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Purifying your heart is not optional in Islam.

The scholars of tasawwuf emphasized the importance of seeking a qualified spiritual guide who can help you recognize the diseases of your heart and overcome the tricks of your nafs.

Learning what is necessary to purify yourself is Fard Ayn, and seeking guidance becomes especially important when you cannot recognize or correct your own faults.

But choose your guide carefully. Not every person claiming Wilayah is a Wali. Look for sound Aqeedah, knowledge, sincerity, humility, and steadfastness upon the Shariah.

If you are willing to travel for worldly success, why neglect seeking guidance for the purification of your soul?

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The higher you rise spiritually, the more clearly you begin to recognize the diseases within your own heart.

In tasawwuf, spiritual progress does not mean you suddenly become free from every weakness. Rather, your awareness becomes sharper. You begin to notice subtle arrogance, hidden envy, love of praise, insincerity, and the tricks of the nafs that once escaped your attention.

What you previously considered harmless, you now recognize as something that requires purification.

This is why the righteous become increasingly humble as they grow in spiritual understanding.

The closer you draw to Allah, the less occupied you become with the faults of others, and the more seriously you examine your own heart.

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One of the most beautiful expressions of Allah’s love and care for His Beloved ﷺ is found in Surah Ad Duha.

مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ

“Your Lord has not forsaken you, nor has He become displeased.”

Then comes an extraordinary promise:

وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ

“And your Lord is going to give you, and you will be satisfied.”

Reflect upon the tenderness of these words. Allah consoles His Beloved ﷺ, reassures him of His care, and promises him a gift that will bring him satisfaction.

What a beautiful expression of divine love for Taha ﷺ.

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Rasulullah ﷺ encouraged us to weep while reciting the Qur’an, and even taught us to make an effort to weep when tears do not come naturally.

The scholars of tazkiyah have explained the importance of Tabaki (تباكي), deliberately trying to bring oneself to tears through reflection upon the words of Allah.

It is a means of softening the heart, awakening khushu, and developing humility before Allah.

Even when tears do not come naturally, train your heart to feel the weight of the words you are reciting.

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Imam al Ghazali رحمه الله beautifully explains the psychology of the human soul through the example of a horseman and his hunting dog.

The rider represents the intellect, the horse represents our desires (Shahwah), and the hunting dog represents anger (Ghadab).

When the rider is wise, the horse is disciplined, and the dog is properly trained, all three work together toward a beneficial purpose.

But when the horse runs wherever it wishes and the dog attacks without restraint, the rider loses control and may destroy himself.

This is precisely what happens within us. Desire and anger are not inherently evil. Both have a purpose, but they must remain governed by reason, Shariah, and spiritual discipline.

The purpose of tazkiyah is not to destroy your desires or anger, but to train them until they serve you rather than enslave you.

A person who cannot govern his inner faculties will eventually become a prisoner of his own nafs.

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Learn to thank Allah for everything, every single day.

Not only when life is going well, but also when things are difficult, when your plans change, and when you do not understand what Allah has decreed for you.

Thank Him for the blessings you recognize and the countless blessings you have never even noticed.

Every breath, every meal, every moment of safety, every opportunity to repent, and every day you wake up with Imaan is a gift.

In tasawwuf, true shukr begins when the heart recognizes that nothing it possesses is truly its own. Everything is a mercy from Allah.

The more you recognize His blessings, the less you take life for granted.

Alhamdulillah, always.

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The heart needs the right things placed before it.

What you constantly expose your heart to will eventually shape your thoughts, desires, and character.

If you repeatedly feed it distractions, envy, unhealthy attachments, and worldly comparisons, do not be surprised when it becomes restless.

In tasawwuf, purification is not merely about removing what corrupts the heart. It is also about nourishing it with what brings it closer to Allah.

Good company, beneficial knowledge, Qur’an, dhikr, reflection, and sincere worship all influence the condition of the heart.

Be careful what you allow to occupy your heart. What you repeatedly give your attention to will gradually become what you love.

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Imam al Ghazali beautifully explains in Ihya Ulum al Din that the spiritual heart is like a mirror.

When the mirror is covered with dust, it cannot reflect clearly. Likewise, when the heart becomes occupied with sins, arrogance, excessive desires, and heedlessness, its ability to recognize spiritual truths becomes weakened.

What polishes this mirror?

Dhikr, tawbah, sincerity, mujahadah against the nafs, and obedience to Allah.

The purpose of tazkiyah is to remove what prevents the heart from recognizing the truth.

Sometimes the problem is not that guidance is absent, but that the heart has become too clouded to recognize it.

Polish your heart through remembrance, and by Allah’s grace, its clarity will return.

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Shukr Has Three Dimensions in Tasawwuf.

The scholars of tazkiyah explain that true gratitude to Allah is expressed through Lisan, Janan, and Arkan.

1. Shukr bil Lisan (شكر باللسان): Gratitude of the tongue. Praising Allah, saying Alhamdulillah, and acknowledging His blessings.

2. Shukr bil Janan (شكر بالجنان): Gratitude of the heart. Recognizing sincerely that every blessing comes from Allah, not from our own greatness.

3. Shukr bil Arkan (شكر بالأركان): Gratitude through actions. Using the blessings Allah has given us in obedience to Him rather than disobedience.

The scholars of tasawwuf teach us that gratitude is not complete merely by saying Alhamdulillah.

The tongue acknowledges the blessing, the heart recognizes the Giver, and the limbs demonstrate gratitude through obedience.

That is the beauty of true Shukr.

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The First Attribute of Allah: Existence (Al Wujud)

In classical Islamic Aqeedah, the first attribute traditionally discussed is Al Wujud (الوجود), Existence.

Allah is Wajib al Wujud, the Necessary Existent. His existence is absolute, eternal, and independent of everything.

Everything in creation depends upon something else for its existence. We are born, we change, and we eventually die. But Allah was never brought into existence, nor does He depend upon anything.

Everything exists because Allah wills it to exist. But Allah exists because His existence is necessary, without beginning, without end, and without dependence.

He is the Creator of all things, while nothing created resembles Him.

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“As you start to walk out on the way, the way appears.”

— Mawlana Jalaluddin Rumi (رحمه الله)

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#rumi #mawlanarumi #rumiquotes

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The presence of angels and devils is a reality of the unseen.

Rasulullah ﷺ taught us that angels surround gatherings of dhikr. In masajid, gatherings of remembrance, and Mawlid majalis filled with Qur’an and salawat, we hope for their blessed presence and the mercy of Allah.

A person may experience extraordinary tranquility in such gatherings, while the influence of Shaytan draws hearts toward heedlessness and sin.

Yet feelings alone cannot establish the presence of the unseen.

Keep your home alive with Qur’an, dhikr, and salawat upon Rasulullah ﷺ. A home filled with the remembrance of Allah is a beautiful home indeed.

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#islam #divine

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