Yasir Qadhi – Purifying One’s Soul – An Islamic Perspective
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AI: Transcript ©
And our Prophet Sallallahu Alaihi Wasallam explicitly said,
in our religion there is no monasticism.
We don't have monks. We don't have those
types of priests. We are people of the
dunya and akhirah simultaneously.
And tazkiyah
needs to be done as you have your
career and you excel in your career.
Walaashabiilmuntaqabeen
walamanssaralanajeemwasalakatalyukahumilayomideen
thumma ambabad.
Dear Muslims, Allah Subhanahu Wa Ta'ala has reminded
us to be conscious of him in the
Quran when he says, You ayuha ladheenaamanutaqullahaqatukati
walatamutunnaillawantu Muslimoon.
Today's khutba
is about one of the most central concepts
of our religion.
Some can even say it is the primary
concept of our religion.
In the entire Quran, as you're aware, Allah
Subhanahu Wa Ta'ala has given many oaths, many
qasam,
walduha,
walasr.
And the oath or the qasam is meant
to emphasize what is gonna come after it.
And the strongest
oath in the entire Quran,
I. E, the most number of Qasams that
Allah has done in any one location,
It is done in Surat wa Shamsi waduhaaha.
Over 15 different Qasams are mentioned in over
11 verses
in order to lead to one particular verse.
So one can say
that the most,
if you like,
Qasam verse,
the verse that has the most emphasis when
it comes to Allah giving a Qasam
is the verse,
qadhaaflahamanzaqaha
wakadhaqaba
mandasaha.
The one who purifies his soul has been
successful,
and the one who pollutes his soul is
the one who is destroyed.
There is no other verse in the entire
Quran
that has been emphasized
in terms of a qasam
more than this verse. If you read Surat
As Shams, when you get to the middle
of the Surah, after the beginning is entirely
qasam after qasam after qasam. Allah says, what
is the point of the qasam? Qadhaaflahamanzaqaha.
The one who purifies the soul is the
one that has been successful.
And that is why don't be surprised when
Allah Subhanahu Wa Ta'ala links Jannah to the
purification of the soul. You will only enter
Jannah when the soul is purified. Allah Subhanahu
Wa Ta'ala says, Jannati Adin tajlimentahtyahalanharukhalideenafiha
wathalika
jazaumantazakah.
The Jazah,
the reward
of the one who has purified
the soul will be Janatin
Tajimatahtialanhar.
So the concept of tazkiyah,
of having a pure soul, of having a
good heart, this is without a doubt of
the most central aspects of our faith. As
I said, one can truthfully state, this is
the goal of the religion. This is why
Allah revealed the Sharia. He sent the prophets.
Allah Subhanahu Wa Ta'ala revealed the books. The
primary goal is how we live a purified
life so that we achieve Allah Subhanahu Wa
Ta'ala's pleasure. So in today's brief khutbah, I
want to remind us of this very complex
topic. We cannot do justice in 1 khutbah,
but a reminder is always a benefit. And
the goal as always is to make us
more curious so we begin our own journey
outside and after the khutbah. So what is
tazkiyatul nafs? How do we achieve it? What
are some of the mechanisms
to achieve tazkiyatunafs?
What are the goals of tazkiyatunafs?
What is the reward of tazkiyatunafs?
That will be briefly our khutbah today. The
concept of tazkiyah, of tazkiyatunafs.
The word tazkiyah has two meanings. And if
you understand these two meanings, you will understand
what is tazkiyah tunafs. The first meaning of
tazkiyah
is to purify, to cleanse.
The first meaning of tazkiya,
something is filthy. When you do tazkiya, it's
no longer filthy.
Something has elements that it should not have,
impurities.
After the tazkiyah process, it has no impurities.
So the first meaning of tazkiyah is to
purify,
is to cleanse.
And the second meaning of tazkiyah,
zakah in the Arabic language, pre revelation of
the Quran, zakah meant to grow and to
flourish, to nourish.
Zakah means something that is there is now
bigger and better. So the word tazkiyah
implies
both of these concepts.
The first of these concepts, you get rid
of the negative.
The first of these concepts, you eliminate
the impurity,
the filth.
And the second of these concepts, you nurture
the good. You make the good even more.
You allow the soul to flourish.
So the concept of tazkiyatunafs
therefore is a dual process.
There are 2 prongs. There are 2
simultaneous things that you must do to achieve
tazkiyah.
