Spiritual Health and Purification of the Soul

[Cordoba]

[FONT=Arial,Geneva,Verdana,Sans-Serif]Selected Writings on Purifying the Soul[/FONT]

The book is based on the famous book of Imam Al-Ghazali, Al-Ihyaa' (Revival of the Sciences of Religion)

The author explains that purifying the soul is comprised of purification, incorporating this inner change into one's actions, and emulating righteous deeds which through ritual practices affects one's behaviour toward Allah and His creation. It also has its effect in disciplining the body in accordance with Allah's commandments

He views that purifying the heart and soul can be attained through performing acts of worship and other deeds, if performed correctly, purify the heart and consequently affect the other organs and limbs such as the tongue, the eye, the ear, ... and so on. The most apparent fruit of the purified soul is proper conduct and higher morals with regards to Allah and mankind

In this way, the soul is purified and the fruit is made manifest. One result is the disciplining of the body in conformity with Allah's commandments with regards to one's dealings with family, neighbors, society and humanity at large. ...

Extracts from Chapter 1: Prayer
Prayer is the greatest means of purifying the soul. It is the token of a purified soul so, it is both a means and an end at the same time.

Prayer inculcates in the heart of man the meaning of Tawhid and the meaning of servitude to Allah, as well as being a token of greatefulness to Him. ...

Establishing prayer wipes out boastfulness, vain pride and rebellion against Allah. It reminds one of the Lordship of Allah and His governance over all affairs. Indeed, establishing prayer perfectly and punctually eradicates ostentation, and improper and indecent behavior [in its entirety] ...

Humility is the key element, which enables the worshiper to purify his soul and adher to noble characteristics. ...

Humility is the prime evidence of a healthy heart. If it is taken away, the Muslim's heart is ruined. When humility deserts the heart, the heart is attacked by egregious vices such as extreme love for this life, or competing with others for worldly pleasures. The heart that is overcome with love for this worldly life loses love for the Hereafter. When the heart reaches this stage, there is no hope for the Muslim to progress ...

The chapters of this book aim at awakening humility in the soul. If one befriends righteous companions as well, one is further supported on his path. Humility in the prayer is the measure of humility in the heart ...

(to be continued In-Shaa-Allah) ...

 

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The Inner Dimensions Required for a Living Prayer

Know that this subject can be dealt with extensively, but we shall summarize it into six items: the conscious heart, profound understanding, glorification of Allah, feeling awa for Him, hoping for His reward, and feeling shame.

- The Attendant Heart: By an attendant heart we mean that the heart should be entirely dedicated to what the worshipper recites and does in order to connect words with action. The worshipper's thoughts should not be distracted by affairs unconnected with the Prayer. Thus, the attendant heart can be achieved as long as the worshipper considers [deeply] what he does and says

- Deep Understanding: Deep understanding is the direct result of an attendant heart. It may be that the worshipper performs the Prayer with a heart conscious of the verbal words without reflecting on their meaning. People differ concerning the meanings of the Qur'an and the words of glorification. Many subtle meanings that did not occur to the worshipper come to light while in Prayer. For this reason, Prayer is an effective instrument in shunning improper conduct and immorality [reprehensible abominations], for it certainly demonstrates to the worshipper how he may eschew evil

- Glorification of Allah: This arises from both the attendant heart and deep understanding. ... the worshipper should pray unto his Lord with extreme reverence.

- Feeling Awe [Veneration]: Feeling awe is different from glorification, for it is the feeling arising from the latter. Other types of fear are base feelings, and are in no way to be equated with the feeling of awe

- Hope: It is an increasing affair. ... the servant of Allah should hope for Allah's reward in his Prayer, just as he should fear His punishment on account of his shortcomings

- Modesty [Haya']: It is very important because it is the feeling of not wanting to fail in fulfilling one's covenant with Allah, and the fear of committing sins. Glorification, fear and hope could not be imagined without the feeling of modesty

( ... to be continued In-Shaa-Allah ... )

 

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[FONT=Arial,Geneva,Verdana,Sans-Serif]How to Have A Counscious Heart in Prayer?[/FONT]

Know that consciousness of the heart is a result of determination.

