Tariqah Muhammadiyyah - English
Tariqah Muhammadiyyah - English
Tariqah Muhammadiyyah - English
1) The Journey of Man – why do the course? (some detail)
2) Ultimate aim [NOT within one’s ability]
2.0) The Pleasure of Allah (Azzawajal)
& 4 Objectives [Are within one’s ability]
2.1) 1st ‐ To Practically give preference to Allah (Azzawajal) Himself, by giving preference to
Example ‐ His Shariah (Divine Islamic Law)
‘Applying for 2.2) 2nd ‐ To Practically give preference to the Holy Prophet Muhammad (sallallhu‐alayhe‐
job’. wasallam) Himself, by giving preference to His Sunnah (Prophetic practices)
2.3) 3rd ‐ To fulfil the rights of creation and give them more than their rights
2.4) 4th ‐ To constantly be in the Presence of Allah (Azzawajal), that He is With me,
Watching me and Hearing me.
3) What are NOT the objectives
Example ‐ 3.1) Visions, dreams, unveilings, miracles, supernatural powers, reading minds etc
‘Travelling by 3.2) They are not part of the tareeq (course) and indicate NO closeness to Allah
aeroplane and (Azzawajal) – unless accompanied by steadfastness on Shariah and Sunnah and the 4
by train’. objectives which are the criteria of closeness to Allah (Azzawajal)
4) 3 Pre‐requisites
4.1) Essential knowledge of Aqeedah (beliefs) according to Ahle‐sunnah‐wal‐jamaat
4.2) Essential Knowledge of Fiqh (outward law of Islam)
4.3) Repentance & discharging rights of Allah (Azzawajal) and creation violated in past
4.3.1) 2 Major Rights of Allah (Azzawajal)
a) Not to commit shirk (associating partners) with Allah (Azzawajal)
b) To believe in Allah as He is with all His qualities and attributes
4.3.2) 4 Major Rights of the Messenger of Allah (sallallhu‐alayhe‐wasallam)
a) To believe in AND to love the Messenger of Allah (sallallhu‐alayhe‐
wasallam) more than everything and everyone else including yourself
b) To honour and respect the Messenger of Allah (sallallhu‐alayhe‐
wasallam) more than everything and everyone else
c) To follow His Shariah and His Sunnah
d) To convey His message to others to the extent that you can
4.3.3) 3 Major Rights of mankind – a) Money, b) Life, c) Honour
4.3.4) Rights of the Nafs (Self) / Body
a) To save the nafs (self) from the Eternal Fire of Hell
b) Purify the body from filth, remove pubic hair, cut nails
c) You must eat at least the bare minimum to survive
d) Give the body sufficient sleep, at least the bare minimum
e) Do not do acts that harm yourself physically (e.g. smoking, drugs etc)
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5) Summary so far
5.1) The 3 Pre‐requisites are the BEGINNING of the journey
5.2) The 4 objectives are the END results of the journey
5.3) The Course (4 stages) is the PATH which takes you from the beginning to the end;
from the 3 Pre‐requisites to the 4 objectives. The 4 objectives then lead to the
Pleasure of Allah
6) 4 stages of course – detail of 1st, 2nd and 3rd stages, briefly of 4th
(Show how to explain it in brief, (few words) and in detail)
7) Adaab (etiquettes) of meeting the Teacher privately
7.1) When green light shows, knock and enter
7.2) Give your salaam and sit down
7.3) When you are given permission to speak, firstly mention your name
7.4) Now mention a MAXIMUM of 3 topics you would like to discuss and leave it to the
teacher to choose the order
7.5) For example say, ‘I have three things. I have completed the tongue sheet, I have
completed level 1 of spiritual prayer and I had a dream which I would like to mention.’
Do not say 1st, 2nd and 3rd as this is choosing the order.
7.6) Always keep the volume of your speech below the Teacher’s
8) Importance of Dhikr / meditation (Personal amaal)
Example ‐
8.1) Dhikr / meditation – it is energy source, without it all remains lifeless
’100 veils over
8.2) Purpose of dhikr – for purification purposes, not reward
the eyes’.
9) Explain concept of attuning (preparing) before dhikr / meditation
9.1) Firstly, breathe, relax and sit comfortably (but respectfully) so that you are calm
9.2) Close your eyes and use the ‘3 keys’ ‐ ‘Allah is with me, Allah is watching me, Allah is
hearing me.’ Repeat them a few times and deeply think about the meaning
9.3) Now rectify your intention e.g. only for the Pleasure of Allah (Azzawajal) – this
Example ‐ changes depending on the level of sincerity you have been given
’TV/Radio 9.4) Recite full ‘Bismillah….’
signals & upside 9.5) Recite any words of repentance e.g. astaghfirullah
down cup’. 9.6) Recite durood upon the Prophet (sallallhu‐alayhe‐wasallam) with the tongue and
heart
9.7) Finally, begin you dhikr / meditation as prescribed
9.8) In addition, make an internal communication with Allah (azzawajal) (from the heart)
9.9) Also, re‐establish the hearts connection with Allah (Azzawajal) ‐ (if you cannot do this,
it will come as you progress inshAllah)
9.10) Bad effects of not preparing – very little benefit, no purification, no fez
10) Questions & Answers
Note: Inform them to listen to
and/or read the series of discourses
on the ‘Principles of Tareeq’
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The journey towards the pleasure of Allah
This file is for he who wants to attain the closeness and pleasure of Allah and
points out the difficulties and obstacles in the path leading to Allah the exalted.
The Seekers should practise what their teacher prescribes for them. The Seekers
should also have contact with the teacher at least once every forty days during
which they should inform him of their state/condition and after consultation act
upon the guidance given by the Teacher.
Name: _____________________________________________________________
Address: ___________________________________________________________
Date of birth: ____/_____/______
Education/Occupation: _______________________________________________
___________________________________________________________________
Purpose of life: ______________________________________________________
Activities in spare time: _______________________________________________
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Glossary
The meanings of some difficult words.
Ridh Allah (Pleasure of Allah): Allah being pleased with the servant
Sunnah (Prophetic way): The Sayings and action’s of the Holy Prophet (Peace be
upon) and actions done in His presence upon which He (Peace be upon him)
remained silent and did not disapprove them
Tareeq (Path): Path and teachings upon which the seeker travels to please Allah
Talib/Saalik (Seeker/traveller): Someone who travels on the path to attain the
pleasure of Allah
Maqsood (Objective): The goal for which all the effort should be done
Kashf (Unveiling): To see something or some place in a wakeful state which one
cannot see normally
Karamat (Miracle): A supernatural act performed on the hand of a person who
strictly adheres to the Prophetic Sunnah
Nafs (Self): From where all kinds of different desires are born
Tazkiyah (Purification): Purification of body, mind, heart and soul from whichever
displeases Allah, the Exalted.
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Why travel on this path to the pleasure of Allah the Lord of the worlds
THE JOURNEY OF THE HUMAN SOUL
‘ADM (In other words there was nothing in existence apart from Allah)
Everything that one can see all around oneself such as the sky, sun, moon, birds,
animals, rivers and mountains were not created by themselves and nor were they
created by mankind. They were not in pre‐existence and likewise Angels,
paradise, hell, The Throne of Allah, The Divine Chair, The Sacred Tablet and The
Pen also did not exist, there was only Allah and nothing else. Allah created the
whole of the universe including human and jinn only to know recognition and
worship Him. Humans did not bring themselves into existence. That is the reason
why they cannot live the kind of life they desire. Rather they should live the life
according to the way their Creator wills for them. This is the only way that they
can be successful forever. In Surah Mulk Allah the Exalted mentions “He has
created death and life that He may test you which of you is best in deed”.
(Meaning of the translation).
The Realm of spirits
Allah created all of the spirits and asked them “Am I not your Lord?” Every spirit
amongst mankind replied “Yes, Oh Allah You are our Lord”. Since the spirits
testified to the Oneness of Allah, they have been sent to this world and are given
a body in order to prove practically for what they testified in the World of Spirits.
The temporal world (Dunya)
The spirit has been sent in this world for a short period of time as a test. It has
been given a body, which has different types of needs and desires. The test being
that the person either uses their body to obey the command of Allah Ta’la and
follow the way of The Messenger of Allah (peace be upon him), or will he follow
the devil and his own desires.
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The Intermediate world (Barzakh ‐ life after death)
The place where a person will reside in after death until the day of judgement is
known as the barzakh (grave). Here the choice of a person ends. His grave will
either become a garden of bliss or a pit of fire due to the bad deeds he did in the
world. This world exists in a different dimension. The human eye cannot see the
other side.
The Day of judgement
This Day while be 50,000 years long according to time scale. In this one day many
worldly lives can be relived. On this day every person will have to give account for
each and every second. In particular his youth and where he spent his resources
and how he earned his wealth and what he spent it on. He will also be most
certainly asked in regards to how much he acted upon his knowledge. For the
pious people this day will pass very swiftly. On this day there will be three courts.
First court: The court of faith (Iman), disbelief (Kufr) and, oneness of Allah
(Tauheed) and polytheism (Shirk)
1) In the first court, questioning will take place in regards to a person’s belief
in the oneness of Allah and about any partners that he ascribed to Him, in
other words what were his beliefs. Did he deny the existence of Allah and
the Messenger of Allah, the supreme sent through Messengers or did he
believe.
Second court: The court in relation to Allah’s rights
2) In the second court questioning will take place in regards to the rights of
Allah and His Messenger Peace be upon him, for example Prayer, Fasting,
Charity, Pilgrimage and whether or not one acted in contrary to the
Prophetic way of life (Sunnahs). Also in relation to the Quran, as to how
much did he act upon its teachings.
Third court: The court in relation to the rights of Allah’s creation
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3) The third court will be in regards to the rights of mankind and other
creation. In this court questioning will take place regarding wealth, honour,
fulfilment of the rights of people, animals and environment.
The Life in Hell
If out of His Grace and Mercy Allah does not forgive the rebellious and sinful
people they will be spending a very long time in the scorching heat, valleys and
rivers of Hellfire which will be made out of fire and filthy discharges of the people
of Hell. The nonbelievers will abide therein forever whereas the Believers will be
taken out after a period of time.
The everlasting life of Paradise
Those people who believed and led a pious life and safeguarded themselves from
sin, Allah Ta’la through His infinite mercy and grace will inhabit them forever in
Paradise. The paradise of a normal inhabitant will be many times bigger than this
world. Every dweller of paradise will have the height of Prophet Adam, beauty of
Prophet Yusuf, age of Prophet Isa, voice of Prophet Daud, and the character of
our Master Muhammad (Peace be upon them all). Allah the Majestic will directly
speak to the people and show them his unrivalled and unmatched beauty. In
paradise there will be no sickness, death or any other problems or difficulties. It
will be for those people who have pleased their Lord in this World.
Summary
So that mankind can save themselves from the punishment of Hellfire and enter
paradise a person is trained in this path as how to purify his body, mind and soul
from the sins and then how to maintain their purity – this is known as Self‐
purification (Tazkiyah Nafs). After a person purifies himself he becomes the
beloved of Allah and Allah the exalted becomes pleased and happy with that
person, or else after death an extremely painful torment awaits him.
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Some fundamental questions and their answers.
Question: What is the objective of this path?
Answer: The Pleasure of Allah in other words to please Allah, the Lord of the
Worlds
Question: How can I please Allah, the Creator of all?
Answer: In order to please Allah one must do four things
1) Give preference to Allah and His command
To give preference to Allah over all falsehood and false gods and to give
preference to His commands by controlling ones desires in compliance with the
divine commands through practical struggle.
2) Give preference to the Holy Prophet (peace be upon him) and honouring His
way of life and teachings.
To give preference to the Holy Prophet (Peace be upon him) over all leaders and
role models and to give preference to His way of life (Peace be upon him) over all
false and opposing ways of life and life styles by adopting the Prophetic way in all
spheres of life and leaving what opposes it.
3) Compassion upon creation
To fulfil the rights of Allah’s creation and have compassion upon them according
to teachings of Quran and Sunnah by protecting life, honour, wealth and the
environment. Also try to save them from the punishment of hereafter by giving
them good advice and warning them of the bad consequences of bad deeds.
4) Presence of Allah
To always be in the presence of Allah, with the inner self and the heart and to
maintain this presence by remembering that Allah is with me, watching me, hears
everything I say and as a consequence to choice to do the appropriate actions in
one’s life.
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Question: Describe those states and experiences things that don’t necessarily lead
to the closeness of Allah and neither are they objectives that need to be achieved
nor should one aim for them.
Answer: States and spiritual experiences, which are not within the choice of a
person
The points written below are non‐objectives and are not necessary:
1. To see good dreams
2. To see visions and occurrence of miracles (Karamat)
3. Divine inspiration (Ilham) or similar states
4. To see lights and illuminations whilst meditating or performing remembrance
of Allah
5. Having permission to blow for the sake of curing and healing through
supplication and recitation of Quran, to perform seemingly super‐natural arts
and tricks and have permission to give charms (ta’weez)
6. To control jinns and to perform exorcism
7. Increase in wealth or business
8. To be cured from physical and mental illness
9. Claim to be able to predict the future and to be able to read minds
10. To have success in civil matters and worldly affairs
11. To achieve such a state where one will automatically start doing good and will
abandon sin without having to do any effort on one’s part
12. To achieve such a state for one not to have any evil thoughts or whispers
13. Increase in offspring
14. Someone else will take the responsibility of our salvation while you do not
abide by divine law (Shariah) and are still indulged in sinful life
15. Hope to reach a station where one is not even inclined at the least towards
any sin
16. The movement or activation of subtle bodies (Latifa) (This is a experience in
which some people feel a pulse beat in different areas of chest similar to the
heart beat but more strongly).
17. To attain respect in the eyes of people
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18. Circumstances to always be in your favour
19. Enjoyment in worship
20. Some of the above things and claims are contrary to Shariah like prediction of
future and mind reading. All of the above matters are not objectives or goals.
Some are praiseworthy and some are condemnable.
The true objective
The above mentioned are not the objective however the objective is to attain the
pleasure of Allah and the greatest way to achieve this is by following the blessed
life of the Prophet Muhammad (Peace be upon him) in all aspects. Some major
aspects are listed below.
1) Beliefs – In other words what are the beliefs of a person in relation to Allah
His Angels, His Messengers, Books and the Hereafter
2) Worship – Prayer, Fasting, Pilgrimage, Charity, Remembrance and
Recitation
3) Transaction and dealings – Financial transactions and business.
4) Social life – Normal day‐to‐day activities such as dressing, eating, drinking,
and sleeping etc.
5) Character – To try and attain the inward qualities of the Holy Prophet
(Peace be upon be him) such as:
Patience (Sabr) (not to react in contrary to Shariah in times of calamity or
happiness, neither with the tongue, heart or body)
Sincerity (Ikhlas) (To do worshipful actions purely for the pleasure of Allah
and not for any worldly gain)
Gratitude (Shukr) (To understand that blessings are all from Allah and not
from your own doings and not to misuse them in the disobedience of Allah)
Remembrance (To always be in the presence of Allah in mind, soul and
heart by feeling that Allah is watching and to manifest this on the tongue
and body through His praise and obedience)
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Reliance (To employ the means by keeping the vision and thought directed
towards Allah’s power and control and to leave all matters and results with
Allah)
Abstinence (To discard any desires for the world in preference to the
Hereafter)
Note: If other good states such as good dreams, enjoyment in worship are
obtained apart from the above mentioned then one should thank Allah and
if not then there is no need to worry as there will not be any loss in
attaining Allah’s closeness and proximity.
Question: What are the pre‐conditions to begin travelling on this path?
Reply: In order to become a friend of Allah before becoming a traveller on this
path there are three prerequisites to fulfil otherwise this journey cannot be
accomplished
Question: what are the conditions?
Answer: First condition: Correct Beliefs Aqeedah – The beliefs (Aqeedah) of a
Muslim should be in accordance to the doctrine of Ahle‐Sunnah‐Wal‐Jam’ah. The
Aqeedah informs a person what he should believe in and also how. Aqeedah has
seven foundations.
To believe in:
1) Allah: To believe in Allah’s essence and all of His attributes and not to
associate anyone with Him, in His attributes or His actions. Furthermore to
believe that he does not resemble any of His creation and neither do they
resemble Him. In addition, to believe that neither is He a part of any
creation or nor is any of His creation a part of Him. He is beyond all
thoughts and imaginations.
2) Angels: To have faith in all of the Angels and to believe that they are all
sinless. They do not disobey their Lord. They fulfil all the Commands of
Allah
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3) Books: To believe in all the heavenly Books that Allah Ta’la revealed but to
only follow the Quran, which is the final Book and the previously revealed
Books have been abrogated i.e. the Gospel, Torah and psalms.
4) Messengers: To believe in all the Prophets and Messengers and to believe
that they are the greatest of all creation and that they are completely free
from sin. However it is incumbent to only follow the footsteps of the Leader
of both worlds and Imam of all the Prophets and Messengers, Prophet
Muhammad (Peace be upon him).
5) The Day of Judgement: To believe in the Day of Reckoning and that all of
mankind and Jinns will be assembled in the Presence of Allah, including
those that have passed away and all those that are to come. Allah with His
infinite Grace and Mercy will bestow reward and with the His justice punish
the wrongdoers. On that Day no one will be unjustly treated.
6) Fate and destiny: To hold faith that the knowledge of Allah encompasses all
time and places and He has power and control over all things. Whatever He
wills He does. The actions of all people are in His knowledge, however the
person acts in accordance to his own will and Allah Ta’la does not force
anyone. Out of Allah’s will the freedom of choice has been given to people.
