Tazkiyah (Arabic: تزكية) is an Arabic-Islamic term alluding to "tazkiyat al-nafs" meaning "sanctification" or "purification of the self". This refers to the process of transforming the nafs (carnal self or desires) from its deplorable state of self-centrality through various spiritual stages towards the level of purity and submission to the Will of Allah.[1] Its basis is in learning the shari'ah and deeds from the known authentic sunnah and applying it in your own deeds through life resulting in spiritual awareness of Allah (being constantly aware that He is with us by His knowledge and knows all that we do, along with being in constant remembrance or dhikr of Him in your thoughts and actions) being the highest level of Ihsan. The person who purifies himself/herself is called a Zaki (Arabic: زكيّ).
Buku Tazkiyatun Nafs Pdf 11
Anas Karzoon offered the following definition of tazkiah al-nafs, "It is the purification of the soul from inclination towards evils and sins, and the development of its fitrah towards goodness, which leads to its uprightness and its reaching ihsaan."[9] Attempts to obey God's commands are successful only when one is purified; then the soul can receive God's unlimited grace.
When some Sufi masters were asked about the meaning of Islam, they answered: "[It is] slaughtering the soul by the swords of opposition [to it]." The famous Sufi master Mawlana Jalal al-Din al-Rumi has argued that the constant struggle against nafs is jihad al-akbar (the greatest war). To attain perfection, it is necessary to struggle against lusts and immoral tendencies, and prepare the soul to receive God's grace. If man travels the path of purification, God will aid and guide him. As the Qur'an maintains in sura al-Ankabut:[Quran 29:69]
The initial awakening to purification refers to recognition that the spiritual search is more important and meaningful than our previously valued worldly goods and ambitions. The process of tazkiyat al-nafs starts with "Verily deeds are according to intentions" and ends with the station of perfect character, Ihsan, "Worship Him as though you see Him", the reference being to the first hadith in Sahih Bukhari and the oft referred hadith famously known as the hadith of Gibril in Sahih Muslim.[11] Ihsan is the highest level of iman that the seeker can develop through his quest for reality. This is referred to as al-yaqin al-haqiqi; the reality of certainty and knowing that it brings true understanding and leads to al-iman ash-shuhudi, the true faith of witnessing the signs of Allah's Oneness everywhere. The only higher level of realization is maqam al-ihsan. At this station of perfection, the seeker realizes that Allah is observing him every moment.[12]
There are three principal stations of nafs or human consciousness that are specifically mentioned in the Qur'an. They are stages in the process of development, refinement and mastery of the nafs.[17]
The Sufi's journey begins with the challenge of freeing oneself from the influence of shaytan and the nafs-al-ammara. Al-Kashani defines it as follows: the commanding soul is that which leans towards the bodily nature (al-tabī'a al-badaniyya) and commands one to sensual pleasures and lusts and pulls the heart (qalb) in a downward direction. It is the resting place of evil and the source of blameworthy morals and bad actions.[19] In its primitive stage the nafs incites us to commit evil: this is the nafs as the lower self or the base instincts.[20] In the eponymous sura of the Qur'an, the prophet Yusef says "Yet I claim not that my nafs was innocent: Verily the nafs of man incites to evil." [Quran 12:53] Here he is explaining the circumstances in which he came to be falsely imprisoned for the supposed seduction of Zuleikā, the wife of Pharaoh's minister.....
If the soul undertakes this struggle it then becomes nafs-al-lawwama (reproachful soul): This is the stage where "the conscience is awakened and the self accuses one for listening to one's selfish mind. The original reference to this state is in sura Qiyama: [Quran 75:2]
The aim of tazkiah and moral development is to attain falah or happiness, thus realizing the nafs al-mutma'inna. This is the ideal stage of mind for Sufis. On this level one is firm in one's faith and leaves bad manners behind. The soul becomes tranquil, at peace. At this stage Sufis have relieved themselves of all materialism and worldly problems and are satisfied with the will of God. Man's most consummate felicity is reflecting Divine attributes. Tranquillization of the soul means an individual's knowledge is founded on such firm belief that no vicissitudes of distress, comfort, pain or pleasure can alter his trust in Allah and his expecting only good from Him. Instead, he remains pleased with Allah and satisfied with His decrees. Similarly, the foundations of deeds are laid in such firm character that no temptations, in adversity, prosperity, fear or hope, removes him from the shar'iah, so he fulfills the demands made by Allah and thus becomes His desirable servant.[25]
According to Qatada ibn al-Nu'man, the nafs al-mutma'inna is, "the soul of the believer, made calm by what Allah has promised. Its owner is at complete rest and content with his knowledge of Allah's Names and Attributes..."[26]
Sufi Brotherhoods (ṭarīqa pl. ṭuruq) have traditionally been considered training workshops where fundamental elements of tazkiah and its practical applications are taught. Sufis see themselves as seekers (murīdūn) and wayfarers (sālikūn) on the path to God. For proper training, murīdūn are urged to put themselves under the guidance of a master (murshid). The search for God (irāda, ṭalab) and the wayfaring (sulūk) on the path (ṭarīq) involve a gradual inner and ethical transformation through various stages. Although some have considerably more, most orders adopted seven maqāmāt (maqam pl. maqamat, a station on the voyage towards spiritual transformation). Although some of these stations are ascetical in nature, their primary functions are ethical, psychological and educational: they are designed as a means for combating the lower-self (mujāhadat al-nafs) and as a tool for its training and education (riyāḍat al-nafs). 2ff7e9595c
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