Your heart follows your determination; it strives for what you determine as long as you adhere to it. It has been created for this purpose. When one performs the Prayer with an absent heart, this does not mean that the heart is idle; rather it is absorbed in your worldly conserns.

Thus, there is no way to perform the Prayer with an attendant heart except through determination to focus totally on the Prayer.

You will have no determination to focus completely on the Prayer until your aim is clear: this is the [firm] belief that the Hereafter is better and more lasting, and that the Prayer is the road to this [salvation] ...

( ... to be continued In-Shaa-Allah ... )

 

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The Useful Remedy for a Conscious Heart

Know that the Muslim should constantly glorify Allah, fear Him, hope for His reward, and be ever responsive to His commands

He should never abandon these traits after faith has entered his heart ...

Nothing distracts the worshipper except recurring thoughts. The answer to this is to repulse such thoughts, while one must go to the root cause.

External factors are what distracts the hearing or sight by taking away one's attention from the Prayer. A worshipper who has a strong determination will not be distracted by this. For the weak worshipper, the remedy lies in removing such causes by lowering the gaze, praying in a dark place, leaving what may attract his attention out of the Prayer, and performing the Prayer as close as possible to a screen. ...

The inner causes are stronger, for he who is distracted by worldly concerns becomes confused in many affairs. He may wonder from place to place, while lowering his gaze does not help him. Such a person must compel his soul to comprehend what he recites in Prayer and to focus on it. It is helpful to prepare onself before uttering the opening Takbeer reminding himself of the Hereafter, reflecting on the gravity of standing before Allah, who sees and watches all things, and to supplicate Allah's help in the matter ...

( ... to be continued In-Shaa-Allah ... )

 

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[FONT=Arial,Geneva,Verdana,Sans-Serif]Poor-due [Zakah] and Spending in the Way of Allah[/FONT]

Zakah and spending in the way of Allah occupy a role in the purification of the soul, second only to Prayer.

This is because the human soul was created with an inclination towards miserliness.
Allah (SWT) says:

"... And human inner-selves are swayed by greed ..." (4:128)

Spending in the way of Allah purifies the soul from miserliness. Allah (SWT) says:

" And Al-Muttaqun [the pious] will be far removed from it [Hell]. He who spends his wealth for increase in purification." (92:17-18)

Zakah and spending in the way of Allah are effective in purifying the soul only if both the external and internal manners are properly attended to ...

(... details to follow In-Shaa-Allah ...)

 

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[FONT=Arial,Geneva,Verdana,Sans-Serif]Curing Miserliness and Thanking Allah[/FONT]

It is necessary to purify the Muslims from miserliness, for it is destructive.

The Messenger of Allah is reported to have said:

"There are three destructive things: to be a miser, to follow ones whim, and to be arrogant."

Thanking Allah Through Zakah

One should thank Allah for the favors He grants for the soul, the body, and wealth. The acts of worshop express thankfulness for physical favors. Giving one's wealth in charity expresses gratitude for the blessing of money one has.

Also, concealing one's Zakah is superior, for it is farther from showing off and ostentation.

The Messenger of Allah said:

"The best Zakah is that paid by a person whose sources hardly suffices him to a poor man in secrecy".

In The Qur'an, Allah (SWT) says;

" ... But if you conceal and give to the poor that is better for you." (2:271)

(... to be continued In-Shaa-Allah ...)

 

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[FONT=Arial,Geneva,Verdana,Sans-Serif]Fasting[/FONT]

Among the means of purifying the soul, fasting occupies the third most important place.
The desire for food and sexual gratification are two overwhelming cravings that urge man to deviate from the straight path. Fasting helps the Muslim to overcome both desires.

