Tazkiya

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Ethics

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Hubris • Greed • Envy • Lie • Backbiting • Namima (Talebearing) • Miserliness • Disobedience to Parents • 'Ujb (self-conceit) • Sum'a • Cutting blood relation • Spreading grave sins • Ingratitude • Hypocrisy • Tabdhir

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References of Ethics

Qur'an • Nahj al-balagha • Misbah al-shari'a wa miftah al-haqiqa • Makarim al-Akhlaq • Al-Mahajjat al-bayda' • Tanbih al-khawatir wa nuzhat al-nawazir • Jami' al-sa'adat • Mi'raj al-sa'ada • Al-Muraqabat

Tazkīya or Tahdhīb al-Nafs (Arabic: تهذیب النفس) means correction and purification of the soul from impurities, keeping it away from defects and promoting it. There is so much emphasis in the Qur'an on purification and it is considered as the goal of sending the prophets (a) and the means of achieving God-wariness and happiness. In the views of scholars of mysticism and ethics too, one of the ways to reach God is through purification of the soul.

Obeying the orders of God, the prophets (a) and Imams (a), keeping away from sins, examen of the self, carrying out divine duties, emptying the self from evil attributes and filling it with attributes of virtue are considered among the means of achieving purification of the soul. Also, some obstacles of the purification of the soul are mentioned as following: arrogance, polytheism, drinking alcoholic drinks, disbelief in God, carnal desires, sins and weakness of determination.

Definition

Tazkiya or Tahdhib al-Nafs[1] is among the terms in ethics which means keeping away from defects and correction and purification of the soul from impurities[2] and replacing them with good attributes in order to reach happiness.[3] Some considered it as promotion of the soul, its purification and acknowledging this purity.[4] Also, exegetes interpreted "tazkiya" as improvement of God-wariness in human being.[5] According to Fayd Kashani, "tazkiya" can be considered as excessive purification (purity from sins).[6] However, some Shi'a exegetes including Allama Tabataba'i considered "tathir" purification of the soul from impurities and "tazkiya" promotion of the soul.[7]

Significance

In Islamic culture, Tazkiya is among significant concepts which is emphasized in the glorious Qur'an and hadiths of the Infallible Ones (a).[8] In the Qur'an, the word "tazkiya" is not mentioned but many words with the same root as tazkiya are mentioned there.[9].[10] Some believe that this root with this meaning is mentioned twenty five times in the Qur'an.[11]

According to Abu l-Futuh al-Razi, the goal of the prophets (a)[12] was purification of the souls, its promotion, keeping people away from sins and polytheism[13] and its consequences.[14] Also in the Qur'an, "tazkiya" is mentioned as the only way of salvation and eternity in the paradise.[15]

In many hadiths, "tazkiya" is mentioned together with the purity of the soul having praised attributes, at the same level with contemplation and as a means for standing in the right path and obeying God.[16] Some scholars of mysticism including al-Ghazzali considered reaching perfect happiness and making the spiritual journey depending on tazkiya. They considered it a prerequisite for knowing the self and knowing the self as a prerequisite of knowing God. They believe, "as long as the human self is not purified, the knowledge of God is not acquired."[17]

Means of Tazkiya

In hadiths, obeying the orders of God and taking the path of truth have been mentioned as the way of achieving tazkiya.[18] Other means have also been mentioned for tazkiya, some of which are mentioned below:

  • Based on the Qur'an 24:21, [19] one of the greatest means of the purification of the soul is the will and assistance of God.[20] That is why one of the attributes of God is "the Purifier".[21]
  • Sabziwari believed that divine prophets (a), Infallible Imams (a) and friends of God are also among the means of the purification of the servants' souls. In his view, the prophets (a) and Imams of Shi'a (a), due to having connection with God, divine gifts and pure nature, have better competence in guiding others in achieving purification of the soul.[22] By explaining divine verses, rulings and moral virtues, prophets (a) and Imams (a) draw people away from undesirable things and guide them toward purification of the soul.[23]

According to the scholars of ethics, servants themselves have a significant role in purification of their souls too.[24] To achieve purification, scholars of ethics have mentioned some steps such as God-wariness, repentance, not returning to sins (musharita, "conditioning"), examen of the soul, observing divine duties, admonishing the self in case of returning to sins (mu'atiba, mu'aqiba),[25] emptying the soul from evil attributes (takhliya), filling it with the attributes of virtue (tahliya) and carrying out religious orders (tajliya).[26]

Also, a group of Shi'a scholars have so much advised about performing prayer, giving the property in the way of God in order to achieve the purification of soul.[27]

Obstacles of Tazkiya

In the view of some exegetes, arrogance, stinginess,[28] killing people, drinking alcoholic drinks, polytheism and disbelief in God are the obstacles of the purification of soul.[29] Also, some have mentioned Satan, carnal desires, attachment to the world, distancing oneself from God, sins and weakness in determination as the obstacles of the purification of soul.[30]