He is the Creator of all things and actions. He becomes pleased with good
deeds and becomes displeased with sin. Goodness and evil, or any other
thing for that matter is not outside the knowledge of Allah Ta’la. And
furthermore to have the belief that he is free of all deficiencies and
shortcomings i.e. to oppress lie etc.
7) Life after death To have the belief that everyone will be resurrected after
death, after which a new chapter in a person’s life will begin lasting forever.
Finality of Prophethood of Prophet Muhammad (Peace be upon him)
Our Prophet Muhammad (Peace be upon him) is the last of all Prophets and after
that there will be no new Prophet to come. Whoever claims such a thing is an
imposter and is out of the fold of Islam as well as those who follow him. Close to
the end of time Prophet Jesus (Upon him be peace) will descend into this world as
a follower of the Prophet Muhammad (Peace be upon him) (not as a Prophet
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bringing new laws) by following the Quran and Sunnah and establishing Islamic
rule on the whole of the earth.
Companions and the Family of the Prophet (Peace be upon him)
Hadrat Abu bakr Saddique, Hadrat Umar, Hadrat Othman, Hadrat Ali (may Allah
be pleased with them all) are more virtous than all other companions. The Family
of the Prophet (Peace be upon him), Hadrat Fatimah, Hadrat Hassan and Hussein
(may Allah be pleased with them) are all leaders of the people of Paradise. All the
companions are beloved to Allah Ta’la. All the wives of Prophet Muhammad
(Peace be upon him) are mothers of all believers and must be respected, like
Syyidah Khadeeja, Syyidah Aishah, Syyidah Hafsah (May Allah be pleased with
them all) and others Whoever criticises them is cursed and whoever accuses them
of disbelief himself is a disbeliever.
The Friends of Allah
The pious people who follow the sunnah and please Allah Ta’la are known as the
friends of Allah (Aulia Allah) and to disrespect them is an extremely unfortunate
and lowly act. The Friend of Allah is he who strictly adheres to the Sunnah of the
Holy Prophet (Peace be upon him) and follows the Shariah. If Allah wills miracles
are performed at his hands, however this is not a condition Allah’s friendship. The
greatest of all miracles is to remain steadfast on the Prophetic way of life
(sunnah).
The friends of the Satan (devil)
Whoever opposes the Shariah (divine law) given by the holy Prophet Muhammad
(Peace be upon him) and claims to be a friend of Allah (Wali) can never be a friend
of Allah even though he may perform miracles such as flying, walking on water,
mind‐reading or any other such acts, in fact, is a friend of satan. The
abandonment of prayer and the continuous abandonment of the congregational
prayer without a valid legal excuse, shaving of the beard, meeting of the opposite
sex in seclusion and having physical contact with them, fortune‐telling are not
qualities found in the Friend of Allah (wali). Through dreams, visions and divine
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inspiration there can never be any additions or omissions to the Shariah and
whoever claims such a thing has become a follower of the satan and has gone
astray. Included amongst them are those who outwardly do not establish the
prayer and claim that their spirits are in contant worship and they we are not in
any need of worship and obedience to sunnah because we have reached our
destination.........yes they have most surely reached it, but the question is where?
Answer: HELLFIRE and in the valleys of misguidance not closeness, pleasure and
proximity of Allah. (Aqeedah‐Tahawiyah, Sharh Fiqh al‐Akbar, and Takmeel –ul –
Iman)
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(FUNDAMENTAL BELIEFS OF ISLAM WHICH EVERY MUSLIM SHOULD KNOW AND BELIEVE IN)
Intermediate
Allah the
Exalted
‘Beliefs outlined’
Angels
[by Imam Abdullah Al Haddad (Rahimahullah)]
(Malaaikah)
‘Fiqul Akbar’
Divine Books
[by Imam Abu Hanifa (Rahimahullah)]
(Kutub)
Aqeedah Tahawiyah
Messengers
‘Aqeedah’
(Rusul)
[by Ahmad Dabbagh]
Day of Judgment
‘Foundation of Islamic Beliefs’
(Qiyaamah)
[by Imam Muhammad Ghazzali (Rahimahullah)]
Divine Decree
‘Commentary of Aqeedah Tahawiyah’
(Qadr)
[by Sheikh Izzudeen Hanafi (Rahimahullah)]
Life After Death
(Akhirah)
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Question what is the second condition?
Answer: Belief and faith is in relation to a person’s heart and mind and testified
by the body. How can this body, which we have been entrusted with, fulfil its
duty? Which actions will please Allah and which actions will displease Him. And
how should one engage in worship. This knowledge is more commonly referred to
as Islamic Jurisprudence (fiqh) in other words the do’s and don’ts or lawful and
unlawful acts. The most important things that a seeker must know are the
obligatory, necessary, recommended, preferred, forbidden, disliked and nullifying
acts in relation to: The Ritual Bath, Ablution, Prayer, Fasting, and Pilgrimage. For
example the three obligations of the ritual bath are: 1) Rinsing and gargling the
mouth 2) Rinsing inner part of nose to the soft bone and 3) pouring water and
washing the entire body leaving no part dry
The rules and regulations of Islamic law in relation to worship and social ethics
Fardh Sunnah
Mustahaab Makrooh Mufsidaat
Acts Waajib Acts Acts
Acts
Islamic Fiqh Acts Acts
(Obligat (Necessary) (Prophetic (Disliked) (Nullifyiers)
(Recommended)
ory) way)
Istinja(washing
private parts)
Wudhu (ablution)
Ghusl (Ritual
bath)
Salah (Prayer)
Saum (fasting)
Zakah (charity)
Hajj (Pilgrimage)
Umrah (lesser
pilgrimage)
Earning+
spending wealth
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Question: what is the third condition in order to please Allah?
Discharging the rights of Allah and creation violated in the past
It is very good now that a person wants to spend his remaining life in total
obedience to Allah and to live his life according to the way of the Prophet (Peace
be upon him). However if the seeker in the past has violated the rights of Allah,
His Prophet (Peace and blessings be upon him), his own self, the rest of creation,
then one must fulfil them and ask for forgiveness.
Question: What are the rights of Allah?
Answer: The rights of Allah are:
1) Not to associate any partners with Him in His essence or attributes
2) To worship Him only for His pleasure and not to gain fame and name in
the eyes of people
3) To fulfil any outstanding obligatory prayers and to ask for forgiveness
4) To make up any missed or broken obligatory fasts in accordance to the
Shariah and to compensate accordingly
5) To pay and calculate the Obligatory charity (Zakaat) which may have
been missed in the previous years
6) If Pilgrimage (Haj) is obligatory then one must perform it in the coming
period of Hajj.
7) If one has vowed an oath or made a promise with Allah then he must
fulfil it and to give the compensation if it hasn’t been unfilled and repent
Question: What are the rights of the Prophet of Allah, Muhammad (Peace be
upon him)
Answer: The major rights of the Holy Prophet Muhammad (Peace be upon him)
are:
1) To have a complete and perfect belief in the Holy Prophet (Peace be
upon him)
2) To love the Prophet Muhammad (Peace be upon him) more than your
spouse, children, parents everyone and everything
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3) To honour, respect, sanctify and revere the Holy Prophet (Peace be
upon him) and whatever is related to Him i.e. his deen,his sunnah and
his way of life
4) To follow the religion, Shariah, Sunnah of the Prophet of mercy,
Muhammad (Peace be upon him), in other words to follow His way of
life yourself
5) To invite others to the religion, Shariah, Sunnah and ways of the Holy
Prophet (Peace be upon him) and to convey this to others.
Question: What are the rights of oneself?
Answer: The rights of oneself
1) To save oneself from the Allah’s displeasure and the Hellfire
2) To look after one’s physical health
3) To give the body sufficient rest and sleep
4) To keep the body clean and pure
5) To sustain oneself with lawful provisions
Question: What are the rights of other creation?
Answer: There are three categories of rights of people
1) Financial rights (money)
In relation to wealth and property – if you have in the past obtained unlawful
wealth be that in the form of land, money, building or gold and silver then this
property must be returned to the rightful owner or one must ask for forgiveness
from them. If the owner passes away then you must return it to their heirs
(children and relatives). If there is no heir then you must give it in charity
(sadaqah) on their behalf
2) Physical/bodily rights (life)
If you have harmed anyone physically i.e. murder or hurt them emotionally or
mentally then you must ask for forgiveness from them
3) Rights related to honour
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This includes false accusation, back biting, mischief making, false testimony,
making fun of a fellow Muslim in a degrading manner. One must ask for
forgiveness from these people.
Note: After seeking forgiveness one must also beg Allah for forgiveness and
repent to Him with the conditions of repentance (Tawbah).
4) If you have unrightfully killed or harmed any animal, bird or insect then you
must seek forgiveness from Allah.
5) In the end one must plead to Allah by saying “Oh My Lord whoever’s rights I
have violated that I am unaware of please do not hold me to account for
this, but rather with your grace and mercy forgive me.
Method of Rights in
fulfilment RIGHTS OF ALLAH THE EXALTED AND HIS CREATION
relation to
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The methodology of repentance (Taubah)
The meaning of repentance (Taubah):
Repentance is the door to the palace of the closeness of Allah through which the
sinful can enter. The literal meaning of Taubah is to return, in other words it is
when a sinful person returns from the sinful life to a righteous one, from the way
leading to hellfire to the way to paradise, from the world to the hereafter, from
the obedience of the satan to the obedience of the Holy Prophet (Peace be upon
him), from all other than Allah to Allah, from pleasing the creation on the expense
of displeasing Allah to pleasing Allah, from His remoteness to His nearness, from
His wrath to His mercy, from His displeasure to His pleasure, and from all the
wrong paths to the right path which is commonly known as the Straight path and
this is where the journey begins.
The two units (rakaat) of the Prayer for repentance
The repenting person should make ablution in a proper manner and offer two
units of prayer for the pleasure of Allah and thereafter remembering his sins
tearfully from the bottom of his heart supplicate with extreme remorse and
regret to Allah that “Oh Allah other than you I have no Lord and apart from me;
you have many servants and no one can forgive my sins apart from you. From
your mercy and grace forgive and protect me from committing sins in the future.”
Before and after the prayer he should recite salutation upon the Holy prophet
(Peace be upon him). The best time is the last part of the night in which Allah
Ta’la Himself announces, “is there anyone who seeks repentance from sin?”
Not to stop repenting or delaying it
It is important that the repentant must fulfil the conditions written below and
must remember that a person must make a firm intention not to sin in the future
but is not promising in case he sins again in which case he returns to the
conditions of repentance. If he is not able to leave sinning then in such a case he
shouldn’t abandon repenting because Allah loves those who continuously repent
to him as only the Prophets (Upon them be peace) and Angels are free from sin.
24
A Satanic deception in relation to repentance
To continuously sin without repenting and then to hope for forgiveness is a
deception, foolishness and wishful thinking. To employ the means and then to
trust in Allah is the correct way. A person should only hope for fruits and
vegetations after planting the seed, likewise repentance is like planting the seed
and forgiveness is the fruit.
Up until when can a person repent?
A person can repent up until the point he reaches the throes of death just before
his soul is extracted and when he begins to breathe unusually. Also the door of
repentance will close, near to the Day of Judgment when the sun will rise from
the west.
The four conditions of repentance
1) To be regretful and shameful of what one has done
2) Immediately abandon the sin from which one is repenting
3) To make a firm intention not to return to the sin
4) If one has violated the rights of Allah, Prophet (Peace be upon him), or
any of the creation then one must fulfil them in an appropriate manner
outlined in the Islamic Law (Shariah)
Helpful matters in the performance of repentance
1) Sincerity – To leave the sin only for the sake of Allah and not for the fear or
blame of others.
2) It is not genuine repentance that a person leaves sin for the sake of his job
or any post
3) It is not genuine repentance that one leaves sin for the sake of others.
4) It is not genuine repentance that a person leaves sin for the sake of
avoiding illness or losing his health for example avoiding adultery for the
fear of catching aids
25
5) It is not genuine repentance that the person stops stealing because he
could not find an entry to the house/ safe or was in fear of encountering
security guards or the police
6) Neither is he is a repentant who leaves intoxicants or alcohol due to
poverty.
7) Neither is the one leaves sin due to an outward factor preventing the
person committing the sin for example impotency preventing
adultery/fornication, nor blindness preventing lustful glances.
Helpful matters to remain steadfast in repentance
1) The repentant person should leave the sin inwardly and outwardly.
Outwardly he should leave the sin. Inwardly he should not indulge in the
sinful thought and neither should he derive any pleasure or happiness from
any past sin and should not wish to carry out that sin in the future or else
he will again return to his sinful ways
2) He should leave those sins that he considers minor because the minor sins
lead a person to major ones for example lustful glances leads to adultery
3) To cut the means that lead to sin for example television, alcohol,
pornography, musical instruments
4) To leave the environment which facilitates the committing of sin
5) To leave the bad company and to make friends with the pious that can help
and support in the carrying out of good actions
6) Sometimes a particular sin can give a person a status due to which it
becomes hard for him to leave the sin for example gang leaders, pop stars,
actors etc.
7) Sometimes a person puts off repenting until death approaches and
sometimes hearts becomes sealed. Remember that delaying repentance is
also a sin itself so one must repent from this as well
8) A person should always fear from the shortcomings and deficiencies of his
repentance and should not consider that he has definitely been forgiven
but rather should always hope in the mercy of Allah and always supplicate
to Him
26
9) He should participate in the gatherings of the Remembrance of Allah and
the gatherings of sincere advise and should also visit the graveyard to
remind himself of the hereafter
10) He should keep company with a righteous and pious guide who can
help him attain purification and the closeness/pleasure of Allah through
rectification of the self.
11) The power and energy of the body, which has been sustained through
unlawful earnings, should be utilised in the way of Allah and now should
start to be sustained through lawful means so that in the future the body
may be utilised with the pure and lawful provisions
Doubts and satanic thoughts which stops a person from repenting
1) Sometimes the person says that I want to repent but what is the guarantee
that Allah will forgive me
2) My sins are so many that they are unforgivable
Answer to these misconceptions: You are not the forgiver but rather it is Allah.
Allah the Exalted says: “Oh son of Adam if your sins were to reach the heavens
and then were you to seek forgiveness from me then I would forgive”. Hadith: A
person came into the presence of the Prophet (Peace be upon him) and said what
is the ruling in regards to a person who has been committing every single kind of
sin, neither has he left the minor or major ones, is there still any possibility of
repentance for him. The Prophet (Peace be upon him) asked “have you accepted
Islam” He said “Yes” and recited the testification of faith. The Prophet (Peace be
upon him) said “Do good deeds and leave the evil ones, Allah will transform the
bad ones into good ones”. He said “even my deceitfulness and disobedience?”
The Prophet (Peace be upon him) “Yes”, and the person left continuously reciting
the ‘Takbeer’. (Musnad Ahmad – IMAM AHMAD BIN HANBAL, MINHAJ UL
QASIDEEN IBN QUDAMA MAQDISI, BOOK OF REPENTANCE SYID MUHAMMAD
SALIH).
27
Beginning the journey to the Divine Presence (state of Ihsaan)
When a person fulfils the three conditions, in others words: the correctness of
Belief, learning of the important Islamic Fiqh rulings, and removing any
shortcoming and deficiencies in fulfilling the rights of Allah and His creation. First
and foremost he should be sincere in his intention that all this effort I am putting
in is for success in the hereafter and to please Allah the Exalted, not for the sake
of fame and name or any material benefits of this world.
The first stage of purification ‐ Purification of the seven organs of the body
In the first stage one tries to purify the seven organs of the body. With these
organs people do good deeds or bad deeds.
1) Tongue 2) Eyes 3) Hands 4) Ears 5) Feet 6) Private parts 7) Stomach
When one commits a sin with any one of these organs then a black spot appears
on the heart. If that person does not repent then slowly the whole heart becomes
darkened and then that person fails to differentiate between the truth, falsehood,
good and bad thus the heart becomes blind.
The method to purify these organs is that a person should start to purify one
organ at a time. If he can simultaneously save all seven organs from committing
sins then he should start the second stage of the path, which is purification of the
mind.
To begin the first stage of the path, one must, with the pre requisite of
repentance, repent from the sins listed on the given sheet, for example the
tongue sheet. The methodology for doing this is, one should put effort and strive
to meet the conditions of that given sheet, until he has consecutively for thirty
days abstained from the sins listed. This is achieved by protecting himself from
the sins of the tongue up until night‐time, upon which he should put a tick in the
box on the sheet. However if on the seventh day or any other day one
intentionally commits the sin related to the sheet then he must put a cross on and
then offer the prayer of repentance (2 units) and repent with the conditions of
repentance and start again.
28
29
Sins relating to various parts of the body
Hypocrisy Disputes
Excessive Talk Praise
False Promise Excessive Laughter/Jokes
Singing
Curse
Vain places
Feet Excessive looking at vain
Pubs/Clubs worldly materials
H Eyes
Unlawful films/Videos
The Prophet Muhammad (Peace be upon him) said: ‘The person who indulges in
bad deeds, then after that does good ones his likeness is of the person who is
wearing an armour (metal war clothing) which is strangling his throat. He then
does a good deed and one knot or button of the armour opens up then he does
the second good deed which opens up the second link and as a result of this he
begins to walk freely.’ (Meaning of the hadith not exact words)
Hadrat Abdullah bin Masood mentions ‘One man came to the Holy Prophet
(Peace and blessings be upon him) and began to say: Oh Messenger of Allah! I
came across a woman in the garden – Other than having intercourse I did
everything that was possible with her. I kissed her and I hugged her, other than
that I did nothing – now you may do whatever you want with me. The Messenger
of Allah (Peace be upon him) did not say anything to him. When that person went
away Hadrat Umar (May Allah be pleased with him) said: ‘Allah the Exalted had
veiled him, he should also have kept himself veiled. The Messenger of Allah
(Peace be upon him) kept on looking at that person, then he said: ‘Call him to
me’. When the Honourable Companions called him the Holy Prophet (Peace be
upon him) read the following verse to him: ‘And perform As‐Salah at the two
ends of the day and in some hours of the night [i.e. the five compulsory Salat
(prayers)]. Verily, the good deeds remove the evil deeds (i.e. small sins). That is
a reminder (an advice) for the mindful (those who accept advice). (11:114)’
Hadrat Muadh (May allah be pleased with him) then asked: ‘Oh Prophet of Allah
(Peace be upon him) is this advice for him alone or is it for everyone?’ The
Prophet (Peace be upon him) said: ‘This concession is for everyone’.