The first of them, cleansing,
and the second of them, nurturing and growing.
And the 2 of these are obviously linked
together because when something is filthy, it will
never reach its potential. And when you try
to make something better than its potential, when
you try to nourish something, you must cleanse
it of its impurities.
So the 2 go hand in hand.
You cannot allow something to flourish until you
cleanse it of its negatives. We all know
in our backyard, if there are weeds, we're
not gonna have the flowers we want to
grow. You have to nurture the flowers and
get rid of the weeds at the same
time. You have to water the flowers, you
have to make sure everything is good, and
you eliminate the bad. The same concept applies
for tazkiya2nafs. And by the way, the word
zakat of our money and tazkiyah of our
soul. The same concept. Whenever you hear a
lecture about zakat, the lecturer will tell you
the same thing. Zakat has two meanings. The
first is to cleanse, and the second is
to grow. That's exactly the whole point of
dazkiyatul nafs. When you give zakat, you purify
your wealth, and you allow Allah's barakah to
come into it. So when you give zakah
to almal, you are purifying the negative, and
you're allowing the positive to grow. And the
same happens to tazkiya 2 and nafs. Now,
therefore,
if tazkiya has 2 prongs, cleansing and nourishing,
we must briefly talk about what exactly do
we cleanse, and how do we cleanse it,
and what exactly do we nourish, and how
do we nourish it? And again, I give
the disclaimer. This is a deep topic, how
much can we do in one brief khutba?
But just to summarize,
the cleansing is done.
The first prong, you get rid of. What
do you get rid of? You get rid
of every theological,
and spiritual
and akhlaq impurities.
You get rid of the impurities to do
with theology, aqidah,
the impurities to do with the soul, the
impurities to do with your Muhamalat with other
people. You cleanse the heart of that which
should not be there. And without a doubt,
the worst aspect that anybody can have is
to worship other than Allah. And that's why
ikhlas,
sincerity,
believing in Allah, the kalima, this is the
beginning of all tazkiyah. When you affirm only
Allah has the right to be venerated, when
no other entity is competing with Allah Subhanahu
Wa Ta'ala, when neither your money, nor your
wealth, nor your status, when there is nothing
in this dunya, you will sacrifice for other
than Allah Subhanahu Wa Ta'ala. This is the
ultimate beginning and end to tazkiyah. Tazkiyah begins
with affirming
la ilaha illallah. Tazkiyah begins by eliminating from
your heart any competition, a'udhubillah,
that Allah might have, because there is no
competition in the heart of the believer. There
should be no subservience,
no ultimate loyalty,
no veneration,
no sacrifice of everything other than for Allah
Subhanahu Wa Ta'ala. We eliminate from our heart
any entity or any even concept that might
be grabbing our attention that is diverting us
from Allah Subhanahu Wa Ta'ala. Also, we do
the tazkiyah by cleansing our heart from every
single
spiritual
disease. Every ailment that should not be there,
we cleanse our heart. Every single marad or
disease, not the physical disease, the spiritual disease
of the heart. And this is a long
list of spiritual diseases. You can listen to
many khutbas and duroos about the various diseases
of the heart. But without a doubt, some
of the most important diseases we should be
aware of without a doubt are arrogance, which
is the beginning of all spiritual disease, Iblis
and arrogance.
Arrogance when you refuse to acknowledge the truth.
Arrogance when you refuse to submit yourself to
Allah Subhanahu Wa Ta'ala. When you feel yourself
superior to other people, this is the core
of all spiritual diseases. And this leads to
another spiritual disease, conceit.
You wanna concentrate on yourself. Another spiritual disease,
showing off. Another spiritual disease, wanting to be
the center of attention. Yet another spiritual disease
is to be jealous and envious. All of
these are spiritual diseases, and tazkiyah is done
by cleansing the heart of these spiritual
diseases. Your heart should be pure as the
Quran says, illaman attallaha biqalbin salim. As the
Quran says, the Kalb has to be salim.
The Kalb has to be pure, and that
purity is achieved, as we said, by the
concept of tazkiyah. And so we eliminate from
our heart every negative. And
this is done as well by monitoring the
heart. You know, we all monitor this physical
heart. We all check our blood pressures, our
cholesterol. The doctors check it every year or
so. So the similar way, our spiritual heart,
there is a term in Arabic called muhasabatunnafs.