Tazkiya in Religions

In other divine religions such as Judaism, Christianity, Zoroastrianism and Sabaean too, the issue of purification is emphasized and advised about.[31] According to a group of scholars, non-Abrahamic religions which mostly are eastern religions, including Buddhism,[32] Hinduism,[33] Sikhism,[34] Jainism[35] have also considered a great importance for the purity of the heart and the promotion of the soul. It is to note that in Sikhism, ascesis is forbidden. In some schools of thought such as Confucianism,[36] Taoism[37] and Shintoism[38] too there is a great emphasis on the purification, while it has been emphasized and advised by other names. It is emphasized in Confucianism through moral issues and in Taoism through ascesis and keeping away from the world.[39]

Notes

  1. ↑ Jawādī Āmulī, Ahammiyat-i tadhhīb-i nafs, p. 1.
  2. ↑ Farāhīdī, Kitāb al-ʿayn, p. 348; Fayḍ al-Kāshānī, Tafsīr al-Ṣāfī, vol. 1, p. 352; Ṭabāṭabāʾī, al-Mīzān fī tafsīr al-Qurʾān, vol. 9, p. 377.
  3. ↑ Narāqī, Miʿrāj al-saʿāda, p. 75-78; Narāqī, Jāmiʿ al-saʿādāt, vol. 1, p. 400; Najm Rāzī, Mirṣād al-ʿibād, p. 173-174; Shams al-Dīn Āmulī, Nafāʾis al-funūn fī ʿarayis al-ʿuyūn, vol. 2, p. 12.
  4. ↑ Ibn Fāris, Muʿjam maqāyīs al-luga, vol 3, p. 17; Louis Maʿlūf. al-Munjid fī al-lughah wa-al-aʿlām, p. 616; Ibn Manẓūr, Lisān al-ʿArab, vol. 6, p. 64.
  5. ↑ Ṣadr al-Dīn Shīrāzī, Tafsīr al-Qurʾān al-karīm, vol. 7, p. 391.
  6. ↑ Fayḍ al-Kāshānī, Tafsīr al-Ṣāfī, vol. 2, p. 371; Ṭabrisī, Tafsīr-i jawāmiʾ al-jāmiʾ, vol. 2, p. 92.
  7. ↑ Ibn ʿĀshūr, al-Taḥrīr wa l-tanwīr al-maʿrūf bi tafsīr ʿĀshūr, vol. 11, p. 23; Ṭabāṭabāʾī, al-Mīzān fī tafsīr al-Qurʾān, vol. 9, p. 377.
  8. ↑ Qahramānīān and Ḥusaynīzāda, Taḥlīl wa maʾnāshināsī-yi tazkiya wa tahdhīb dar āyāt-i Qurʾān bā taʾkīd bar al-Mīzān, p. 11.
  9. ↑ Rāghib al-Iṣfahānī, Mufradāt fī gharīb al-Qurʾān, vol. 1, p. 385, 533; Sijistānī, Gharīb al-Qurʾān, p. 60; Muṣṭafawī, al-Tahqīq fī kalimāt al-Qurʾān al-karīm, vol. 3, p. 322-323.
  10. ↑ For example: "one who purifies it is felicitous" Qur'an 91:9, to recite to them His signs, to purify them (Qur'an 62:2).
  11. ↑ Qahramānīān and Ḥusaynīzāda, Taḥlīl wa maʾnāshināsī-yi tazkiya wa tahdhīb dar āyāt-i Qurʾān bā taʾkīd bar al-Mīzān, p. 11.
  12. ↑ Qur'an 2:129; Abū l-Futūḥ al-Rāzī, Rawḍ al-Jinān wa Rawḥ al-Janān, vol. 2, p. 173; Wāʿiẓ Kāshifī, Mawāhib ʿilliyya ya Tafsīr-i Ḥusaynī, vol. 1, p. 36.
  13. ↑ Quran 2:151; Quran 3:77; Ṭabāṭabāʾī, al-Mīzān fī tafsīr al-Qurʾān, vol. 1, p. 330.
  14. ↑ Quran 2:129-174; Quran 9:103; Quran 20:75-76; Ashkwarī, Tafsīr Sharīf lahījī, vol. 1, p. 116; Fayḍ al-Kāshānī, Tafsīr al-Ṣāfī, vol. 1, p. 173.
  15. ↑ Quran 20:76; Quran 87:14.
  16. ↑ Ṣadūq, ʿUyūn akhbār al-Riḍā, vol. 2, p. 275; Ḥillī, al-Alfayn fī imamāt-i mawlanā Amīr al-Muʾminīn, p. 321; Majlisī, Biḥār al-anwār, vol. 29, p. 258; Laythī al-Wasīṭī, ʿUyūn al-ḥikam wa l-mawāʿiz, p. 428, Hadith 7263.
  17. ↑ Ghazālī, al-Arbaʿīn fī uṣūl al-Dīn, p. 107; Ghazālī, Mīzān al-ʿamāl, p. 17; Maybudī, Kashf al-asrār, vol. 10, p. 463-464; Najm Rāzī, Mirṣād al-ʿibād, p. 173-174.