30
The
second
stage
of
purification
-‐
Purification
of
the
mind
A
person
carries
out
a
sin
with
the
seven
organs
only
when
a
sinful
thought
enters
his
mind
and
then
with
his
heart
he
makes
the
intention
to
carry
it
out.
The
sin
is
presented
in
the
form
of
a
small
sparkle
and
thought.
At
this
point
to
save
himself
is
easy
however
if
it
turns
into
a
flame
then
it
takes
over
the
whole
heart
and
mind
which
then
leads
to
the
organ
of
the
person
carrying
out
the
sin.
In
this
stage
there
are
ten
levels
–
In
it
the
seeker
is
practically
trained
on
a
thirty-‐
day
basis
how
to
purify
the
mind
from
satanic
and
evil
thoughts
and
once
these
thoughts
do
come,
how
to
extinguish
them.
In
the
following
stages
the
person
is
taught
how
to
remain
occupied
in
the
remembrance
of
Allah.
In
the
end
the
person
who
completes
these
ten
levels
will
have
purified
his
thoughts
and
his
mind
will
become
firmly
established
in
the
remembrance
of
Allah
and
in
the
love
of
His
Messenger
(Peace
be
upon
him).
If
a
person
does
not
even
entertain
any
sinful
thoughts
then
it
will
become
easy
to
save
himself
from
sins.
1st
level:
Not
to
intentionally
bring
an
evil
thought.
However
if
it
comes
from
the
shaitaan
(devil)
and
nafs
(devil)
then
one
should
not
intentionally
extend
it.
But
on
the
contrary
one
should
seek
refuge
with
Allah
and
redirect
the
thought
towards
Allah
the
Exalted,
the
Messenger
(Peace
be
upon
him),
the
hereafter
or
any
other
permissible
worldly
action.
One
should
never
engage
or
fight
with
the
thought,
as
this
will
cause
the
thought
to
come
even
more.
Example:
A
person
has
the
thought
of
doing
an
evil
action.
For
this
he
should
pray
the
following
prayer:
“Oh
Allah
I
seek
refuge
with
You
from
the
accursed
devil”.
After
that
he
should
recognise
that
the
thought
only
came
with
the
will
of
Allah
and
it
is
within
His
knowledge
whatever
I
am
thinking,
and
therefore
He
is
fully
capable
of
punishing
me.
He
could
even
begin
to
think
about
any
permissible
worldly
matter.
He
should
also
read
the
following
prayer
“I
have
believed
in
Allah
and
His
Messenger”.
2nd
level:
Prayer,
recitation
of
the
Quran
and
Remembrance
help
a
person
to
remember
Allah
whereas
worldly
action
usually
causes
a
person
to
become
heedless
of
Him.
Every
worldly
action
also
has
the
possibility
of
benefit
or
loss.
Benefit
and
loss
lie
in
the
hands
of
Allah
and
are
within
His
control.
In
this
level
a
person
before
any
worldly
activity,
firstly
prays
from
the
heart
that
“Oh
Allah
protect
me
from
the
evil
that
lies
in
this
and
through
the
means
of
it
grant
me
benefit.
So
it
is
as
though
every
worldly
action,
which
usually
causes
a
person
to
31
become
forgetful
of
Allah
the
Exalted,
with
this
training,
rather
now
becomes
a
means
of
person
connecting
with
Allah
Examples:
1)
When
a
person
goes
out
of
the
house
for
any
business
he
should
make
invocation
that
“Oh
Allah
protect
others
from
the
evil
inside
me,
bless
my
action
which
I
am
about
to
undertake
and
protect
me
from
the
evil
of
others.
2)
Whenever
any
difficulty
comes
your
way
then
invoke
“
Oh
Allah
grant
me
patience
in
it,
distance
it
from
me,
and
make
it
an
expiation
for
my
sins
3rd
level:
In
this
stage
a
person
imagines
in
the
heart
and
mind
that
Allah
the
Exalted
is
always
with
me
and
whenever
he
does
any
religious
or
worldly
matter
he
should
ask
permission
from
Allah
(the
Exalted),
and
only
then
he
should
undertake
the
action
after
taking
Allah’s
name.
Whenever
he
forgets
he
should
then
again
refresh
that
thought.
Firstly
he
should
begin
with
major
activities
and
slowly,
slowly
after
that
he
also
does
the
same
for
minor
ones.
When
someone
has
the
belief
that
a
person
of
high
esteem
is
with
them
naturally
he
would
ask
permission
from
them
in
permissible
matters.
Example:
Prayer,
remembrance,
recitation,
eating,
sleeping
and
before
every
action,
one
should
say
in
the
heart
that
“Oh
Allah
give
me
permission
to
do
this
action,
and
place
blessing
in
it.
4th
level:
In
this
stage,
after
the
presence
of
Allah
is
firmly
implanted
in
a
person’s
mind,
then
he
should
read
the
forty
Prophetic
invocations
(duas)
that
were
read
by
our
Beloved
Holy
Prophet
(Peace
and
blessings
be
upon
him)
on
different
occasions
e.g.
eating,
drinking,
sleeping,
dressing.
Example:
Those
actions
which
a
person
frequently
undertakes
he
should
learn
the
Prophetic
supplications
for
them
and
read
them
at
their
appropriate
time
with
the
presence
of
Allah.
For
example,
reading
the
appropriate
supplication
whilst
before
eating,
drinking,
leaving
the
house,
whilst
at
the
market,
wearing
clothes
and
doing
business.
5th
level:
In
this
stage
a
person
keeps
the
awareness
of
Allah
continuously,
so
it
is
though
every
moment
and
place
Allah
is
seeing
me,
and
also
every
moment
and
place
he
is
listening
to
me.
The
time
spent
without
the
awareness
of
Allah
should
be
monitored
on
a
sheet
of
paper,
so
that
he
knows
out
of
the
24
hours,
how
much
time
is
spent
with
the
presence
of
Allah
and
how
much
in
heedlessness.
Most
people
when
they
are
awake
they
talk
within
themselves.
Some
even
talk
verbally
but
majority
talk
through
thoughts
e.g.
today
I
need
to
do
this,
I
have
to
32
settle
my
finance,
my
spouse
is
not
happy,
what
will
happen
in
the
future,
in
what
state
will
I
die,
will
I
go
to
paradise
or
hell.
Thus
all
the
time
a
person
is
thinking
about
their
desire,
worries
and
concerns
related
to
today,
tomorrow,
future
and
hereafter.
In
a
way
the
person
is
talking
to
himself.
In
this
level,
instead
of
talking
to
himself
the
person
should
begin
to
talk
to
Allah,
the
supreme
about
his
concern,
worries
and
desire
related
to
past,
present
and
future.
There
are
immense
benefits
in
doing
this
exercise
and
meditation.
1) If
a
person
talks
to
himself
his
mind
becomes
pressurised
which
ends
up
in
depression,
tension
and
agitative
behaviour.
If
he
talks
and
prays
to
Allah,
the
exalted
His
mind
becomes
free
and
less
depressive
because
he
is
releasing
his
pressure.
2) If
a
person
keeps
his
thoughts
to
himself
and
only
talks
within
nothing
much
changes
because
a
human
has
limitation
while
if
he
talks
and
presents
these
matters
to
Allah,
He
is
All-‐powerful
and
His
knowledge
and
power
has
no
limits.
Therefore
this
person
will
start
getting
help
and
blessing
in
his
life
moment-‐by-‐moment
and
day-‐by-‐day.
3) If
a
person
only
thinks
within
himself,
this
can
make
the
person
forgetful
of
Allah’s
remembrance
and
His
presence.
This
he
will
be
carried
away
by
the
concern
and
worries.
By
communicating
and
talking
to
Allah,
the
All-‐knowing
the
greatest
benefit
the
person
experiences
is
that
his
connection
and
relationship
with
Allah
strengthens
because
all
the
time
the
person
is
in
communication
with
his
Lord
6th
level:
Allah
mentions
in
the
Holy
Quran,
that
in
the
heavens
and
earth
and
in
the
existence
of
creation
there
are
signs
that
point
towards
the
Creator.
In
this
level
the
person
reflects
upon
the
creation
and
events
that
befall
him
in
such
a
way
that
they
aid
him
in
the
remembrance
of
Allah.
Everyday
he
should
write
down
seven
acts
that
he
is
drawn
and
extracted
lessons
from.
Example:
If
you
fall
ill
then
this
is
a
sign
that
life
is
temporal
and
that
illness
and
health
are
in
the
hands
of
Allah.
Also
that
how
man
falls
short
in
prayer
or
other
religious
matters
because
of
worldly
occupations,
but
now
that
he
is
ill,
these
worldly
occupations
do
not
cease
to
continue.
Just
like
I
became
ill
and
I
did
not
even
know
similarly
death
will
come
upon
me
unexpectedly.
Because
all
the
matters
are
in
the
hands
of
Allah
and
in
His
control
therefore
he
should
focus
his
attention
on
Him
and
He
should
try
to
spend
his
life
according
to
His
commands.
33
7th
Level:
Positive
and
good
thinking
In
this
stage
a
person’s
mind
and
thought
are
trained
so
that
become
good
and
positive.
A
person
benefits
much
from
positive
thinking
and
he
obtains
much
closeness
to
Allah,
the
Exalted.
This
is
also
referred
to
as
‘Husn-‐e-‐Than’
(good
opinion)
and
this
is
split
up
into
three
sections
1) To
have
a
good
opinion
of
Allah
the
Exalted
2) To
have
a
good
opinion
of
Allah's
Messenger
and
also
of
his
religion
3) To
have
a
good
opinion
of
the
believers
During
the
life
of
man,
different
events
occur
and
he
also
comes
across
many
different
people.
Many
a
time
an
accident
befalls
him
and
sometimes
a
person
may
cause
him
difficulty
or
inconvenience.
In
this
level
a
person
views
accidents
or
bad
events
in
a
positive
way
on
the
condition
they
are
not
a
sin.
Examples:
1)
You
are
in
a
difficulty
and
someone
refused
to
give
you
assistance
in
relieving
it.
Now
rather
than
having
hatred
and
holding
a
grudge
the
person
should
think
that
if
the
person
had
helped
me,
then
it
would
have
been
due
to
his
mercy
and
compassion.
It
was
not
my
right
upon
him
that
he
should
necessarily
help
me.
Also
he
should
think
that
perhaps
he
himself
may
have
been
caught
up
in
some
difficulty,
or
did
not
have
the
means
to
assist
me.
Like
this
he
should
not
let
hatred
and
animosities
enter
his
heart
but
rather
he
should
pray
for
him.
2)
You
are
going
somewhere
on
a
journey
and
on
the
way
the
car
breaks
down.
Now
rather
than
thinking
why
did
this
happen,
what
sin
did
I
do
for
this
to
happen,
and
also
speak
with
the
rest
of
the
passengers
in
an
angry
tone,
he
should
think
that
it
is
the
grace
of
Allah
that
in
thousands
of
journeys
my
car
has
not
broken
down.
Perhaps
in
the
knowledge
of
Allah
the
Exalted
it
was
much
better
for
us,
and
Allah
saved
us
from
a
much
bigger
problem.
Getting
angry
and
frustrated
will
not
solve
the
problem
in
anyway
but
rather
further
deteriorate
the
situation
8th
level:
In
this
level
the
person
obtains
training
on
how
not
to
think
negatively
or
hypocritically
regarding
any
event,
accident,
or
person’s
character.
However
if
the
thought
comes
unintentionally
then
he
should
not
let
it
settle
in
his
heart,
but
rather
through
positive
thinking
he
should
eradicate
it.
Example:
Regarding
worldly
blessings
not
to
focus
on
the
wealth
and
property
of
those
people
who
have
more
wealth
than
you,
rather
look
at
those
who
are
surviving
on
less
wealth
and
provisions
than
you.
34
9th
level:
Love
of
Prophet
Muhammad
(Peace
be
upon
him)
and
his
obedience
In
this
level
a
person
should
learn
about
the
biography
and
appearance
of
the
Prophet
(Peace
be
upon
him),
and
should
think
about
him
all
the
time.
Only
through
the
love
and
obedience
of
the
Prophet
(Peace
be
upon
him)
can
a
person
attain
the
closeness
of
Allah.
Together
with
this
outwardly
a
person
should
follow
his
noble
ways
and
character
in
all
aspects,
just
as
though
one
would
spend
his
day
and
night
as
if
he
was
in
the
company
of
the
Holy
Prophet
(Peace
be
upon
him),
day
and
night.
For
example,
following
his
way
of
sleeping,
waking
up,
dressing,
and
doing
business.
He
should
also
contemplate
and
imagine
how
the
Prophet
would
have
done
those
acts.
10th
level:
In
this
level
a
person
concentrates
his
attention
towards
the
essence
of
Allah,
completely
and
spends
his
whole
life,
day
and
night,
as
though
Allah
the
Exalted
is
seeing
him,
and
he
should
in
reality
behave
and
act
as
though
He,
the
Exalted,
is
besides
him.
There
are
two
things
necessary
to
obtain
in
this
level
1) Concentration
and
awareness
of
Allah
2) The
appropriate
actions
35
36
Third stage of purification – Purification of the Heart and soul
Other than the purification of the body, its organs and the mind there are certain
sins that are invisible to the eye however they are extremely dangerous and they
can take a person to hellfire for example envy, hatred, arrogance, ostentation,
and excessive love of the world. In this stage these evil qualities are removed and
in their place the good qualities such as patience, gratitude, humbleness, love of
Allah, abstinence (removal of the desire of the world from the heart) are planted.
A person spends his whole life in one or more of these four states only:
1) Obedience 2) Disobedience 3) Blessing 4) Calamity
In this stage a person a person is taught how to react in the right way to any one
of these four states turning their current state into a blessing and in turn this will
lead a person to a pure life (Hayatan Tayabah).
1) The right reactions of a person whilst being in a state of obedience:
Humility, humbleness, servant hood, and sincerity
2) The right reactions of a person whilst being in a state of disobedience:
Regret, shame, forgiveness and repentance
3) The right reactions of a person whilst being in a state of blessing:
Attributing the blessing to Allah and being thankful in the heart and using
the blessing according to divine commands and not in the disobedience of
Allah the exalted.
4) The right reactions of a person whilst being in a state of calamity: Patience
and refraining from sin and returning to Allah
In all of these there are ten levels in which the seeker is trained practically,
mentally and spiritually
37
It can be seen from the diagram that if a person chooses the right reac3on whilst
in any of these four states then his whole life becomes a blessing.
38
39
40
41
Fourth Stage ‐ Divine closeness and pleasure and enlightenment of the soul and
heart
Respect and obedience to the Teacher
When a person rectifies his belief, learns the necessary Islamic rulings, removes
any shortcomings and deficiencies in fulfilling the rights of Allah and His creation,
purifies the seven organs, the thoughts of the mind, and the soul (nafs) from the
evil traits and replaces them with the praiseworthy ones, then the vessel of the
seeker has become clean and purified.
Now the time has come when his heart and inner self becomes enlightened with
the Gnosis (the deep knowledge) of Allah and now the heavenly winds of Allah’s
closeness and pleasure begin to whirl upon his soul. In this stage firstly the seeker
completely follows the teachings and sayings of his Teacher and Guide and gains a
portion of his states and stations. In other words he now completely follows his
teacher and leaves the passions and desires of the evil self.
Obedience and love of the Messenger (Peace be upon him)
The result of following the Teacher is that the seeker now finds himself besides
the blessed springs and fountains of the sayings, actions, states, stations and the
essence of the Holy Prophet Muhammad (Peace be upon him) and drinks from
them according to his own level.
Obedience and love of Allah The Exalted (Annihilation in Allah)
When the seeker completely follows the Holy Prophet (Peace be upon him) to his
own ability and level and his life becomes coloured in the colour of the Holy
Prophet (Peace be upon him) then Allah the Exalted makes him His beloved –
After that the person wholeheartedly strives to follow the sayings and guidance’s
of Allah and decorates himself with the praiseworthy attributes and then he
drinks continously from the sacred rivers of Divine gnosis, closeness and pleasure.
Now his outward and inward is enlightened with the love and obedience of the
Holy Prophet (Peace be upon him) and Allah, the exalted and his heart and
innerself always remain in the presence of Allah. The person begins to attain the
42
stations of ‘Presence with Allah which is known as ‘Ihsaan’ (Perfection in
servitude) in the Hadith.
Station of calling the people to Allah the Majestic (Muqaam Dawah)
When a person reaches this stage then upon him is two responsibilities:
1) Wherever he has reached in the path he remains steadfast upon it. In other
words continuously practice and strive and not to show slackness and
laziness because it is comparatively easier to rise higher but difficult to keep
yourself higher. When the servant feels he is strong, at that time very time
he may be weak and vulnerable to the plans of devil and ego.
2) According to the best of his abilities and power he calls the creation of Allah
to Allah’s obedience and servitude beginning from one’s own nafs (ego)
then family, then tribe, then locality, then city, country and then the whole
world, inviting them to the obedience and Lordship of Allah and to the way
of the Messenger of Allah, the Leader of the Prophets, our Master
Muhammad (Peace be upon him).
