PROGRAM AND AGENDA FOR CHANGING OUR CONDITION

Zaytuna Institute Presents

Remembering the Days of Allah

Bismillah ir-Rahman, ir-Rahim

Bring your people forth from the darkness to the light, and remind them of the Days of Allah. Surely in that is a sign for every one constant in patience and gratitude. Qur an !"#$ %ell the &elievers to pardon those 'ho are not hoping for the Days of Allah, so that (e may recompense a people for that 'hich they had earned. Qur an "$.!" Blessed are those 'hose o'n faults have preoccupied them from the faults of others, 'ho spend from their e)cess 'ealth, 'ho refrain from e)cessive speech, and 'ho find my 'ay enough for them and do not leave it for innovation. (adith Sharif considered good *hasan+ &y ,mam Suyuti in his -am i .%here is a tree in the /arden0 %u&a for anyone 'ho hum&les himself 'ithout humiliation1 and &elittles himself 'ithout impoverishment1 and spends of his 'ealth that he gathered in other than diso&edience1 and mi)es 'ith the people of understanding in the Din and 'isdom1 and sho's compassion to'ard the poor and 'retched. %u&a is for 'hoever &elittles his ego, 'hose 'ealth is pure1 'hose interior is &eautiful1 and 'hose e)terior is dignified1 'ho avoids harming others. %u&a is for 'homever acts according to his kno'ledge, and spends of his e)cess 'ealth, and is not e)cessive in speech. (adith Sharif considered good *hasan+ &y ,mam Suyuti in his -am i Surely today is a Day from the Days of Allah. %here is no place for personal glory or desire that leads to transgression. 2ake your 3ihad solely for the sake of Allah. Direct yourselves to Allah 'ith your actions. ,ndeed today is a day that has 'hat 'ill follo' it .of greatness and remem&rance0. And those 'ho are follo'ing you, if they really kne' the cause of your differences, 1 this 'ould cause you to desist from differing. 4halid &in 5alid s advice to the other generals in the Battle of 6armuk 'ho had &een losing ground due to a lack of cooperation. 7ove of leadership is the last thing to leave the heart of sincere people. Sidi 2uhammad 2ayyara ,f some are still dominated &y their former &ad ha&its, and yet can teach &y mere 'ords, let them teach. 8erhaps &y &eing put to shame &y their o'n 'ords, they 'ill eventually &egin to practice 'hat they teach.

-ohn the 7adder, 9th century ascetic

Contents
AGENDA FOR CHANGING OUR CONDITION

PRACTICAL STEPS FOR CHANGING OUR CONDITION

3
TAQWA: ITS DEFINITION AND ITS BENEFITS

The Benefits of Taqwa How Taqwa is Achieved

THE HEART AND ITS TREATMENT: ADAPTED FROM QADI ABU BAKR IBN AL-'ARABI

7 8 8 10 10 10 10 11 11 1' 1* 14 1. 10 10 11 18 18 18 13 20

Facilitating Action Based Upon True Knowledge Belief Sincerit or !"hlas Achieving Sincerit Four Sources of the #estructive $ualities of the Tongue %nu&eration of the %nor&ities (ore )eco&&endations for )eaching Sincerit
EXERCISES FOR ATTAINING TAQWA

%+ercise 1, -uarding the Tongue %+ercise /, -uarding the % es %+ercise ', -uarding the %ars %+ercise *, -uarding the Sto&ach %+ercise ., -uarding the 2rivate 2arts %+ercise 0, -uarding the Hands %+ercise 1, -uarding the Feet Su&&ar
ABOUT THE ZAYTUNA INSTITUE

Agenda for C ang!ng O"r Cond!t!on

By Hamza Yusuf Practical Steps for Changing Our Condition Taqwa: Its Definition and its Benefits The Heart and its Treatment: dapted !rom "adi #u Ba$r I#n al%& ra#i '(ercises for ttaining Taqwa

Practical Steps for Changing Our Condition

#$ For% a ser!o"s st"d& gro"' to (earn t e f!)e '!((ars 'ro'er(& and t oro"g (&$ Practice )hat you learn as you learn it* +hen this is mastered, mo-e on to the rules of marriage, #uying and selling and other rele-ant sections of sacred la)* Commit to a systematic study of the ra#ic language, especially the science of ta4wid* Study at least one traditional te(t on the science of purifying the heart and practice the e(ercises gi-en to remo-e the #lemishes of the soul* ll of these are prefera#ly )ith a capa#le teacher, licensed to teach #y recognized scholars* In the a#sence of such a teacher, then )ith a study circle #ased on humility and the a#ility to say .I don&t $no). )hen it matters* 2 2$ Create an a*t!)e d '! 'rogra% des!gned to 'rod"*e res"(ts$ /each out to the non%0uslim community through teaching, community )or$ and feeding* Commit to ha-e at least fi-e people em#race Islam through you in the coming year and increase it #y dou#le each year thereafter* If there are e(isting organizations to do this )ith, do not rein-ent the )heel* !or instance, for students there are many already e(isting Islamic student groups that can #e supported if they are engaged in da5wa* If they are not in-ol-ed in da5wa, then #e the catalyst that starts something* 3$ F!nd an area of *on*ern t at !nst!((s a 'ass!onate res'onse !n &o" and +eg!n to ,or- to a((e)!ate t e o+sta*(es needed to 'rod"*e t e * ange &o" ,ant to see !n t at area$ /ecognize the po)er of one* It is llah&s num#er, and e-erything good in this )orld of human endea-ors )as initially the intentions and actions that stemmed from the -ision of one indi-idual* +hen there is commitment )ith sincerity, the creation mo-es to ser-e your purpose and actions are #y intentions* Change yourself )hile changing the )orld* Do not )ait until you ha-e changed yourself to start changing )hat is around you, #ut do not forget your o)n soul and its need for constant and continual purification* Transform those areas of neglect in your o)n self and commit to constant impro-ement, )hile you are )or$ing to change the )orld* The lesser and greater 4ihad are not mutually e(clusi-e* /emem#er the greatest 4ihad is spea$ing the truth in the presence of un1ust authority* This should include the un1ust authority of your o)n lo)er self )hen it diso#eys llah2 remind it and re#u$e it until it su#mits* The greater 4ihad is struggling to change and purify your o)n soul, and the lesser 4ihad is stri-ing and struggling to #ring a#out 1ustice and righteousness in the )orld* 3 If your area is education then )or$ there* It may #e the en-ironment, medicine, youth, economics, agriculture, po-erty or defense of the oppressed* /ecognize no one person can acti-ely perform all of them at one time or in one lifetime*

4* This #in is #ased on recognizing the a#ilities of the #elie-ers that ma$e up the U&&ah and facilitating for them the use of their respecti-e gifts* Understand t at !f one 'erson fo*"ses "'on an area t at d!ffers fro% &o"r area of *on*ern. e or s e !s *o%'(e%ent!ng &o"r ,or- and not detra*t!ng fro% !t +& not /o!n!ng &o"$ There are many paths to llah and He guides to them those )ho struggle )ith themsel-es for His sa$e alone* 5* Do not see ot er 0"s(!%s. , et er organ!1ed gro"'s or !nd!)!d"a(s. as *o%'et!tors or antagon!sts$ /ather, see them as #rothers, and )or$ )ith them or )or$ separately )ith amica#le relations, the least of )hich is gi-ing the greetings )ith a smile* Spea$ )ell of other organizations or #e silent* /ecognize that all of them are struggling for the same cause* If some appear to #e, or actually are misguided, then pray for them* If they ha-e de-iant positions or #eliefs, then re6uest from true scholars that they clarify )ith clear proofs )hat those de-iations are and )hy* In doing so they must not use their o)n opinions #ut those of the rightly%guided scholars of our traditions )ho are recognized #y all of the scholars of the past* /are opinions of one or t)o scholars )ho might ha-e -alid opinions, #ut are not in agreement )ith the ma1ority of scholars on the issue, must not #e used at the cost of unity through di-ersity* If is turns out there is a difference of opinion from our scholars, then lea-e it for the sa$e of unity* But if it is )rong #y consensus, then )ith )isdom #ring it to their attention )ith sincerity* 7eep in mind the fact that (usa, peace #e upon him, )as commanded to go to Firoun and 6spea" to hi& a gentle word67 /emem#er, you are not more righteous than (usa and your #rother is not more astray than Firoun* I#n ##as )as sent #y Imam & li to the "hawaari4 and succeeded in guiding thousands of them through clear proofs* Do not -ie) your #rothers as enemies no matter )ho they are* If they are 0uslims they ha-e the sanctity of Islam and their name is to #e honored* Do not allo) 0uslims to slander other 0uslims #y name* If they )ish to point out de-iations and clarify them, let them do it as the 0essenger of llah, peace #e upon him, did #y saying things such as, 68hat is wrong with a people who do such and such96 Do not engage in de#ates that ha-e raged for o-er a thousand years, such as Sunni and Shia differences* There is no #enefit and only harm* -oid calling groups or people names, such as Salafi, Sufi, 8ahha:i and others, as these engender animosity, and calling people #y names is condemned in the $ur5an if the intention is contempt* If it is to elucidate a position then loo$ to your intention and also to your le-el of understanding* 0ost of us are not capa#le of de#ating )ith any authority )hatsoe-er* Imam /aghi# al%Is#ahaani said, 6#isputation is detesta:le for scholars and those close to Allah; so what is to :e said of the argu&entation of the uneducated and fools96 Consider the )ords of llah to His Prophet, peace #e upon him, 6#ispute with the& with that which is &ore e+cellent76 Thus, He did not permit him to dispute )ithout stipulating that it #e )ith $indness, and this is despite that fact that He descri#es him, upon )hom #e prayers and peace, as #eing on a -ast ethos* 0oreo-er, He disparages argumentation in His )ords, 6The did not sa it e+cept to argue;6 and in another -erse, 6Fro& a&ong hu&anit are those who argue a:out Allah without "nowledge; or guidance; or an illu&inating :oo"76 !inally, heed the ad-ice of llah, 6!f ou find those who ignorantl discuss <ur signs; then turn awa fro& the&764 s Imam 0ali$ said, 6#isputation is not fro& our #in76

