040526P - PURIFICATION OF THE SELF, tazkiyat al nafs

Synopsis of Kuliah Subuh at the 5^th Scientific Meeting of the Islamic Medical Association of Malaysia held in Penang 26-28^th May 2004 by Prof Dr Omar Hasan Kasule Sr. MB ChB (MUK), MPH, DrPH (Harvard) Deputy Dean Kulliyah of Medicine International Islamic University Malaysia

PERSONALITY, al nafs

Personality is the totality of behavior of an individual. People’s personalities differ. An individual has both positive and negative personality traits. The exceptionally good and strong personalities are rare. The essence of a person and personality is the nafs and not the physical body. A human being is born in a natural state of purity, fitrat al Islam. The potential to do good or bad exists at the beginning. It is the early environment that determines how those potentials are enhanced. The states of the nafs in increasing grades of perfection are: nafs ammarah, nafs lawamah, and nafs kamilat that manifests in 5 ways: nafs mulhamah; nafs qanu’ah, nafs mutma’inna, nafs radhiyah, and nafs mardhiyat. Besides the nafs, personality is determined by biological inheritance, the physical environment, the culture, socialization, group and unique individual experiences. Basic personality is established early in life and only minor modifications can be made to it in later life. This underlies the importance of education and training in childhood when personality is still malleable. Personality improves through spiritual and intellectual development. Personality can be polluted by diseases of the heart such as covetousness, passion, pride, evil, hiwa al nafs, and waswasat. These pollutants may have inner promptings within the human that are encouraged by external social influences.

CONCEPT OF TAZKIYAT

Prophets were sent to ensure tazkiyat for humans. Tazkiyat is fulfillment and return to the first covenant between humans and Allah. Tazkiyat, as a basis for development and improvement of personality, is a long, pro-active, and uphill task whose road map is the Qur’an. Correct and firm ‘aqidat, ‘ibadat, avoiding the forbidden, generally being conscious of the creator, and constant meditation about creation are paths to tazkiyat that lead to development and improvement of personality, good character, good behavior, assertiveness, and self-confidence. Living in a righteous community is necessary to motivate and encourage tazkiyat. Islam is a practical religion. Achievement of purity is through action.

METHODOLOGY OF TAZKIYAT

Tazkiyat is based on ikhlaas, sidq, istislam, and tadharu’u. Tazkiyat is answering the call of Allah by sticking to the straight path, renouncing materialism, constant vigilance against shaitan. Tazkiyat can be achieved by dhikr, isti'adhat, istighfar, tasbiih, tahmiid, tahliil, dua, and physical ‘ibadat: salat, saum, and  infaq.

MODELS OF TAZKIYAT: PROPHETS and KHULAFA

Prophets were sent as human models of tazkiyat whose practical life experiences showed that a human can overcome inner weaknesses and evil tendencies to succeed in attaining a high level of purity. The Prophet Muhammad lived an exemplary life so that the companions could see and emulate the best behavior. He had the best character and his character was the Qur’an. He lived a simple life. Abubakr was the best person after the Prophet. He was siddiq and his faith was so strong that it would outweigh the faith of the rest of the ummat. Omar comes after Abubakr in virtue. Omar was so strong that the shaitan feared to follow his path. He lived a simple and hard life away from luxuries. Othman was a generous and pious who was so modest that the angels were shy of him.

MODELS OF TAZKIYAT: BELIEVERS

Believers of all generations and all places have manifested noble traits of purity of personality than can be emulated. The Qur’an has described traits of believers because Allah wanted to put before all humanity a model that could be emulated. The believers have the following spiritual traits: believing Allah's signs, responding to the call of Allah, obedience of Allah, repentance, reform, surrender to Allah, commitment, reliance on Allah, and fear in the hearts. The believers have the following social traits: keeping away from lahw, keeping the private parts from sinning, keeping promises and trusts, humility, enjoining good, forbidding evil, attesting the truth, patience, kindness, forgiving when angry; undertaking jihad, and mutual consultation. They avoid the following evil acts: homicide, fornication, false witness, friendship for those who fight Allah and the Prophet, and committing major sins. The ‘ibadat traits of believers are: dua to Allah only, establishment, maintaining, and regularity of salat, khushu'u in salat; salat at night, giving zakat and sadaqat to the poor while being moderate in giving.