Hope & Fear (Khawf wa Raja)
When a person reaches this station he should hope for the Pleasure and closeness
of Allah and salvation in the hereafter. He should also have fear due to his
shortcomings and deficiencies as one cannot worship Allah as He deserves to be
worshiped and served. Now a person inwardly with the state of presence of Allah
and outwardly with the Prophetic way of life (Sunnah) continuously flies to his
goal which is the pleasure of Allah with two wings, namely hope and fear. Hope in
the Mercy of Allah and fear due to shortcomings in ones deeds and worship.
Reliance on Allah (Tawakkul)
Now as the servant is doing everything to the best of his abilities, he should not
rely on this effort and deeds but from the heart and inner self, he should always
be in a state of need and poverty towards Allah, the Lord of the worlds. As though
his inner self keeps praying from the depths of the heart and soul “I can only
attain Your Pleasure with Your Grace and Mercy, not because of my effort and
43
deeds”. And whoever hopes from Allah His Mercy and Grace and adopts the
appropriate means, Allah then deals with him according to His Mercy and Grace.
The Day of Departure from the Earthy life
The servant of Allah in spite of doing his best according to his own abilities still
fears as in which state he is going to leave this world in the state of faith (Iman) or
disbelief (Kufr), righteousness or sinfulness? Will angels from paradise descend to
take me or angels from Hell? Will Allah be pleased with me or displeased? The
devil tries to lead a person astray to the very end. The servant of Allah believes if
Allah will deal with me according to my deeds, then Hell is waiting for me but if
Allah deals with me from His grace and mercy then a blissful life is waiting for me.
May you be one of those who are addressed with the sweet address:
"O (thou) soul, in (complete) rest and satisfaction! Come back thou to thy Lord, ‐
well pleased (thyself), and well‐pleasing unto Him! Enter thou, then, among My
devotees! Yea, enter thou My Heaven!"
Peace and blessings be upon the Prophet and upon his family and companions.
44
SELF-PURIFICATION – (TAZKIYAH NAFS)
ABSTAINING FROM SINFUL AND IMMORAL USE OF THE BODY
AND ITS 7 ORGANS
STAGE 1- (Part 1)
Completed
Stage 1 – (Part 1) That person, place, or
Started
Date
Date
Purification of the 7 Method thing that is the means
bodily organs (Helpful advice) to the sin
45
STAGE 1- (Part 2)
ENGAGING THE BODY AND ITS 7 ORGANS IN ACTS OF RIGHTEOUSNESS AND PIETY
(POSITIVE USAGE)
Completed
Stage 1 – (Part 2)
Started
Date
Date
Enlightenment of the 7 Method
bodily organs
In this level one should do 5 – 10
Level 9 - Ears such things that that he was not
doing before for example with the
tongue he should try to help
someone by making them happy,
Level 10 – Eyes with his ears he should listen to
some good words, with his eyes he
should try to take some lessons
from his environment and with his
hands should try and help
Level 11 – Tongue somebody etc.
Level 13 - Feet
Level 14 – Stomach
Level 16 -Body
46
STAGE 2
TO TRAIN THE MIND IN ABSTAINING FROM EVIL AND SINFUL THOUGHTS AS WELL AS
TO ENGAGE IT IN GOOD AND POSITIVE THOUGHTS – THEN FINALLY TO BECOME
IMMERSED IN THE REMEMBRANCE OF ALLAH THE MAJESTIC
Completed
Started
Stage 2 –
Date
Date
Purification of the Mind Method
1) Any sinful or evil thought
Level 1 - should not be intentionally
brought in. However if it
comes by itself from the devil
or the lower self then one
should divert one’s thought
Level 2 - towards Allah, His Messenger,
death, the Hereafter, Heaven
and Hell or any other
permissible matter
2) First one should seek refuge
Level 3 - with Allah from the evil
thought and then he should
seek help from Allah in aiding
him oppose the devil, the
lower self and evil thoughts
Level 4 - 3) Using one’s will power and
firm determination one should
not further prolong the
thought, rather he should
remove this ant like disease
Level 5 - (the evil thought) at its root or
else it will turn into Scorpions
and snakes and their poison
will spread throughout the
whole body, heart, mind and
Level 6 - soul.
4) Follow three guidelines
regarding the evil thoughts:
i) Do not bring it yourself
ii) Do not extend if it has come
Level 7 - from Satan or nafs
iii) Do not engage but divert
your attention
Level 8 -
47
The third stage of the Path - Purification of the heart and soul
To purify the heart and lower self from bad morals, manners and
attributes and to replace them with good morals, manners and attributes.
A person lives his whole life in one or more of these four states
If a person reacts in the right way to any one of these four states it will
turn their current state into a blessing
Impatience
Calamity Patience
48
The fourth stage of the Path – Enlightenment of the heart and Soul
Obedience to Levels
Allah, Essence Actions Attributes Sayings
The Lord of the (Strong conviction (Believing in (Following
worlds everything is in attributes) commands)
the control of
(Submitting one’s Allah
will to the will of
Allah)
Levels
Obedience Essence thoughts Stations States Deeds Sayings
to the
Messenger
of Allah
(Peace be
upon him)
Obedience
to the
Teacher
49
THE 40 HEAVENLY COVENANTS OF
TAREEQAH MUHAMMADIYAH
Level Notes /
Covenant Method
No. Date Comments
1 2 3 4 5
Tawadhu
1 Humility / Humbleness
2 Sincerity [Ikhlaas]
3 Patience [Sabr]
4 Gratitude [Shukr]
10
11
12
13
14
15
16
17
18
19
20
50
THE 40 HEAVENLY COVENANTS OF
TAREEQAH MUHAMMADIYAH (continued)
Level Notes /
Covenant Method
No. Date Comments
1 2 3 4 5
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
51
DAILY AMAAL (DEEDS) TO BE PERFORMED
Duration
Assigned
Date
Type of Dhikr Method Notes / Comments
Duration
Assigned
Type of
Date
52
IMPROVING THE LEVELS OF IBAADAH (WORSHIP)
Method
Date Assigned
Notes /
Comments
Method
Date Assigned
Notes /
Comments
Method
Date Assigned
Notes /
Comments
53
Levels of Improvement in the Spiritual States of Fast
Fasting
1 2 3 4 5 6 7 8
Method
Frequency
of fast &
on which
day(s)
Date
Assigned
Notes /
Comments
Date
Assigned
Salah
According
to
Tareeqah
[Spiritual
Aspect]
Date
Assigned
Notes /
Comments
54
Zakah & Levels of Improvement in Spending in the way of Allah
Sadaqah
1 2 3 4 5
Method
Date
Assigned
Notes /
Comments
Method
Date
Assigned
Notes /
Comments
55
GENERAL BOOKS RECOMMENDED FOR STUDY
Duration or
Finished
Started
number of Notes /
Date
Date
Name of Book Method
times per Comments
day/week
‘Preaching of Islam’
[by Imam Ghazzali (Rahimahullah)]
‘Minhaajul Abideen’
[by Imam Ghazzali (Rahimahullah)]
‘The lives of Man’
[by Imam Haddad (Rahimahullah)]
‘The Path of Muhammad’
[by Imam Birgivi (Rahimahullah)]
‘Pure Gold from the Words of
Syyidi ‘Abd al-‘Aziz al-
Dabbagh’ [Al-Ibriz]
[by Ahmad b. al-Mubarak al-Lamati
(Rahimahullah)]
‘Kimya-e-sa’dat’
[by Imam Ghazzali (Rahimahullah)]
‘Description of Paradise and
Hell and its Inhabitants’
[by Sayidina Abdul Qadir Jilani
(Rahimahullah)]
STUDY OF SEERAH
[THE LIFE STORY OF SAYIDINA MUHAMMAD (Peace and Blessings of
Allah be upon Him)]
Duration or
Finished
Started
number of Notes /
Date
Date
56
ASSESSMENT AND IMPLEMENTATION OF THE LEVEL OF ACTING UPON
THE SUNNAH OF SAYIDINA MUHAMMAD (sallalahu-alayhe-wasallam)
No. of Sunnats to
Period of Exercise
Date Completed
Date Recorded
Sunnats be
Date Assigned
Assessment
acting performed
upon at (numbers Notes /
Recommended notes
present refer to Comments
from Sunnats in
Sunnat Sunnat
booklet booklet)
1
/
2
/
3
/
4
/
5
/
6
/
7
/
8
/
9
/
10
/
11 /
57
TIME MANAGEMENT
Actions / Activities
prepared to leave
Notes / Comments
Implementation of how to spend time more efficiently during
Action Plan to use time daily life
more efficiently
1 2 3 4 5
Action / Activity to be
omitted
Action / Activity to be
executed
Recommended notes
Period of Exercise
Date Assigned
Date Completed
Notes / Comments
58
Aqeeda
tu'l
Islam
(The
Muslim
Creed)
Syidunal
Imam
al-‐Habib
Abdullah
bin
'Alawi
al-‐Haddad,
[Rahimahullah]
ALLAH
(Subhanahu
wa
ta'ala)
Praise
belongs
to
Allah
alone.
May
Allah
bless
our
master
Muhammad,
and
his
Family,
and
Companions,
and
grant
them
peace.
We
know,
assent,
believe,
confess
with
certainty,
and
testify,
that
there
is
no
god
but
Allah,
Alone
without
partner.
He
is
a
Mighty
God,
a
Great
King.
There
is
no
lord
beside
Him,
and
we
worship
none
other
than
He.
He
is
Ancient
and
Pre-‐Existent,
Eternal
and
Everlasting.
His
Firstness
has
no
beginning,
neither
has
His
Lastness
any
end.
He
is
Solitary,
Self-‐Subsistent,
neither
begetting
nor
begotten,
matchless,
without
partner
or
peer.
There
is
nothing
that
resembles
Him,
and
He
is
the
Hearer,
the
Seer
[Quran
42.111].
And
we
confess
that
His
Holiness
(Exalted
in
He!)
renders
Him
beyond
time
and
space,
beyond
resembling
anything
in
existence,
so
that
He
cannot
be
encompassed
by
directions,
nor
be
subject
to
contingent
events.
And
that
He
is
established
on
His
Throne
in
the
manner
which
He
has
described,
and
in
the
sense
which
He
has
intended,
in
an
establishment
befitting
the
might
of
His
Majesty,
and
the
exaltation
of
His
Glory
and
Magnificence.
And
that
He
(Exalted
is
He!)
is
Near
to
everything
in
existence,
being
closer
to
man
than
his
jugular
vein
[Quran
50:161].
He
is
Watchful
and
Seeing
over
all
things.
He
is
the
Living,
the
Self-‐Subsistent,
slumber
overtakes
Him
not,
nor
sleep
[Quran
2:255],
He
is
the
Originator
of
the
heavens
and
earth
when
He
decrees
a
thing
He
only
says
to
it
Be!
And
it
is
[Quran
2:117].
Allah
is
Creator
of
all
things,
and
He
is
Guardian
over
everything
[Quran
39:62].
And
that
He
(Exalted
is
He!)
is
over
all
things
Powerful.
And
of
all
things
Knower
His
knowledge
is
all-‐embracing
and
He
keeps
count
of
all
things.
Not
an
atom's
weight
in
the
earth
or
in
the
sky
escapes
your
Lord
[Quran
10:61].
He
knows
what
goes
down
into
the
earth
and
that
which
comes
forth
from
it
and
what
descends
from
heaven
and
what
ascends
into
it.
He
is
with
you
wherever
you
may
be.
And
Allah
is
Seer
of
what
you
do
[Quran
57:4].
He
knows
the
secret
thought,
and
what
is
even
more
concealed.
He
knows
what
is
in
the
land
and
the
sea.
A
leaf
cannot
fall
but
that
He
knows
it,
nor
is
there
a
grain
amid
the
darkness
of
the
earth,
nor
a
wet
or
dry
thing,
but
that
it
is
recorded
in
a
clear
Book
[Quran
6:59].
DESTINY
(QADAR)
And
that
He
(Exalted
is
He!)
wills
existent
things,
and
directs
events.
And
that
nothing
may
exist,
whether
good
or
evil,
beneficial
or
harmful,
except
by
His
decree
and
will.
Whatever
He
wills
is,
whatever
He
does
not,
is
not.
Should
all
creatures
unite
to
move
or
halt
a
single
atom
in
the
universe,
in
the
absence
of
His
will,
they
would
be
unable
to
do
so.
59
And
that
He
(Exalted
is
He!)
is
Hearer,
Seer,
Speaker
of
a
Speech
that
is
pre-‐existent
and
does
not
resemble
the
speech
of
creatures.
And
that
the
Mighty
Quran
is
His
ancient
speech,
His
Book
which
He
sent
down
upon
His
Messenger
and
Prophet
Muhammad
(may
He
bless
him
and
grant
him
peace).
'And
that
He
(Glorious
is
He!)
is
Creator
of
all
things
and
their
Provider,
Who
neither
disposes
them
as
He
wills;
neither
rival
nor
opponent
is
there
in
His
realm.
He
gives
to
whomsoever
He
wills
and
withholds
from
whomsoever
He
wills.
He
is
not
questioned
about
His
actions,
rather
they
are
questioned
[Quran
21:231]
And
that
He
(Exalted
is
He')
is
Wise
in
His
acts,
Just
in
His
decrees,
so
that
no
injustice
or
tyranny
can
be
imaginable
on
His
part,
and
that
no
one
has
any
rights
over
Him.
Should
He
(Glorious
is
He)
destroy
all
His
creatures
in
the
blink
of
an
eye;
He
would
be
neither
unjust
nor
tyrannous
to
them,
for
they
are
His
dominion
and
His
slaves.
He
has
the
right
to
do
as
He
pleases
in
His
dominion,
and
your
Lord
is
not
a
tyrant
to
His
slaves
[Quran
41:46].
He
rewards
His
slaves
for
obeying
Him
out
of
grace
and
generosity,
and
punishes
them
when
they
rebel
out
of
His
wisdom
and
justice.
And
that
to
obey
Him
is
an
obligation
binding
upon
His
bondsmen,
as
was
made
clear
through
the
speech
of
His
messengers
(upon
them
be
peace).
BOOKS
/
MESSENGER
We
believe
in
every
Book
sent
down
by
Allah,
and
in
all
of
His
messengers,
His
angels,
and
in
destiny,
whether
good
or
bad.
“And
we
testify
that
Muhammad
is
His
slave
and
Messenger,
whom
He
sent
to
jinn
and
to
mankind,
to
the
Arabs
and
the
non-‐Arabs,
with
guidance
and
the
religion
of
truth,
that
He
may
cause
it
to
prevail
over
all
religion,
though
the
polytheists
are
averse.”
[Qur'an
9:33].
And
that
he
delivered
the
Message,
was
faithful
to
his
trust,
advised
the
Nation,
did
away
with
grief,
and
strove
for
Gods
sake
as
is
His
due,
being
truthful
and
trustworthy,
supported
by
authentic
proofs
and
norm-‐breaking
miracles.
And
that
Allah
has
made
it
incumbent
upon
His
bondsmen
to
believe,
obey,
and
follow
him,
and
that
a
man's
faith
is
not
acceptable
-‐
even
should
he
believe
in
Him
-‐
until
he
believes
in
Muhammad
(may
Allah
bless
him
and
his
Family
and
grant
them
peace)
and
in
everything
that
he
brought
and
informed
us
of,
whether
of
the
affairs
of
this
world
or
the
next.
This
includes
faith
in
the
questioning
of
the
dead
by
Munkar
and
Nakir
about
religion,
tawheed
and
Prophethood,
and
in
the
bliss
which
is
in
the
grave
for
those
who
were
obedient,
and
the
torment
which
it
contains
for
the
rebellions.
RESURRECTION
AFTER
DEATH
And
that
one
should
believe
in
the
Resurrection
after
Death,
the
gathering
of
bodies
and
spirits
to
stand
in
the
presence
of
Allah
the
Exalted,
and
in
the
Reckoning;
and
that
His
slaves
will
be
at
that
time
in
different
states,
some
being
called
to
account,
some
being
exempted,
while
others
shall
enter
the
Garden
without
reckoning.
One
should
believe
in
the
scales
in
which
good
and
evil
deeds
will
be
weighed;
and
in
the
sirat,
which
is
a
bridge
stretched
over
the
depths
of
hell:
and
in
the
Pool
[hawd]
of
our
60
Prophet
Muhammad
(may
Allah
bless
him
and
his
Family,
and
grant
them
peace),
the
water
of
which
is
from
the
Garden,
and
from
which
the
believers
shall
drink
before
entering
the
Garden.
INTERCESSION
/
HEREAFTER
And
in
the
Intercession
of
the
Prophets,
followed
by
the
Truthful
Saints
[siddiqun],
and
then
the
ulema,
the
virtuous
[salihun]
and
the
other
believers.
And
that
the
Greatest
Intercession
is
the
prerogative
of
Muhammad
(May
Allah
bless
him
and
his
Family,
and
grant
the
peace).
And
that
the
people
of
tawheed
who
have
entered
the
Fire
shall
be
taken
out
of
it
until
not
one,
person
in
whose
heart
there
lies
an
atom's
weight
of
faith
shall
remain
in
it
eternally.
And
that
the
people
of
polytheism
and
disbelief
shall
abide
in
the
Fire
eternally
and
for
evermore,
their
suffering
shall
not
be
diminished
neither
shall
they
be
reprieved
[Quran
2:162].
And
that
the
believers
shall
abide
in
the
Garden
eternally
without
end,
wherein
no
tiredness
shall
affect
them,
and
from
which
they
shall
not
be
expelled
[Qur'an
5:48].
