Purification of the Soul between Sunnah and Innovation: Ali atTamimi – Part 4

Part 1: 5 Symptoms of the Weakness of Īmān
Part 2: 5 Reasons for the Weakness of Īmān
Part 3: 5 Solutions for the Weakness of  Īmān
Part 4: Intro to Innovations in Purification of Soul
Part 5: Innovations in Purification of Soul in Beliefs
Part 6: Innovations in Purification of Soul in Acts of Worship

Purification of the Soul between Sunnah and Innovation
Part 4
Transcribed from a lecture by Muhammad AlShareef and Ali At Tamimi
The following is Part 4:Ali At Tamimi

Introduction to Innovation in Purification of the Soul

The first principle in regards to purifying one’s soul is that one should always attempt to do this according to or adhering to the way of the Prophet (sal Allahu ‘alayhi wa sallam). If one seeks to or attempts to purify his soul outside the way of the Prophet (sal Allahu ‘alayhi wa sallam) it will result in ruin. Taking up methods other than those prescribed by the Prophet (sal Allahu ‘alayhi wa sallam) will actually result in harming the soul rather than helping it. It will actually corrupt the soul instead of purifying it. The purification of the soul is one of the three reasons for which the Prophet (sal Allahu ‘alayhi wa sallam) was sent to us. In the Qur’aan, Allah (Subhaanahu wa ta’ala) in two passages, one in Surah Aale Imraan (3) V. 164 and the second in Surah alJumu’ah (62) V.2 and also in reference to the du’aa of Ibraheem (‘alayhis salaam) in Surah alBaqarah (2) V.129 mentions that the aim of the Prophet (sal Allahu ‘alayhi wa sallam) is threefold. Allahu Subhaanahu wa ta’ala says in the Qur’aan talkign about the Messenger, sal Allahu ‘alayhi wa sallam:

يتلو عليهم آيات

“…he recites unto them His verses…”
Aale Imraan (3) V. 164

Meaning that his first objective is to recite to the people the verses of the Qur’aan, this is what Allah wants to convey to us. And further Allah says:

ويزكيهم

“…and he purifies them…”
Aale Imraan (3) V. 164

…وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ…
“And He teaches them the Book and the Hikmah (wisdom the sunnah)”
Aale Imraan (3) V. 164

Secondly to purify them or their souls and thirdly is to teach us the book and the sunnah.

The Prophet (sal Allahu ‘alayhi wa sallam) has been distinguished by being sent with a general message, a universal message. The Universality of the message sent by Allah through the Prophet (sal Allahu ‘alayhi wa sallam) is threefold. Firstly he (sal Allahu ‘alayhi wa sallam) was sent to the arabs and non-arabs, to the humans and the jinn. So just like the human beings must follow the Prophet (sal Allahu ‘alayhi wa sallam) the jinns have to do the same as well. Secondly it is in respect to the time, from the sending of the Prophet (sal Allahu ‘alayhi wa sallam) until the last people on the Earth all fall under the ummah of the Prophet (sal Allahu ‘alayhi wa sallam). His Prophethood was not restricted to only his time, unlike the Prophets that came before him. His message is from his sending until the end of time. They are all form his ummah of dawah. The third aspect of universiality is that of the content of his message. So there is no belief system other than the belief system of that of the Prophet (sal Allahu ‘alayhi wa sallam) and there is no proper aqeedah other than the aqeedah of the Prophet (sal Allahu ‘alayhi wa sallam). There is no law, no fiqh, no shar’eeah, no way of organizing a political system other than the way fot he Prophet (SAW), no siyaasa other than his (SAW). And finally there is no haqeeqa or spiritual reality to which a person strives to achieve or works for other than that of the Prophet (SAW). This spirituality to which a persons works towards or this spirituality of that Prophet (SAW) is based upon two principles: 1) Eemaan and 2) Righteous actions.

When there is a corruption in eemaan then the soul in turn is corrupted and when there is a corruption in Righteous actions then the soul is in turn corrupted. Eemaan is in general related to things of the unseen.

لَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ

“Who believe in the unseen”

Surah alBaqarah (2) V. 3

This unseen that which we believe in is something that which the mind cannot perceive, for example we can’t perceive the nature of angels, and we can’t perceive the qualities of how Paradise and Hell are. Like wise we can’t see Allah and the mind can’t perceive the nature of Allah, and the only way we know something about Allah is through the Qur’aan and authentic Sunnah. Likewise righteous action which Allah loves and rewards us for, and its opposite are those actions which Allah puts the threat of punishment on us for cannot be known by reason alone or through a spiritual feeling. Only way you can recognize that or know that is by knowing what Allah and the Prophet (SAW) have obligated or commanded and knowing what Allah and the Prophet (SAW) have prohibited. Therefore any sort of attempt that seeks to purify the soul that comes outside of this Prophetic manner of eeman and Righteous action leads to the corruption of the soul.

So what are the examples of this? Unfortunately in Islamic History, and with everything there is a wisdom from Allah (SWT). Just like the same way now, in the world the unbelievers have the upper-hand there is a wisdom for this, likewise in Islamic History there is a reason and wisdom behind why Allah let the Muslims misunderstand how to purify their soul. So many of the Muslims through Islamic history started to delve into Philosophies rooted in the ancient traditions of the pagan peoples like the Greeks, Persians or the Ancient Indians. Their notions were mixed into some Islamic thought. Therefore a way of purification appeared in the ummah which contradicted that of the Prophet (SAW), we see this both in the eemaan and the righteous.

Part 1: 5 Symptoms of the Weakness of Īmān
Part 2: 5 Reasons for the Weakness of Īmān
Part 3: 5 Solutions for the Weakness of  Īmān
Part 4: Intro to Innovations in Purification of Soul
Part 5: Innovations in Purification of Soul in Beliefs
Part 6: Innovations in Purification of Soul in Acts of Worship

 

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Fiqh As Sawm

Islamic Rulings Surrounding Ramadhan and Fasting. Based on “Manar As Sabeel Fi Sharh Ad Daleel” Of Shaykh Ibraheem ibn Duwaiyan (d. 1353 AH) as explained by Br. Salim Morgan. Transcribed and Edited By Ibn Al Hyderabadee

Prologue Introduction

Chapter 1: Fasting in Ramadhaan
1. A pillar of Islam 2. Obligation of Fasting 3. Sighting of the Moon for start of Ramadhaan 4. One reliable witness' presence is sufficient 5. Conditions that make Ramadhan Obligatory for an Individual 6. Expiation for the inability to fast due to age or illness 7. Requirements of a valid fast 8. Obligations to fulfill during fasting 9. Recommended acts of fasting

Chapter 2: Permissions and Prohibitions

1. Impermissible to break fast during Ramadhan 2. Prohibited to fast for a woman in her menstrual or post-partum bleedin 3. Obligatory to break it when it is required to save a person’s life 4. Recommended to break fast for one who is ill and fears harm from fasting. 5. Recommended to break fast when one is traveling 6. Permissible for one to break fast who begins a journey while fasting 7. Permissible for a pregnant or nursing (breast feeding) woman 8. Change of condition of a person doesn’t obligate one to refrain from eating and drinking the rest of the day. 9. Prohibited to fast a voluntary fast instead of an obligatory one.

Chapter 3: That which Invalidates Your Fast

1. Intentional Intake of anything into the abdomen 2. Intention to break fast 3. Fluctuating Intention to fast 4. Vomiting intentionally 5. Menstruation or Post Partum Bleeding 6. Masturbation 7. Marital Relations 8. Cupping for both parties 9. Death 10. Apostasy 11. Above are Exempted in some cases

Chapter 4: Repayment
1. Missing a day of fast in Ramadhan
2. When does one make up a missed fast
3. If missed fast are not made up until few dats before next Ramadhan
4. Missed fasts first or voluntary?

Chapter 5: Recommended, Disliked, and Impermissible Days of Fasting
1. Recommended Every Other Day Sawn Dawood
2. The three white days of every Islamic month
3. Six days of Shawwaal
4. Month of Muharram and the 10th
5. Ten days of Dhil Hijja and that of Arafat
6. Disliking of the month of Rajab
7. Disliking of the day of Friday
8. Disliking of the 30th of Shabaan
9. Impermissibility of fasting on the two Eids
10. Completing of a voluntary fast is not Wajib

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