cate,andcheone
whoseekstheendattheoutsetlosesprovidentialguidance.
appropriace legal
Act in accordance with principles and the
and fantasies' Do
rulings, and not in accordance with stories
went with others
not even consider stories of how things
resolve' Indeed' do nor
except.as a tonic to strengthen your
take them as a reference based uPon
their outward forms or
what thev seem to be telling us' In all of
this' depend upon
that you can
a clear path you can refet to and a foundation
these is the parh
rely on in all of your states' The best of
direction to God' Do
of Ibn 'Ata'illah, given that it is a clear
not take from the words of others unless
it is in accordance
with your own Path, but submit to their implicarions it "-"u
desire realization. Avoid all forms of
vain and foul spee;h r"-

your absolute utmost. Put aside anything

that 1'6s tr':c.
discern its benefit immediately' Beware
of being err::::=-"
mas:3' --1::
hard on your soul before you have obtained
anr':l-.--i :--::
it. But also beware of being too lax with it in
sou'- 'i ]-:r-- l
concerns sacred rulings' This is because Ithe
---'ii :-:::
flees from moderation tn everythrng' and it incll::as
and g;:=:-:=
extremism in matters of both deviance
j i-r I i:- :
Seek out a companion to help you in you: '--:: '-
:::-r : ::-
his counsel concerning matters that oc;u:
v'-::: '::'"::'!i: : rl
inward states and outward affarrs' If
companionship then treat him tn a
::';:-:':: ':':': r: : -- L:'

199
 PURIFICA

with his state and give him of your counsel based upon his
inabilities and abilities, for the perfect friend is no longer to
be found. Indeed, in these times, even a suirable companion
who is agreeabLe rarely lasts- And beware of the majority of
people in matters that concern your religious and worldly
states unless you have ascertained a person has some sound
relationship with his Lord based upon a knowledge free of his
caprice or love ofleadership and based upon a sound intellect
free of the pitfalls of hidden agendas. Do not be heedless of
the machinations of others or their hidden states. Consider
these two from both their origins and their actions,

A person of character and family distinction rarely effects

you with other than good. And yet a person of low origins
usually disregards you when times become difficult. Be
extremely vigilant of the dominant qualities of a given people
in any given land and do not be heedless in the divine wisdom
in creation, and notice gatheredness and separation. Some of
this we have already covered in our book al-Qawa'id, so take a
look at ir rhere, Organize your time in a matter appropriare
to the time's specific needs using gentleness and toleration
and be very weary of either harshness or Iaxity. This is
because too much laxity concerning permissible matters
pulls the heart backward in its journey until even a man
of resolve ends up looking like a foolish boy. Work for this
world as if you will Iive forever, but work for the next life as
if you will die tomorrow. Thus do not neglect the externals
of your worldly needs. In the meantime, do not be heedless
of your destiny and 6nal resting place. Be extremely vigilant
about avoiding positions of leadership; but should you be
tried with such marrers aE least know your own limitations.
Be absolutely sincere w'ith God with the sincerity of one
who knows full well rvho is placing demands upon him.
Surrender completely to His decree with the submission of
one who knows he can never overcome Him. Have a firm
foundation for all of your affairs, and you will be safe from

200
 Appendrx Tbree: Abmad al-Zorraq

their pitfalls. Organize vour devotional practices and 1'ou

will frnd your time is extended due to the baraka (blessings)
in it- Never be fanarica. abour anything, whether it regards
the truth or falsehooC' -rj5 1r''21'r'our heart will remain in
a state of soundness to.'r'a:is orhers. Never claim anything
you are entitled ro, Ler io:le -,','ha: ',-ou are not entitled to.
This way you u'ill be salt lro::: :r::--r a:ll rreachery. This is
because anyone rvho claims s..lite :aik alL11'e his own will
fall in humiliation. Whereas rhose ',-''iro ;la:= a rank they
warrant will have it srriped from ther- \\'li,e ::rose who
claim a station less than their true rank '.i-i'L be e'elated to
higher levels than they actually deserve' Nete: J" e lour
companion anything of your state other rhan u-ha: his ou-n
state warrants. This is because if you descend to h:' Le"'el' he
will show you contempt; whereas if you artempt ro rarse hirr
up to your level, he will abandon you. Never denalc a :ight
from anyone, whether one is an intimate or a stra:{e:-

The reason for this is a stranger in realirl o'".-3s !'oLI

nothing, and someone close to you is too precio:':: ibr "-ou
to censure. Never assume that anyone in rhis -",'cr'l can
really understand your circumstances other than fr.t:r lhe
persPective of his own circumstances. This is re;:::se in
reality people see things in accordance with their -:a::es oi
references and their personal paths- However, u'he:: ;tr:s'
purpose, and aspirations are similar, people teni :l -.t.t:'r
together toward a common goal. Never belirrLe ;.::',' :i-<
that involves absent people even if there is no ha::;. ::: ::
due to the possibility of harm entering into it. Guari -,'.' ':
secrets even if you feel safe with someone because ihe i:::
you divulge )'our secret to is not a safer place than l'oii: r'',r"'r-
heart from rl'here ir emanated. Never leave an aror:t ] 11':---t:
of your regular devotional practice. Never be le:,:3::: .i'-:::
your self in either la-r times or times of high reso'",'.- I::::::.
should 1'ou miss some practice at a given ri:-tc :.::.-'. .: :.
another time. Ii )-ou are nof able to do r-o;: *i-: ::;-::..

20r
 PURIFICATION OF THE HE.

at least occupy yourself with something else similar. Never

obey your ego even for a moment. Never believe any of
its claims no matter what it tells you. Be vigilant about
your resolve in all of your affairs to your utmost- In fact,
should you resolve to do something then do it immediately
before the resolve wanes. Examine your soul constantly in
matters that you are obliged to do or are in need to be done.
Anything that you are in no need of doingleave it, even if it is
something that is recommended. That means not involving
yourself in anything other than absolutely necessary things
and real discernible needs. Treat others just as you would
want to be treated, and fulfrll that which is due to them. All
of this is really eprtomized in the words of the poet when
he said, "If you desire to live such that your religion is safe
and your portion is full and your honor is sound, guard your
tongue and never mention another's faults remembering that
you yourself have faults and others have tongues"' Watch
your eye, Should it ever reveal to you the faults ofothers, say
to it, "Oh my eye, other people have eyes too." Live treatLng
others well and avoid aggression, and should others aggress
against you leave them but in the best way. The source of
these words is in fact none other than the traditions of the
Prophet $ when he said, "Be vigilant of God wherever
vou are, and follow a misdeed with a good deed and ir
will remove it; and treat others with the most excellent of
character." In anocher tradition the Prophet S said, "Every
child of Adam errs and the best of those who err are those
who seek to redress them." Again the holy spirit inspired my
heart's core chat no soul rvi11 die until it fulfills its decreed
portion of this t orld and its appointed time here. So be
conscious of God and make )'our request with dignity- In
summation, rePentance, a\\'areness of God, and uprightness
are the foundations of all rhat is beneficial. The truth is clear
and its details are weighn' and significant- The affair belongs
only to God. Success is in His hands.