Muhasabatunnafs
is you monitor the spiritual level of your
heart. And when it comes to muhasabatunnafs,
you don't need necessarily to go to any
other doctor because you know the the inner
mechanisms of your soul better than anybody else.
You have to start monitoring your own heart
every day, every night monitor.
Am I envious? Am I jealous? Am I
arrogant? Am I conceited? Am I self centered?
Am I always thinking about myself and not
other people? This is the beginning. You are
the
qalb. You know your inner recesses. And that's
why one of the main mechanisms of tazkiyah
is you have to decide,
you have to commit to become your own
doctor, muhasabatunnafs.
You have to start monitoring your inner mechanisms,
and that requires honesty to yourself. That requires
honesty to yourself. As
You
had
You had better account for yourselves before Allah
will account for you. If you account for
yourself, then on the Day of Judgment, accounting
will be much easier. If you don't account
for yourself, well then you have to face
a bigger issue on the day of judgment.
So tazkiyah is done, as we said, firstly
by cleansing the heart, cleansing it of theological
problems and cleansing it of spiritual diseases and
of akhlaq issues. Then we said the second
aspect of dazkiyah is we want the soul
to grow. We want the soul to nurture.
We want the soul to become better and
pure. So along with eliminating, because the 2
are not, it's not first this, then that.
You do the both together because each one
helps the other. The stronger your heart is,
the easier it is to cleanse. And the
more you cleanse your heart, the stronger the
heart is. It's a circular thing. Each one
helps the other. We do both simultaneously.
We do both simultaneously.
We don't wait until the one is done.
No. You plant your seed and you get
rid of the weeds. You put the water
in and you monitor anything that's harming your
plants. All of this is done simultaneously.
The same goes for our qalb and our
heart as well. So then, along with the
tazkiyah, along with the cleansing, we said the
next reality is growing. And what is that
growing? How do we grow? How do we
nourish? How do we replenish?
Multiple ways to do this. Without a doubt,
the number one mechanism
of replenishing the soul is to practice the
rituals of Islam. And every single ritual of
Islam, its primary goal is the nourishment of
the soul. The primary goal of salah and
of zakah and of sayam and of hajj
is to replenish the soul, to make the
soul and the nafs stronger in the eyes
of Allah Subhanahu Wa Ta'ala. Allah says in
the Quran, waakimisalatal
idhikri The purpose of the salah is to
remember Allah Subhanahu Wa Ta'ala. Allah says in
the Quran, khudmin amwalihim sadakatan
totahirum bayawatuzakihim.
Sadaka to zakihim. We talked about tazkiyah, and
Allah is saying sadaqa
purifies their soul. When you give sadaqa, it
doesn't just purify your money, it also purifies
your soul because it eliminates clinginess,
eliminates greed. It makes you generous. So Allah
literally links the salah to purification.
He links the zakah and sadaqa to purification.
And the same goes for siam and for
hajj. Without a doubt, all of the rituals
of Islam are the main mechanism to purify
the soul. You cannot purify the soul when
you're not praying regularly. You cannot purify the
soul when you're not fasting Ramadan, you're not
giving zakah. These are the primary mechanisms of
tazkiatun nafs. So along with eliminating the bad,
we must also perform the rituals. But it's
not only that as well. There are other
aspects of Taskiyatulnafs
as well. And of these aspects,
of the greatest aspects of purifying the soul
is to attach the soul to the Quran.
The Quran is Dal Kira. It is dhikr.
It is meant to remind your soul of
Allah Subhanahu Wa Ta'ala. Allah calls the Quran
dalkira and dhikr. The name of the Quran
is dhikr. Wa anzanaalika
dhikra. Allah calls the Quran dhikr, meaning the
Quran reminds you like nothing else reminds you.
So to immerse yourself in the Quran, to
be surrounded by the Quran is of the
mechanisms of tazkiyah. Of the mechanisms of tazkiyah
is every type of dhikr, every SubhanAllah, walhamdulillahwala
illaha illallahallahu akbar alabidhikrillahi
tatma
One of the ways your hearts will find
good goodness and wholesomeness is by the dhikr
of Allah Subhanahu Wa Ta'ala. Of the mechanisms
of tazkiyah as well, along with the rituals,
along with Quran, along with dhikr of the
mechanisms
of tazkiyah2nafs
is also that
we cleanse our heart by turning to Allah
with tawbah and istighfar. And tawbah is unique
in that tawbah
is simultaneously
cleansing and nurturing. It's the one of the
deeds that when you do it, it is
both category 1 and category 2. You are
cleansing
and you are reaching out to Allah Subhanahu
Wa Ta'ala. One of the most effective mechanisms
of tazkiyah is tawba and istighfar.