And
that
the
believers
shall
see
their
Lord
with
their
eyes,
in
a
way
befitting
His
Majesty
and
the
Holiness
of
His
Perfect.
COMPANIONS
And
that
the
Companions
of
the
Messenger
of
Allah
(may
Allah
bless
him
and
his
Family,
and
grant
them
peace)
were
virtuous,
that
their
status
was
of
various
ranks,
and
that
they
were
just,
good,
and
worthy
not
lawful
to
insult
or
denigrate
any
of
them.
And
that
the
rightful
successor
[khalifa]
to
the
Messenger
of
Allah
(may
Allah
bless
him
and
his
Family,
and
grant
them
peace)
was
Abu
Bakr
al-‐Siddiq
(May
Allah
be
pleased
with
him),
followed
by
'Umar
al
Faruq
(May
Allah
be
pleased
with
him),
then
'Uthman
al-‐Shahid
(May
Allah
be
pleased
with
him),
then
'Ali
al-‐Murtada
(May
Allah
be
pleased
with
him),
and
may
Allah
be
pleased
with
all
his
other
Companions,
and
with
those
who
follow
them
with
excellence
until
the
Day
of
Judgment,
and
with
us
also
by
thy
Mercy,
0
Most
Merciful
of
the
Merciful!
FAITH
Such
is
the
rightly-‐guided
creed,
which
conforms
to
be
the
Book
and
the
Sunnah.
No
male
or
female
Muslim
should
be
ignorant
of
it.
Without
affirming
it
one's
faith
is
not
sound.
It
is
not
a
condition
that
every
person
should
be
able
to
articulate
it
fluently;
rather,
what
counts
is
what
lies
in
the
heart.
[Source:
This
Aqeeda
tu’l
Islam
(The
Muslim
Creed)
forms
the
concluding
chapter
of
one
of
the
classics
of
Muslim
spirituality
titled
An-‐Nasaaih
id-‐Diniyya
wa`l
Wasaya
al-‐Imaniyyah
(Sincere
Religious
Advises
and
Counsels
of
Faith)
of
Syidunal
Imam
al-‐Habib
Abdullah
bin
'Alawi
al-‐Haddad
[Rahimahullah]
61
A
BASIC
GUIDE
TO
FIQH
FOR
PURIFICATION
(TAHARAH,
WUDU,
GHUSL)
AND
SALAH
(FIVE
TIMES
PRAYERS)
There
are
some
terminological
words
which
one
needs
to
understand
in
order
to
attain
full
benefit.
FIQH
Literally
means
understanding.
In
Islaam
it
means
understanding
Quran,
Sunnah
and
its
practical
application.
The
Prophet
Muhammad
(may
Allah’s
peace
be
upon
him)
taught
the
meaning
of
the
Quran
and
his
Sunnah
practically
to
his
companions.
The
companions
passed
that
knowledge
to
their
students
both
the
text
and
the
meaning.
This
knowledge
further
was
documented
and
categorised
by
the
Imaams
of
Fiqh.
Thus
it
became
easier
for
the
common
man
to
act
upon
Quran
and
Sunnah
with
authenticity.
If
a
matter
is
not
clear
as
there
is
differences
in
interpretations
and
all
the
scholars
of
fiqh
unanimously
decide
on
that
matter,
then
what
ever
they
agree
upon
is
known
as
Ijmah
(consensus).
Qiyas
(analogy),
which
is
also
a
conditional
source
of
fiqh
means
when
a
matter
is
clearly
not
mentioned
but
is
similar
to
another
matter
in
the
sense
of
reasoning.
This
can
be
also
be
done
by
individual
Mujtahadeen
(a
scholar
who
have
mastered
the
science
of
tafsir,
hadith,
fiqh
and
the
principles
of
fiqh)
THE
DEGREES
OF
COMMANDS
AND
PROHIBITION
One
of
the
beauties
of
Islaam
is
that
it
does
not
issue
a
positive
or
negative
judgement
like
other
religion
but
each
command
or
prohibition
fall
into
a
specific
grade.
This
is
of
immense
benefit
for
the
followers.
Altogether
there
are
5
degrees
of
prohibition
and
one
degree
is
indifferent
(Mubah).
Degrees
of
Positive
Commands
Degrees
of
Prohibitive
Command
62
FARZ
(COMPULSORY)
Farz
is
a
positive
command
which
is
established
by
absolute
proof
(Daleel
Qatai).
For
example
salah,
zakaat,
fasting,
hajj
etc.
One
who
believes
in
it
but
neglects
it
without
a
Shari
excuse
(excuses
which
Islaam
accepts,
not
self
made
excuses)
is
termed
as
Faasiq
(Great
Sinner)
and
deserves
severe
punishment.
One
who
altogether
denies
it
for
example
it
is
not
obligatory
to
pray
salah
or
do
hajj;
he
becomes
a
Kaafir
(disbeliever)
and
will
remain
in
Hell
forever
in
spite
of
carrying
out
other
Islamic
commands
unless
he
repents
and
embraces
Islaam
again.
THERE
ARE
TWO
TYPES
OF
FARZ:
1. Farz
Ain
Means
it
is
obligatory
on
every
individual
to
execute
it
for
example
salah,
zakaat
etc.
2. Farz
Kifaayah
Means
if
a
group
of
muslims
carry
it
out
others
are
discharged
of
it
but
if
no
one
carries
it
out
then
all
will
be
termed
as
faasiq
and
earn
the
displeasure
and
punishment
of
Allah
for
example
salat-‐ul-‐janaza
(funeral
prayer).
If
few
Muslims
offer
it
then
others
are
discharged
of
sin.
WAJIB
(ESSENTIAL)
Wajib
is
a
positive
command,
the
proof
of
which
is
established
from
Daleel
Zanni
(non-‐
absolute)
which
is
lower
category
than
Daleel
Qatai
which
elevates
the
command
of
Farz.
One
who
rejects
or
neglects
it
is
a
faasiq
(sinner)
and
deserves
punishment.
SUNNAT
Literally
means
path
or
way.
In
Sharia
it
refers
to
speech,
action
and
silent
approval
of
Prophet
Muhammad
(may
Allah’s
peace
be
upon
him).
The
term
Sunnah
is
also
used
for
action
of
the
companions
especially
the
four
rightly
guided
caliphs
(may
Allah
be
pleased
with
them).
63
SUNNAT
IS
OF
THREE
TYPES:
1. Sunnate
Mukada
(Emphatic
Sunnah)
Is
an
action
which
was
continuously
practiced
by
Prophet
(may
Allah’s
peace
and
blessings
be
upon
him)
and
was
not
abandoned
without
a
valid
reason.
If
a
person
neglects
it
continuously
then
it
is
sinful
for
example,
azaan,
sunnat
rakat
of
Fajar,
Zohar,
Maghrib
and
the
two
rakats
after
Isha
Salah.
To
offer
Salat-‐ul-‐Tarawih
is
also
Sunnate
Mukada.
2. Sunnate
Ghair
Mukada
(Non-‐Emphatic
Sunnah)
Is
an
act
of
which
was
practiced
by
the
Messenger
of
Allah
(may
Allah’s
peace
and
blessings
be
upon
him)
and
his
companions
but
sometimes
they
abandoned
it
without
an
excuse.
To
constantly
neglect
it
is
not
desirable
in
Sharia.
Such
as
four
units
of
sunnah
before
Asar
and
Isha
salah.
3. Sunnate
Mukada
Kifaayah
Is
an
act
if
few
people
carry
it
out
then
others
are
discharged
from
it,
for
example
Itikaf
in
the
last
ten
days
of
Ramadaan,
offering
Tarawih
prayer
with
jamat
but
Tarawih
prayer
itself
is
Sunnate
Mukada.
MUSTAHAB
(DESIRABLE)
Is
an
act
of
Rasulullah
(may
Allah’s
peace
be
upon
him)
or
companions
which
they
lived
or
practiced
it
occasionally.
If
one
carries
it
out
then
there
is
a
great
reward
but
there
is
no
sin
if
one
does
not
practice
it.
It
is
also
known
as
Mandoob
(Recommended),
Tatawu
(Voluntary)
or
Nafl
(Supererogatory).
FIVE
DEGREES
OF
PROHIBITION
1. Haraam
(Unlawful)
Is
the
exact
opposite
of
Farz,
it
is
established
by
absolute
evidence
(Daleel
Qatai).
The
perpetrator
of
haraam
is
known
as
Faasiq
and
the
one
who
rejects
the
status
of
haraam
is
a
disbeliever,
for
example,
drinking
alcohol,
adultery,
taking
interest
and
killing
the
innocent.
2. Makrooh
Tahreemi
(Severely
Detested)
Is
exact
opposite
of
Wajib
and
is
established
by
non-‐absolute
evidence.
The
one
who
neglects
and
rejects
it
is
termed
as
faasiq.
64
3. Isa’at
(Detested)
Is
the
opposite
of
Sunnate
Mukada
and
if
it
is
continuously
practiced
then
it
is
sinful,
for
example
making
it
ones
habit
not
to
rinse
the
mouth
during
wudu
(ablution)
since
it
is
Sunnate
Muakkada
to
rinse
the
mouth.
4. Makrooh
Tanzihi
(Slightly
Detested)
Is
an
act
which
if
not
done
will
earn
reward,
however,
if
it
is
done
then
it
is
a
punishable
offence,
for
example
splashing
water
in
wudu.
5. Khilafe
Awla
(Undesirable)
Is
an
act,
which
if
not
done
is
desirable
and
preferred,
but
there
is
no
sin
in
doing
it.
MUBAH
(PERMISSIBLE)
Is
an
act,
which
is
neither
ordered
by
Shariah
nor
prohibited.
There
is
no
reward
if
done
and
no
punishment
if
not
done.
TAHARAH
(PURIFICATION)
Before
one
can
offer
Salah
there
are
six
conditions
to
be
fulfilled:
1. Tahaqah
(Ritual
Cleanliness)
2. Covering
of
ones
Satar
(The
minimum
part
of
the
body,
which
should
be
covered)
3. Facing
Qiblah
4. The
place
of
prayer
should
be
clean
5. There
should
be
valid
time
for
the
Salah
6. Intention
of
Salah
Cleanliness
of
Tahrah
covers
3
parts;
Body,
Clothes,
Place.
Two
types
of
impurity:
1. Ritual
impurity
(Najaste
Hukmiya).
This
is
a
state
of
impurity,
which
cannot
be
seen.
It
has
two
types;
(a)
minor
impurity
(Hadas),
which
can
be
removed
by
wudu
(Ablution).
(b)
major
ritual
impurity
(Janabah),
which
can
be
removed
by
full
ritual
bath.
2. Physical
impurity.
This
impurity
is
visible
it
also
has
two
types
(a)
major
physical
impurity
(Najasate
Mughlaza).
(b)
minor
physical
impurity
(Najasate
Mukhafatah).
The
amount
of
impurity,
which
is
excused,
is
3cm
in
diameter
for
major
physical
impurity
is
less
than
a
¼
for
minor
physical
impurity.
A
person
should
not
make
a
habit
of
neglecting
65
the
above-‐mentioned
amounts.
This
knowledge
is
useful
for
abnormal
circumstances
and
also
of
one
has
offered
Salah
and
after
it
noticed
at
the
amount
is
less
than
the
above
mentioned.
He
does
not
need
to
repeat
his
prayer.
SOME
POINTS
WITH
REFERENCE
TO
WATER
All
natural
water
is
pure
and
clean.
Flowing
water
is
clean
even
if
impurity
falls
in
it,
unless
the
colour,
taste
and
smell
change.
A
pond
at
tank
6.5
by
6.5m
will
be
considered
flowing
water,
if
it
has
less
than
that
it
will
be
considered
impure,
if
any
impurity
falls
in
it.
Insects
do
not
make
the
water
impure.
Water,
which
has
been
used
for
Wudu
and
Ghusl,
is
clean
itself,
but
cannot
purify
anything
else.
If
a
dog,
pig
or
any
Haraam
animal
of
pray
drinks
from
a
pond
of
tank
less
than
6.5
by
6.5m
(250
litres)
it
will
become
impure.
This
tank
of
pond
should
be
deep
enough
so
that
a
person
can
take
water
with
his
hands,
without
touching
the
ground.
ISTANJA
(WASHING/CLEANING
OF
PRIVATE
PARTS)
Istanja
means
to
clean
the
private
parts,
after
passing
urine
or
stool,
by
using
clean
water,
tissue
paper
or
lumps
of
dry
earth.
It
is
Sunnah
Mukada
to
perform
Istanja.
If
it
does
not
exceed
from
its
outlet,
if
it
spreads
or
exceeds
3
square
centimetres
than
it
is
obligatory
to
wash
it
with
water.
It
is
Makrooh
to
do
Istanja
with
coal,
bone,
glass,
baked
bricks
and
printed-‐paper
or
anything
which
is
beneficial
to
man,
jinn
or
animals.
Istanja
should
be
done
with
left
hand
and
one
should
not
face
or
turn
back
towards
Qiblah
at
time
of
answering
call
of
nature.
One
should
remove
any
ring,
necklace
or
badge,
which
has
name
of
Allah
Tala
and
Prophet
Muhammad
(S.A.W)
and
any
verse
or
word
of
Quran
and
Hadith.
One
should
take
special
care
of
urine
drops
and
traces.
There
is
no
need
to
doubt
but
when
sure
and
can
feel
the
discharge
one
must
do
Istanja,
wash
the
part
of
clothes
which
is
soiled
and
perform
Wuzu
again.
WUZU
(RITUAL
ABLUTION)
PROCEDURE
OF
WUZU
(RITUAL
ABLUTION)
Wuzu
is
Farz
(Obligatory)
for
performance
of
prayer
(Salah)
and
touching
Quran!
Wuzu
is
necessary
for
the
Tawaf
(Encircling)
the
Ka’bah.
Wuzu
is
Mustahab
(desirable)
for
every
Salah,
in
spite
of
having
wuzu
and
also
before
sleeping.
1. Make
intention
(Niyyah)
for
Wudu
2. Sit
in
a
high
place
66
3. Face
the
direction
of
Qiblah
4. Recite
Bismillah
5. Wash
both
hands
up
to
the
wrists
three
times
6. Rinse
the
mouth
three
times
7. Use
the
Miswak
if
not
index
finger
to
clean
the
teeth.
Then
gargle
three
times
8. Rinse
the
nostril
three
times
with
the
right
hand
and
clean
the
nose
with
the
left
hand.
9. Wash
the
face
three
times
from
the
top
of
forehead
to
below
the
chin
and
from
one
ear
to
the
other
10.Then
comb
the
beard
with
your
fingers
11.Wash
the
right
and
then
left
hand
up
to
and
including
the
elbows
three
times
12.Make
the
Khilal
(Clasping)
of
finger
into
each
other.
13.Then
wet
your
hands
and
pass
it
over
your
head.
Take
extra
care
not
to
start
Masah
from
forehead,
but
the
actual
the
hairy
place
just
above
forehead.
Keep
three
fingers
each
hand
together
and
wipe
your
hands
all
over
the
head
to
the
back
of
the
head.
Then
place
the
palms
on
the
sides
of
head
and
bring
forward
to
forehead
14.
Insert
the
front
portion
if
index
fingers
into
the
outer
ear
while
turning
them
clock
wise
round
the
ear
and
then
pass
the
inner
part
of
thumb
behind
the
ear
15.Perform
the
Masah
of
nape
with
the
back
of
middle
finger,
ring
finger
and
little
finger
16.Finally
wash
both
feet
including
the
ankles,
first
right
and
then
left
17.Also
make
Khilal
of
your
toes
by
using
the
little
finger
of
the
left
hand
beginning
from
little
toes
to
the
right
foot
and
finishing
at
the
little
toe
of
the
left
foot
18.During
Wuzu
keep
reading
this
Sunnah
Dua
“O
Allah
forgive
my
sins
and
give
expansion
in
my
home
and
bless
me
in
my
provision.”
19.At
the
end
recite
second
Kalimah
and
this
Dua
“O
Allah
make
of
those
who
repent
and
make
me
from
those
purified.”
20.Also
recite
Surah
Al-‐Qadar
In
the
full
method
of
wuzu
as
mentioned,
there
are
some
acts,
if
omitted
or
not
practiced
the
wuzu
is
not
valid.
They
are
called
obligatory
(Farraid)
acts
of
wuzu.
Some
acts
are
prophetic
Sunnah,
some
are
recommended
and
some
are
disliked
(Makrooh),
by
which
the
reward
of
the
wuzu
is
decreased.
OBLIGATORY
ACTS
OF
WUZU
(FARZ)
1. To
wash
the
face
once
from
the
hairline
of
the
forehead
to
the
lower
part
of
the
chin,
where
it
meets
neck
and
from
one
earlobe
to
the
other.
It
is
also
farz
(obligatory)
to
wash
the
hairs
of
the
beard
which
are
on
the
circle
of
face
and
the
hairs
which
are
longer
than
the
circle
of
the
face,
it
is
desirable
to
wash
them,
not
farz.
If
the
beard
is
thin
than
both
hairs
and
the
underneath
skins
must
be
washed.
2. To
wash
both
hands
including
elbows
once
3. To
wipe
a
quarter
of
head
once
with
wet
hands
67
4. To
wash
both
feet
including
and
up
to
ankles
NOTE:
One
should
try
to
perform
ablution
fully
with
Sunnah
and
mustahabs
but
it
is
useful
to
know
farz
acts
for
situation
where
water
is
scarce;
one
is
in
extreme
hunger
or
is
very
weak
to
perform
all
wuzu.