If patience occupies the highest rank in virtues, then fasting is its means. For this reason, it was narrated that the Messenger of Allah, peace be upon him, said:

"Fasting is one half of patience"

(Hadith in Al-Tirmidhi)

( ... to be continued In-Shaa-Allah ... )

 

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[FONT=Arial,Geneva,Verdana,Sans-Serif]The Inner Dimensions of Fasting and its Conditions[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]There are three levels of fasting:[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]- Fasting of the mases, it is [mere] abstention from food and sex[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]- The fast of the righteous [goes a step further and] debars the heart from base concerns and worldly pleasures[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]- The fast of the elite [does all this and] avoids all concerns that distract the heart from any other than Allah[/FONT]

The fast of the righteous is the abstention of the limbs from evil. This sort of fast has six conditions:

1) Lowering one's gaze from unlawful scenes and whatever distracts from the remembrance of Allah

2) To keep one's tongue from delirium, backbitting, slandering, lewdness, debauchery and dispute along with compelling it to silence and preoccupying it with the remembrance of Allah and the recitation of the Qur'an (this fasting is related to the tongue)

3) A fasting person should avoid hearing or listening to improper speech

4) A fasting person should keep his limbs from detested actions and his stomach from suspect food at the time of breaking fast

5) A fasting person should not overeat after having broken his fast

6) The heart of the fasting person should be suspended between hope and fear, for he does not know whether his fast will be accepted or not

( ... to be continued In-Shaa-Allah ...)

 

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[FONT=Arial,Geneva,Verdana,Sans-Serif]Pilgrimage to Makkah (Hajj)[/FONT]

There is no way to Allah except through the abandoment of lusts and desires. One should confine himself to the necessities of life, seeking to please Allah with every movement.

When humanity had forgotten this and followed their desires, Allah sent His Messenger Muhammad, peace be upon him, to revive the way to the Hereafter, and renew the call of the previous messengers ...

Allah has favored this nation when He appointed the Hajj as their celibacy, and as He honored the Ancient House [i.e. the Sacred Precinct in Makkah] by attributing it to Himself and making it a destination desired by all. ...

Muslims are ordered to honor the Precinct by attesting to the Majesty of Allah and by glorifying His perfection, which is free from any imperfection. For this, Allah has ordained rituals which reason cannot [fully] grasp, such as throwing pebbles and walking back and forth between the Mounts of As-Safa and Al-Marwah seven times. [Performing such] rituals demonstrates perfect belief in the Tawhid of Allah, and full servitude to Him ...

( ... to be continued In-Shaa-Allah ... )

 

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[FONT=Arial,Geneva,Verdana,Sans-Serif]Reciting the Noble Qur'an[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]Reciting the Qur'an disciplines the soul in many respects. It teaches man what he is required to do and stirs in him what he needs to purify his soul.[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]Reciting the Qur'an enlightens the heart and reminds it of every proper conduct. In this way, it aids the other duties of Islam bringing forth their fruits, such as the Prayer, alms-giving, fasting and the pilgrimage ...[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]Reciting the Qur'an is more likely to be effective if one ponders over the meanings with humility and contemplation[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]The Ten Inner Prerequisites of Reciting the Qur'an[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]The ten inner prerequisites are: understanding the original meaning of the words in the Qur'an, feeling of awe, consciousness of the heart, pondering over the meanings, deep understanding, abandoning the barriers of understanding, the feel that Allah is addressing you, to respond to the meanings of the words, to be aware that Allah is witnessing your recitation, and to believe the words of the Qur'an are referring to you[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]( ... to be continued In-Shaa-Allah ... )[/FONT]

 

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[FONT=Arial,Geneva,Verdana,Sans-Serif]The Remembrance of Allah (Dhikr)[/FONT]

Al-Ghazali said: "Know that those endowed with insight know that there is no salvation except by meeting Allah (in the Hereafter)
If there is no means to this except to die [while in a state of] loving Allah, while love and intimacy can occur only in the case of unceasingly remembering Allah, and being punctual and persistent in this.

