What God desires is man's purification of his nafs from besetting sins. The Prophet illustrated this by the following concise definition: 'Try to emulate God's attributes!' To get rid of weaknesses and vices of the self - such as telling lies, attributing partners to God, boastfulness, mockery, stinginess, jealousy, anger, etc - and undertake the lengthy process of maturation and perfection, passing through continuing development from a beginning to a contemplated end goes through the performance of the following acts: 1) Sharing one's assets with the needy; 2) Establishing regularly the daily five times prayer; 3) Giving alms; 4) Indulgence toward one's enemies; 5) Exercising patience; 6) Keeping fast; 7) Beneficence; 8) Keeping one's promises; 9) Honesty and Justice; 10) Learning . These divine attributes purify and cleanse a man's soul. So long the demerits do not yield their place to merits above mentioned the nafs of man remains polluted. The perfect man is he who has succeeded to do away with his evil tendencies.
God! Bless us with the station already attained by your pious servants!
1) SHARING AND LOVE
Those who spend (freely), whether in prosperity, or in adversity (3/134).
As to the Righteous, they will be in the midst of Gardens and Springs. (51/15) And in their wealth and possessions (was remembered) the right of the (needy,) him who asked, and him who (for some reason) was prevented (from asking). (51-19)
Sharing one's assets with the needy; this refers to the entire humanity, nay to all the living beings. Both the rich and the poor, without any discrimination, are equally expected to do so. This is an indication of love for, reliance on and resignation to God. In addition to monetary donation, it includes also one's use of beautiful words in the relations with one's fellow beings and display of one's smiling countenance. Moreover, comforting the distressed, helping an old man, visiting the sick and being a morale booster also come under this heading. Alms giving and charity are determined by (religious) Law; however, sharing on one's his own free will is a philanthropic act on the part of the individual. By no means shall ye attain righteousness unless ye give (freely) of that which ye love; and whatever ye give, of a truth Allah knoweth it well. (3/92) What one shares should be those things that are dear to the individual; in other words one should perform sacrifice.
Be him rich or poor, he is expected to share his assets. But those who before them, had homes (in Medina) and had adopted the Faith,- show their affection to such as came to them for refuge, and entertain no desire in their hearts for things given to the (latter), but give them preference over themselves, even though poverty was their (own lot). And those saved from the covetousness of their own souls,- they are the ones that achieve prosperity. (59/9) The ephemeral gifts of nature, the hoarding of money and assets are counterbalanced with generosity. The principle of sharing is explained in the Qur'an: They ask thee how much they are to spend; Say: "What is beyond your needs." (2/264). Another important thing is one's giving away one's money without advertising oneself. O ye who believe! cancel not your charity by reminders of your generosity or by injury,- like those who spend their substance to be seen of men, but believe neither in Allah nor in the Last Day. (2/264) Satan, representative of the negative power of creation, keeps discouraging the individual, warning him that if gives his wealth away, he will end up being destitute, although God's inducement is to the contrary. Verily my Lord enlarges and restricts the Sustenance to such of his servants as He pleases: and nothing do ye spend in the least (in His cause) but He replaces it: for He is the Best of those who grant Sustenance. (34/39) The Evil one threatens you with poverty and bids you to conduct unseemly. Allah promiseth you His forgiveness and bounties… (2/268) Who are eligible for alms? Here is the answer the Qur'an gives: They ask thee what they should spend (In charity). Say: Whatever ye spend that is good, is for parents and kindred and orphans and those in want and for wayfarers. (2/215)
Vying with each other in acts of charity. An act of charity is the kindly and sympathetic disposition to aid the needy or sufferer: liberality to the poor, to benevolent institutions, or to worthy causes. They believe in Allah and the Last Day; they enjoin what is right, and forbid what is wrong; and they hasten (in emulation) in (all) good works: They are in the ranks of the righteous. Of the good that they do, nothing will be rejected of them; for Allah knoweth well those that do right. (3/114-115) In order to find favor with God, one must try to do one's best in acts of benevolence. To serve the public is to serve God, in one sense. No discrimination should be made with reference to the end user of one's free gift; the end user may be a foreigner or of a different religion. Well, what are the acts of charity? To aid the poor providing him with food and clothing, to arrange marriage for them, to give credit, to make donations to charitable foundations, to write books for the enlightenment of the public, to make scientific researches, to make discoveries, etc. Such acts are sure to be rewarded by God. For lack of proper knowledge in religious questions errors are committed. For instance, to perform pilgrimage once in one's lifetime is mandatory; to spend one's money for other charitable purposes, rather than indulging in repeating more than once the performance of the pilgrimage is far more laudable.