SUNNAH
OF
WUZU
(PROPHETIC
PRACTICES)
1. To
make
intention
of
wuzu
(ablution)
2. Recite
Bismillah
3. Washing
the
hands
thrice
up
to
wrists
4. Brushing
the
teeth
by
Miswak
5. Rinsing
the
inside
of
mouth
three
times
6. Cleaning
and
passing
water
into
nostrils
three
times
7. Combing
the
beard
(Khilal)
with
fingers,
if
the
beard
is
thick,
thrice
8. Combing
fingers
and
toes
9. Washing
each
part
three
times
10.To
wash
the
parts
of
wuzu
three
times
11.Continuity
of
washing
to
be
maintained
in
such
way
that
no
part
of
wuzu
dries
before
the
wuzu
is
complete
12.Wiping
of
the
whole
head
with
wet
hands
once
13.Wiping
the
two
ears
with
wet
hands
once
14.Maintaining
the
order
mentioned
in
Quran
and
Sunnah
15.Not
to
waste
water
DESIREABLE
ASPECTS
OF
WUZU
(MUSTAHAB)
1. To
face
Qiblah
2. To
begin
from
the
right
3. To
wipe
the
(masah)
nape
once
4. Not
to
take
assistance
from
anyone
5. To
sit
on
a
high
and
clean
space
6. To
wash
all
parts
further
than
the
prescribed
limit
7. To
use
the
right
hand
when
rinsing
the
inside
mouth
or
taking
to
the
nose
8. Clean
the
nose
with
left
hand
9. To
recite
Bismillah
before
washing
every
part
of
body
washed
in
wuzu
10.To
recite
the
supplication
during
wuzu
11.To
recite
Shahadat,
the
prophetic
supplication
and
thereafter
surah
Al-‐Qadar,
after
wudu
12.To
wash
the
feet
with
left
hand
13.To
pray
two
cycles
of
prayer
in
the
permissible
time
68
14.To
drink
left
over
water
from
wuzu,
while
facing
Qiblah
and
in
standing
posture
15.Not
to
shake
wet
hands
NOTE:
Practicing
the
mustahab
acts
earns
reward
but
there
is
no
sin
if
left
out.
DISLIKED
ASPECTS
OF
WUZU
(MAKROOH)
1. To
neglect
not
practice
the
Sunnah
acts
2. To
perform
ablution
in
an
impure
place
3. To
talk
about
worldly
affairs
without
a
legal
Islamic
excuse
4. To
clean
the
nose
with
right
hand
5. To
wash
any
organ
of
wuzu
more
than
three
times
without
any
need
6. To
waste
water
THINGS
WHICH
BREAK
WUZU
Minor
Ritual
Impurity
A
person
becomes
ritually
impure
in
the
minor
sense
by
the
following:
1. Passing
of
urine
or
stool
2. Passing
wind
3. Discharge
of
blood
which
flows
out
of
the
actual
wound
as
its
place
4. Chronic
vaginal
discharge
5. Mouthful
vomiting
6. Laughing
in
Salah
except
funeral
prayer
7. Losing
senses/becoming
insane
8. Fainting
9. Sleeping
while
lying
down
or
while
supporting
ones
body
against
anything
10.Become
intoxicated
11.Nose,
ear
or
mouth
bleeding
will
break
wuzu
if
the
redness
of
colour
is
dominant
in
the
discharge
and
if
it
is
yellow
it
does
not
break
wuzu.
RITUAL
BATH
(GHUSL)
THERE
ARE
THREE
TYPES
OF
GHUSL:
1. Obligatory
(farz)
2. Necessary
(wajib)
3. Sunnah
(prophetic
tradition)
4. Recommended
(mustahab)
69
OBLIGATORY
BATH
(GHUSL)
This
Ghusl
is
very
important
because
without
Ghusl
one
cannot:
1. Perform
any
Salah
2. Touch
the
holy
Quran
3. Recite
the
holy
Quran
4. Perform
Sajdah
of
Tilawah
5. Perform
Tawaf
(circumblating)
of
Ka’bah
6. Enter
the
Mosque
(any)
7. Fast
during
the
menstrual
and
postnatal
bleeding
without
performing
Ghusl
after
they
have
stopped
GHUSL
BECOMES
OBLIGATORY
IN
THE
FOLLOWING
CASES:
1. Ejaculation
of
semen
from
both
the
man
and
woman
in
a
state
of
excitement
whether
in
sleep
(wet
dream)
or
wakening.
2. Sexual
intercourse
even
if
there
is
no
discharge.
3. At
the
end
of
menstrual
and
postnatal
bleeding.
4. If
one
finds
semantic
fluid
on
clothes
after
waking
up
and
does
not
remember
the
discharge
in
the
dream
of
sleep
still
ghusl
is
obligatory.
GHUSL
IS
WAJIB
(NECESSARY)
IN
THE
FOLLOWING
CASES:
1. If
non-‐muslim
becomes
embraces
Islaam
and
knows
he
had
been
involved
in
any
act
where
after
ghusl
was
obligatory
but
he
had
not
performed
it.
2. To
give
bath
to
a
dead
body
of
a
Muslim
is
commonly
necessary
(wajib-‐khifayah)
on
Muslims.
GHUSL
IS
SUNNAH
IN
FOLLOWING
CASES:
1. Ghusl
for
Friday
prayer.
2. Ghusl
for
Eid
prayers.
3. Ghusl
before
wearing
ihram
for
hajj
or
Umrah.
4. Ghusl
for
staying
in
Arafat
after
midday
(zawal).
GHUSL
IS
RECOMMENDATORY
IN
FOLLOWING
CASES:
1. After
one
has
recovered
from
unconsciousness.
2. For
entering
Makkah
Mukarramah.
3. For
entering
Madeenah
Munawarah.
4. Ghusl
after
cupping
of
blood
(blood
removal
as
treatment).
70
5. After
washing
dead
body.
6. When
a
disbeliever
becomes
a
muslim.
7. Ghusl
after
repentance
(taubah).
8. Ghusl
on
the
night
of
15th
Shabaan.
HOW
TO
PERFORM
RITUAL
BATH
(GHUSL)
1. Make
intention
of
Ghusl.
2. Wash
both
hands
including
wrists.
3. Wash
the
private
parts.
4. If
there
is
impurity
or
any
impure
discharge
elsewhere
on
the
body
it
should
be
washed.
5. Perform
full
wudu.
6. Pour
water
over
the
head
thrice.
7. Pour
water
over
the
right
and
then
the
left
shoulder
thrice.
8. Pour
water
over
the
entire
body
while
rubbing.
9. If
the
hairs
of
a
woman
are
pleated
she
is
excused
from
loosening
her
pleated
hair
but
it
is
obligatory
for
her
to
wet
the
base
of
each
and
every
hair.
10.If
after
Ghusl
one
realises
that
a
certain
part
has
been
left
dry.
It
is
sufficient
to
only
wash
the
dry
portion.
OBLIGATORY
ACTS
OF
GHUSL
(RITUAL
BATH)
The
following
three
things
must
be
done
in
the
bath
for
major
ritual
impurity,
menstruation
and
postnatal
bleeding;
otherwise
the
person
will
remain
ritually
impure.
1. Rinsing
the
inside
of
mouth
and
gargling.
2. Cleaning
the
nostrils
with
water
and
taking
water
up
to
soft
part
of
the
nose.
3. Washing
and
passing
water
on
the
whole
body
in
such
a
way
that
not
a
single
hair
or
any
part
of
the
body
remains
dry,
otherwise
the
Ghusl
will
not
be
valid.
SUNNAH
ACTS
OF
GHUSL
1. Begin
with
the
name
of
Allah.
2. Intention
to
purify
yourself.
3. To
wash
the
hands
up
to
the
wrist.
4. To
wash
all
impurities
on
the
body.
5. To
wash
the
private
part
even
if
there
is
no
impurity.
6. Perform
full
wudu
(ablution).
7. To
wash
and
pass
water
thrice
over
the
whole
body
.
8. Start
pouring
water
from
the
head
then
to
right
shoulder
and
then
to
the
left
shoulder.
71
9. To
rub
the
whole
body
with
the
hands.
10.To
wash
the
different
parts
of
the
body
in
such
a
way
that
the
latter
is
washed
before
the
foremost
dries.
MUSTAHABS
OF
GHUSL
All
the
things
are
mustahabs
(recommended
in
wudu
are
also
Mustahab
for
ghusl
except
facing
Qiblah.
To
recite
dua
at
the
end
and
it
not
Mustahab
to
drink
the
remaining
water
while
standing
after
ghusl.
MAKROOHAAT
(DISLIKED
ACTS)
OF
GHUSL
All
these
things
which
are
makrooh
(disliked)
in
wudu
are
also
makrooh
in
ghusl.
They
are:
1. To
face
Qiblah
while
naked.
2. To
take
bath
without
a
need
in
such
a
place
from
where
non-‐Muslims
can
see.
THINGS
WHICH
DOES
NOT
MAKE
GHUSL
OBLIGATORY
(FARZ)
1. When
a
clean
fluid
is
released
from
private
part
at
the
time
of
excitement
and
fore
play
but
before
emission
of
semen.
2. Discharge
of
fluid
before
urination.
3. To
have
wet
dream
without
discharge
of
seminal
fluid.
4. If
there
is
no
bleeding
after
child
birth.
5. Seminal
discharge
without
lust
and
excitement
on
account
of
a
fall,
shock
or
injury.
6. Having
an
enema
(enema
is
a
large
liquid
used
to
empty
the
bowls
for
an
operation
etc
through
the
private
parts).
7. Insertion
of
finger
or
any
such
thing
into
the
private
parts.
8. To
copulate
with
an
animal
or
corpse
where
no
ejaculation
takes
place.
DRY
ABLUTION
(TAYAMUM)
Allah
says
in
the
Quran,
“If
you
are
all
ill
on
a
journey
or
any
one
of
you
has
answered
the
call
of
nature
or
had
intercourse
and
you
do
not
find
water,
you
must
do
dry
ablution
with
clean
earth
by
wiping
your
aces
and
hands,
surely
Allah
is
purifying
and
pardoning.”
(4:43)
Tayamum
is
a
blessing
of
Allah
and
manifestation
of
Islaams
practicality
and
flexibility.
When
a
person
is
ill
or
does
not
find
water
then
to
take
the
ritual
bath
(ghusl)
or
ablution
may
not
be
possible
thus
tayamum
is
an
alternative
because
one
is
not
allowed
to
delay
or
miss
prayers
or
touch
Quran
in
state
of
minor
or
major
ritual
impurity.
72
Tayamum
can
be
done
on
anything
which
is
clean
provided
it
is
from
the
earth,
like
sand,
stone,
dust
and
plaster.
METHOD
TO
MAKE
TAYAMUM
(DRY
ABLUTION)
1. Make
intention
that
I
am
making
tayamum
for
the
purpose
of
obtaining
purity.
2. Strike
both
hands
on
the
stone,
sand
whatever
is
available
from
the
same
kind
of
earth.
Sake
off
the
excess
and
wipe
both
hands
over
the
face
as
you
are
washing
the
face
making
sure
that
no
part
of
the
face
is
left
out.
3. Now
strike
both
hands
again
on
the
earth
after
shaking
away
the
excess
dust.
Wipe
both
arms
including
the
elbows
in
the
following
manner:
a) After
placing
four
fingers
of
the
left
hand
under
the
finger
tips
of
the
right
hand
rub
towards
the
elbow
of
the
right
hand.
b) In
similar
manner
beginning
from
the
elbow
rub
over
the
inner
parts
of
the
right
hand
up
to
the
fingers,
ending
up
by
passing
the
inner
part
of
the
left
thumb
over
the
outer
portion
of
the
right
thumb.
After
completing
the
right
hand
do
exactly
the
same
with
the
left
hand.
c) This
is
followed
by
making
khilal
(combing)
of
the
fingers.
If
one
is
wearing
a
ring
it
should
be
either
removed
or
rotated.
OBLIGATORY
ACTS
OF
TAYAMUM
1. To
wipe
the
full
face.
2. To
wipe
over
both
hands
including
the
elbows.
PROPHETIC
ACTS
(SUNNAHS)
IN
TAYAMUM
1. To
begin
with
Bismillah
(in
the
name
of
Allah).
2. To
wipe
the
face
before
wiping
arms.
3. To
do
these
actions
without
long
intervals
in
between.
4. To
move
the
two
hands
forwards
and
backwards
after
placing
them
on
sand.
5. To
shake
the
excess
dust
off
hands.
6. To
keep
the
fingers
a
part
when
placing
hands
on
the
sand.
7. To
wipe
the
right
hand
first
and
then
the
left
hand.
8. To
comb
the
beard
with
fingers
after
wiping
the
face.
CONDITIONS
FOR
VALIDITY
OF
TAYAMUM
1. Intention
for
obtaining
purity
for
performance
of
salah,
reciting
Quran
and
whichever
act
of
worship
one
intends
to
practice.
2. To
be
one
mile
away
from
water
even
in
the
city.
73
3. To
be
sick
or
due
to
cold
one
fears
the
use
of
water
will
be
harmful.
4. Due
to
fear
of
an
enemy
in
battle
etc.
5. Due
to
thirst
meaning
that
if
you
use
the
water
for
wudu
then
no
water
will
be
left
to
drink.
6. Non
availability
of
any
instrument
to
draw
water
e.g.
rope,
bucket,
no
tap.
7. On
fearing
if
one
performs
wudu
the
funeral
prayer
will
be
missed
or
one
fears
missing
the
Eid
salah
altogether.
8. Tayamum
should
be
made
on
such
a
substance
that
is
of
earth
e.g.
sand,
stone,
soil,
sea
sand
and
that
which
does
not
burn,
melt
or
form
into
ash.
9. Tayamum
cannot
be
made
on
wood,
silver
metal
or
gold.
10.One
should
wipe
the
whole
area
of
face
and
hands
up
to
and
including
elbows,
so
that
not
even
small
part
is
left
untouched.
11.One
should
strike
the
palms
of
the
hand
thrice
on
the
sand.
12.Tayamum
replaces
wudu
when
one
is
free
from
major
impurities
such
as
janabat,
menstrual
and
postnatal
bleeding.
13.It
is
necessary
to
wait
for
promised
water
even
if
salah
is
missed.
14.It
is
necessary
to
search
for
water
within
a
radius
of
four
hundred
steps.
SOME
USEFUL
ISSUES
REGARDING
TAYAMUM
1. If
half
or
more
of
the
body
is
wounded
then
one
can
make
tayamum.
2. If
more
than
half
the
body
is
well
then
wash
the
part
which
is
well
and
perform
masah
(rub
a
wet
hand)
over
the
wounded
part.
3. Whatever
breaks
wudu
will
also
tayamum.
74
In the Name of Allah The Most Merciful The Most Compassionate
acting upon
Number
Tick if
Type of
Sunan Acts to be performed Notes/Comments
Sunnah
As soon as one wakes rub both the palms on the face and eyes so
Awakening
Sunnats
3 To wash hands and gargle mouth before and after eating [Ag]
To make intention that, ‘I am eating to gain strength for Allah’s
4
Ibadat (worship) [Ag]
Let one third of the stomach be for food, one third for water
5
and let on third be left empty [IM]
6 Eat only when you are hungry [IM]
7 Stop eating when you can still eat i.e. never eat to your fill
8 To eat with the right hand [IM]
9 Use the right hand when taking or giving someone food [IM]
To sit on the floor and eat in one of the following three ways:
• To squat with the buttocks away from the ground
10
• To sit on one leg having the other knee raised
• To sit on both the legs as in the tashahhud position [UQ]
Sunnats of Eating
75
In the Name of Allah The Most Merciful The Most Compassionate
When eating together, we should try to eat until the end (the
22 last eater) so that we can accompany the slow eaters, but if it is
not possible we should excuse ourselves [IM]
If several people are eating dates or grapes etc together, then
23 none should take in twos without the permission of his/her
companions [B]
24 If a servant has cooked our food, the he/she should be
requested to eat with us or separately [IM]
The habit of gargling the mouth together with washing of the
Sunnats of Eating
25
hands after meals is a source of great blessings [IM]
After eating one should lick their fingers and plate as it is
26 possible that Allah The Sustainer may have kept blessings and
Barakat on that particle left behind on that plate or finger [TB]
The middle finger should be licked first followed by the index
and lastly the thumb (when using only 3 fingers). If more than
27 three are used, then after licking the above three, the little and
then ring finger should be licked [TB]
The dastarkhan (table cloth) should be lifted in front of the
28 diners; that is the diners should clear up the dastarkhan and fold
and lift it up before they themselves stand up [IM]
The dastarkhan should be spread on the floor as our Prophet
29
(sallallahu-alayhe-wasallam) never ate on a table [ST]
Water and all other halaal liquids should be drank with the right
30
hand as Shaitaan uses the left hand for eating and drinking [KN]
31 To drink in three separate sips [T]
32 To recite ‘Bismillah’ before and Alhamdulilah after drinking [B]
Sunnats of Drinking
locks [B]
Containers with foodstuff (even water) should be covered with
Night
76
In the Name of Allah The Most Merciful The Most Compassionate
77
In the Name of Allah The Most Merciful The Most Compassionate
78
In the Name of Allah The Most Merciful The Most Compassionate
79
68
In the Name of Allah The Most Merciful The Most Compassionate
in Own Language
Tick if Learnt
Tick if Learnt
Masnoon Du’aas to be Learnt and Practiced
in Arabic
Number
Type of [Supplication (du’aa) books are for sale from the Notes /
Zawiyah. Alternatively, you may also buy the books from
Activity Comments
any Islamic shop, if you cannot find any of the
supplications for the activities below]
This section consists of Prophetic supplications for activities that one is likely perform
EVERYDAY.