One cannot know Him except through contemplating His creation, His attributes, and His deeds. There is nothing in existence except Allah and His acts. And unceasing contemplation will not be achieved except by abandoning worldly desires and taking only what is necessary of worldly sustenance, and by remembering Allah all the time ...

The Messenger of Allah, peace be upon him, said:

"The most beloved people to Allah are those who remember Allah all the time"

(Hadith in Al-Tirmidhi)

( ... to be continued In-Shaa-Allah ... )

 

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[FONT=Arial,Geneva,Verdana,Sans-Serif]Contemplation of Allah's Creation[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]Allah (SWt) says:[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]"Do they not look in the dominion of the heavens and the earth and all things that Allah has created ..." (7:185)[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]Reason cannot attain perfection unless contemplation of the remembrance of Allah unite. If we know that perfection in the heart is man's perfection, we come to know the status of remembering and contemplation in purifying the soul[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]Al-Ghazali depicts in his work how one should contemplate Allah's creation. The reader is required to ponder while reading any subject uniting remembering Allah and contemplation together so that he would realize the effects of them on his heart.[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]Both contemplation and the remembrance of Allah deepen belief of Allah within the heart. [/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]This is the starting point of the process of purification. [/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]( ... to be continued In-Shaa-Allah ... )[/FONT]

 

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[FONT=Arial,Geneva,Verdana,Sans-Serif]Introspection, Accountability, Struggle and Rebuking the Soul[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]Both the heart and the soul need a daily revival, rather they require a revival every now and then.[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]Unless man quickens his heart every now and then he will stray from the straight path, not to mention his heart would grow harder and even more heedless[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]For this reason, those who seek what is with Allah have stipulated self-accountability, struggling against the soul, and self-criticism as means to purify the soul[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]( ... to be continued In-Shaa-Allah ... )[/FONT]

 

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[FONT=Arial,Geneva,Verdana,Sans-Serif]The Nature of Accountability[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]Know that as the servant reminds his soul to do good in the morning, so too should he bring it to account at sunset, just as merchants do with their partners. [/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]For merchants bring their associates to account at the end of every year, month, or day, out of love for this life and the fear that they might miss a worldly profit - though its benefits last but a short while. So then what of the deeds whose consequences are eternal - either eternal bliss or eternal despair?[/FONT]

How could a sane person possibly be heedless of rechoning his soul? ...

He should bring his soul to account with regards to the obligatory duties first. If he has performed them perfectly, he should thank Allah, and encourage his soul to keep this up ...

He should not neglect any word that issues from his mouth nor any deed he does even if it is trivial, for the soul is inclined to betrayal. Rather, he requires it to mend what evil it has committed, keeping in mind his standing before Allah on the Day of Judgement. So too should he apply the same stringency to his gaze, his passing thoughts, his food and his sleep. He should even bring his soul to account regarding his silence.

Setting the balance in this way enables him to know what he has done right and what he has done wrong, and what he has achieved of profit and loss; recording the balance in his heart as the business partner records the debts or the credits of his partner in the records

( ... to be continued In-Shaa-Allah ... )

 

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[FONT=Arial,Geneva,Verdana,Sans-Serif]Serving Others and Modesty[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]Serving others and modesty are two means of purifying the soul, and are two signs that the soul is purified. For this reason, Allah and His Messenger have ordered us to practice them.[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]He (peace be upon him) said: (Allah will be in one's aid as long as he aids his brother)[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]Allah (SWT) says: "And lower your wings for the believers (i.e. be courteous to the fellow-believers)" (15:88)[/FONT]

Service is of two kinds: private and public. Both have their effects on the purifying process.

Public service entails patience, lenienecy and a readiness to serve others. Private service entails modesty and humility toward the believers. For this reason both types of service are some of the greatest means to purification - if one offers them sincerely and with patience. Service is based on modesty, which is a means of purifiying the soul from such vices as vain pride and haughtiness

(... to be continued In-Shaa-Allah ...)