040526p - ‘UBUUDIYYAT

Kuliah Subuh at the 6^th Scientific Meeting of the Islamic Medical Association of Malaysia held at Penang on 26-28^th May 2004 by Prof Dr Omar Hasan Kasule, Sr, MB ChB (MUK), MPH, DrPH (Harvard) Deputy Dean, Kulliyah of Medicine International Islamic University Malaysia.

CONCEPT OF ‘UBUDIYYAT

All humans are slaves of Allah. A true slave of Allah is a slave only Allah and cannot accept any other master either is association with Allah or instead of Allah. Slaves to Allah alone are free persons in complete control of the self and are not under the control of other humans, the shaitan, or human passion. The Qur’an has described prophets, the jinn, and angels as slaves of Allah. Humans can only find true liberation is submitting as slaves to Allah. Whenever they seek liberation in any other way they only change the form of slavery; the outside and form change but the essence remains. Being a slave of Allah requires that the slave obey the master in what is enjoined and what is prohibited. It also requires that the slave worship the master. ‘Ibadat is for the master alone and nobody else can be associated with the master in worship.

FEAR

The Qur’an uses 5 terms to describe ‘fear’: taqwa, khashiyat, khawf, rahbat, and tadahru’u. Fear in Qur’anic terminology is different from the linguistic meaning. Believers’ fear of Allah is combined with love for Him and hope for His rewards and mercy. Believers’ good behavior is not only out of fear of punishment but also to express gratitude to Allah for His bounties. Taqwa is the only true and invariable criterion of superiority among humans. Taqwa or its absence has a major impact on human action and behavior. At an individual level the practical manifestations of taqwa are: doing good, undertaking ‘ibadat, and avoiding bad actions. At a societal level the practical manifestations of taqwa are enjoining good and forbidding the bad. Among the consequences of taqwa are: love of Allah, success, victory, and good behavior. Taqwa is needed in all fields of endeavor. Taqwa is enjoined even in dealing with polytheists. The Qur’an condemns fear of humans instead of Allah. Staying on the right path, istiqaamat, is a result of taqwa. Fear should be balanced by hope.

OBEDIENCE, ta’at

The Qur’an enjoins obedience of Allah and the Prophet but forbids obedience of shaitan. Ta’at is a practical expression of taqwa. The essence of obedience is fulfilling the injunctions of Allah. Ta’at leads to success and guidance. It is also associated with a lot of rewards. Disobedience, ma’asiyat, is the opposite of ta’at. It is either omission, neglect of prescribed duties, or commission, committing forbidden acts. Prophets and angels do not disobey Allah. Believers do not disobey Allah.

REMEMBRANCE, dhikr

Dhikr is essentially worship of the creator and carries the same meaning as ‘ibadat. It has however been misinterpreted as meaning specific formulas or supplications repeated a given number of times a day or on given occasions. Dhikr is all the time and in all of forms and is essentially full awareness that Allah is the creator who must be worshipped and remembered all the time. Dhikr is also constant awareness and remembrance of Allah’s bounties for humans. Dhikr is to be carried out as much as possible. Among the positive benefits of dhikr: rewards, protection from evil actions, patience, calmness, and success. Abandoning dhikr is condemned.

WORSHIP, ‘IBADAT

‘Ibadat is the purpose of creation and is a practical expression of taqwa. All human activities are ‘ibadat if undertaken with the correct intention. All acts of ‘ibadat are for Allah alone. There is no intermediary or intercessor between the human and Allah in ‘ibadat. ‘Ibadat can be structured or non-structured. Structured ‘ibadat can be obligatory or non-obligatory. Acts of ‘ibadat may be mental, physical, or verbal. Avoiding committing evil acts is ‘ibadat. ‘Ibadat must be constant in all places, at all times, and in all circumstances. Allah rewards contemplating or performing acts of ‘ibadat, obligatory and non-obligatory. There is punishment for neglecting obligatory acts but not the non-obligatory ones. There is no punishment for contemplation of a bad act that is eventually not carried out. All prescribed acts of ‘ibadat have a social purpose. Salat and hajj are social gatherings. Zakat is a system of mutual social support that provides for everybody’s welfare. Fasting is a voluntary experience of hunger that makes the rich sensitive to the plight of the poor who cannot get enough food.