1 Kalima Tayyibah (La ill...) [DITLM-pg 1]
Basics
80
In the Name of Allah The Most Merciful The Most Compassionate
81
In the Name of Allah The Most Merciful The Most Compassionate
[AD-3/347]
65 Upon completing the meal [HM] [AD, T & IM]
Supplication for forgiveness of all minor sins after
66
reciting the supplication for ‘after eating’
67 Supplication after drinking water [DITLM-pg 24]
Supplication after drinking anything other than water
68
or milk
69 When folding the dastarkhan (table cloth) to put away
70 Before entering the toilet [HM] [AD & T]
71 Toilet After leaving the toilet [HM] [AD-4/41]
72 Upon entering the home [HM] [AD-4/325]
73 Home When leaving the home [HM] [AD-4/325 & T-5/490]
Supplication when waking up [HM]
74
[B-11/113 & M-4/2083]
[1] Remembrance before sleeping (when one lies down)
Sleep
75
[HM] [B-11/126 & M-4/2084]
76 [2] Remembrance before sleeping [HM] [B-11/113]
Certain ‘astaghfaar’ before going to bed (when one
77
lies down)
78 Supplication when looking into a mirror [DITLM-pg 24]
Getting
ready
82
In the Name of Allah The Most Merciful The Most Compassionate
103
difficult [HM] [IH-327]
Supplication for one afflicted by a calamity [HM]
104
[M-2/632]
105 When angry [HM] [B-6/141] & M-2/1028]
106 What to say when startled [HM] [B-6/181]
What to say and do when feeling some pain in the
107
body [HM] [M-4/1728]
Supplication said upon seeing someone in trial or
108
tribulation [HM] [T-5/493 & 494]
Supplication for expelling the devil and his whisperings
109
[HM] [AD-1/206, M-1/291 & M-1/539]
83
In the Name of Allah The Most Merciful The Most Compassionate
[ST-2/200]
What to say at times of amazement and delight [HM]
113
[B-1/210 & m-4/1857]
114 When seeing another Muslim cheerful [DITLM-pg 27]
Supplication said when wearing a new garment
115
(clothes) [HM] [AD, T]
116 Supplication on bidding someone farewell [DITLM-pg 47]
Supplication on mounting an animal or any means of
117
transport [HM] [AD-3/34, T-5/501]
• Supplication for travel [HM] [M-2/998]
118
Journey / travelling
[HM] [B-7/162]
Supplication for the deceased at the funeral prayer
132
[HM] [IM-1/480 & A-2/368]
84
In the Name of Allah The Most Merciful The Most Compassionate
KEY OF REFERENCE
Notes
• All the supplications with a reference from a hadith book (with a volume and
number in square brackets []) can be found in the Hisnul Muslim [HS] book -
‘Fortification of the Muslim through remembrance and supplication from the
Qur’aan and the Sunnah’ complied and referenced by Sa’eed Ibn ‘Ali Ibn Wahf
Al-Qahtaani. The majority of the supplications listed above are from that book.
• The supplications without a hadith book reference (i.e. without a volume and
number in square brackets []) have been referenced to the books which they
have been taken from with the page numbers. They are;
• Du’as In The Life of a Muslim – [DITLM]
• PRAYERS OF THE PROPHET (PEACE BE UPON HIM) – [POTP]
85
74
The
Conduct
of
the
Seeker
of
Self
Purification
(Tazkiyah)
with
his
Spiritual
Master/Teacher
and
his
Brothers
There
are
two
categories
of
conduct
of
the
seeker
of
self-‐purification
with
his
spiritual
master/teacher:
Internal
conduct
and
External
conduct.
INTERNAL
CONDUCT
OF
THE
SEEKER
OF
SELF
PURIFICATION
1. The
seeker
of
self-‐purification
must
submit
to
the
will
of
the
spiritual
master/teacher
and
obey
him
in
all
his
orders
and
advice,
because
the
spiritual
master/teacher
has
more
experience
and
more
knowledge
in
haqiqat,
in
tariqat
and
in
shariah.
As
the
sick
person
gives
himself
to
his
doctor
to
be
cured,
so
too
does
the
seeker
of
self
purification,
sick
in
his
conduct
and
behaviour,
submit
to
the
spiritual
master/teacher’s
experience
in
order
to
be
healed.
2. The
seeker
of
self-‐purification
must
not
object
to
the
way
the
spiritual
master/teacher
instructs
and
controls
the
seeker
of
self-‐purification.
Each
spiritual
master/teacher
has
his
own
way,
which
he
has
been
permitted
by
his
own
spiritual
master/teacher
to
use.
Imam
Ibn
Hajar
al-‐Haythami
said,
“Whoever
opens
the
door
of
criticism
against
spiritual
master/teachers
and
their
behaviour
with
their
seeker
of
self
purification
and
their
actions
will
be
punished
and
will
be
isolated
from
receiving
spiritual
knowledge.
Whoever
says
to
his
spiritual
master/teacher,
“why?”
will
never
succeed.”
[al-‐fatawa
al-‐Hadithiyya,
p.55]
3. The
seeker
of
self-‐purification
must
know
that
the
spiritual
master/teacher
might
make
mistakes,
but
that
these
will
not
prevent
him
from
lifting
the
seeker
of
self-‐
purification
up
to
Divine
Presence.
So
the
seeker
of
self-‐purification
must
excuse
the
spiritual
master/teacher,
as
the
spiritual
master/teacher
is
not
the
Prophet
(Sollallahu
alaihi
wasallam).
Only
the
Prophet
(Sollallahu
alaihi
wasallam)
was
free
of
error.
Although
it
is
rare,
just
as
the
doctor
might
make
a
mistake
in
treating
a
patient,
so
too
might
the
spiritual
master/teacher
make
a
mistake
in
treating
his
seeker
of
self-‐purifications
spiritual
illness,
and
that
must
be
excused.
4. The
seeker
of
self-‐purification
must
respect
and
honour
the
spiritual
master/teacher
in
his
presence
and
his
absence,
if
only
the
spiritual
master/teacher
can
see
with
the
eye
of
the
heart.
It
is
said
that
whoever
is
not
happy
with
the
orders
of
the
spiritual
master/teacher,
and
does
not
keep
good
conduct
and
adaab
with
him,
will
never
keep
good
conduct
with
the
Quran
and
with
the
Sunnah
of
the
Prophet
(Sollallahu
alaihi
wasallam).
Sheikh
Abdul
Qadir
al-‐Jilani
(rhu)
said,
“Whoever
criticised
a
saint,
Allah
will
cause
his
heart
to
wither.”
86
5. The
seeker
of
self-‐purification
must
be
sincere
and
loyal
to
the
company
of
his
spiritual
master/teacher.
6. He
must
love
his
spiritual
master/teacher
with
an
extraordinary
love.
He
must
know
that
his
spiritual
master/teacher
is
going
to
take
him
to
the
Presence
of
Allah
Almighty
and
Exalted,
and
to
the
Presence
of
the
Prophet
(Sollallahu
alaihi
wasallam).
7. He
must
not
look
to
any
other
than
his
spiritual
master/teacher,
though
he
must
keep
respect
for
all
other
spiritual
master/teachers.
EXTERNAL
CONDUCT
OF
THE
SEEKER
OF
SELF
PURIFICATION
1. He
must
agree
with
the
opinion
of
his
spiritual
master/teacher
completely,
as
the
patient
agrees
with
the
physician.
UNLESS
IT
IS
AGAINST
SHARIAH.
2. He
must
behave
well
in
the
association
of
the
spiritual
master/teacher,
by
avoiding
yawning,
laughing,
raising
the
voice,
talking
without
authorization,
extending
the
feet,
and
always
sitting
in
a
respectful
manner.
3. He
must
serve
his
spiritual
master/teacher
and
make
himself
as
useful
as
possible.
4. He
must
not
mention
from
the
speeches
of
his
spiritual
master/teacher
what
the
listeners
cannot
understand.
This
might
harm
the
spiritual
master/teacher
in
a
way
that
the
seeker
of
self-‐purification
is
unaware
of.
Syidina
Ali
said,
in
a
hadith
narrated
in
Bukhari,
“Speak
to
people
at
a
level
they
can
understand,
because
you
don’t
want
them
to
deny
Allah
(Subahanahu
wa
ta’ala)
and
His
Prophet
(Sollallahu
alaihi
wasallam).”
5. He
must
attend
the
association
of
the
spiritual
master/teacher.
Even
if
living
far
away,
he
must
make
an
effort
to
come
as
often
as
possible.
6. He
must
follow
the
command
of
the
brother
or
the
person
in
charge
the
spiritual
master
has
authorised,
to
do
so
provided
it’s
not
against
Shariah.
7. He
must
not
ask/tell
more
than
three
question/dreams
or
vision
in
one
sitting.
8. After
relating
the
dream
or
vision,
if
the
spiritual
master/teacher
does
not
give
a
reply
to
it,
then
he
should
disregard
it.
Ibn
Hajar
al-‐Haythami
said,
“Many
people,
when
they
see
their
guide
is
firm
on
the
matter
of
obligations
and
the
Sunnah
of
the
Prophet
(Sollallahu
alaihi
wasallam),
accuse
him
of
being
strict.
They
say
that
he
is
praying
too
much
or
keeping
the
Sunnah
too
87
firmly.
These
people
don’t
realise
that
they
are
falling
to
their
own
destruction.
Beware
of
believing
your
ego’s
complaints
about
the
firmness
of
the
sheikh’s
adherence
to
the
shari’ah.”
[al-‐Fatawa
al-‐Hadithiyya,
p.55]
Abu
Hafsah
an-‐Nisaburi
is
quoted
in
Sheikh
as-‐Sulmi’s
book
Tabaqat
as-‐sufiyya,
p.119,
as
saying:
“Sufism
is
composed
of
adaab
[good
conduct].
For
every
state
and
station
there
is
an
appropriate
adaab.
For
every
time
there
is
a
proper
conduct.
Whoever
keeps
the
adaab
will
reach
the
Station
of
Manhood.
And
whoever
discards
adaab
is
very
far
from
acceptance
into
Allah’s
Divine
Presence.”
THE
CONDUCT
OF
THE
SEEKER
OF
SELF-‐PURIFICATION
WITH
HIS
BROTHERS
1. He
must
keep
respect
for
them
in
their
presence
and
in
their
absence,
not
backbiting
anyone.
2. He
should
advise
them
when
they
need
it
with
the
intention
of
strengthening
them.
His
advice
to
them
must
be
in
private
and
it
must
be
with
leniency
and
free
of
arrogance.
The
one
advised
must
accept
the
advice,
must
be
thankful,
and
must
practice
the
advice.
3. He
must
think
only
good
about
his
brothers
and
not
search
out
their
bad
manners.
4. He
must
accept
their
apology
if
they
apologize.
5. He
must
not
feel
jealous
of
any
spiritual
vision,
status
etc
of
his
brothers,
because
no
one
can
receive
the
share
of
others.
6. He
must
make
peace
between
them.
7. He
must
support
them
when
they
are
attacked.
8. He
must
not
ask
to
lead
them,
but
to
be
brothers
with
them.
9. He
must
show
humbleness
with
them
as
much
as
possible.
The
Prophet
(Sollallahu
alaihi
wasallam)
said,
“The
master
of
a
people
is
the
one
who
serves
them.”
10.The
seeker
of
self-‐purification
is
tested
of
his
spiritual
advancement
by
his
conduct
with
his
immediate
family
and
spiritual
brothers,
if
he
fails
in
this
test
his
worship,
visions
or
dreams
and
spiritual
auditions
are
of
no
value.
The
good
conduct
of
the
seeker
of
self-‐purification
really
has
no
end.
He
must
always
be
striving
and
making
progress
with
his
spiritual
master/teacher,
with
his
brothers,
with
his
community,
and
with
his
Nation,
because
Allah
(Subahanuhu
wa
ta’ala)
is
seeing
him,
the
Prophet
(Sollallahu
alaihi
wasallam)
is
made
aware
of
the
amaals
of
the
Ummah,
the
spiritual
master/teacher
is
also
sometimes
made
aware
of
the
amaals
of
the
seeker
of
self-‐purification,
by
the
will
of
Allah
(Subahanuhu
wa
ta’ala),
the
Masters
who
went
before
are
also
made
aware.
With
constant
improvement,
day-‐by-‐day,
he
will
reach
with
the
spiritual
master/teacher
guidance
and
support,
the
State
of
Perfection.
88
Overall Progress Record of the Journey to Allah
Amaal (Practices)
Period
Instruction Each box represents one week. For each day that the practice is performed, place a small vertical line in the box. If not,
then place a dot. There should be a total of 7 marks in each box, either small vertical lines or dots, for example.
Weeks 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30
Dhikr
Murakabah
1st stage 7 sin sheets
2nd stage 8 levels
3rd stage Covenants
Daily
Spiritual prayer
Outstanding prayers
Daily Sunnats
General Islamic Study
Working / studying
Instruction Each box represents one week. Tick across every week if the practice is performed. If not, then place a cross and continue.
Weeks 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30
Weekly amaal
Min 4 hours dawah
Spiritual Fast
Weekly
Outstanding fasts
Weekly Sunnats
Studying Aqeedah
Studying Fiqh
Studying Tazkiyah
Instruction Each box represents one month. Tick across every month if the practice is performed. If not, then place a cross and continue.
Months 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30
Dawah in Jamah
Monthly
Monthly Sunnats
Seeing Teacher
Visiting Graveyard
89
Observing the Spiritual Fast During the Month of Ramadhan
“There are many who fast and gain nothing from the Fast except hunger” (Meaning of hadith)
Tick across everyday you fast, if however you violate the guideline(s) then it will be classed as not keeping a spiritual fast and
you have to start again, also write the day number next to the type of organ of the body in the organs column.
Organs of
Attempt
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 Level Day/Night
-Heart 1 1 D/N
2 2 D/N
-Eyes 3
4 3 D/N
-Tongue
5 4 D/N
-Ears 6
5 D/N
7
-Stomach 8 6 D/N
9
7 D/N
-Hands 10
11 8 D/N
-Feet 12
13
-Private
Parts 14
15
16
17
18
19
20
21
22
90
The different levels of fast briefly outlined below:
Level 1
Abstaining from food, drink, smoking, and marital relationship from break of dawn to sunset.
Level 2
In addition to the above, offering obligatory Salah and the Taraawih prayers.
Level 3
To abstain from the sins of the tongue and eyes.
Level 4
To abstain from the sins related to other sensual organs of the body such as ears, hands, feet including tongue and eyes.
Level 5
To engage all the organs in acts of worship and fulfilling the rights of Allah, the Exalted and His creation in addition to no.4
Level 6
To make your mind & heart fast abstaining oneself from intentionally planning or thinking about a sin.
Level 7
To engage the mind & heart in the remembrance and thoughts of death, life hereafter, day of judgment, paradise ad hell.
Level 8
To become completely annihilated in the remembrance of Allah, the Exalted in such a way that it becomes the dominant factor
in your life.
91
Prayer (Salah)
Tick across everyday if the condition is met, if however you violate the condition(s) then stop and start from the beginning and write the day number
In total days column and also next to the type of sin/rules in the rules column below
Number of Days
Attempts
Rule(s)
Violated
Date
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40
10
11
12
13
14
15
16
17
18
19
20
92
Outward Levels of Prayers (Salah)
Level 1
To offer prayer whilst knowing the obligatory (fardh), necessary (wajib), and sunnat and invalidating (mufsid) acts of ablution (wudhu),
ritual bath (ghusl), and prayers (salah) and acting upon them.
Level 2
To offer the prayer whilst having knowledge of recommended (mustahab), disliked (makruh), and etiquettes (adab) of wudhu, ghusl and
salah.
Level 3
To offer fardh prayers with congregation in the mosque and for women there is more reward in praying at home. To wear the clothes bought
with halal income and to eat food from halal means and to keep one’s clothes above ankles (for men only). To learn the prayer of traveller,
sick person and chronic illness.
Level 4
To learn and practice the physical posture in detail and trying to bring one’s posture closer to the Prophetic prayer as much as possible.
Level 5
To learn the entire prayer with correct pronunciation (Qiraat) and to also learn the supplications (dua) of funeral prayer.
Level 6
To learn additional supplication and words of remembrance (Azkars) for different postures.
Level 7
To learn the translation of the entire salah.
Level 8
To offer the salah in Sunnah dress and wear clean and best clothes which one can afford and to put on fragrance.
Level 9
To learn at least the 10 last surahs of Qur’an and then recite them in different Rakats with meaning.
Level 10
To offer the prayer in beginning time (especially for women whilst men will pray with congregation) and not to talk immediately before the
salah and to offer the optional prayer (nafl) after the Sunnah prayers.
93
Spiritual Levels of Prayer
Preparation Level
To think and to refresh the belief that Allah, the Lord of worlds is with me, is watching me and is listening to my recitation and zikr in every
posture of prayer at least once.
Level 1
To do the above three times in every posture.
Level 2
To be in continuous thought and remembrance of Allah, the High, and not to distract one’s thought intentionally.
Level 3
Offering the salah with understanding as though you are communicating the words with meaning to Allah, the Exalted.
Level 4
To offer the salah whilst thinking of the matters of the hereafter: the life of grave, plain of resurrection, Paradise and Hell in detail.
Level 5
To offer the prayer as though it is your last prayer of life.
Level 6
To be in continuous thought of Allah and the hereafter and whilst trying, one does not think of worldly matters even unintentionally.
Level 7
Imagine you have been given the opportunity to offer the prayers in the grave world (Barzakh) and you are offering the prayer there whilst
waiting for the questions of the grave.
Level 8
Imagine you are in the plain of resurrection on Judgement Day. People are in great difficulty and you have been given the opportunity to
offer prayer under the throne of Allah. Soon you will be presented in the presence of Allah for accountability.
Level 9
To be in the presence of Allah, the Exalted up to one hour after the salah.