 

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[FONT=Arial,Geneva,Verdana,Sans-Serif]Knowing Satan's Deceptions and How to Overcome Them[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]Satan has great influence over the souls, except him that Allah protects. Satan prods the souls through their lust for material and non-material gains. He is a veteran in recognizing the weak points in man.[/FONT]

Knowing his tactics is one of the means to immunize the soul against them, and consequently of purifying the soul (Al-Ghazaly)

The Entrances of Satan [Satan's Tactics into] the Heart

Know that the parable of this is like that of a fort and Satan is the enemy who tries to invade and occupy it. Man will not be able to protect that fort except through guarding its entrances and weak points. Thus, none but he that knows its entrances can protect it. Protecting the heart from Satan's whisperings is obligatory - the duty of every individual. ...

We will not be able to repel Satan's machinations except by knowing them. Thus such knowledge is obligatory. The tools of Satan are the very characteristics of man - there are too many to detail them all, but we will refer to the most important aspects, which do not narrow for the multitude of Satan's hosts.

From among his tools are anger and lust

Anger is the ghoul of reason. When the hosts of reason weaken, the hosts of Satan attack. So when man becomes angry, Satan plays with him as the boys play with a toy.

Envy and miserliness are other tools of Satan.

When man becomes miserly, his miserliness blinds him. ...

Man's insight knows Satan's tricks well. But if it is covered by envy and niggarliness, it can no longer be seen. At this, Satan seizes the opportunity to beautify to the miserly person what is evil and repugnant, so as to encourage him to satisfy his lusts.

A full stomach - even one full from lawful food - is another tool of Satan. For filling one's stomach strengthens lusts, which are the weapon of Satan.

( ... to be continued In-Shaa-Allah ... )

 

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Understanding Satan's Tools (Cont.)

Knowing Satan's Deceptions and How to Overcome Them (2)

- The love of glittering things like furniture, clothes, houses, and their effects are some of Satan's gates. When Satan finds one of these gates, he rejoices and gets to work. He does not cease encouraging man to decorate the house more and expand it ...

- Another gate is coveting what other people possess. For when man becomes covetous, Satan does not cease to beautify for him other people's possession until they become for him a god. So man does not cease to search for a means to acquire it ...

- Other tools of Satan are haste in doing deeds before clearing up the facts.
The Messenger of Allah said: "Haste is from the Satan, while deliberation is from Allah." (Hadith related by Al-Tirmidhi) ...

- Accumulating wealth such as livestock or real estate is another entry of Satan. What exceed's man's necessities of life is Satan's abode. He that has strength is an empty hearted man. If he were to find one hundred dinars, many desires would arise in his heart, all demanding the money to fulfill their whims ...

- Misery and the fear of poverty are the wide gates through which Satan reaches the human heart. These two vices prevent man from giving charity and invite him to hoard his money. This leads to the Hellfire, as is well-known in the Qur'an. ...

- Bigotry, abiding by a specific doctrine, and disdain of disputants are other tools. They destroy both hermits and immoral people. ...

- Another tool of Satan is thinking ill of other Muslims. ...
Undoubtedly, if man were to succeeed in purifying his heart from these vices, Satan would mislead him by causing him to commit minor sins, such as passing ideas. This can be overcome by mentioning Allah.

( ... to be continued In-Shaa-Allah ... )

 

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[FONT=Arial,Geneva,Verdana,Sans-Serif]Diseases of the Heart and Their Remedies[/FONT]

Purifying the soul is comprised of two acts: giving up bad habits and adopting good ones

We can say that purifying the soul is assuming good characteristics; and confirming the Oneness of Allah and purifying it from evil acts. Knowing the nature of the purifying process is a means to purifying the soul, for there is no purification except through knowledge...

He that wishes to uncover the defects of the soul must follow these four steps:

1- To consult a veteran expert who knows the defects of the soul and the remedies. However, this is rare at the present time.

2- Find a truthful and sincere friend and set him as a guard over his words and actions. This friend should point out to him any defects, whether internal or external, for our righteous predecessors would do this ...