Because in tawba and istighfar, what is tawba
and istighfar? You recognize your negative and you
ask Allah for the positive. So you are
literally doing one deed for both of them
at the same time.
So
So of the most important mechanisms of tazkiyah
is returning to Allah, repenting to Allah, asking
istighfar from Allah Subhanahu Wa Ta'ala.
Also of the ways to attain tazkiyah. And
this is something that the prophet himself explicitly
mentioned, and that is to monitor
your own bodily
desires. Because the body and the soul, it
is said that there is a small tension
between the 2. The body and the soul,
at times, there's a tension between the 2.
And if you give too much to the
body and ignore the soul, then the tazkiyah
becomes difficult, and you harm the soul. And
if you ignore the soul completely, what's gonna
happen? It's gonna wither away. Our Prophet Sallallahu
Alaihi Wasallam therefore warned us about too much
entertainment.
Iyakumakathratuddahikfa
inna kathratuddahikitumitulquluob
Too much entertainment makes the heart go dead.
Entertainment itself is halal, but a little bit
of it like salt to the food. If
you are immersed in entertainment, and we have
to be careful, we're in the summer months
here. And most of us are children, especially
all they do is entertain all day and
all night. And as I said, a little
bit is understandable,
but when all they do is entertain themselves,
then this is not good for the soul.
The soul needs some tarbia. It needs some
spiritual food. If you don't give food to
the soul, it will wither away and die.
If you only concentrate on the body and
the pleasures of the body, we have both.
We give the body its due, and we
also give the soul its due. So of
the ways of doing tazkiyah
is we control the desires of this of
the of the body. And we only desire
we only
affirm the bodily desires and that which is
halal. And we minimize that, that which is
even mubah, but it is taking up too
much of our time. So all of these
are mechanisms
of dazkiyatul nafs. One other point before we
finish our first khudba. The Quran has very
interesting
categories of the soul. And this is well
known. The Quran mentions 3 categories of the
nafs. In the whole Quran, there's 3 categories
of the nafs. Allah Subhanahu Wa Ta'ala says,
there is a nafs that is allawwama.
And the third, second category, a nafs that
amarabisu.
And a third category, anafs that is mutma'inna.
In the whole Quran, there's 3
specific
adjectives or descriptions given. The first of them,
as Surah Yusuf Allah mentions,
that there is a nafs that is amara
bissu.
An nafs, a soul that instead of attaining
tazkiyah,
it's commanding
the owner to do evil all the time,
a marabisoo.
A second category,
fa la'qsoom binafsillawwama.
Allah's swearing by the nafs that is regretful,
guilty,
reproaching itself. It's not at peace.
It's at unease, but it's not evil. It's
kind of in the middle. It is vacillating
between good and evil. It has points of
good and points of evil. And so at
times, it's feeling good. At times, it's reproaching
itself. It's not at full comfort and ease.
And then the highest and the third category,
a nasal mutma inna, the soul that is
in perfect ease. Now, the goal of tazkiyah
is to go from an nafsalamaarabisu
to an nafsal mutma'inna.
The goal of tazkiyah to nafs, we go
from one side to the other.
Some ulama have said, some ulama have said
that every one of our souls is in
one of these three categories.
So some people are nafs al amarabisu,
some people are nafs al mutma'inna,
And some people are nafs al lawwama. And
this is an opinion.
However, the other opinion which I personally sympathize
with is that actually
the same soul can be all 3 depending
on your own spiritual state.
The same soul can be all 3, not
at the same time, at different times.
When you are more pious in the month
of Ramadan,
when you are doing Hajj and Umrah, when
you're spiritually strong,
your nafs becomes mutumahinna.
You feel at peace. You feel at ease.
You feel good.
When you are in the midst of evil,
this is nafs al amarabisoo.
You have lost sense of religiosity.
You're doing things that will cause you shame
and embarrassment, and your nafs is amarabisoo.
And in the middle, when you're not committing
a sin, when you're not at the height
of ecstasy, you think of your good deeds,
you're happy, you think of your bad deeds,
you're sad, this is Anafsallawama.