2$ In*"(*ate good * ara*ter as a 'ra*t!*e and +e *o"rteo"s ,!t 0"s(!%s a(!-e$ The most effecti-e da5wa is good character*

0"s(!%s and non3

4$ 0a!nta!n e5*e((ent -!ns !' +onds and forg!)e t e s ort*o%!ngs of &o"r re(at!)es for t e sa-e of A((a !n o'es t at +& do!ng so for H!s sa-e. He %a& forg!)e &o"r s or*o%!ngs$ 6$ Treat &o"r ,!)es ,!t e5*e((en*e. as a %an !s /"dged !n t !s re(!g!on +& treats !s ,!)es and * !(dren$ o, ,e(( e

6The :est of ou are the :est of ou to their fa&ilies76 Treat your hus#and )ith respect and )illing tracta#ility, and recognize that a )oman&s 4ihad is her family and if she responds accordingly she has the re)ard of a )arrior for the sa$e of llah* 7$ As- A((a e)er& da& to '"r!f& &o"r eart ,!t t e 'ra&er of t e 8ro' et 9sa,: re(ated +& I%a% A %ad and "se t e 'ra&er for '"r!f!*at!on fro% !dden "#$%& t ree t!%es !n t e %orn!ng and t ree t!%es !n t e e)en!ng$ 89* T!t e so%e 'ort!on of &o"r ,ea(t on to' of t e '$& ( &o" 'a&$ Commit to some Islamic cause financially and support it on a regular #asis* 88* Read t e Q)%' * !n !ts ent!ret& at (east t,!*e a &ear 9at (east on*e !n R + d * and on*e d"r!ng t e rest of t e &ear$ Tr& to read !t ,!t *onte%'(at!on at (east on*e a &ear:$ /ead =a Sin, (ul", 8aqi5a e-ery day* If you are a#le, complete it e-ery forty days, or e-ery month or e-ery se-en days* Commit yourself to memorizing some portion of it e-ery year and couple that )ith the !orty hadith of Imam :a)a)i* /ead the ;ardens of the /ighteous also at least once a year* Do not deri-e rulings from either the $ur5an or the hadith unless you ha-e fulfilled the prere6uisites of the &u4tahid, or ha-e seen )hat the rightly%guided scholars ha-e said a#out it* l)ays remain hum#le in the presence of the Boo$ and the Sunnah and $eep in your heart three $ur5anic in1unctions: - See$ refuge in llah from Sha tan #efore you read anything from the $ur5an* - Do not #e for)ard <)ith your o)n understanding= in the presence of llah <the Boo$= and His 0essenger <the Sunnah=* s$ the people of remem#rance if you do not $no)* #2$ Co%%!t to a ser!o"s 'ra*t!*e of re%e%+ran*e of A((a $ The minimum should include a portion of the $ur5an e-ery day and the prayers and orations of the Prophet <sa)=, peace #e upon him, )as $no)n to recite in the morning and the e-ening* There are many useful -ersions of these prayers, including: - the collection #y Imam al%Haddad - the wadhifa of hmad >arru6 - the wird of Imam :a)a)i - the wadhifa of Shahid Hasan al%Banna ll of the a#o-e are ta$en from the confirmed prayers of the Prophet <sa)= and there are many others similar to them, #ut these are )ell%$no)n and easily accessi#le* ?earn the prayers of the Prophet <sa)= for daily affairs and #e -igilant in practicing them* /emem#rance of llah has a profound effect on the heart and should not #e underestimated, #ut it must #e done regularly, e-en if a small amount* little )hich is constant is #etter than much )ithout consistency*

!ollo)ing the Sunnah is our least common denominator* If )e desire to add fractions or unite fractions )e ha-e to accept the least common denominator* "adi #u Ba$r said, 6>oncern ourself with the appropriate supplications and dhi"rs in their respective ti&es and places and use onl the sound trans&issions concerning those &atters7 #o not loo" at dhi"rs that don5t have a strong foundation7 !ndeed; Sha tan; if he is una:le to occup ou with other than the re&e&:rance of Allah; then he will atte&pt to get ou to use for&ulas that are innovative and have no foundation765 ;i-e some portion of the night, or at least after the da)n prayer, to your ?ord as an e(tra sho) of gratitude* /emem#er the Prophet&s )ords, 6A& ! not a grateful servant76 #3$ ;earn t e r"(es of *o%%and!ng good and for+!dd!ng e)!( +efore &o" atte%'t to do so as &o" %a& not rea(!1e a(( of t e ne*essar& ra%!f!*at!ons to an& g!)en *!r*"%stan*e$ #<$ A)o!d /"dg!ng and *r!t!*!1!ng 'eo'(e and *"(t!)ate e%'at & and *o%'ass!on !n &o"r eart for t e *reat!on of A((a $ l)ays $eep in mind the tradition of &Isa in the (uwatta of Imam 0ali$, )hich says, 6(ali" related to &e ?=ah a :in =ah a@; that he heard that 5!sa :in (ar a&; peace :e upon hi&; used to sa ; 6#o not spea" &uch without the &ention of Allah for ou will harden our hearts7 A hard heart is far fro& Allah; :ut ou do not "now7 #o not loo" at the wrong actions of people as if ou were lords; :ut rather loo" at our own wrong actions as if ou were slaves7 So&e people are afflicted : wrong actions and others are protected fro& the&7 Have &erc on those who are afflicted and show gratitude to Allah for His protection76 @ #=$ 8ra& e)er& da& for &o"r aff(!*ted +rot ers and s!sters t ro"g o"t t e ,or(d. es'e*!a((& o"r defense(ess ,o%en and * !(dren. t at A((a g!)es "s fro% H!s 'resen*e a 'rote*tor 9&# ,$- : and one , o !s )!*tor!o"s$ #2$ Ta-e *are of &o"r +od&$ 6Surel our :od has a right over ou76 '(ercise regularly and remo-e harmful food from your diet* 0uslims are )itnesses o-er humanity in all things* Cleanliness is a characteristic of Islam* Be clean on the inside and the outside2 physically and spiritually* 7eep your houses clean inside and out2 the Prophet <sa)= said, 6>lean our ards76A Imam I#n "ayyim al%Bauziyya in .The 0edicine of the Prophet. said that )hat )e eat effects our #eha-iour and llah has prohi#ited the flesh of predators and eaters of filth so that )e )ould not #ecome li$e them* #4$ 0a-e a s!n*ere *o%%!t%ent to t e D$* of A((a and H!s 0essenger e)er& da& of &o"r (!fe$ ?et your sole purpose for e(istence #e this #in, this is )hy you )ere created* There is no other reason* /ecognize its truth and then #e its )itness o-er humanity* #6$ Co%%!t &o"rse(f to +e*o%!ng a %an or ,o%an of ( .! $ /ecognize it ta$es great effort, #ut its re)ards are nothing less than guidance and -ictory in this )orld and then forgi-eness and success in the ne(t* Ta$e seriously the e(ercises pro-ided for the realization of taqwa in)ardly and out)ardly and practice them e-ery day of your life until you die, and #e assured that if you do, you )ill #e pleasing to your ?ord* You )ill #ecome a light for yourself and for others, and the purpose of all of the )ondrous signs that llah has placed in you of life, a#ility, )ill, speech, sight, hearing, and $no)ing )ill #e realized* 6And in ourselves do ou not see76

#7$ Ut!(!1e &o"r t!%e$ Do not a((o, t e t !ef to stea( t !s 're*!o"s g!ft of t!%e fro% &o"$ 'ach moment is priceless and once gone can ne-er #e replaced* /emo-e from your life the greatest theft of time in our age: the tele-ision and the Internet* /ecognize your life is li$e the hourglass and each grain of time that passes ta$es you one instant closer to our ine-ita#le meeting )ith llah* /eflection on death in a serious and constant )ay is one of the greatest catalysts for change* +hen terminally ill people realize they are dying, they go through a profound transformation and ma$e peace )ith many of the people they had hurt and had #ad feelings to)ard )hen they )ere .)ell.* /ecognize that you are terminally ill* You are time&s prisoner on death ro) and you are only )aiting for the une(pected e(ecutioner )e call the angel of death to ma$e his call* +e are all dead men )al$ing* /emem#er the sound hadith, 6>onsider ourselves alread people of the grave76C The reprie-e is not possi#le in this )orld, #ut rather in the ne(t, so #e on your #est #eha-iour as reprie-es are generally for model prisoners* 6This world is a prison for the :eliever and a AfalseB paradise for the un:eliever76 20$ Ser)e &o"r ;ord. t en onor &o"r 'arents. and treat a(( of t e 0"s(!%s as +rot ers and s!sters. t e ,a&,ard and t e ,a&farers$ Be someone your Prophet )ill #e proud of on the Day he is gi-en the #anner of Praise* :e-er settle for anything less then e(cellence* 6Surel ; Allah is with the e+cellent ones76

Taqwa: Its Definition and its Benefits

Sidi #dal +ahid I#n & shir defines taqwa #y saying: 6The su&&ation of taqwa is avoiding prohi:itions and fulfilling in4unctions :oth inwardl and outwardl 7 B that it is achieved76 The great Imam al%Bur1ani in his #oo$ of definitions defines it accordingly: 6Cinguisticall it &eans ward off7 !n other words; it is to ta"e precaution7 According to the scholars of truth it is to protect oneself fro& the punish&ent of Allah : o:edience to Hi&7 !t is to guard the self fro& Allah5s punish&ent due to either o&ission of a right action or co&&ission of a wrong action7 8hat is intended in one5s o:edience is sincerit 76 D I#n shir then says: 6Thus its aspects are four in nu&:er; and these for the wa farer are the pathwa s of :enefit76 +hat he means is that the four path)ays of #enefit are: !ulfilling o#ligations out)ardly !ulfilling o#ligations in)ardly -oiding prohi#itions out)ardly -oiding prohi#itions in)ardly Thus, the )ayfarer on the path to purification and success is someone committed to struggling )ith the four matters, )hich in-ol-e eight things: the heart and the se-en inroads to the heart possessed #y the -ast ma1ority of humanity: Tongue 'yes 'ars Stomach ;enitals Hands !eet human #eing is responsi#le for all of them, and if he or she is -igilant a#out them and struggles to guard them then he or she is on a path to achie-ing taqwa*

