Self-purification in Islam (II)

In the name of Allah, Most Gracious, Most Merciful.

The Qur’an says: “Soon We shall show them Our signs in the horizons and in their own souls until it becomes clear to them that He is the Real.” (Qur’an – 41:53)

“And in the earth are signs for those who comprehend. And within yourselves; do you not see?” (Qur’an – 51:20–21)

Therefore, the Qur’an seeks to educate humankind and invites man to ponder his own creation:

 “Let man consider from what he was created.” (Qur’an – 86:5)

Moraqabah, a renowned stage of self-purification and a means of achieving salvation, involves taking care of oneself. It implies that through meditation, a person watches over or takes care of his spiritual heart (or soul), and acquires knowledge about it, its surroundings, and its Creator. When purification begins, after awakening, understanding oneself, one’s needs and the path forward, one should take care of oneself, revere Allah, and strive to move in the right direction.

The Qur’an says: “O you who believe! Reverence Allah (and fear from the disobedience of Allah’s commands); and it is for any man to see what he has forwarded for his tomorrow, for the Reckoning Day; so reverence Allah (and fear from the disobedience of Allah’s commands). Verily, Allah is aware of whatever you do. And do not be like those who forgot Allah’s remembrance, so Allah caused them to forget themselves.” (Qur’an – 59:18–19)

Moraqabah means to control and guard one’s beliefs and thoughts, behaviours, and personality traits. It is the effort of the believer to empty the heart of all worldly thoughts and images, allowing the blessing and mercy of God to enter by erasing its darkness.

Just as we are cautious about external enemies, we must also be vigilant against the internal enemy. There is a struggle within us that the Prophet (SAW) referred to as the greater Jihad (Jihad Akbar), because the internal enemy is completely familiar with us and invisible—making it a greater war. The greater Jihad means striving to purify the heart. Of course, it is not the physical heart.

The Qur’an declares: “The day when no money or children can help, except for he who comes to Allah with a pure (healthy) heart.” (Qur’an – 26:88–89)

In contrast to the pure heart, there is the sick heart. As the Qur’an says about the hypocrites: “There is a sickness in their hearts.” (Qur’an – 2:10)

Their sickness increases because of the lies they used to tell. Attentiveness or Moraqabah is a form of struggle to prevent a sick heart or to cure it. Allah (SWT) says in the Qur’an that He assists His servants in this struggle:

“As for those who strive in Us, We shall surely guide them in Our ways, and Allah is indeed with the virtuous.” (Qur’an – 29:69)

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Allah (SWT) shows us His ways to reach the straight path and become closer to Him, the Creator of the universe. Of course, Allah is inherently close to us, as He says: “We are nearer to him than his jugular vein.” (Qur’an – 50:16)

However, it is we who are distant from Him. There is an immaterial distance between us and Allah (SWT). To be close to Him, our characteristics must reflect His divine attributes.

The Qur’an says that humankind can surpass angels or fall below animals in moral status:

“They are like the cattle; no, they are even more astray. These are the unaware ones.” (Qur’an – 7:179)

Therefore, we must strive to purify ourselves and draw near to our Lord. The essential tool for this journey toward perfection is Taqwa:

“And whoever is wary of Allah (and reverences Allah), He shall make a way out for him and provide for him from whence he does not reckon. And whoever puts his trust in Allah, He will suffice him.” (Qur’an – 65:2–3)

One of the most important practices in Islam is Muhasabah, which may be translated as retrospection, assessment, accounting, or reckoning. Muhasabah essentially means making a calculation about one’s own condition and weaknesses in the past, so they may be corrected and improved in the future—before the ultimate reckoning by God on the Day of Judgment. It was narrated that the Prophet (peace be upon him and his pure progeny) said, “Make calculations of yourself before you are being calculated (by God).”

The Qur’an says: “O you who believe, you shall reverence Allah, and let every soul examine what it has put forth for tomorrow. You shall reverence Allah; Allah is fully aware of everything you do.” (Qur’an – 59:18)

Counting one’s own mistakes and weaknesses is not easy, as man is often overwhelmed by personal passions and subjectivity. However, it becomes easier for those who are aware of their own inferiority before the Almighty. If we could view ourselves objectively, we would become aware of how we have spent our lives, what debts we have created, and what we must do to “repay” for our actions and choices. Indeed, if we were wise, we would engage in this retrospection daily—assessing our actions, emotions, and thoughts.

As mentioned in a hadith of the Prophet (SAW), there are at least five matters to be accounted for in Muhasabah. He said, “The feet of a man will not move forward on the Day of Judgment until he answers five questions: about his life, how he spent it; about his youth, how he used it; about his wealth, how he earned it and how he spent it; and what he did with the knowledge he acquired.”

Many people spend their lives striving to satisfy their carnal desires, what brings them pleasure or fulfills their vanity and pride, but the seeker of spirituality lives for something greater. He measures life with his heart, which is illuminated by the light from his Lord. True Muhasabah is possible only when one is present, not lost in self-blame. It is a form of reflection guided by compassionate conscience, not neurotic self-condemnation.

If we engage sincerely in Muhasabah, we begin to dismantle the false self. We free ourselves from reactive and negative tendencies. Each night, we can reflect on our day and ask: “Have I been patient? Have I been just? Have I been non-judgmental?” Each day, we should strive to replace selfishness with generosity, resentment with patience, self-importance with humility, partiality with impartiality, judgment with compassion, thus liberating ourselves from the toxicity of the ego.

Muhasabah attracts Divine Mercy and helps atone for our mistakes. The universe often rushes to support the one who humbly calls out for help, while the self-satisfied person who justifies the false self erects a barrier to Divine Mercy.

However, self-reckoning should not become compulsive or neurotic. Muhasabah should serve as a friendly guide, nurturing conscience through small, consistent steps. Self-observation can be a companion on the spiritual path, helping us make our tomorrow better than our yesterday.