You are reproaching yourself. Why did I do
this? I could have been better. This is
Anafsallawama.
Our experience teaches us,
every one of us is these 3 depending
on our state of religiosity.
Every one of us is these 3. But
the goal, what is the goal? The goal
is that when we meet Allah Subhanahu Wa
Ta'ala, when the manakul mawt comes, when the
Angel of death comes, the goal is that
our nafs should be mutma'inna.
And this is what Allah says in the
Quran. You ayyatuhan nafsul mutma'inna.
Irjiiillarabbikiradyahamardiyah.
Oh nafs that is mutma'inna.
This is at the time of death. This
is when you're still alive and you see
the angel of death. You need to have
nafs al mutma'inna to get this. You have
to have dazkiyah. And of course, since we
don't know when the Angel of Death will
come, we have to make sure our soul
has reached nafs al mutma'inna.
You ayatuhan nafsul mutma'inna.
Oh, nafs that is at content and peace.
Irjii ila rabbiki. Come back to your Lord.
So right now, the nafs is over here.
The nafs is mutima'inna in this world. And
Allah is saying, because you're mutima'inna,
come back to me. Radiya tan mardhiya.
I am pleased with you. You are pleased
with me. Fadhuli fi'ibadi wadhuli janati. Come into
my Jannah. Come into the righteous servants. That's
who's gonna happen? The nafs al mutma'ina. And
how do we get to nafs al mutma'ina?
By the tazkiyah of the nafs. And one
final point of tazkiyah to nafs, which is
of course central to
this concept, is that obviously, tazkiyatunafs
is a gift from Allah Subhanahu Wa Ta'ala.
We try, we put in the effort, but
as usual,
every effort has to be Allah blessing it.
We do what we need to do, but
in the end, it is Allah Subhanahu Wa
Ta'ala that fulfills the effort. And this is
what Allah Subhanahu Wa Ta'ala says explicitly in
the Quran. Wallawula Faddbullahi
alaykumurahmatuhoo
mazakaminahadin
abadahwalaqinnallaha
yuzakiminyasha.
Allah Azawajal
is telling us, were it not for Allah's
blessings on you, none of you would ever
have been able to purify your soul.
You don't control. It is Allah Subh'anaHu Wa
Ta A'la. You can try, put in the
effort. And whoever puts in the effort, Allah
says, I will purify his soul. But you
must put in the effort, and you have
to realize in the end, wallahu yuzakki manyasha
Allah is the one who does tazkiyah. Allah
is the one who cleanse. You put in
the effort to cleanse, and you are sincere
to want to be cleansed, and you want
to achieve that tazkiyah, but in the end
it is Allah who grants. And because it
is Allah who grants, one of the ways
you must do tazkiyah
is by raising your hands to Allah and
asking Allah for tazkiyahatunafs.
And this is exactly what we learned in
the prophetic traditions, in the hadith, in the
sunnah. Our Prophet Sallallahu Alaihi Wasallam would regularly
make du'a, especially in tahajjud. He would make
du'a to Allah. Allahu ma'atinoo fusahatakwaha
zakiha
antakayum and zakaha
This is a prophetic du'a. It's a hadith.
It's a dua. He would make in tahajjud.
And in other salawat, he would make this
du'a. Oh Allah,
make my my soul have taqwa.
Purify my soul. Zakkiha
purify my soul. Memorize this dua. Zakkiha antakayruman
zakaha. You are the best, meaning the only
one who purifies the soul. So all Muslims
understand
the blessings of tazkiyatul nafs. It It is
via tazkiyatul nafs you will earn Allah's pleasure
and enter Jannah. Understand the mechanism, it's 2
pronged. You have to cleanse the bad and
nurture the good. Understand how this is done.
And I've summarized much of this. And of
course, realize as well that in the end,
only Allah is the one who grants tazkiyah.
So you have to ask Allah, Azzawajal, for
that tazkiyah. We ask Allah Subhanahu Wa Ta'ala
to bless us with them through the Quran.
And may He make us of those who
has verses they understand and applies halal and
haram through our lifespan. Ask Allah's forgiveness. You
as well ask him for his Dhighafoor and
the Rahman.
Alalilam yalidwalam yuladwalam yakulahu kufwan ahadwabadoo
Without a doubt, tazkiyah is one of the
most important goals of our religion.
However, as with all such concepts and goals,
we have seen historically
that many people
go to extremes
either way. And this is we learn from
our past and our history. We learn from
misinterpretations.
