Purification of the Heart
Signs, Symptoms and Cures of
the Spiritual Diseases of the Heart
Translation and Commentary of
Imam Mawlud's Maášharat al-Qulub
by Hamza Yusuf
Beneficial Actions for Purifying the Heart
POEM VERSES 176-79
As for action that is beneficial in purifying the heart, none is
more effective than what is consistent, even if it is slight.
Include also action that is done in the absence of witnesses, or
action done purely for His love or out of awe of His majesty.
The purest deed is that done by someone free of worldly
wants. The opposite of this is the deed of the covetous one
whose endeavors are ultimately insignificant.
The actions of those who strive out of hope are more resplendent
and exalted than one whose striving is compelled by fear.
Discussion
When speaking of the purification of the heart, it is important to know that “purification” is not a state, but an ongoing process. Just as we go through a day careful about our bodily cleanliness, we must similarly tend to our spiritual purity, for purification and sincerity do not survive a passive relationship. They are not qualities that are ignited and glow on without attendance. For this reason Imam Mawlud states that what is most beneficial for the purification of the heart are those acts that are done with consistency, even if they are small. This is based on the statement of the Prophet pbuh, “The best actions are continuous ones, even if they are slight." It’s like silverware: one may polish it with a few hard strokes and then put it down; or one may gently polish it regularly so that its shimmer is maintained. Left unattended, the heart becomes encrusted. Unwholesome deeds accumulate and take away its purity. But with consistent work on self-purification, the heart becomes cleansed and is kept that way.
The Companions of the Prophet were consistent with their actions once they commenced them. Once a Companion asked the Prophet pbuh to recommend a fast. The Prophet pbuh said, "Fast three days out of the month,’ which are the middle days of the month when the moon is the fullest. The first thing the Prophet pbuh recommended was moderate, for the way of the Prophet pbuh was moderation. The Companion said, “I can do more." So the Prophet pbuh said, "Then fast Mondays and Thursdays.” The Companion indicated that he was able to fast even more. The Prophet pbuh then recommended, "Then fast every other day,” which is the Fast of Dawud (David). "And do not exceed this.” So the Companion started to fast every other day and kept it throughout his life. When he reached old age, the Companion said that he wished that he would have taken the Prophet’s first recommendation and only fasted three days a month. Scholars have commented that when the Prophet's Companions took on supererogatory rites of worship (nawafal), they did so for the duration of their lives. It was something they embraced as a spiritual practice, and they did not abandon it. This is not to say that this is an obligation. But if people wish to climb straight and climb right in their spiritual journey, their acts of worship should be regular and consistent.
The Prophet pbuh was a universal prophet, which means, among other things, that he was an example for all people. He fasted and broke his fasts. He prayed and he rested. The Prophet's life example has something for people of diverse strengths and weaknesses. For some people, God will open their hearts to Night Prayer. For others, their hearts will be open to recitation of the Quran. For others yet, it may be generosity in giving charity or making dhikr (the consistent remembrance of God). Fasting will be the love and passion of some people, while others will love and memorize hadith and teach it. There is much in Islam and in the beautiful model of the Prophet pbuh that one may take. Very rarely do we find a person who encompasses all (or even most) of the qualities. But if a person sees himself inclined to a certain supererogatory worship rite, then he should follow it and be consistent. Imam Malik said, "God has opened up for His servants doors of goodness: for some He opens doors of fasting; for others He opens doors of Charity; others yet, doors of knowledge and teaching; and for others, doors of abstinence and contentment. And I am pleased with what God has opened up for me in educating people."
Imam Mawlud says that one should consciously perform devotional deeds in the absence of witnesses. If one gives charity openly, his is good, but in secret it is better. This protects against ostentation. Fudayl ibn ‘Iyad was once walking down a street and someone said, "There goes a man who spends the whole night in prayer.” Fudayl began to weep: "I cannot remember spending one full night in prayer. How great God has honored me in making people think I am better than what I know myself to be.”
