The Ruling on Caring for the Purification of the Self and Character
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Question:
Your Eminence the Shaykh, there is a question that, in my view, we must make room for in our hearts. It is on the tongues of some of the youth, who actually say that the scholars of the people of the Sunnah and the community do not focus on the aspect of purifying the self, and consequently, a certain harshness is observed in them. On the other hand, it is observed that some of the people of innovation, such as the Sufis for example, have a passionate emotion, even though they are people of innovation. Is there a fear in purifying the self according to the Book and the Sunnah that we will become people of innovation? Or in other words, does purifying the self mean Sufism? How do we answer these youth?
Answer:
This is a generalization; there is a generalization in it. If the intention of purifying the self is that one purifies himself and says, "I do this and I do that and I do that," this is not fitting for this. If the intention of caring for the lessons that purify the souls is such as reflecting on the Qur'an, caring for the Qur'an, and being humble in its recitation, reading books that deal with noble character and purifying the souls from the filth of innovations, sins, turning away, and heedlessness, then this is the truth. It means one should care for this matter, and the scholar should care for this matter, while being cautious of the innovations introduced by the Sufis and non-Sufis. As for if there is a third meaning, I do not understand what he was extending, and he spoke about it. If it is something other than this, I do not know. No, it seems that this meaning means the aspect.
As for caring for character, there is no doubt that it is important and worthy of care from the student of knowledge and the teacher, in that he cares for this and guides the students to care for noble character, and strives for the character of working for Allah, avoiding showing off and being humble, and striving to find suitable times to account himself, or to strive to examine his faults so that he may correct them. All of this is the truth. Ibn al-Qayyim (may Allah have mercy on him) cared for this in his book *Madaraj al-Salikin*, and in *Iradat al-Ilah* in *Tariq al-Hijratayn*, in *al-Jawab al-Kafi*, and in *Zad al-Ma'ad*, and others from the people of knowledge. They also mentioned these things and cared for them. The believer should care for them, and especially the scholar who benefits people, reminds them, and calls them to Allah, and likewise the students of knowledge. They should care for this; because this is what makes Allah place good and blessing for the scholar and the student, so that he may be a good example in his character, his deeds, and his conduct in his home, in his mosque, with his family, and otherwise. Tamtamuh. Until.
The presenter:
May Allah thank you, our Shaykh.
Your Eminence the Shaykh, there is a question that, in my view, we must make room for in our hearts. It is on the tongues of some of the youth, who actually say that the scholars of the people of the Sunnah and the community do not focus on the aspect of purifying the self, and consequently, a certain harshness is observed in them. On the other hand, it is observed that some of the people of innovation, such as the Sufis for example, have a passionate emotion, even though they are people of innovation. Is there a fear in purifying the self according to the Book and the Sunnah that we will become people of innovation? Or in other words, does purifying the self mean Sufism? How do we answer these youth?
Answer:
This is a generalization; there is a generalization in it. If the intention of purifying the self is that one purifies himself and says, "I do this and I do that and I do that," this is not fitting for this. If the intention of caring for the lessons that purify the souls is such as reflecting on the Qur'an, caring for the Qur'an, and being humble in its recitation, reading books that deal with noble character and purifying the souls from the filth of innovations, sins, turning away, and heedlessness, then this is the truth. It means one should care for this matter, and the scholar should care for this matter, while being cautious of the innovations introduced by the Sufis and non-Sufis. As for if there is a third meaning, I do not understand what he was extending, and he spoke about it. If it is something other than this, I do not know. No, it seems that this meaning means the aspect.
As for caring for character, there is no doubt that it is important and worthy of care from the student of knowledge and the teacher, in that he cares for this and guides the students to care for noble character, and strives for the character of working for Allah, avoiding showing off and being humble, and striving to find suitable times to account himself, or to strive to examine his faults so that he may correct them. All of this is the truth. Ibn al-Qayyim (may Allah have mercy on him) cared for this in his book *Madaraj al-Salikin*, and in *Iradat al-Ilah* in *Tariq al-Hijratayn*, in *al-Jawab al-Kafi*, and in *Zad al-Ma'ad*, and others from the people of knowledge. They also mentioned these things and cared for them. The believer should care for them, and especially the scholar who benefits people, reminds them, and calls them to Allah, and likewise the students of knowledge. They should care for this; because this is what makes Allah place good and blessing for the scholar and the student, so that he may be a good example in his character, his deeds, and his conduct in his home, in his mosque, with his family, and otherwise. Tamtamuh. Until.
The presenter:
May Allah thank you, our Shaykh.
Source
على طريق الدعوة — islamhouse.com (25:41)
The Arabic text is a machine transcription of the audio recording.