There are fi-e stations according to Imam I#n Buzzay al%7al#i: taqwa of dis#elief taqwa of enormities89 taqwa of lesser )rongs88 taqwa of permitted matters taqwa of other than llah8E Thus, e-ery #elie-er is at the first stage of taqwa, but the !"te#t$"% "& A''(h $) )t!e%*the%e+ b, !$)$%* u $% the )t(t$"%)- .e#(u)e the /()t 0(1"!$t, "& the Ummah $) "%', (t the &$!)t "! the )e#"%+ 'e/e', 2e (!e ('' )u&&e!$%*- ., h(/$%* ( '(!*e %u0be! "& be'$e/e!) t" #"00$t t" 0"/$%* t" the th$!+ (%+ &"u!th 'e/e'), 2e 2$'' )ee the be%e&$t) "& taqwa promised in the $ur5an* T#/ B/*/-$(" 0- T .! The #enefits of taqwa are innumera#le and many are o#-iously hidden to humanity* llah $no)s #etter all of the #enefits* But many are mentioned in the $ur5an and the most salient ones are listed #elo): The rectification of one&s offspring* llah says, 6As for the wall; it :elonged to two orphan :o s in the cit 7 There was :eneath it a :uried treasure :elonging to the&7 And their father had :een a righteous &an7 So our Cord desired that the should attain their age of full strength and :ring out their treasure as a &erc fro& their Cord7683 In another -erse, according to one interpretation, 6Cet those who fear in disposing of an estate as the would fear for their own if the left :ehind a wea" fa&il D let the& fear Allah and spea" correctl 7684 Blessings coming from a#o-e and #elo)* llah says, 6Had onl the people of the cities :elieved and had taqwa; 8e would have opened up for the& :lessings fro& the heaven and the earth7685 Pro-ision from llah and a )ay out from our straightened circumstances* llah says, 6And whoever has taqwa; 8e will &a"e for hi& a wa out and provide for hi& fro& where he was not e+pecting768@ Safety* llay says, 6And 8e saved those who :elieved in Us and had :een people of taqwa768A The di-ine presence of llah&s protection* 6Surel Allah is with those who have taqwa and :eautif with e+cellence768C Fictory* llah says, 68hoever o:e s Allah and His (essenger and "nowingl has awe and has taqwa of Allah; those the are the victors768D goodly seal to his life <meaning he dies )ith #elief in a good state=* llah says, 6Surel for the people of taqwa is a :eautiful end76E9 Paradise itself* llah says, 6That is the -arden and 8e give to whoever of <ur servants had taqwa76E8 These a#o-e%mentioned #enefits should suffice for any #elie-er to #e desirous of #ecoming someone of taqwa* H0! T .! $" A1#$/2/d +hat then is the )ay to achie-e taqwaG There is only one )ay to do it: struggle < &u4ahaada=* Struggle is not something that suddenly comes into your life li$e magic* It is a mo-e of the heart that #egins to affect the lim#s and it results in sincere taw:a, or turning to llah and see$ing a remo-al of past )rongs and committing to a future that does not repeat the mista$es of the past* llah has commanded us as an U&&ah to turn to Him together, sincerely, and this is )hat )e must do* 6< ou who :elieve turn to Allah all of ou together with sincerit in order for ou to have success76EE +ith sincere commitment, )e can accomplish this greatest of human tas$s, and in the final analysis our sole purpose for #eing ali-e*

llah&s first command in His #oo$ is 6< hu&anit ; worship our Cord 8ho created ou and those who went :efore ou in order that ou &ight realiEe taqwa76 This is our purpose for #eing here* +e must simply start, not tomorro) or the day after, #ut today, right no), in this moment* The heart must ma$e a firm commitment and ne-er loo$ #ac$* The re)ards are immense2 the pleasure of con6uering the self is second only to the su#tle $no)ledge and pleasure of intimacy )ith llah that is a result of the con6uest* +hat follo)s in this document is a simple set of e(ercises designed to help us set out on the path* They are difficult, #ut earning paradise )as ne-er meant to #e easy* ll things of )orth are only o#tained )ith great effort, )hether the pearl at the #ottom of the ocean, or the s$ill of a master craftsman* The pleasure of our ?ord in infinitely greater than the precious stuff of this )orld* !irst, ma$e the commitment to these e(ercises and then start today )ith the intention to achie-e their goal: taqwa* Study the section on the heart that is ta$en from the scholarH)arrior "adi #u Ba$r* Internalize its meanings and as$ llah to gi-e you success in purifying your heart* It is through remem#rance of llah, halaal )or$ and food, and finally, guarding the se-en lim#s that the heart )ill #e transformed* Then ta$e the se-en e(ercises and loo$ in your heart of hearts and see )here your areas of )ea$ness are* You may not #e diso#eying llah, for instance, )ith your feet or pri-ate parts* If that is the case, then there is no need to do the e(ercises other than you should maintain -igilance in continuing to guard them* If you find that it is in the other fi-e, then loo$ to see )hich is the )orst* !or most it )ill #e the tongue* 0a$e a commitment to guard all se-en, #ut ta$e the tongue as your first e(ercise that you )ill commit to mastering e-ery day for forty consecuti-e days* The reason for limiting it to one e(ercise at a time is the hadith 6This #in is eas ; and no one will atte&pt to &aster all of it e+cept that it overwhel&s hi&;6E3 Be serious a#out it and announce to your friends that you are committing to this path and you need their help* llah says, 6Help one another with righteousness and taqwaD and don5t help one another do wrongs and aggression76 Ta$e it seriously and don&t ma$e light of it* '(press to them your deep desire to #etter yourself and if they are good #elie-ers they )ill )ant to 1oin you* Initially, you may #e shoc$ed to find that it is -ery difficult to #rea$ #ad ha#its of many years, #ut rest assured you can* llah does not gi-e tas$s to us that )e are una#le to #ear* +e can con6uer these #ad ha#its and destructi-e tendencies, and there are many great men and )omen of the past and e-en some ali-e today )ho ha-e done so or are on the path to doing so from )hom )e should deri-e strength and courage* Once you ha-e truly mastered the first e(ercise, then #e -igilant in maintaining it, and mo-e on to the ne(t most trou#lesome inroad* It may #e, for instance, the eyes or for some the ears* !ollo) the e(ercise until you are ready to commit to the ne(t* In no )ay should you ignore the other si( )hile focusing on one* +e are commanded #y llah to guard all of our lim#s at all times, #ut in order for you not to #e o-er)helmed, focus on one e(ercise at a time* You )ill find that #y focusing on one it )ill actually ma$e you more -igilant of the others also #ecause much of )hat )e do )rong is from our o)n heedlessness and each e(ercise is meant to ma$e us more conscious of our actions through focusing on one at a time* You )ill see the results immediately #ut donIt get too e(cited #y your progress* You must #e a)are that Sha tan is no) mo-ing into serious counter%attac$ formation* He )ill )or$ on the heart* He )ill try and instill pride in you for your efforts* He )ill attempt to ma$e you thin$ you are #etter than others for struggling )ith yourself* Do not fall for these )hisperings and you )ill hear themJ See e-eryone as #etter than you* Do not raise yourself a#o-e anyone in the creation* If you do this, then Sha tan )ill then attempt to ma$e you feel pleased )ith #eing hum#le* Still, don&t listen* This is a path that has many pitfalls*

14

Sha tan s)ore on oath and his oath is this, 6! shall lur" in a&:ush for the& on =our straight path7 Then ! shall co&e upon the& fro& :efore the& and fro& :ehind the& and fro& their right sides and fro& their left sides; and =ou will not find &ost of the& grateful76 E4 He does not say he )ill attac$ us from a#o-e or from #elo) and the secret of that is that re-elation and truth come from a#o-e2 and through humility and staying lo) and $eeping our heads on the ground )e open our hearts to the guidance from a#o-e* llah has not gi-en Sha tan authority o-er the 0essenger&s guidance or His hum#led ser-ants )ho follo) that guidance* You are no) on the hero&s 1ourney, and success is #y llah, not through anything you do* You must see it as spiritual success < tawfiq= from llah and this means you must increase your gratitude* It cannot #e done )ithout your effort #ut it is not your effort through )hich it is done* /ecognize that parado(E5 and su#mit to it* 7eep your eye on the path and feel death&s presence and $no) that you are of the people your path is leading to e-en if you die #efore reaching them* This is )hy )e pray, 6And cause &e to reach the righteous76 0ay llah gi-e us the success to #e people of taqwa* 0ay He unite the hearts of this U&&ah in lo-e of Him and His #elo-ed 0essenger, peace #e upon him* 0ay He guide us to the path of taqwa and gi-e of the courage and the success of #eing among its people* 0ay He raise from among us people )ho en1oin right and for#id e-il out of lo-e and not hate, out of desire for people to dra) near to their ?ord and not from anger in their hearts* 0ay He remo-e rancor and enmity from the hearts of the #elie-ers* nd our last prayer is Praise #e to the ?ord of all the )orlds*

T e Heart and !ts Treat%ent> Ada'ted Fro% ?ad! A+" Ba-r I+n a(3@Ara+!22
F 1$,$( ($*3 A1($0* B "/d U40* T%)/ K*0!,/d3/ ction has t)o modes: The action of the heart The action of the lim#s s for the heart, there are t)o concerns: Belief Sincerity or I$hlas B/,$/Sound #elief is accomplished #y remo-ing any dou#tful matters from the heart* This is easy #y the success of llah and His gift, and many people ha-e accomplished it in e-ery age of Islam* S$*1/%$(5 0% I&#, " Sincerity of the heart in the actions that are esta#lished #y the lim#s, #y llah, is e(tremely difficult and the entire creation froze )hen it heard the )ords of llah: 6And the were onl co&&anded to worship Allah; sincerel ; with the #in solel for Hi&76 nd also in His )ords: 6!sn5t the onl #in for Allah; the sincere #in76 Khulus means purity* The ra#s say la:an "halis )hich means Kpure mil$K, only )hen it is free of impurities* This is the mil$ that comes initially from the co)&s udder #efore it is contaminated )ith anything* Purity of the heart is contaminated #y )rong actions and thus can #e purified #y taw:a and remorse* Therefore i"hlas is a great station in the #in, 1ust as fornication is a precipitous fall into )rong action* The scholars of the heart ha-e enumerated from #oth aspects of the heart )onders* I )ill indicate those things from them that )ill facilitate the path to purity and dra) near the )ay of struggle )ith the commanding soul* 0oreo-er, I )ill clarify those matters that )ill edify for you the