Acts of good deeds. These are acts one performs for the benefit of humanity Those who have faith and do righteous deeds,- they are the best of creatures. (98/7)
Assiduity. Service to humanity and performance of good deeds are laudable. It is evident that piety connotes assiduity. . Therefore, when thou art free (from thine immediate task), still labour hard, And to thy Lord turn (all) thy attention. (94/7-8) God desires to see his servants always occupied. That man can have nothing but what he strives for; That (the fruit of) his striving will soon come in sight: Then will he be rewarded with a reward complete; (53/39-41) Work (righteousness): Soon will Allah observe your work, and His Messenger, and the Believers…(9/105)
Love of creatures. The pious is full of love. Love means sharing one's assets. ye are those who love them, but they love you not,- (3/119) He has a kind heart, he has warm regard to everybody. The sense of sharing one's possessions with others of the pious whose heart is full of generosity, affection and mercy passes on to others, and sparkles the same tender feelings in others leading to peace. Yunus Emre, the famous Turkish mystic poet said: “I love the Created, because I love the Creator”.
2) PERFORMANCE OF PRAYERS
To be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah.fearing. ..(2/177)
: For such prayers are enjoined on believers at stated times. (4/103)
Salat (the ritual prayer) is the most important binding duty of a Muslim. Every man owes to his Creator gratitude and thanks for His endless bounties He has bestowed upon him.
Also spelled Salah, Arabic Salat, the daily ritual prayer enjoined upon all Muslims as one of the five Pillars of Islam (arkan al-Islam). There is disagreement among Islamic scholars as to whether some passages about prayer in the Muslim sacred scripture, the Qur'an, are actually references to the salat. Within Muhammad's lifetime five ritual prayers, each preceded by ablution, were observed. Though individual performance of salat is permissible, collective worship in the mosque has special merit. With their faces turned in the direction of the shrine of the Kaaba in Mecca, the worshipers align themselves in parallel rows behind the imam, or the prayer leader, who directs them as they execute the rak'ahs (physical postures coupled with Qur'anic recitations).On Fridays, instead of the prayer just after noon, a congregational prayer (salat al-jum'ah) is offered; it includes two sermons (khutbah) delivered from the pulpit. Special congregational prayers are offered in the middle of the morning on the two festival days ('ids), one immediately following the month of fasting, Ramadan, and the other following the pilgrimage, or hajj. Although not obligatory, individual devotional prayers, especially during the night, are emphasized and are a common practice among the pious Muslims. Salat serves as a stimulant both for the physical and spiritual parts of a man. The acts performed during the salat requires that man feels in awe as though in the presence of God while reciting the words of the Qur'an. It is said that salat may be likened to the ascension of a believer. In prostration man's pride becomes nil.
It is indeed hard, except to those who bring a lowly spirit. (2/45)
Although under the changed conditions of the contemporary life it sometimes becomes impossible the five times prayers enjoined, one should do his best to perform at least a few times in order to show his devotion to God.
Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect. (33-56)
In the course of the performance, the name of the Prophet also is mentioned whom the believer should praise and bless him. As it has been prescribed to perform the salat at prescribed times of the day, one feels at all times in communion with God. Verily, I am Allah. There is no god but I: So serve thou Me (only), and establish regular prayer for celebrating My praise. (20/14) Recite what is sent of the Book by inspiration to thee, and establish regular Prayer: for Prayer restrains from shameful and unjust deeds; and remembrance of Allah is the greatest (thing in life) without doubt. And Allah knows the (deeds) that ye do. ( 29/45) To remember God by reciting the verses of the Qur'an in one's original tongue is preferable to read it in the Arabic language which in incomprehensible to the lay man.