We learn from incorrect ways what is the
correct way. And just like every aspect of
Islam, you have those that have gone to
both extremes. So too in tazkiyah, we have
those that have gone to the both extremes.
Without a doubt, the most common and extreme,
may Allah protect us all, is to ignore
tazkiyah, to not make tazkiyah a priority. That
is without a doubt a problem. And of
course, at the individual level, this is an
individual problem. But perhaps worse than this, there
are movements.
There are interpretations of Islam. There are trends
that
completely
neglect the giatul nafs. They don't concentrate
on the soul and the purification of the
soul. And we see the effects of those
movements. Any movement, any trend, any, you know,
group or sect that doesn't concentrate on daskiyah,
we see the impact that they go a
wrong way. They act overly fanatical. They lose
compassion. They don't have the softness of the
heart, and we see this historically, and we
see it in our times as well. Tazkiyah
is indeed a central concept, and anybody who
neglects it, neglects it at their peril. This
is the one extreme. On the other extreme,
again, as with all concepts, there are those
that have taken tazkiyah and they have made
it something in their minds that is the
only goal of Islam. And so for them,
tazkiyah
is the
the seminal goal, and all other goals are
neglected.
And this is against the Quran and against
the sunnah. Of the goals of Islam is
you live a good life, You have a
good family. You establish
a marriage and children. Of the goals of
Islam, Rabban aatinafidunya
hasanawafil akhirdi asana. Of the goals of Islam,
you have a job and a career. Of
the goals of Islam, you build a civilization
and have Izzah. Of the goals of Islam,
you contribute to mankind, and none of this
contradicts tazkiyah. And this is a mistake and
a kind, and none of this contradicts tazkiyah.
And this is a mistake and a misunderstanding
that some groups have. That tazkiyah means I
have cut off from society. Dazkiyah means just
Ibadah, tahajjud and that's it. Dazkiyah means it's
just my own muhasabah. And our Prophet sallallahu
alaihi wa sallam explicitly
said, in our religion, there is no monasticism.
We don't have monks. We don't have those
types of priests. We are people of the
dunya and akhirah simultaneously.
And tazkiyah
needs to be done as you have your
career and you excel in your career. Tazkiyah
needs to be done as you get married
and you fulfill the rights of the husband
and wife. Taskiya needs to be done as
you raise your children to be the best.
Taskiya needs to be done and you contribute
to man kind, and you build civilization,
and you bring izzah to Islam. Izzah in
every single sense, political, economic, military, every type
of izzah also has to be given. And
this is the real tazkiyah.
Tazkiyah is done along with the dunya. It
is not done in contrast to the dunya.
That's not the way of our religion. And
unfortunately, some trends and some movements have done
this, and that is also a mistake. So
the ultimate tazkiyah is found in the life
of the Prophet Sallallahu Alaihi Wasallam. And when
you see his seerah and when you understand
who he was and what he did, he
was successful
at every aspect of the dunya, and he
was obviously the most successful in the deen
as well. This is how tazkiyah is established.
Real tazkiyah of the soul, it is done
in spite of your busy schedule and not
by abandoning your schedule. Real tazkiyah is done
as you live in this dunya and you
contribute to this dunya. That is how tazkiyah
is done. As for this notion, oh, in
order to have tazkiyah, I have to break
away from the duniya. I'm sorry, you have
misunderstood. And this is not the way of
the Prophet Sallallahu Alaihi Wasallam. So tazkiyah is
a goal, and perhaps one can say it's
the primary goal, no problem. But that goal
doesn't mean all the other goals are not
done. No, other goals are also there, and
we must bring the healthy middle and the
balance and we must do what we can
to fulfill our rights of this world, along
with the worship of Allah. And in reality,
when we understand this, then tazkiyah is also
done
via one's contributions to mankind, via one's family.
That's why even zakat is called tazkiyah. And
how are you gonna give zakat if you
don't have money and you don't have a
career? So even when you give zakat, it
is a type of tazkiyah. So the ultimate
tazkiyah is the combination of being the best
you can be in this dunya and your
heart is spiritually pure. And when we do
this, insha Allahu Ta'ala, we'll reach our maximum
potential. We ask Allah Subhanahu Wa Ta'ala to
grant our souls purity and tazkiyah, and we
ask Allah
to make the path of tizgiyyah easy for
us.