11

)ay in )hich your intention is freed from any contingencies that cause action to #e for other than llah&s sa$e* The li$eness of the one )ho acts for other than llah&s sa$e, is li$e the one )ho #ought a ser-ant from his o)n )ealth and said to him, KThis is my a#ode and this is my )or$, so do e-erything for my sa$e*K nd yet despite that, the sla-e )or$s for someone else* So tell me, )ho )ould #e content )ith that conditionG Ho) then can )e perform our actions and remo-e from them the self&s portionG If, for instance, you )ore perfume, don&t say, KThis is for me and my family*K /ather, say, KThis is for the angels of my ?ord and in adherence to my Prophet&s sunnah, peace and #lessings of llah #e upon him*K ?i$e)ise, food should not #e merely for pleasure, #ut one should intend the strengthening of the #ody, in order to )orship llah )ell* The follo)ing hadith emphasizes the importance of intending, in our actions, the sole pleasure of llah: FThe first people to :e 4udged on the #a of Standing are the following, a &an who was &art red and he is :rought into the #ivine presence and shown his :lessings and he ad&its to the& and then he is as"ed; G8hat did ou do with all of these :lessings9H He will repl ; G! fought for =our sa"e and was &art red7H Allah; the %+alted; will sa ; G=ou lieI =ou fought to :e called a courageous &an7 And it was said a:out ou ?and thus ou have :een reco&pensed7@H !t is then ordered that he :e ta"en to the Fire7F Then someone )ho studied the $ur5an and taught it is #rought into the Di-ine presence and sho)n his #lessings and he ac$no)ledges them and then is as$ed )hat he did )ith them* He responds, F! studied "nowledge and trans&itted it; and ! read the $ur5an for =our sa"e7F !t is said to hi&; F=ou lieI )ather ou desired to :e called learned and it was said a:out ou7F And it is ordered that he :e ta"en to the Fire; and he is dragged along his face and thrust into it7 The sa&e is said of the generous &an7F A1#$/2$*3 S$*1/%$(5 One of the most #eneficial things that )ill help you in achie-ing sincerity and the remo-al of #lemishes from your intentions is truthfulness* You must realize that you )ill #e as$ed a#out your $no)ledge in this life and the ne(t* If you fail to recognize your in)ard reality&s impo-erishment and disparity from its out)ard appearance, then you are despised and you ha-e despised your o)n soul 1ust as the hadith has indicated* The first step in mo-ing to)ards sincerity of the heart is to protect your tongue from lying* 7no) that your tongue is )hat e(presses your in)ard state* It e(presses for you your $no)ledge and your practice* It has only one no#le 6uality, and that is truthfulness* Yet, it has o-er t)enty destructi-e 6ualities, #ut their sources are only four* If you are a#le to o-ercome these four, then the others are remo-ed )ith ease* F0)% S0)%1/" 0- (#/ D/"(%)1($2/ Q) ,$($/" 0- (#/ T0*3)/ L5$*3 ?ying is hara& e(cept in three situations: /ectifying #et)een people +ar n indi-idual&s promise to his young children But e-en the permissi#ility in these cases is through su#terfuge and pre-arication and not manifest lies, unless the other party )ill clearly see through the stratagem* In the case, one may lie flat out )ith the tongue #ut re1ect it )ith the heart* gain, this is only in the case )hen harm is feared of either one&s person, or one&s )ealth, or the same for others* Indeed, a lie might in some cases #e an o#ligation #inding* !or instance, if an oppressor is see$ing after a 1ust man, then one should decei-e the oppressor openly and lead him astray in his search* This is so #ecause a lie )as not prohi#ited for its o)n

12

sa$e, #ut rather for the harm that is implicit in lying* So, if truthfulness )ill cause greater harm, then lying is preferred* In this, the false doctrine of the $adari a is understood )hen they say, K;ood is good for its o)n sa$e, and e-il is e-il for its o)n sa$e*K 0oreo-er, intellect is in fact $no)ledge* !or e(ample, a murder that occurs from an aggressor loo$s identical to a $illing that occurred in compliance )ith sacred la) in #oth its out)ard form and characteristic* The proof of this is someone )ho is una)are of )hat is happening )ill not #e a#le to differentiate* B 1&6$($*3 0% G#$6 Bac$#iting is prohi#ited in the $ur5an, the Sunnah, and the consensus of scholars* Its reality is to mention someone in a )ay that )ould upset him if he heard it, and it corresponds )ith the truth of that person* If it does not correspond, it is $no)n as calumny* Calumny contains #oth a lie and #ac$#iting, and thus is a greater )rong* These -ices can in fact nullify good actions* llah says: F#oes one of ou want to eat the dead flesh of his :rother; rather ou detested it7F ?i$e)ise you should detest #ac$#iting, #ecause its reality is a #ite into a man&s good name and honor* nd this is much )orse than actually se-ering from his physical flesh or similar to it* EA In the a#o-e a ah, llah has li$ened the a#sent one to a dead man* The dead person is a#sent and una#le to defend himself, 1ust as the a#sent one #eing tal$ed a#out is una#le to do so* !urthermore, eating something causes harm to that thing* Similarly, tal$ing a#out someone in an ill manner #rings harm to that person* poet stated: FThe wound of the tongue is not dissi&ilar to the wound of the hand7F Bac$#iting is permitted only in the circumstances enumerated #elo): Isn&t #ac$#iting others a )retched )rong n enormity from the )orst of )rongs So a-oid #ac$#iting )ith the e(ception of Instances contained in a line from the greats Oppression, see$ing help, fatwas, )arning Pointing out inno-ators, the open )rongs of the #ad* In the presence of an authority to remo-e an in1ustice* +hen see$ing help from others to change a )rong or to stop an oppressor from his )rongs* In the presence of a &ufti, #ased on Hind&s remar$ to the Prophet, peace #e upon him* To )arn others concerning commerce, marriage, neigh#ors, and companionship* +hen one mentions a man #y a nic$name he is $no)n #y, such as, KThe ?amented One*K Ho)e-er, if it is done to #elittle him it is haraa&* If not, then to use another name is prefera#le* +hen mentioning inno-ation* If someone is $no)n for an inno-ation openly or is $no)n to call to it secretly, then it can #e mentioned in relationship to him to )arn others* EC 0entioning the )rongs of someone )ho openly does enormities* Ho)e-er, one is prohi#ited from adding to it things others do not $no) a#out him*

A%3)+/*( ($0* -0% $(" S &/ rgumentation <(ira5= is to argue using sophistry $no)ing it is false or to defend an inno-ation #elie-ing it to #e true )ith intention* The inno-ator argues using -erses to support his argument in order to present )hat is false as true* Thus, the Prophet, peace #e upon him, said, F#isputation in the $ur5an is dis:elief7F It is dis#elief for the reason that it is enough for a man to #elie-e his inno-ation for himself, #ut to attempt to esta#lish and to claim that llah shares his error is not accepta#le* It is clearly #eyond the pale* M$%(#-), 7/"($*3 $* A%/ " 0- S/%$0)"*/"":

13

Besting and ma$ing light of serious matter is a form of engaging in )hat is of no concern to one* Indeed, a#andoning it is from the e(cellent 6ualities of Islam* The Prophet, peace #e upon him, said: FFro& the :eaut of a &an5s !sla&; is leaving what is of no concern to hi&7F ED "adi #u Ba$r, may llah #e pleased )ith him, said, F! once heard !&a& Tartushi sa ; 5The 4ester is an ignorant fool :ecause Allah revealed to us a dialogue :etween Bani !sra5il and (usa; upon hi& peace;5F when Allah said; F#o ou ta"e us as the :runt of a 4o"e9F He replied; F! see" refuge in Allah that ! should :e of the ignorant ones7F 39 The "adi said, F!t would see& to &e that if the answer concerns a &atter related to #in; then it is ignorance :ut if it was so&e other concern; then it is &erel speech7 !ts ruling is its ruling and its characteristic is defined : what it contains7F If you ha-e purified your heart from other than llah and your tongue from the fore mentioned faults, then you ha-e esta#lished firm foundations for Di-ine protection* The ne(t step on your 1ourney to)ards sincerity should #e concern for the rest of one&s actions of responsi#ility* nd concerning those, you should focus on ensuring these t)o essentials: The fi-e foundations of the #in or fi-e pillars of Islam* -oiding -igilantly the enormities*

llah clearly states: F!f ou avoid what has :een prohi:ited for ou fro& the enor&ities then 8e will cover over an other wrongs7F :one truly $no)s the enormities )ith certainty e(cept llah* Indeed, He has concealed them among the prohi#ited matters* Ho)e-er, some of the masters of $no)ledge ha-e gathered them and codified them for us, reaching se-enteen enormities* #andoning them all ma$es it easier to lea-e other lesser )rongs* ?i$e)ise, the lesser )rongs that you commit )ill #e remo-ed from your record #y your ritual prayers and )ashings and ha44 and u&rahs* The Prophet, peace #e upon him, said: FThe five pra ers and the Frida pra er to Frida pra er re&it wrong actions as long as enor&ities are avoided7F 38 This is a clear hadith that states )rongs are remo-ed #y prayer as long as one a-oids enormities* Thus, the 6uestion arises: does the prayer remo-e )rongs if )e are still engaged in enormities, or does the fact that one is engaged in enormities preclude the possi#ility of the remo-al of lesser )rongsG The out)ard of the hadith )ould indicate the first condition* But certainty re6uires a more cogent proof and thus )e are left to other sources that )ould indicate this, such as the hadith: F!f a :elieving servant perfor&s his wudu; then when he washes his face his wrongs that resulted fro& his e es loo"ing at the prohi:ited are re&oved with the water; and if he washes his hands; its wrongs are re&oved with the water or with its last drop7 !f he washes his feet then the wrongs acquired fro& wal"ing where he shouldn5t are re&oved; until he is co&pletel free of wrongs7F3E E*)+/% ($0* 0- (#/ E*0%+$($/" There are four that relate to the heart: Shir" Perse-erance in )rongs, e-en lesser ones Despair Sense of security from the design of llah !our relate to the tongue: !alse testimony ccusing others of adultery Plunging oath