And do thou (O reader!) Bring thy Lord to remembrance in thy (very) soul, with humility and in reverence, without loudness in words, in the mornings and evenings; and be not thou of those who are unheedful. (7/205). One way of expressing the love one feels for God, is to remember Him. The more you mention His name, the better. By men whom neither traffic nor merchandise can divert from the Remembrance of Allah… (24/37) This is the status of those who have attained perfection who are ever in communion with God. Then do ye remember Me; I will remember you. (2/152) A sincere devotional act on the part of His servant is always heard and reacted by God. Although His remembrance may be made by repeating His attributes, recitation of the word Allah is preferable. The recitation may also be made constantly meditating on Him and reciting his name without giving voice to it. Men who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth (3/191). Constant remembrance of Him means being in constant communion with Him. And this means, in turn, to be in eternal bliss. Those who believe, and whose hearts find satisfaction in the remembrance of Allah. for without doubt in the remembrance of Allah do hearts find satisfaction (13/28)
3) ALMS GIVING
… to spend of your substance, out of love for Him,.. (2/177) …
And in their wealth and possessions (was remembered) the right of the (needy)…. (51/19)
Of their goods, take alms, that so thou mightest purify and sanctify them … (9/103)
Alms imply abundance and increase of wealth in the giver; it purifies a man's soul. It is said that the poor has a share in the wealth of the rich. This contributes to the edification of the character. Equalization of the quantities of the riches of the wealthy and the assets of the poor creates peace in society. In its primitive sense the word zekat means purification. The amount to be given to the poor is one fortieth of one's assets and yearly income after tax due to the state. If one refrains from paying it one's savings become ill-gotten gains. However, the money a person gives away freely is considered to be a devotional act, the amount of which is not determined.
And there are those who bury gold and silver and spend it not in the way of Allah. announce unto them a most grievous penalty. (9/34)
… that which ye lay out for charity, seeking the Countenance of Allah, (will increase): it is these who will get a recompense multiplied. (30/39)
One can observe that giving away one's assets serves to increase, not to reduce them. Attention should be paid, however, that Islam is not against the wealth gained by one's hard labor. But every Muslim must make sure to spend from his income a certain amount prescribed in order that the rest be considered lawful gain. On the other hand, the money to be distributed will not only be deducted form one's income, but also from one's hoarded gold or silver.
Fair in the eyes of men is the love of things they covet: Women and sons; Heaped-up hoards of gold and silver; horses branded (for blood and excellence); and (wealth of) cattle and well-tilled land. Such are the possessions of this world's life; but in nearness to Allah is the best of the goals (To return to). (3/14)
God has bestowed man the desire to make gains and objectives to be attained by labor. Yet, if this desire becomes a passion for hoarding one becomes its slave. It drives him to have recourse to all sorts of ways to obtain riches. To put a brake to this passion giving away a portion of one's assets has been made mandatory.
Alms are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to Truth); for those in bondage and in debt; in the cause of Allah. and for the wayfarer: (thus is it) ordained by Allah, and Allah is full of knowledge and wisdom. (9/60)
Zekat is due first to the nearest relatives whose circumstances are straitened; then follow the next of kin and the neighbors before extending it to the poor in the town. Parents and children are not eligible to zekat, with whom one can share his belongings. "Those who spend their substance in the cause of Allah, and follow not up their gifts with reminders of their generosity or with injury,-for them their reward is with their Lord: on them shall be no fear, nor shall they grieve. "(2/262)
4) FORGIVENESS
Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men;- for Allah loves those who do good;- And those who, having done something to be ashamed of, or wronged their own souls, earnestly bring Allah to mind, and ask for forgiveness for their sins,- and who can forgive sins except Allah.- and are never obstinate in persisting knowingly in (the wrong) they have done. (3/134-135)
…. if any of you did evil in ignorance, and thereafter repented, and amend (his conduct), lo! He is Oft- forgiving, Most Merciful ((6/54)
Repenting for one's offense and praying God for being forgiven must not become a habit.
… And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss. (24/31)
All Muslims, be them sinners or not, must pray for forgiveness for offenses they have committed knowingly or unbeknown to oneself. “The repentant is like someone who has not committed any offense” says a tradition.
As to the Righteous, they will be in the midst of Gardens and Springs, (51/15)
And in the hour of early dawn, they (were found) praying for Forgiveness; (51/18)
Early dawn is stated to be the time for asking for forgiveness. There are prescribed times of the day when prayers and pardons are granted. Thus dawn seems to be the right and propitious time for repenting and asking pardon. It is customary to supplicate God for pardon of offenses committed just before dawn.
Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men;- for Allah loves those who do good;- (3/134)
The pious person must be conciliatory, must be able to check his anger and forgive the offenses committed against him. He must like God be merciful towards his kind. " Hold to forgiveness; command what is right" (7/199). One must take care not to reproach people for their offenses." It is part of the Mercy of Allah that thou dost deal gently with them Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (Their faults), and ask for ((Allah)'s) forgiveness for them;…" (3/159)
5) FORBEARANCE
…. and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah.fearing. (2/177)
Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere, (2/155)
… So persevere patiently: for the End is for those who are righteous. (11/49)
Forbearance is the quality of being patient and indulgent toward offenders or enemies; it is fortitude, namely the strength or firmness of mind that enables a person to encounter danger with coolness and courage or to bear pain or adversity without murmuring, depression, or despondency and recommends others to behave in the same way relying in God's final mercy.
But follow that which comes to thee by inspiration from thy Lord: for Allah is well acquainted with (all) that ye do. And put thy trust in Allah, and enough is Allah as a disposer of affairs. (33/2-3)
6) FASTING
O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint,- (2/183)
Ramadhan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. Allah intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful. (2/185)
Keeping fast involves refraining from eating and indulging in sexual union till the sunset for the length of one month. The idea behind it is to enable man to master and check his drives. It is one of the five fundamental obligations of Islam. The month during which a man is expected to keep fast is called Ramadan; it is the month in which the Qur'an had started to be revealed to the Prophet. It is a month of prayer and of alms giving.
(Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (Should be made up) from days later. For those who can do it (With hardship), is a ransom, the feeding of one that is indigent. But he that will give more, of his own free will,- it is better for him. And it is better for you that ye fast, if ye only knew. (2/184)
Fasting is not a self-inflicted penance. Not to eat and drink for a prescribed time of the day enables man to master his impulses and drives; it is the best way to acquire divine attributes. It contributes to self-restraint. A man checks thus his sex drives and hunger's satisfaction. It enables man to exercise patience and strengthen his will. Abiding by God's injunctions frees a man from offenses he will likely to commit. Fasting should not be a reason for boasting. Fasting also enables a man to understand the condition of the hungry. It strengthens the ties of social solidarity. It is medically established that it has salutary effects on one's bodily health.
7) BENEFACTION
As to the Righteous, they will be in the midst of Gardens and Springs, Taking joy in the things which their Lord gives them, because, before then, they lived a good life. (51/15-16)
… a Garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous,- … for Allah loves those who do good; (3/133-134)
Benefaction is an act or action of doing good, especially by generous donation. The pious man is at the same time a benefactor. A benefactor is one that makes a gift or a bequest : one that gives help or confers a benefit. Beneficent is one of the attributes of God. It's God's desire that the man He created reasons well, behaves well and cultivate one's friendship well.
… but do thou good, as Allah has been good to thee (28/77)
To be beneficent is to live always in full consciousness of God's presence. God inspires man moral support to boost his good deeds, sometimes through his angels and jinns and sometimes through his fellow beings. This moral support must be displayed also by men among themselves.
Nor can goodness and Evil be equal. Repel (Evil) with what is better: Then will he between whom and thee was hatred become as it were thy friend and intimate! (41/34)
Good will repel evil. If the pious man reacts with tolerance and forbearance toward the evildoer he may contribute to the latter's spiritual improvement. To quote a proverb: To be morally perfect requires behaving with forbearance towards the evildoer, showing generosity to the miserly and displaying a shining countenance to someone with grim countenance.
8) FULFILMENT OF PROMISES
… to fulfil the contracts which ye have made … (2/177)
O ye who believe! fulfil (all) obligations. … (5/1)
Contracts and agreements are among the essential features of the Qur'an. Covenants may either be between individuals or between the individual and God. Abiding by the conditions of a contract means peace, reliance and faithfulness. Those who fail in observing the clauses of an agreement will be among the losers.
"And remember that Abraham was tried by his Lord with certain commands, which he fulfilled…" (2/124) "O ye who believe! Why say ye that which ye do not? Grievously odious is it in the sight of Allah that ye say that which ye do not." (61/2-3)
9) JUSTICE AND HONESTY
O ye who believe! stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that ye do. (5/8)
Justice is the quality or characteristic of being just, impartial, or fair and application of God's commandments as indicated by Him. To get angry at or resent someone must not impair one's judgment and deviate the person from acting with justice. It is justice that upholds nations and secures peace and order.