3- One may know one's defects from the tongues of one's enemies, for the spiteful eye will disclose one's evil characteristics and spread them far and wide. It may well be that one benefits more from one's enemies than one's friends who do nothing but flatter and praise ...

4- One should mix with people. Whatever evil he sees in them, he will accuse his own soul of, for the believer is the mirror of the other believer - he learns from the defects f others, knowing that his own instincts have much the same inclinations. One should rebuke his soul and purify it from what he detests in the behavior of others

(... to be continued In-Shaa-Allah ...)

 

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[FONT=Arial,Geneva,Verdana,Sans-Serif]Important Points to Remember[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]1- The barriers against purifying the soul are so strong that, had it not been for Allah's grace and bounty, it could not have occured. One must exert great efforts to achieve this end. One should invoke Allah for help in this regard.[/FONT]
[FONT=Arial,Geneva,Verdana,Sans-Serif]It is narrated that the Messenger of Allah used to pray unto Allah:[/FONT]
[FONT=Arial,Geneva,Verdana,Sans-Serif][/FONT]
[FONT=Arial,Geneva,Verdana,Sans-Serif]"O Allah, grant my soul piety and purify it. You are the best to purify the souls. You are its Creator and Sustainer [/FONT]
[FONT=Arial,Geneva,Verdana,Sans-Serif][/FONT]
[FONT=Arial,Geneva,Verdana,Sans-Serif](Hadith in Sahih Muslim)[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif][/FONT]
[FONT=Arial,Geneva,Verdana,Sans-Serif]2- Forgiving and pardoning those who have done wrong to us are among the means to purify the soul. [/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]3- To not follow the footsteps of Satan is another means of purifying the soul [/FONT]

4- Hating to spread lewdness among the believers whether directly or indirectly

5- Withholding one's tongue from attacking people and giving up what causes harm

( ... to be cotinued In-Shaa-Allah ... )

 

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[FONT=Arial,Geneva,Verdana,Sans-Serif]The Five Main Elements for Purifying the Soul[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]First: There are impurities related to the heart and impurities related to the soul that are caused by idolatry. Allah (SWT) says:[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]"And the parable of an evil word is that of an evil tree uprooted from the surface of earth having no stability" (4:26)[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]Thus, the tree of idolatry has many branches of showing slavery to others besides Allah, following the misguided ways and adopting evil characteristics like pride and envy. The first requirement to purify the soul is to purify it from idolatry in all forms[/FONT]

[FONT=Arial,Geneva,Verdana,Sans-Serif]Second: The heart is inclined to suffer from various forms of darkness like hypocracy, unbelief, immorality, innovation, confusion and instability, and disobedience. On the other hand, encompassing the heart in the Divine Light clears it from these vices so that one may see clearly. Allah (SWT) says:[/FONT]
[FONT=Arial,Geneva,Verdana,Sans-Serif]"Allah is the Wali [Protector or Guardian] of those who believe. He brings them out from darkness into light" (2:257)[/FONT]

Third: The human soul has numerous desires: some are material, while others are immaterial. Some are lawful, while others are unlawful. Love of food and drink are examples of material desires. Love of revenge and authority are examples of immaterial desires. Some of these desires are lawful if one adopts the correct path to fulfill them, such as the desire for sex which can be lawfully satisfied within marriage.. Other desires are fundamentally unlawful, or originally lawful but fulfilled in an unlawful manner. Purifying the soul from these unlawful desires, and avoiding the unlawful fulfillment of lawful desires are part of purifying the soul

Fourth: The soul and the heart become inflicted with disease just as the corporate body does. The soul is vulnerable to diseases such as arrogance, vain pride, envy and rancor. Curing the heart of such diseases in another part of purifying the soul

Fifth: The soul is susceptible to its environment, temptation and other worries. As a result it may follow Satan's footsteps or follow an erring sect. Leaving the path of Satan is another aspect of purifying the soul.

He that knows these five elements has found the best path to purifying his soul. He has also discovered that purifying the soul leads to its growth

( ... to be continued In-Shaa-Allah ... )