14

Dissem#ling

Three relate to the stomach: Inta$e of alcohol or into(icants Consuming the )ealth of an orphan ?i-ing off usury T)o relate to the genitals: !ornication Per-ersion T)o relate to the hands: 7illing Theft One relates to the feet: !leeing from a #attle One relates to the )hole #ody: !ilial impiety One can loo$ at it from another aspect and that is to a-oid all the )rongs that relate to llah&s ser-ants, #ecause they are enormous and often impossi#le to rectify* s for )hat remains #et)een you and llah, this is less harmful and easier to rectify* M0%/ R/10++/*d ($0*" -0% R/ 1#$*3 S$*1/%$(5 n e(cellent practice is recitation of the $ur5an )ith reflection* If you are una#le to contemplate, at least simply recite it* But the difference #et)een the t)o is illustrated in this #rief anecdote: $ing sends a letter to his go-ernors* In it, he commands them to fortify their capitols, guard the #oundaries of the $ingdom, #e 1ust to their constituents, 1udge )ith e6uity #et)een them, and to gi-e e-ery man his due right, and all of the other matters that concern go-ernance* +hen the letter arri-es to the -arious go-ernors there are t)o responses: some recei-e it )ith great respect and re-erence and they read it )ith e(cellent understanding and set a#out implementing its in1unctions and fulfilling its commands* The others recei-e it )ith respect and re-erence and place it at the foremost of their concerns #ut they don&t understand it and they don&t implement its contents* ?et us imagine the difference #et)een the t)o groups )hen they are called #efore the 7ing* In addition to recitation of the Holy $ur5an, concern yourself )ith the appropriate supplications and dhi"rs in their respecti-e times and places and use only the sound transmissions concerning those matters* Don&t loo$ at those dhi"rs that do not ha-e a strong foundation* Indeed, Sha tan if he is una#le to occupy you )ith other than the remem#rance of llah, then he )ill attempt to get you to use formulas that are inno-ati-e and ha-e no foundation* If you follo) all of these matters, then #y llah He )ill open the doors to you of His 0ercy* +isdom )ill flo) from your tongue, and the a#ility to o#ey Him in )hat remains of your responsi#ilities )ill #e made easy and near for you, and you )ill #e called great in the dominion of the hea-ens* 0ay llah ma$e us of those )ho see$ $no)ledge and )isdom and )ho concern themsel-es )ith the Boo$ of llah and respect )hat it contains and )ho transmits it to others and causes them to understand it, for the #est of you are those )ho learn the $ur5an and transmit it*

E5er*!ses for Atta!n!ng T .!

This is a series of e(ercises designed to help you achie-e practical taqwa through protecti-e -igilance of the se-en inroads <thughra= of dar$ness to the heart*

15

The use of this techni6ue )as inspired #y Imam >aid Sha$ir, may llah re)ard him, )ho pro-ided the first e(ercise )hich )as slightly altered* The num#er of days is forty #ased on the -erse in the $ur5an in )hich llah promised to KmeetK 0usa, upon him #e peace, after forty days* Imam Sa)i in his commentary said that this )as #ecause the complete ser-ice of the ser-ant to)ard his ?ord and the gifts that result from his ?ord are completed in forty days #ased on the hadith, FThe co&pletion of vigilance on the :orders ?ri:aat@ is fort da s7F33 These inroads are the #orders of the heart and this techni6ue has #een pro-en effecti-e for many people and if done for the sa$e of llah it )ill #enefit the one )ho uses it to achie-e taqwa* E8/%1$"/ 1: G) %d$*3 (#/ T0*3)/ "adi #u Ba$r says, F-uard our tongue and protect it fro& l ing; and realiEe that it e+presses our inward state7 !t e+presses for ou our "nowledge and our practice7F The tongue has only one no#le 6uality and that is truthfulness* One the other hand, it has o-er t)enty destructi-e 6ualities, #ut their source lies in only four: ?ying Bac$#iting rgumentation 'ngaging in )hat does not concern you If you are a#le to o-ercome these four then the others are remo-ed )ith ease* In order for us to remo-e these 6ualities that ta$e people to destruction, )e must e(ert great effort and struggle <&u4aahada=* The follo)ing is an e(ercise designed to help eliminate these 6ualities )hich ha-e #ecome daily ha#its for the ma1ority of 0uslims and in fact, are enormities )ith llah* FTrul a &an utters words to which he attaches no i&portance; and : the& he falls into the fire of Jahanna&F 34 This practice uses the three pillars of change* 8* The first thing is to commit e-ery day, for forty days, to lea-e these four ha#its* 'ach morning ma$e a -o) )ith llah, F< Allah; ! will not lie; :ac":ite; argue or spea" in &atters of no concern to &e for this entire da 7F This is &ushaarata or the condition phase* E* Throughout the day #e -igilant in your o#ser-ation and note the times )hen you do not fulfill the condition* This is &uraa:ata or guarding the condition* 3* t the end of the day do your accounting, )hich is &uhaasa:a* If you ha-e succeeded then say, F< Allah; ! can honestl sa ! did not co&&it an of these offenses toda ;F and place a mar$ to indicate this in the #o( )hich corresponds to the day in the chart you create* If on the other hand, you did not fulfill your -o), then go #ac$ to day one and start o-er* s$ for forgi-eness and strength in fulfilling it the ne(t day and gi-e some charity, fast, or do some other type of puniti-e measure to discipline your soul* /emem#er, your eternal life is largely dependent upon )hether your tongue is in su#mission to the commands of llah and thus, you should ta$e this seriously* Do this practice )ith your #rothers and sisters that you spend time )ith and encourage each other to guard the tongue* This practice ta$es much discipline and effort, #ut $eep in mind llah&s )ords, FThose who struggle to fulfill <ur rights; surel 8e guide the& to the &an paths that lead to <ur pleasure; and Allah is with the people of e+cellence7F 35 This practice can change your life and your outloo$, and can contri#ute to the unity of this U&&ah as most of our trou#le, if not all, comes from the har-est of our tongues* Once you ha-e completed forty consecuti-e days, you ha-e ha#ituated yourself to uprightness and llah promises t)o things for your efforts: He )ill rectify your affairs in this )orld He )ill forgi-e your transgressions in the ne(t

16

F< ou who :elieve; :e conscious of our Cord and spea" with uprightnessD He will rectif actions; and He will forgive our wrongs7F

our

If you ha-e completed this e(ercise successfully, then )hat remains is -igilant o#ser-ance <&uraaqa:a= in order to pre-ent you from falling #ac$ into the pre-ious #ad ha#its* Be firm )ith others that you do not )ant to listen to these things either* If it means losing a friend )ho is not )illing to change )ith you for the #etter, then so #e it* !inally, remem#er that )riting falls into these categories and the internet is filled )ith lying, #ac$#iting, argumentation and engaging in matters of no concern* Include )riting also in your -o)* E8/%1$"/ 9: G) %d$*3 (#/ E5/" llah, Su:hanhu, says in the ;lorious $ur5an, FTell the :elieving &en to lower their gaEeK and tell the :elieving wo&en to lower their gaEe7F The scholars differ on this -erse #ut generally )hat is prohi#ited to loo$ at is anything that is deemed na$edness in sacred la) though not all of them agree on )hat constitutes na$edness* !or the ma1ority of scholars, this includes the entire #ody of a )oman )ith the e(ception of her face and hands and )hat is #et)een a man&s na-el and $nees* 3@ Ho)e-er, the scholars consider anything from )hich sensual pleasure occurs to #e prohi#ited to loo$ at* !or this reason, the #ody of a man is prohi#ited for a )oman to loo$ at and his face if she is attracted to it and for a man the face and hands of a )oman )ho is young or still desired #y men* The first glance is not )ritten against a person* Ho)e-er if it is maintained and not a-erted or if a second glance occurs it is considered a -enial )rong* I#n al%"attaan said, FThere is a consensus that the e e is not connected to an enor&it ; :ut it is the quic"est inroad to the destruction of the heart7F 3A Of the things one should #e careful of are sensory images that ha-e a corrupting influences on the heart* 0uch of )hat is on tele-ision and around us in terms of #ill#oards and images is actually detrimental to our hearts* The e(ercise for the eyes is to ma$e a commitment )ith llah e-ery morning for forty continuous days not to loo$ at anything haraa&* During the day #e -igilant and $eep in mind that a-erting the glance is an essential element in the practice of protecting the eyes and therefore the heart* In other )ords, you )ill see things that are haraa&, #ut count the day as successful if you a-erted your glance from the prohi#ited* 0ar$ each day and go #ac$ to day one if you fail* Lse some puniti-e measure to discipline yourself* E8/%1$"/ 3: G) %d$*3 (#/ E %" llah says, FSurel the hearing the sight and the heart; all of those &an is responsi:le for7F 3C FAnd when the hear e&pt tal" the turn awa fro& it7F 3D In the tradition, FThe one listening is one of the :ac":iters7F49 The ears, unli$e the eyes, are difficult to guard #ecause there is no natural plug for the ears similar to the lids of the eyes* 0oreo-er you cannot a-ert your hearing )ith ease li$e you can )ith your eyes* Imam 0ali$ said, F#o not give our ear to so&eone whose heart is deviant :ecause ou do not "now what will :eco&e attached to it7F 48 It is a direct inroad to the heart and through it meanings enter into the understanding* s in the other e(ercises, one should commit to #rea$ing the #ad ha#its of the ears: Commit to not hear anything prohi#ited* Turn a)ay from -ain tal$ as this is an attri#ute of the #elie-ers in the $ur5an*