  18. ↑ Majlisī, Biḥār al-anwār, vol. 77, p. 88; Barqī, Kitāb al-maḥāsin, p. 197.
  19. ↑ Were it not for Allah’s grace and His mercy upon you, not one of you would ever become pure. But Allah purifies whomever He wishes, and Allah is all-hearing, all-knowing.
  20. ↑ Quran 24:21.
  21. ↑ Kafʿamī, al-Maqām al-asnā, p. 95; Kafʿamī, al-Balad al-amīn, p. 323; Munāwī, Fayḍ al-qadīr, vol. 2, p. 194; Ṭabrisī, Majmaʿ al-bayān, vol. 3, p. 90-91; Ṭabāṭabāʾī, al-Mīzān, vol. 4, p. 372; Wāʿiẓ Kāshifī, Mawāhib ʿilliyya, vol. 8, p. 277.
  22. ↑ Quran 19:19.
  23. ↑ Quran 2:129; Quran 3:146-164; Quran 79:17-18; Quran 62:2; Sabziwārī, Mawāhib al-Raḥmān, vol. 8, p. 276; Ibn ʿĀshūr, al-Taḥrīr wa l-tanwīr, vol. 1, p. 194; Marāghī, Tafsīr al-Marāghī, vol. 11, p. 16-17; Ṭabrisī, Majmaʿ al-bayān, vol. 1, p. 395.
  24. ↑ Narāqī, Jāmiʿ al-saʿādāt, p. 621; Muḥīṭī, Ṣirāṭ-i sulūk, p. 114.
  25. ↑ Madanī Shīrāzī, Rīyāḍ al-sālikīn, vol. 3, p. 152; Miṣbāḥ Yazdī, Akhlāq dar Qurʾān, vol. 1, p. 217.
  26. ↑ Narāqī, Jāmiʿ al-saʿādāt, p. 621; Muḥīṭī, Ṣirāṭ-i sulūk, p. 114.
  27. ↑ Ṭūsī, Miṣbāḥ al-mutahajjid, p. 236; Ṭabrisī, Majmaʿ al-bayān, vol. 5, p. 307-308; Kafʿamī, Junnat al-amān, p. 25; Majlisī, Biḥār al-anwār, vol. 83, p. 4; vol. 92, p. 324; Kāshānī, Manhaj al-ṣādiqīn, vol. 4, p. 460-462; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 4, p. 12; Ṭabarī, Jāmiʾ al-bayān fi tafsīr al-Qurʾān, vol. 11, p. 24-26; Ṭabāṭabāʾī, al-Mīzān, vol. 9, p. 384.
  28. ↑ Quran 4:49; Quran 53:32; Ṭabrisī, Makārim al-akhlāq, vol. 3, p. 91; vol. 9, p. 272; Abū l-Futūḥ al-Rāzī, Rawḍ al-Jinān wa Rawḥ al-Janān, vol. 5, p. 391.
  29. ↑ Quran 2:151; Ṭabāṭabāʾī, al-Mīzān, vol. 1, p. 330.
  30. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 7, p. 210; Amīnī, Khudsāzī wa tazkiya-yi nafs, p. 26, 167, 204; Wāʿiẓ Kāshifī, Mawāhib ʿilliyya, vol. 4, p. 419; Jawādī Āmulī, Marāḥil-i akhlāq dar Qurʾān, p. 125; Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 779; Fakhr al-Rāzī, al-Tafsīr al-Kabīr, vol. 8, p. 112; Ṣadūq, al-Khiṣāl, p. 25; Ghazālī, Mīzān al-ʿamāl, p. 20-21; Ghazālī, al-Arbaʿīn fī uṣūl al-Dīn, p. 107-181; Fayḍ al-Kāshānī, al-Maḥajjat al-bayḍāʾ fī tahdhīb al-iḥyāʾ, vol. 5, p. 99.
  31. ↑ Tawfīqī, Āshnāʾī bā adyān-i buzurg, p. 63, 115, 205.
  32. ↑ Tawfīqī, Āshnāʾī bā adyān-i buzurg, p. 41.
  33. ↑ Tawfīqī, Āshnāʾī bā adyān-i buzurg, p. 36.
  34. ↑ Tawfīqī, Āshnāʾī bā adyān-i buzurg, p. 45.
  35. ↑ Tawfīqī, Āshnāʾī bā adyān-i buzurg, p. 37.
  36. ↑ Tawfīqī, Āshnāʾī bā adyān-i buzurg, p. 41.
  37. ↑ Tawfīqī, Āshnāʾī bā adyān-i buzurg, p. 52.
  38. ↑ Tawfīqī, Āshnāʾī bā adyān-i buzurg, p. 54.
  39. ↑ Shahristānī, al-Milal wa al-niḥal, vol. 2, p. 31; Qurṭubī, al-Jamiʿ li-aḥkām al-Qurʾān, vol. 12, p. 16; Ṭabrisī, Majmaʿ al-bayān, vol. 1, p. 259; Ṭabarī, Jāmiʾ al-bayān, vol. 17, p. 16; Zuhaylī, al-Tafsīr al-munīr, vo. 1, p. 177-179.John Bayer Nas Tārīkh-i jāmiʿ-i Abd adyān, p. 180.

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