Regardless of the identity of the parties to a cause one should pass one's judgment without bias and bear testimony in due honesty. "O ye who believe! stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily Allah is well- acquainted with all that ye do." (4/135)
10) KNOWLEDGE
…Those truly fear Allah, among His Servants, who have knowledge… (35/28)
Dread of God implies awe, fear mixed with dread, veneration, reverence, or wonder. It also connotes knowledge of God and of his love for mankind. A person conscious of his status versus God acts in due conformity with His injunctions communicated through His prophets and will eventually find favor with Him. "As for those who fear their Lord unseen, for them is Forgiveness and a great Reward" (67/12)
Doubtless, an act performed out of love is far superior to the one done out of fear. In case it is God, the believer will carry out His injunctions with love coupled with the feeling of awe. The scholars have likened the love of God to the love felt by a child for his parents which also implies fear. The pious must also be fully acquainted with the Prophet's sunnah, the practices and rules not laid down in the Qur'an but derived from the Prophet's own habits and words. "Ye have indeed in the Messenger of Allah a beautiful pattern (of conduct) for any one whose hope is in Allah and the Final Day, and who engages much in the Praise of Allah." (33/21)
Thus have We revealed it to be a judgment of authority in Arabic. Wert thou to follow their (vain) desires after the knowledge which hath reached thee, then wouldst thou find neither protector nor defender against Allah. (13/37)
The knowledge mentioned in the above verse comes within the ken of the human being only after having been conveyed to man through the prophets. Knowledge may be divided into two categories: namely, the Divine knowledge and the secular knowledge. The former comprises such matters as God's own words which conceal the mysteries of creation. Where do we come from and where do we go? A man will have an insight into the divine law and wisdom through the former one which will be attainable by following the path traced by the Almighty. To cognize and grasp the object of worship comes within the scope of the wise men.
Read! in the name of thy Lord and Cherisher, Who created- Created man, out of a (mere) clot of congealed blood: Proclaim! And thy Lord is Most Bountiful,- He Who taught (the use of) the pen,- Taught man that which he knew not. (96/1-5)
'Read!' the very first word revealed to Muhammad through Gabriel has three implications according to commentators: 1) Read the Qur'an; 2) Read the Book of Man; 3) Read the Book of Universe." Are those equal, those who know and those who do not know? It is those who are endued with understanding that receive admonition." (39/9)
"Allah will rise up, to (suitable) ranks (and degrees), those of you who believe and who have been granted (mystic) Knowledge. And Allah is well- acquainted with all ye do" (58/11) Simply to read is not enough to edify one; one must meditate on what one reads. "…Thus doth Allah make clear to you (His) Signs; that ye may consider." (2/266) Mere reading does not avail; one should peruse one's text and ponder on it. "The similitude of those who were charged with the (obligations of the) Mosaic Law, but who subsequently failed in those (obligations), is that of a donkey which carries huge tomes (but understands them not)." (62/5)
Divine wisdom came down through revelation and man has been capable of discernment. In addition to divine knowledge must also instruct himself on contemporary technology using his brain. We have to have recourse to our intelligence and discover what is useful for us.
To love God is to love mankind, His reflection and projection. To be useful to humanity is a kind of prayer. Medicine, engineering, physics, mathematics, law, ecology, astronomy are among the scientific disciplines man must master. The Prophet said: If you must go to China for obtaining the knowledge you require do not tarry to set out for it.
GARDENS OF PERPETUAL BLISS
Gardens of perpetual bliss: they shall enter there, as well as the righteous among their fathers, their spouses, and their offspring: and angels shall enter unto them from every gate (with the salutation): Peace unto you for that ye persevered in patience! Now how excellent is the final home!" (13/23-24)
"So fear Allah as much as ye can; listen and obey and spend in charity for the benefit of your own soul and those saved from the covetousness of their own souls,- they are the ones that achieve prosperity." (64/16) "Gardens of Eternity, those which ((Allah)) Most Gracious has promised to His servants in the Unseen: for His promise must (necessarily) come to pass." (19/61)
BENEFICENTS