17

Do not listen to lies, slander, calumny, #ac$#iting, moc$ery or any other prohi#ited deed of the tongue* If someone #egins to spea$ ill of someone, change the su#1ect and if they refuse, e(plain to them )hat you are trying to do and that it is pro#a#ly #ac$#iting*

gain, do the e(ercise for forty consecuti-e and successful days* If you fail to fulfill your commitment, start #ac$ to day one until you ha-e accomplished forty straight days* In all of these e(ercises, eliminate the haraa& first and foremost* Things that are &a"ruh4E or &u:ah can #e )or$ed on later* There is no punishment )ith the &a"ruh or the &u:ah* Once you ha-e eliminated successfully the haraa&, then )or$ on the &a"ruh and then if you ha-e high spiritual aspiration, )or$ on the permissi#le* Include a-oiding listening to music in your commitment* Ltilize your free time for listening to $ur5an or tal$s that are useful or permissi#le anaashid*43 There are some en-ironments )here music is piped in* ttempt to a-oid such places and if they are una-oida#le, then don&t count it as a #reech of your commitment* :ecessities permit the impermissi#le* E8/%1$"/ 4: G) %d$*3 (#/ S(0+ 1# This is perhaps the most important and some may e-en )ant to #egin )ith this e(ercise, particularly if they are eating foods that are clearly prohi#ited or they ha-e unla)ful income* It is an o#ligation according to the Boo$, the Sunnah and the consensus of the scholars to guard that goes into our stomachs* llah says, F< ou who :elieve; eat fro& the earth what is per&issi:le and pure7F 44 said, F< ou who :elieve; eat fro& the pure things what 8e provided for ou7F 45 (essengers; eat fro& the pure things and do righteous deeds7F 4@ gain He gain, F<

The commentators say there is a direct relation to doing righteous )or$s as a result of eating pure foods* Purity here means the contents are pure and the source from )hence they came is pure* I#n ##aas said, FAllah has co&&anded the :elievers to do the sa&e thing that He has co&&anded the (essengers here7 He has co&&anded the& to perfor& righteous deeds after co&&anding the& to eat pure foods as a re&inder that one does not derive :enefit fro& actions until one has rectified one5s livelihood and position7F 4A Sidi hmad >arru6 said, F%at what ou will :ut "now that ou will act accordingl 7F 4C The hadith states, FFlesh that has :een nourished with the prohi:ited is &ore worth of the Fire7F 4D The e(ercise should focus on remo-ing haraa& from one&s food sources* s for meat of the people of the Boo$, it is permissi#le #y consensus, although there is no dou#t that there are many dou#tful aspects to meat production today and its purity from contamination should #e a serious concern* Indeed, one should a-oid many of the sources of meat today* 'ating less is also an important part of this e(ercise* 59 Begin #y a-oiding e(cess as this is prohi#ited on a regular #asis, F< ou who :elieve; eat and drin" :ut not to e+cess7 Surel Allah loves not the e+cessive7F ?earning to control the appetite is one of the most po)erful means of controlling the self and achie-ing taqwa )hich is )hy llah says a#out fasting, F< ou who :elieve; fasting has :een prescri:ed for ou 4ust as it was for the people :efore ou in order to achieve taqwa7F58 !asting is an e(cellent discipline and attempting at least three days a month during the full moon is a prophetic practice* !inally, the greatest rule here is the one pro-ided #y the 0essenger of llah, peace #e upon him, FCeave what gives ou dou:t for what does not give ou dou:t7F 5E Do the same for this e(ercise as for the pre-ious ones*

18

Note> There is no special consideration for the stomach in terms of guarding it from the prohi#ited* The s$in also must #e protected in that you only )ear )hat is permissi#le and pure* The -ehicle you transport your #ody )ith must also #e permissi#le and pure* E8/%1$"/ :: G) %d$*3 (#/ P%$2 (/ P %(" llah says, FAnd those who protect their private parts e+cept with their spousesKF 53 llah also says, F#o not even draw near to fornication or perversion for it is a foul thing and leads to a :ad path7F The $ur5anic -ie) concerning this is pre-entati-e* One should ne-er under any circumstances #e alone )ith someone of the opposite se( unless there is legal relations #et)een them, i*e*, )ife, hus#and or direct relati-e* ;uarding the pri-ate parts means simply a-oiding places of temptation and harm* !or the #elie-er, this should #e the easiest of the se-en if he or she follo)s the simple rule of ne-er #eing alone )ith someone )ho is unrelated to him or her* The Prophet, peace #e upon him, said, F8hoever guards for &e his tongue and private parts ! can guarantee a place in the -arden7F54 s for homose(uality and les#ian acts, these are condemned #y sacred la) and are considered enormities that demand taw:a* If 0uslims are suffering from such impulses they must struggle )ith themsel-es and a-oid #eing in situations )here they can compromise themsel-es* s for self%stimulation, the dominant opinion is prohi#ition* One should commit to stopping this also* If someone is single and has o-er)helming impulses that are o#structing his or her mental health, they should marry* If they are una#le to do that, and fear committing fornication, then mastur#ation is much less harmful than fornication and the position of Imam hmad is that it is li$e cupping, i*e*, remo-ing harmful fluids #ut )ith the condition there is no fantasizing a#out another person*55 One should also guard one&s na$edness and a-oid any displays of )hat is prohi#ited for others to see* This means a strong commitment on the part of 0uslim )omen to co-er themsel-es accordingly and also men* Tight clothing for #oth men and )omen should #e a-oided* gain, do this e(ercise li$e the others and maintain -igilance as this is one of Sha tan5s greatest )eapons, i*e*, se(ual appetite* If someone has committed a gra-e )rong, he needs to ma$e sincere taw:a and commit to ne-er doing it again* E8/%1$"/ ;: G) %d$*3 (#/ H *d" The #lessed 0essenger of llah said, FThe (usli& is one who other (usli&s are safe fro& his tongue and his hand7F5@ This means protecting the hands from stealing from or harming any of the creation of llah )ithout 1ust right* ccording to the $ur5an, the hands )ill #ear )itness against the sons of dam* They are one of the greatest gifts of llah and distinguish us from other animals including apes as they do not ha-e an opposa#le thum#* +e should ne-er raise our hand to any 0uslim unless it is in self%defense* :or should )e do so to any non%0uslim unless in self%defense or a legitimate struggle for the defense of homeland or a 4ihad under legitimate authority of the Khalifah* +e should not use our hands to so) any corruption in the earth* E8/%1$"/ 7: G) %d$*3 (#/ F//( This is the same as the hands and you should include in this dri-ing to any prohi#ited place* endea-or you )ish to do has a ruling* ny

13

!or the most part, things are permissi#le* a-oid them*

llah has prohi#ited -ery fe) things* ?earn them and

+hen you set out to a place, say the prayer of the Prophet, peace #e upon him, F< Allah; ! see" refuge in =ou that ! should go astra or lead others astra D that ! should trip or trip othersD that ! should oppress or :e oppressed or that ! should show ignorance or :e the :runt of ignorance7F /eflect on )hy you are going some)here and remem#er the hadith, FAvoid places that will :ring suspicion fro& others down on ou7F S)++ %5 If these se-en inroads to )rong actions are guarded, you are actually guarding your heart as it is the city and these are its #orders* There is a )ar #eing )aged for it #et)een light and dar$ness, and 1ust as night turns into day and day turns into night, our )ar )ith our enemies is one )ith alternate success < si4aal=* Do not despair )hen you lapse and sho) )ea$ness* This is to $eep us hum#le #efore our ?ord and others* Do not gi-e up this struggle as there is no other as )orthy of our efforts* Ta$e this seriously and remem#er that taqwa is the $ey to e-ery good in this life and the ne(t and it is a reality that can #e achie-ed* !inally, some of our scholars ha-e said that all of Islam re-ol-es around four hadiths* If )e ta$e them seriously and practice them )e )ill #e people of taqwa, insha5Allah* FThe per&issi:le is clear and the prohi:ited is clear and :etween the& are gra areasD not &an people "now what the are7 So whoever protects hi&self fro& the&; has "ept his #in innocent and free of :le&ish7 However; whoever falls into the& has fallen into the prohi:ited75A His li"eness is that of a shepherd who ta"es his floc" to graEe near a "ing5s sanctuar and due to his pro+i&it to it; he inevita:l falls into it7 Surel ever "ing has a sanctuar and surel the sanctuar of Allah in His earth is those things He h4as prohi:ited7 Surel there is a lu&p of flesh in the :od ; if it is sound the whole :od is sound and if it is corrupt the whole :od is corrupt7 !s it not the heart7F 5C FA:andon the world and Allah will love ou and a:andon what people have and the will love ou7F5D FFro& the e+cellence of a person5s !sla&; is that he or she leaves what does not concern the&7F@9 FSurel actions are : intentions and ever one has what he intended7F @8 If )e simply too$ those four hadiths to heart and #ased our li-es upon them, )e )ould indeed ha-e success* 0ay llah forgi-e us for )ords )ithout deeds and not ma$e our #in a proof against us on the Day the de#ts fall due* Prayers and peace #e upon the 0essenger of llah as long as those )ho remem#er, remem#er, and those )ho forget, forget*

24

A+o"t t e Za&t"na Inst!t"te

The >aytuna Institute is a non%profit organization dedicated to the preser-ation of sciences associated )ith Islamic learning and their traditional teaching methods* It is our deeply dyed #elief that much of the confusion and tur#ulence that can #e found in the modern Islamic )orld today is a result of a radical departure from the coherent and compelling tradition in )hich scholars and the general population )ere trained* Our )or$ is to identify for young students desiring Islamic learning places )here this tradition is still #eing taught such as Syria, Yemen, and +est frica, as )ell as introducing to the +estern hemisphere these methods and traditions* In )or$ing to)ards these goals )e ha-e focused on certain priorities* They can #e enumerated as follo)s: complete curriculum for 'nglish spea$ing 0uslims desirous of studying their Islamic tradition* This includes a complete course of ra#ic #ased initially on using 'nglish as the medium of instruction and ultimately in )or$ing )ith ad-anced grammar sources in ra#ic* The traditional and #lessed te(t alLA4ru&i a has #een completed and augmented )ith additional -isual aids thus using the ad-ances and #enefits of modern teaching methods as )ell* Boo$s on 0orphology, /hetoric, and ?ogic from traditional sources are all planned for a complete course in the traditional Ktri-iumK of #oth the +estern and 0uslim )orld* complete course in 1urisprudence #ased upon the rightly guided schools of the Sunni tradition including primary and intermediary te(ts in #oth )orship and transactions* To this end, alLA"hdari, !:n Ashir and the )isalah of I#n #i >ayd are #eing completed )hich )ill result in ade6uately preparing students to )orship llah and practice the sacred la) #ased upon te(ts that are agreed upon #y the greatest scholars of the Islamic tradition* The /eliance of the Tra-eler is the recommended Shafi& te(t and hopefully strong translations of the sound Hanafi and Han#ali te(ts )ill follo)* d-anced fiqh studies )ill #e done in ra#ic* preliminary course in 1uristic methodology that includes #oth the roots of 1urisprudence as )ell as its principles* To this end, the !olio of Imam al%Haramayn and the traditional te(t of the Saulati a (adrasa of (e""ah are to #e used* The courtesies of differing and conflict resolution )ill #e emphasized in all of these courses* complete course in the creed of the 0uslims #ased upon the agreed upon primary te(t of Imam Taha)i* Seerah #ased upon #u Ba$r Sira1udin&s The ?ife of 0uhammad, the Shifa of "adi &Iyaad, and the Sha&a5il of Imam Tirmidhi* $ur5an and its sciences #ased upon I#n Buzzay al%7al#i&s tafsir coupled )ith Imam Suyuti&s alL!tqaan, and "adi #u Ba$r&s te(t on legal rulings from the $ur5an* Hadith science #ased upon the te(t of the Ba quni a as an introductory te(t, follo)ed #y Sidi #dullahi ould al%Ha11 I#rahim&s a#ridgement of Imam al%&Ira6i&s Alfi ah*