Level 10
To offer salah with the muraqabah of different qualities of Allah, the Lord of worlds from the 99 names of Allah, the Exalted and being
absorbed in the remembrance of Allah through that particular quality and attribute.
94
Tongue
Tick across everyday if the condition is met, if however you violate the condition(s) then stop and start from the beginning and write the
Disciplinary rules number in the rule(s) violated column
Attempts
95
Eyes
Tick across everyday if the condition is met, if however you violate the condition(s) then stop and start from the beginning and write the
Disciplinary rules number in the rule(s) violated column
Attempts
96
Ears
Tick across everyday if the condition is met, if however you violate the condition(s) then stop and start from the beginning and write the
Disciplinary rules number in the rule(s) violated column
Attempts
97
Hands
Tick across everyday if the condition is met, if however you violate the condition(s) then stop and start from the beginning and write the
Disciplinary rules number in the rule(s) violated column
Attempts
98
Feet
Tick across everyday if the condition is met, if however you violate the condition(s) then stop and start from the beginning and write the
Disciplinary rules number in the rule(s) violated column
Attempts
99
Stomach
Tick across everyday if the condition is met, if however you violate the condition(s) then stop and start from the beginning and write the
Disciplinary rules number in the rule(s) violated column
Attempts
1. Excessive lawful eating & drinking 5. Consumption of food/snacks with following E-Numbers:
2. Unlawful eating & drinking E120, E160a, E471, E472 (a-e), E473, E474, E475, E476, E477
3. Consumption of alcohol E478, E570, E572, E631, E635, E640, 920
4. Taking drugs
100
Private Parts
Tick across everyday if the condition is met, if however you violate the condition(s) then stop and start from the beginning and write the
Disciplinary rules number in the rule(s) violated column
Attempts
101
Purification of Mind: Stage Two
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Disciplinary rules number in the rule(s) violated column
Attempts
102
Heavenly Covenants
Humbleness (Tawãdhu)
Tick across everyday if the condition is met, if however you violate the condition(s) then stop and start from the beginning and write the
Disciplinary rules number in the rule(s) violated column
Level(s)
Attempts
Rule(s)
Start Number of Days Violated
Date
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30
1
2
3
4
5
6
7
8
9
10
Disciplinary rules to protect the Heavenly Covenant(s)
Level 1 Level 2 Level 3 Level 4
To think and To clear any In reaction to every good act which one performs, attribute it to Allah (Azzawajal). Practically show
believe other animosity or hatred It is through his Grace and Mercy one is able to perform it and become more humble as all humbleness towards Allah
Muslim are towards enemies that the knowledge of good and bad acts were revealed by Allah Ta’la through our Master (Azzawajal), Messenger of
better than exists due to any Prophet Muhammad (peace and blessing of Allah be upon him) and Allah Ta’la is providing Allah (peace and blessing be
you and not worldly reasons the space, time, intellect, body and mind through which one is performing the good deeds. So upon him), Deen of Allah
to consider especially your in reaction to good deeds one should not develop self-likeness, arrogance or thinking of one and Muslims. The person
them lowly family members and self superior to others, rather one should show more humility, humbleness, and servitude by will be taught the method to
or inferior other close friends. becoming humble towards the creation of Allah the exalted. practice this level.
Level 5 Level 6 Level 7 Level 8 Level 9 Level 10
Now to do Khidmat (serving), When seeing elderly, young, middle- To believe, ‘all the goodness and To believe, ‘I am still To believe, ‘I cannot To believe, ‘I am
whenever you are sitting with aged, men or women one should pray blessings of excellence do not trying to achieve worship Allah, the not even serving
some brothers or in a for them from the bottom of the heart. belong to me nor am I the humbleness and will Exalted, as He Allah, the
E.g. if it is a young Muslim boy, pray creator of them but they are a keep trying and striving deserves to be Exalted, and His
gathering you should help in
that he becomes a pious Muslim and gift from Allah Ta’la without me until death.’ So not to worshiped and I Deen (religion)
anyway e.g. opening doors,
gets married to a pious Muslim lady. deserving.’ Like the image on a consider that I have cannot fulfil the to the extent of
preparing food or making tea Or for an old non-Muslim woman, TV screen or in a mirror are not achieved humbleness Rights of Allah as my full abilities
etc with happiness and for the pray that she becomes a Muslim and the creations of the mirrors nor because this is attributing He deserves for and capacity.’
pleasure of Allah (Azzawajal). dies with Iman (faith). the mirrors can say I own them. lofty station to yourself. them to be fulfilled.’
103
Heavenly Covenants
Gratitude (Shukr)
Tick across everyday if the condition is met, if however you violate the condition(s) then stop and start from the beginning and write the
Disciplinary rules number in the rule(s) violated column
Attempts
Level(s)
104
Heavenly Covenants
Sincerity (Ikhlaas)
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Disciplinary rules number in the rule(s) violated column
Attempts
Level(s)
105
Heavenly Covenants
Repentance (Taubah)
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Disciplinary rules number in the rule(s) violated column
Attempts
Level(s)
Violated
Start Number of Days
Rule(s)
Date
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30
1
2
3
4
5
6
7
8
9
10
11
12
13
14
Disciplinary rules to protect the Heavenly Covenant(s)
Level 1 Level 2 Level 3 Level 4
To sincerely repent to Allah, the Most To sincerely repent to To sincerely repent to Allah, the Most Forgiving, from To sincerely repent to Allah, the
Forgiving, from disbelief and shirk Allah, the Most Forgiving, haraam (disallowed) intentional thoughts. This includes Most Forgiving, from evil traits
(associating partners with Allah from all the sins of the 7 both bringing the evil though intentionally oneself and that are inside one both
(azzawajal)) and all wrong beliefs. organs of the body. prolonging an evil thought from the Shayateen (devils). intentionally and unintentionally.
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The Methodology and Supplications of Tareeqah Muhammadiyah Prescribed by
Syyiduna Abdul Azeez Ad Dabbãgh [Rahimahullah]
First Dhikr
Monday 5th December
‘La ilaha-illallah’
Our Master, Al Ghawth Az-Zamaan [Rahimahullah] replied to the nearest meaning saying,
“Imagine that in your stomach exist all evil desires [your nafs], when you recite ‘la’ elongate it
and imagine that you are extracting the evil desire out of your stomach taking up to the head.
Imagine that the evil has been taken out of the head then bring in the thought Allah when ‘ilalha’
is recited, then strike the heart with ‘illallah’ with the thought that nothing exist in the heart, no
other deities except Allah! Then reflect this back to the stomach and start the process again.”
Second Dhikr
Monday 22nd May
‘Allah, Allah’
He [Rahimahullah] said:
“A person should try to be in the presence and awareness of Allah by thinking that Allah is
Present, He us with me, He is seeing me. Then during the dhikr he should think of the qualities of
Allah and bring them to mind, e.g. Allah is Rahmaan, Raheem. And to think that with every
recitation of ‘Allah’ he is getting closer and closer to Allah. And after the dhikr, he should try to
keep hold of that thought/mentality for as long as he can.”
Third Dhikr
Friday 1st September
‘Hu, Hu’
Our Master Sheikh Abdul Azeez Dabbāgh [Rahimahullah] said,
“The seeker should do the ‘Hu Hu’ dhikr thinking that when he says ‘Hu’, immediately Allah
Ta’ala hears his chant. Then everytime you supplicate ‘Hu’ think ‘He is the one I want, He is the
one I want to love, He is Allah’ then the seeker should go through the names of Allah. The seeker
can supplicate it as ‘Hu’ or ‘Ya Hu’.”
Fourth Dhikr
Thursday 17th May
‘Haqq, Haqq’
Syiduna Abdul Azeez Dabbāgh [Rahimahullah] instructed the seekers as follows,
107
“Do the ‘Haqq Haqq’ dhikr. They can also perform it as “Ya Haqq, Ya Haqq’ as well. They
should think that ‘Haqq’ means He is the Absolute Truth, so when truth meets falsehood, it
crushes it, therefore, all false deities that exist will inevitably be crushed. If ones deity is women,
then bring it forth to Haqq then Haqq is like a sword that will slay the Baatil! Similarly bring to
mind anything that obstructs one from Allah, children, family, friends, and society, job and so on,
and crush it by giving preference and superiority to the Absolute Truth, Al Haqq.”
Fifth Dhikr
Monday 8th October
‘Hayy, Hayy’
Our Master Sheikh Abdul Azeez Dabbāgh [Rahimahullah] said,
“When the seeker recites ‘Hayy’ it means ‘Ever-Living’. So the seeker should think that all else is
destined to perish but only He shall remain.”
Sixth Dhikr
Monday 8th October
‘Al Qayyum, Al Qayyum’
Sheikh Abdul Azeez Dabbāgh [Rahimahullah] said,
“Al Qayyum means ‘Self-Subsisting, the seeker should think that He sustains everything and
everything is in need of Him but He is in need of no one!”
Seventh Dhikr
Monday 8th October
‘Ya Qahhaar’
He [Rahimahullah] continued,
“Also when the seeker is to recite the dhikr they should try to visualize the name, for example, if
they are doing the ‘Allah, Allah’ or ‘Hu, Hu’ visualize the name ‘Allah’ or ‘Hu’ in arabic, then
imagine a pillar of light emanating from the name which comes towards you and striking you on
the chest and then absorb yourself in the light.”
108
109
& إ! ا$#! إ
LA
I LAHA
I LALLAH
Prepara&on for the (zikr) remembrance of Allah and the spirit – Connec&on
If
a
person
is
engaged
in
the
remembrance
of
Allah,
however
during
that
& me
his
heart
and
inner
self
is
heedless
of
the
remembrance
of
Allah
then
its
benefit
is
much
less.
To
obtain
the
maximum
benefit
it
is
necessary
that
before
a
person
begins
the
verbal
remembrance
of
Allah
he
establishes
a
spiritual
connec&on
with
Him.
However
the
remembrance
of
the
tongue
alone
is
not
devoid
of
benefit.
Example:
Just
like
the
telephone
wire
is
not
plugged
into
the
socket
or
when
there
is
no
network
coverage
for
the
mobile
it
is
not
possible
to
communicate
with
anyone
even
though
one
has
the
best
mobile
or
speaks
in
a
loud
tone.
The
Prophet
(Peace
be
upon
him)
said
"Allah
the
Exalted,
does
not
accept
the
prayer
of
that
person
with
a
heedless
heart".
(Meaning
of
the
hadith)
The
words
of
remembrance
are
like
the
form
of
the
body
and
the
presence
of
the
heart
is
like
the
spirit.
Before
beginning
the
remembrance
the
person
should
try
to
refresh
the
following
three
beliefs
and
thoughts
in
his
heart
and
mind
and
to
keep
these
thoughts
con&nous
through
the
remembrance
(zikr)
3) Allah is listening to everything I'm saying and He is listening to my zikr
ASer a person has firmly and deeply implanted these three thoughts only aSer
110
that
should
he
begin
with
the
recita&on
of
the
words
of
remembrance
& إ! ا$#! إ
Rela&onship of the humans different parts with the remembrance (zikr)
Tongue: It recites the words for example saying La ilaha ilAllah
Mind:
To
maintain
the
connec&on,
with
these
three
thoughts,
that
Allah
is
with
me,
is
seeing
me,
and
listening
to
me
The
heart
and
innerself:
To
have
communion
with
Allah.
In
other
words
without
using
the
tongue
the
person
prays
to
Allah
from
the
heart
and
talks
to
Him.
No
this
is
very
simple.
A
person
whilst
siYng
with
different
people
everyday
establishes
a
connec&on
with
them
via
these
three
thoughts,
for
example
when
you
are
siYng,
conversing
with
someone
you
have
the
knowledge
that
this
person
is
siYng
with
me,
is
watching
me,
and
listening
to
my
speech,
so
this
is
like
a
connec&on.
You
may
be
talking
to
the
person
using
different
words
and
at
the
same
&me
thinking
different
things
in
your
heart
regarding
the
individual
you
are
talking
to.
However
the
only
difference
is
that
ini&ally
the
person
was
connected
with
the
crea&on
but
now
he
directs
the
remembrance
and
connec&on
towards
the
Creator.
Before
beginning
the
remembrance
of
Allah
the
Exalted
a
person
should
recite
the
following
while
keeping
their
meaning
in
mind
1) Bismillah…………….(Once)
2) Astaghfirullah………..(three &mes)
111
4) Lahowlawala
Quwwata
illahbillah
(3X)
Ila………Except
Allah…….Allah
Transla&on: There is no deity worthy of worship except Allah
To
stretch
the
Laa,
and
also
to
stretch
the
Laam
of
ilah
also
and
to
make
sure
that
one
also
does
not
read
the
Alif
of
Allah
as
a
Haa.
The
Laam
of
Allah
should
be
read
slightly
longer
and
with
a
full
mouth
The
person
should
think
that
the
place
of
the
nafs
(lower-‐self)
is
at
the
stomach
and
from
it
all
the
desires
emanate.
He
should
purify
the
heart
and
lower-‐self
from
the
darkness
and
rust
which
have
engulfed
the
heart
and
inner
self
due
to
sins.
Whilst
reading
the
Laa
he
should
think
that
he
is
nega&ng
all
the
false
dei&es
and
all
those
things
that
cause
him
to
forget
Allah
and
also
through
this
he
is
pulling
upwards
towards
the
direc&on
of
the
head
all
the
dirt,
rust,
darkness
and
desire
of
sinning.
Ilah
–
which
means
deity,
this
word
should
be
imagined
in
the
mind,
it
is
as
though
the
person
is
saying
"
the
nafs,
lawful
and
unlawful
desires
and
all
those
people
who
cause
a
person
to
become
heedless
of
Allah
the
Exalted
are
not
112
gods,
so
why
should
I
follow
them
and
listen
to
them.
With
this
thought
he
should
imagine
that
he
has
extracted
them
out
of
his
mind.
ASer
that
he
should
imagine
and
think
that
my
God
is
Allah,
The
one
Who
possesses
the
power
to
give
me
life
and
death,
benefit
and
harm,
honour
and
disgrace,
paradise
and
hell,
and
to
increase
or
decrease
provisions
(rizq).
I
will
only
worship
Him
and
live
my
life
according
to
His
commands.
He
should
think
this
with
his
heart
and
mind.
IlAllah
–
Whilst
saying
this
he
should
think
and
imagine
that
in
my
heart
there
is
no
deity
Except
Allah
and
the
light
of
the
name
of
Allah
is
enlightening
my
heart.
This
will
complete
one
cycle.
ThereaSer
a
person
should
carry
on
in
the
similar
way
to
complete
the
prescribed
length
of
&me
(e.g.
20
minutes).
Towards
the
end
ask
forgiveness
from
Allah,
the
Exalted
as
you
have
not
been
able
to
remember
Him
as
He
deserved
to
be
remembered
and
pray
that
He
benefits
you
from
the
inner
light
of
the
remembrance
(zikr).
1) connec&on
Firstly
you
should
be
in
the
presence
of
Allah,
the
almighty
by
thinking
of
about
3
keys
to
awareness
113
2)
Communion
from
the
servant
The
servant
should
try
to
communicate
with
Allah,
the
All
knowing
from
the
heart.
It
is
not
a
silent
communica&on
(munaajat).
In
other
words
the
servant
should
talk
with
their
Lord
through
the
tongue
of
the
heart.
One
can
pray,
men&on
your
worries,
concerns
and
difficul&es.
Procedure
Look
at
the
name
of
Allah
or
whatever
medita&on
one
is
given
for
about
20
seconds,
then
close
your
eyes
and
try
to
see
the
name
of
Allah
with
the
power
your
imagine
open
your
eyes
aSer
30
seconds
again
look
at
the
blessed
name.
Do
this
three
&mes
and
then
keep
your
eyes
closed
and
use
the
above
two
technique
to
con&nue
with
the
medita&on
for
prescribed
&me
(e.g.
10
minutes).
If
you
do
see
the
name
of
Allah
the
Exalted
enforce
the
connec&on
and
communion
which
means
the
feeling
of
the
presence
of
Allah
and
your
silent
conversa&on
with
Him.
If
you
do
not
see
the
name
of
Allah,
there
is
no
harm
as
long
as
the
person
con&nues
the
medita&on.
Remember
seeing
the
name
of
Allah
is
neither
a
requirement
nor
necessary
for
the
medita&on
but
your
feeling
of
awareness
of
Allah,
the
Exalted
is
important
and
that
is
within
your
power,
while
seeing
is
not
within
your
power.
Disturbing thoughts
When
a
servant
will
remember
their
Lord
obviously
the
Satan’s
jealousy
and
animosity
flares.
So
Satan
will
do
whatever
is
within
his
power
to
distract
and
disturb.
Satan
has
the
power
to
whisper
thoughts
in
the
mind
and
heart.
As
long
as
the
person
does
not
bring
thought
of
other
than
Allah
by
himself
or
does
not
make
a
long
story
from
the
thoughts
of
whispers
by
Satan,
the
thoughts
do
not
harm.
The
seeker
can
get
rather
more
closer
to
Allah,
by
rejec&ng
and
returning
to
the
remembrance
of
Allah,
the
exalted.
Try
not
to
fight
with
the
astray
thoughts.
Just
ignore
and
carry
on
with
your
task.
So
remember
Do
NOT
1)
Bring
2)
Extend
3)
Fight
the
thoughts,
IGNORE
and
con&nue.
114
Illustration of the Breathing Dhikr
When breathing in imagine that the heart is saying ‘Allah’ and when breathing out imagine that the
Heart is saying ‘Hu’
Muhammadiyah House of Wisdom33 Ridling Lane, Hyde, Cheshire, SK14 1NP, England (+44) 07790 550 - 0161 3511975, [email protected]
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