An act of worship done for the love of God is a higher station than those acts done out of fear of Hellfire. This is a common understanding among scholars throughout the ages, including Imam al Ghazali. This view does not belittle the fear of punishment, but it does assign a higher station to guiding one’s conduct out of awe of God and a heightened sense of His majesty and greatness.
The zahid (ascetic) does what he does for no other reason than he pleasure and love of God. This is the highest action. Asceticism in Islam differs from other traditions. In Islam, the essence of asceticism is a lack of want. The ascetic is the one who does not have attachment in his heart for material things. Many Companions of the Prophet were wealthy, but, like ‘Abd al-Rahman ibn ‘Awf, they were also considered zahid despite their wealthy [sic].
Imam Mawlud says that striving with the energy of hope is more exalted than being compelled by fear. This is especially true when the benefits of one's acts touch the lives of others, which is the case with sadaqa (charity) for the needy. There is so much hope in Islam, its creed and ethos are rife with optimism and buoyancy.
Planting a tree from which birds eat reaps the planter reward so long as that tree stands. Hope is light: Indeed, in the Messenger of God there is an excellent model for you—for whoever is hopeful of God and the Last Day and remembers God much (QURAN, 33:21).
POEM VERSES 180-88
Of particular benefit is that which extends beyond the
individual or is difficult for the self—such as a glutton’s fast,
or the years of youth spent in avoiding wrongs and in willing
obedience, or the contributions of a miser from the best of his
wealth when he is of sound mind, seeking thereby the pleasure
of God with absolute sincerity.
All of these purify the heart. Moreover, doing a good deed
which one conceals is also purifying; and the best of
endeavors is one that purifies the heart.
Likewise, the most harmful of wrongs is what hardens the
heart and was done with consistency or [the doer] taking joy
in doing it. Sages have preferred a wrong that engenders
humility to a right that clothes one in a gown of self- righteous arrogance.
An atom’s weight of exalted praiseworthy action from the
heart—like contentment with what one has, detachment from
worldly things, and reliance [upon God]—
is better in God's sight than high mountains of external actions [without sincerity].
Indeed, leaving a dollar because it is from a prohibited source
is better than giving much in charity and [better than] several pilgrimages.
Particular Acts
The Imam advises also to seek out acts that are trying to the soul. The example he gives is fasting for the glutton, one who has a difficult time controlling his or her food intake. The principle applies to the miser who is blessed enough to recognize his shortcoming, that he should battle his soul by giving charity, detaching himself from his want of wealth and its hoarding, no matter the internal resistance. The Prophet pbuh said that the best charity is charity given when one is in good health and sound condition and fears poverty. So the miser should give to cleanse his heart of miserliness; and the fear of poverty should not prevent him from giving.
Imam Mawlud mentions this in combination with youth who spend their formative years in the shade of guidance. There are, of course, people who spend much of their lives doing things they shouldn’t, but turn around when they grow old. Some will say that, in general, their station is not equal to those who were morally circumspect and diligent in their worship throughout their lives. Repentance is easier for older people who have lost something of their vigor. This is not to say that their penitence is not real.
An abominable attitude somehow survives in some quarters of the Muslim world. It basically states that the year of responsibility is age forty, and that before that age, one may do as he wills. This is based on the fact that the Prophet pbuh received revelation at that age. But this ruling is entirely ignorant and vacuous. It is also morally and spiritually devastating. Who can guarantee lengthy life? And who can guarantee one will actually turn to repentance after years of disobedience? To intentionally wreak moral havoc in anticipation of repenting late is untenable.
The Imam says next that the worst things a person can do are those acts that harden the heart. One of them is speaking a lot without mentioning God. Jesus warned, “Do not sit in a gathering without mentioning God, for a gathering in which God is not mentioned will harden the heart.” The more the tongue is occupied in remembering God, the softer the heart becomes—imbued with compassion, mercy, and love.
Imam Mawlud says next, “An atom’s weight of high praiseworthy action from the heart is better than high mountains of external actions with no heart.” He then paraphrases what Imam Sahnun said, “Leaving one penny from what God has made forbidden is better than going to pilgrimage 70,000 times.”
Source: Purification of Heart
to be continued ....
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