21

#ridged -ersions of hadith collections including the Fort Hadiths of !&a& Mawawi , I#n #i Bamrah&s a#ridgement of alLBu"hari, and Imam al%0urra$ashi&s a#ridgement of Imam 0uslim and the (uwatta of Imam 0ali$* Islamic psychology #ased upon the lchemy of the Hearts and the Prohi#ition of the Tongue #oth #y Imam 0uhammad 0auluud al%Y&a6u#i, and the phorisms of Imam I#n & ta illah*

The goal of this curriculum is to create a cohesi-e introduction into the Islamic sciences #y scholars )hose te(ts ha-e #een recognized as sounds sources #y the -ast ma1ority of Sunni scholars* It is recognized that there are many other te(ts that could #e used that deal )ith the same su#1ects and represent the same tradition* The te(ts chosen a#o-e are te(ts that are #y and large still used in the +est frican tradition )hich is still intact and -i#rant* In addition to these sciences, other readings )ill augment the curriculum, particularly material that relates to the present human condition and critically analyzes reasons for it in order to present to young 0uslims the importance of understanding the age they find themsel-es in so that they can respond to the challenges accordingly* Teachers )ho )ill #e a#le to teach these sciences are #eing trained presently in Syria, Yemen, 0auritania, and Sudan and the first fruits of their endea-ors are #eginning to manifest* Traditional scholars from these places are also teaching and insha Allah )e )ill continue to deri-e #enefit from them* It is our hope that study circles )ill #egin to emerge throughout 'urope, Canada, :orth, and South merica that unite in a desire to hum#le su#mit to an un#ro$en chain of te(tual study that has guided this U&&ah for se-eral centuries, and has only recently #een challenged due to the confusion created after it )as dismantled in its strongest #astions #y the colonial po)ers* Through this study )ill emerge a ne) type of acti-ism #ased upon sound principles and a rene)ed in-itation to the #an6uet of Islam* Our Prophet, peace #e upon him, said that $no)ledge )as the inheritance of the prophets and )hoe-er inherits it recei-es an a#undant portion* This inheritance )hich is the right and responsi#ility of e-ery 0uslim % FSee"ing "nowledge is incu&:ent upon ever (usli&F @E % has largely #een ignored in its traditional method of transmission using the #lessed sources of our sincere and inspired scholars of the past* It is our deep #elief that much of the animosity and lac$ of cooperation that e(ists among present% day 0uslims is a direct result of lea-ing this guidance* FMo people ever leaves their guidance e+cept that the are given in its place argu&entation7F @3 'ach group claims that the solution is to go #ac$ to the Boo$ and Sunnah* Lnfortunately, )ithout going #ac$ to the #road #ased te(ts of our rightly guided scholars )hich recognize the -alid differences in interpretation and understanding, )e in fact use the same sources to arrogate to oursel-es the role of sole interpreter of these te(ts for e-eryone* The truth is that there is pro#a#ly not a human #eing ali-e today )ith e-en the re6uisite $no)ledge of the ra#ic language to understand the same sources )ith the clarity that the first generations did* !or o-er t)el-e hundred years this U&&ah has li-ed )ith tolerance and lo-e for di-ersity recognizing that di-ersity is in fact a sign of llah* It is imperati-e that instead of demanding uniformity, )e cele#rate our di-ersity* +e must see di-ersity as challenging us to -ie) matters in different, #ut not necessarily )rong )ays* +e must reflect on the fact that llah has gi-en this U&&ah se-en different )ays of reciting the same #oo$, )hich can ma$e the same -erse sound 6uite different and yet it retains the same fundamental meaning*

22

+e must reflect on the fact that there are different )ays of praying, of )here )e place our hands, of )hat )e do )ith our forefinger, and of ho) )e sit* nd yet, despite those slight differences, there is an essential unity of praying to one ?ord, )ith the same essential components of standing, #o)ing, and prostrating that no other religious tradition shares*

23

He 0e(%t the$! e!)"%(' +e)$!e &"! *'"!, (%+ '"/e "& 'e(+e!)h$ Tajwid 0u)t be t(6e% &!"0 ( )#h"'(! (%+ b, the *!(#e "& A''(h the!e (!e 0(%, Mu)'$0) 2h" h(/e 'e(!%e+ the !u'e) "& tajwid $% 0")t "& "u! #"00u%$t$e)3 A##"!+$%* t" 0, te(#he!, the %"b'e )#h"'(! 7h(,6h H$)h(0 ('-.u!b(%$, 8The 2e(6%e)) "& the #h($% $% the hadith "& the 'e))e! (%+ *!e(te! 1$h(+ +"e) %"t +$0$%$)h the t!uth "& the )t(te0e%t b, the #"%)e%)u) "& the !$*ht',-*u$+e+ )#h"'(!)-8 4 Dhari'ab ila Makaaram ash-shari'a, R. Isbahaani. Dar kutub al-'ilmiyya9 .e$!ut- P*-162-3 5 Qanun at-tawil, Qadi Abu Bakr bin Al-Arabi9 Dar Gharb al-Islami9 .e$!ut- P*-332 6 Muwatta, Imam Malik, itab al- alaam. itab ash-!ha'b9 C($!"7 H$)t"!$#('',, the :e2) (%+ the Ch!$)t$(%) 2e!e %"t #'e(% (%+ 0u#h "& the$! !e)e%t +(, #'e(%'$%e)) $) ( !e)u't "& the $%&'ue%#e "& I)'(0 "% Eu!" e- U%&"!tu%(te',, t"+(, $t $) the Mu)'$0) 2h" "&te% '$/e $% );u('"! (%+ be#"0e ( t!$bu'(t$"% &"! th")e "ut)$+e "& I)'(0- "# Allah, d$ n$t mak% us a tribulati$n &$r th$s% wh$ r%j%'t y$u." 8 Mu)'$0 3 Tari&aat, Imam al-(urjani9 .e$!ut9 Dar itab al-Arabi- P*-34 14 7ee )e#t$"% "% the he(!t &"! ( +$)#u))$"% "& the e%"!0$t$e)11 <e))e! 2!"%*) (!e #(''e+ sa)ha'ir (%+ (!e !e0"/e+ b, !$tu(' 2()h$%* &"! !(,e!, $'*!$0(*e, (um'a !(,e! (%+ "the! !$*hte"u) (#t)12 Tashil, Ibn (u**ay, ="'- 1- .e$!ut9 Dar al-Ar+am- P*-63 13 Qur'an 18982 14 Qur'an 493 15 Qur'an 7936- H"2 +$&&e!e%t th$) $) &!"0 the b"0b) th(t %"2 &('' "% h"u! he(+) &!"0 (b"/e (%+ the +!"u*ht) (%+ #$/$' )t!$&e $% "u! e(!th16 Qur'an 6592 17 Qur'an 28953 18 Qur'an 169128 13 Qur'an 24952 24 Qur'an 38943 21 Qur'an 13963 22 Qur'an 2921 23 Th$) /e!)$"% $) !e'(te+ b, Imam al-Bayha+i but ( )$0$'(! t!(%)0$))$"% "##u!) $% al-Bukhari (%+ the #h($% $) )"u%+24 Qur'an 7916,17 25 I% !e('$t, $t $) %"t ( (!(+">, but !(the! (% (%t$0"%, (%+ $t) )ee0$%* #"%t!(+$#t$"% #(% "%', be !e)"'/e+ b, 0"/$%* t" ( h$*he! 'e/e' "& u%+e!)t(%+$%*- M(, A''(h " e% "u! he(!t) t" the )ubt'e 6%"2'e+*e "& th$) Din26 Th$) $) the &(0"u) Maliki jurist, Qur'an #"00e%t(t"! (%+ hadith e> e!t 2h" $) #"%)$+e!e+ ( mujtahid murajjih $% the Maliki )#h""' (%+ !e#"*%$?e+ b, ('' the )#h"'(!) "& I)'(0 () (% (uth"!$t, "% the )#$e%#e) "& I)'(0- He +$e) $% 543 $% the C$t, "& Fe), M"!"##"- He $) %"t t" be #"%&u)e+ 2$th the A%+('u)$(% 7u&$ h$'")" he!, Muhydin Ibn Arabi27 Qur'an 43912 28 I%%"/(t$"% +"e) %"t $%#'u+e /('$+ +$&&e!e%#e)- F"! e>(0 'e, )u '$#(t$"% b, the I0(0 (&te! ( #"%*!e*(t$"%(' !(,e! $) (% u%+e)$!(b'e $%%"/(t$"% b, I0(0 M('$6, 2he!e() $t $) (% (##e te+ !(#t$#e t" I0(0 Abu H(%$&(23 I0(0 M('$6 34 Qur'an 2967 31 !ahih Muslim, Bab at-Tahara 32 7$0$'(! hadith $% !ahih Muslim- The @(+$ 2() ( muhaddith h$0)e'& (%+ the!e&"!e 0(, h(/e h(+ h$) "2% #h($% &"! th$)33 As-!awi 'ala al-(alalayn- ="'- I, P*-51- The hadith $) %(!!(te+ b, I0(0 T(b(!((%$ (%+ $) 2e(6 (##"!+$%* t" I0(0 7u,ut$ $% al-(ami as-!a)hir- H"2e/e!, the /e!)e (%+ $t) #"00e%t(!, )t!e%*the%) the 0e(%$%* (%+ *$/e% th(t $t $) (% e>e!#$)e $% "!+e! t" (#h$e/e (% "b'$*(t$"% (%+ %"th$%* 'e)) $t $) %"t (% $%%"/(t$"%, )$0$'(! t" u)$%* (% ('(!0 #'"#6 t" 2(6e "%e &!"0 )'ee &"! !(,e!- Th$) $) (')" 2he!e the (am'aat tabli)h *et the khuruuj "& &"!t, +(,)- A h(b$t #(% be &$!0', e)t(b'$)he+ $% &"!t, +(,) (%+ &!"0 the 2$)+"0 "& the e(!', e" 'e, ,-h$%.%r li.%s with a /%$/l% &$r &$rty days, b%'$m%s $n% $& th%m., 34 Muwatta, Imam Malik. Bab al- alaam. Dar ash-!h'ab9 C($!"35 Qur'an 34963 36 The !ha&i' (%+ the 0anbali )#h""') #"%)$+e! ( 2"0(%A) &(#e t" be &!"0 he! %(6e+%e)) (%+ th$) $) ( /('$+ " $%$"% but #(%%"t be $0 ")e+ "% "the!) 2h" &"''"2 the 0"!e 'e%$e%t ")$t$"% "& the Maliki (%+ 0ana&i )#h""')- A'' "& the )#h""') (*!ee th(t (%,"%e 2h" $) B(tt!(#t$/eB )h"u'+ %"t be '""6e+ (t &"! 'e()u!e be#(u)e th$) $) istimt'a C+e!$/$%* )e%)u(' 'e()u!eD th(t $) "%', e!0$))$b'e (&te! ( /('$+ #"%t!(#t "& 0(!!$(*e h() bee% (*!ee+ u "%- It $) %"t %e#e))(!, &"! +$!e#t !e'(t$/e) "& the " ")$te )e> +ue t" the '(#6 "& )e>u(' (tt!(#t$"% t"2(!+) the0 th(t A''(h h() $%)t$''e+ $% hu0(%$t,- Th$) $) $% &(#t +ue t" the h$*h eth$#) "& I)'(0 (%+ $t) +ee !e) e#t &"! ( 2"0(%A) !$*ht t" !$/(#, (%+ !$*ht t" %"t be "b1e#t$&$e+ (%+ 0(+e $%t" ( )"u!#e "& )e>u(' 'e()u!e &"! (%,"%e 2$th t2" e,e)37 hamsun 1arida, Imam Muhammad Bin Ali. DarI&ri+iyya9 N$*e!$(- P*-26 38 Qur'an 17936

33 44

Qur'an 28955 Re'(te+ b, Ib% AA)(6$! $% h$) Tarikh- I0(0 7ub6$ )($+ he #"u'+ %"t &$%+ ( #h($% &"! $t but the )#h"'(!) h(/e )($+ the 0e(%$%* $) t!ue41 Al-Madkhal, Imam Muhammad Bin al-0ajj. Dar utub al-Ilmiyya9 .e$!ut- ="'- II, P*-466 42 F"! $%)t(%#e, t('6 2$th"ut u! ")e $& e>#e))$/e $) makruh be#(u)e $t "&te% 'e(+) t" !"h$b$te+ ) ee#h )u#h () t('6$%* (b"ut "the!)- .ut the &"#u) $% the)e e>e!#$)e) )h"u'+ be e'$0$%(t$%* &$!)t (%+ &"!e0")t the !"h$b$te+- F"''"2 the )t(t$"%) "& ta+wa 0e%t$"%e+ b, Ib% :u??(, () th$) $) the (th t" )u##e)) (%+ (tte0 t$%* t" (#h$e/e ( )t(t$"% b, )6$ $%* (%"the! $%e/$t(b', 'e(+) t" &($'u!e43 M"!e "& the)e t( e) (!e be#"0$%* (/($'(b'e, (%+ )"0e (!e /e!, *""+- The!e )h"u'+ be 0"!e ('te!%(t$/e) &"! "u! ,"uth e) e#$('', 2h" (!e $%u%+(te+ 2$th 0u)$# $% the +"0$%(%t #u'tu!e (%+ th$) be#"0e) /e!, +$&&$#u't t" (/"$+44 Qur'an 29167 45 Ibid 29172 46 Qur'an 23951 47 Mayyara abir, !idi Mayyara- U-A-E- E+$t$"%9 E*, t- ="'- II, P*- 253 48 Qawa'id, !idi Ahmad 2arru+. 43 Ib$+- Ib% AA+$, Ib% AA)((6$! (%+ I0(0 T(b(!((%$ ('' %(!!(te $t54 U0(!, 0(, A''(h be 'e()e+ 2$th h$0, +$+ %"t '$6e t" )ee e" 'e e(t$%* 0e(t e/e!, +(,- 7ee the Muwatta's #h( te! #"%#e!%$%* 0e(t #"%)u0 t$"%- AA'$ b$% Ab$ T('$b )($+ (')" th(t #"%)$)te%t', e(t$%* 0e(t 0(+e the he(!t h(!+- Th$) $) #e!t($%', t!ue $% h,)$#(' )#$e%#e () h() bee% )h"2%, (%+ 2e )h"u'+ t!u)t $t $) t!ue $% the ) $!$tu(' u%+e!)t(%+$%* () 2e''.ee& #"%)u0 t$"% $) ( 0(1"! #"%t!$but"! t" 0(%, "& the e#"%"0$# !"b'e0) $% the 2"!'+ t"+(,- 7ee B.e,"%+ .ee&B b, :e!e0, R$&6$%51 Qur'an 29183 52 Tirmidhi C2,524D, 3asa'ii C5711D- It h() ( )"u%+ #h($%53 Qur'an 2395-7 54 A'-.u6h(!$, T$!0$+h$ (%+ "the!)- 7ee ash& al- ha&a. Ihya Turath al-Arabi9 .e$!ut- ="'-II, P*-257 55 A'th"u*h the 0anbali ")$t$"% e!0$t) 0()tu!b(t$"%, $t $% %" 2(, (##e t) the h(b$t but !(the! )ee) $t () ( )"0et$0e) %e#e))(!, +$)#h(!*e- The +"0$%(%t Maliki ")$t$"% $) !"h$b$t$"%, but the!e $) ( 2e(6e! ")$t$"% "& karahiyya (%+ (% e/e% 2e(6e! "%e "& e!0$))$b$'$t,- I& )"0e"%e $%+ee+ &e(!) #"00$tt$%* ( *!(/e 2!"%* the% $t )h"u'+ be #"%)$+e!e+ the 'e))e! "& t2" e/$')- A%+ A''(h 6%"2) be)t- 7ee Mayyaara #$te+ (b"/e, *- 264- 7ee (')" Usuul al-Mu'ashirah as-2awjiyya, !haykh Muhammad Ahmad an'aan. Dar Bashi'ir al-Islamiyyah9 .e$!ut- P*-82-4 56 A'-.u6h(!$, .(b ('-I0(0, Mu)'$0, I0(%- A*!ee+ u "%57 Th$) $) ( #'e(! !""& "& the P!" hetA) u%+e!)t(%+$%* "& 2h(t $) %"2 6%"2% () BFu??, <"*$#B $% th(t the #"%t$%uu0 $) u%b!"6e% (%+ $t $) $0 "))$b'e t" +$)#e!% !e#$)e', 2he% e/e!,th$%* $) u!e', e!0$))$b'e "! u!e', !"h$b$te+- The!e 2$'' ('2(,) be 0(tte!) 2he!e the '$%e $) b'u!!e+ (%+ b, e%*(*$%* $% the0 ,"u 2$'' e%*(*e $% )"0e (!t "& )"0eth$%* !"h$b$te+58 A'-.u6h(!$, itab al-Iman 3353 Ib% M(1(h C4,142D, ('-H(6$0 C4E313D, Abu NuA($0 C3E252D- Th$) hadith $) $% the F"!t, 0adiths (%+ "%e "& the %(!!(t"!), Fh('$+ b$% AA0! ('-@u!)h$, $) #"%)$+e!e+ 2e(6 b, 0")t hadith )#h"'(!) ('th"u*h %"t &"! h$) #h(!(#te!- It (')" h() "the! )$0$'(! t!(%)0$))$"%)G ('' "& the0 (!e 2e(6- The )#h"'(!) h(/e #"%)$+e!e+ $t) 0e(%$%* t" be t!ue (%+ thu) t!(%)0$tte+ $t 2$th (uth"!$t, +e) $te $t) 2e(6%e))64 T$!0$+h$ C2,318D, Ib% M(1(h C3,376D- It h() ( *""+ hadith ChasanD but (##"!+$%* t" I0(0 Ib% D(;$; ('-AE$+, $t $) )"u%+ $% (%"the! t!(%)0$))$"%- 7ee !harb Ibn Da+i+ al-'4id "& the F"!t, 0adiths- Dar Ibn 0a*m9 .e$!ut- P*-64 61 A*!ee+ u "% b, the t2" !haykhs "& hadith I0(0 ('-.u6h(!$ (%+ I0(0 Mu)'$0, 0(, A''(h be 'e()e+ 2$th the0 b"th62 Re'(te+ b, Ibn Majah 2$th )"0e 2e(6%e)) $% the #h($%- 7#h"'(!) (!e $% (*!ee0e%t (b"ut the )"u%+%e)) "& $t) 0e(%$%*63 N(!!(te+ b, )e/e!(' t!(%)0$tte!) $%#'u+$%* Ah0(+ (%+ T$!0$+h$ (%+ $) #"%)$+e!e+ )"u%+ (##"!+$%* t" I0(0 7u,ut$ $% al(ami' as-!a)hir-