[Derived from Javed Ahmed Ghamidi’s works Al-Bayan and Meezan]
Allah, the Exalted, is Al-Quddus, meaning He is absolute purity. In the Hereafter, He will bestow the honor of His nearness only upon those who are pure. These alone will be deserving of His pristine Paradise. Purity is indeed the very purpose for which Allah sent His prophets and revealed His guidance in the form of religion. Imam Amin Ahsan Islahi, in his explanation of the divine attribute Al-Quddus, has elucidated precisely this reality—that purity, both inward and outward, is the essential prerequisite for attaining closeness to Allah and for entry into His sanctified abode. He writes:
Al-Quddus – He is completely pure and free from every flaw, imperfection, and evil. For this reason, He sent down the book and dispatched messengers to purify His servants so that by becoming pure, they could be worthy of attaining His nearness. In Surah Al-Jumu‘ah, by referencing both attributes Malik and Quddus, the implications of these have been made clear. First, He referenced His attributes with these words Al-Malik al-Quddus al-Azeez al-Hakeem, and then, in this manner, elucidated the implications of these attributes: Huwa alladhi ba’atha fil ummiyyina rasoolan minhum yatlu ‘alayhim aayaatihi wa yuzakkeehim (He is the One who raised among the unlettered a Messenger from amongst them, who recites to them His verses and purifies them.)
If you reflect, you will realize that He sent the Messenger (PBUH) and the book because He is the sovereign; it is an essential requirement of His sovereignty that He sends His ambassadors to His subjects and His commands as well. He desired the purification of His servants because He is the Holy and Pure. He cannot desire for His servants to remain tainted with sins.
(Tadabbur-e-Qur’an 8/312-313)
Hence, the closer a person is to Al-Malik Al-Quddus, the purer they become. Worship increases this closeness, resulting in the purification of the soul. If one takes the cultivation and growth of the earth as an example, the ordinances of physical purification, dietary purification, and moral purification cleanse the weeds and impurities from the field of the human soul, enabling it to grow the crop of righteous deeds. Worship further nurtures this crop and ensures its upkeep. According to the Javed Ahmed Ghamidi, self-purification through worship achieves its perfection. He writes:
The purpose of religion is purification. The means to reach the highest perfection of this is the establishment of the right relationship between God and man as a servant and a deity. The stronger this relationship is, the more a person progresses in the purity of knowledge and action. Love, fear, sincerity and loyalty, and the feelings of appreciation and recognition for the boundless blessings and infinite favors of God Almighty are inner manifestations of this relationship. In the daily life of humans, it generally manifests in three forms: worship, obedience, and zeal and support. In the religion of the Prophets (peace be upon them), acts of worship are prescribed as reminders of this relationship. Prayer and almsgiving are forms of worship. The essence of Qurbani (animal sacrifice) and Umrah is the same. Fasting and seclusion signify obedience, and Hajj is the symbolic expression of zeal and support for God Almighty. (Meezan 267)
Among these acts of worship, the foremost and most important is prayer. It cleanses a person from the filth of sins and makes them pure, and proves to be an aid in achieving the purpose of religion, which is the purification of the soul. The Holy Qur’an, where it has declared purity as a condition for success, has presented the remembrance of Allah and prayer as its means. It is stated:
قَدۡ اَفۡلَحَ مَنۡ تَزَكّٰىۙ. وَذَكَرَ اسۡمَ رَبِّهٖ فَصَلّٰى.
However, successful shall be he who spiritually purified [himself] and for this he remembered his Lord’s name, then prayed. (87: 14-15)
The purpose of religion is this purification (Tazkiyah), the reward for which will be granted to humans on the Day of Judgment in the form of the highest paradise (Firdaws). To achieve this purpose, the path that should be adopted has been described by Allah Almighty in two words: that is, with a true understanding of the divine attributes, a human should remain steadfast in the remembrance of Allah Almighty and submit entirely before Him. Prayer is the greatest manifestation of this remembrance and submission. (Al-Bayan 5/439)
Therefore, for anyone seeking purity and desiring success and salvation in the Hereafter, the best path is to diligently perform prayers. After the command to establish prayer in Surah Fatir, the Wa man tazakka fa innama yatzakka li nafsihi wa ilay al-lahi al-maseer (And whoever purifies himself, he only purifies himself for his own benefit, and to Allah is the final return) highlight the same benefit of prayer. In explanation of this, Imam Amin Ahsan Islahi writes:
This points towards the benefit of prayer, emphasizing that a person who wishes to be relieved from the burden of sins and attain purity should not rely on false supports but should instead commit to prayer. This will cleanse them of sins, and whoever attains purity will indeed benefit themselves. Allah does not need anyone’s worship or obedience; rather, it is the servants themselves who are in need of it, and ultimately, everyone will return to Him. (Tadabbur-e-Qur’an 6/370)
How does prayer cleanse the impurities of sin? Javed Ahmed Ghamidi has explained that in every prayer, a person makes a covenant with their Lord to keep themselves protected from sins. After some intervals, when the next prayer comes, they renew their covenant. They begin their day with prayer and conclude it with prayer as well. Thus, prayer encompasses their days and nights and, consequently, their entire life. If a person performs it with full consciousness, the external and internal impurities on their being are continuously purified. He writes:
Salah erases sins. When a person stands for salah with proper consciousness, he renews his covenant with God to abstain from His disobedience. As a result, he inevitably feels remorse for the slips between one prayer and the next and returns to the engagements of life with a new determination and resolve to avoid them. If we reflect, this is also the essence of repentance, and it is known that repentance purifies an individual from sins. Thus, it is stated:
And Listen! [O Prophet! To remain steadfast in this path,] be diligent in the prayer in both parts of the day and in the early part of the night also. In reality, virtues take away vices. This is a reminder for those who are willing to be reminded.(11:114)
Abu Huraira (RA) narrated that the Messenger of Allah (PBUH) said: “Tell me, if any of you had a river at his door in which he bathed five times a day, would there be any dirt left on his body?” The people replied: “In such a case, no dirt would remain on his body at all.” The Prophet (PBUH) said: “This is the example of the five prayers. Allah removes sins in the same manner through these prayers.” (Mizan 272-273)
The literal meanings of the word zakat are increase, growth, purity, and cleanliness. These meanings are also encompassed within its technical definition. Thus, it represents that portion of wealth which purifies not only the wealth itself but also the person who gives it. This clarifies that the purpose of this act of worship is the purification of the soul. The esteemed teacher writes:
The purpose of zakat is the same as that of the entire religion. It purifies the self from the impurities that may befall it due to the love of wealth, brings blessings to wealth, and enhances the purity of the human soul. Since it is the minimum requirement of spending in the path of Allah that a Muslim has to fulfill under all circumstances, it does not achieve everything that is obtained by fulfilling the broader demands of spending beyond this. However, it does incline the human heart towards its Creator, and to a significant extent, it removes the negligence that befalls it due to its attachment to the world and material means. In the words of Prophet Jesus (PBUH): Indeed, a man’s heart stays where his wealth stays. This is a self-evident truth. A person can experience this whenever they choose by spending their wealth in the path of Allah.
The Qur’an has beautifully clarified the purpose of zakat itself. It is stated:
خُذۡ مِنۡ اَمۡوَالِهِمۡ صَدَقَةً تُطَهِّرُهُمۡ وَتُزَكِّيۡهِمۡ بِهَا.
Accept the charity of their wealth so that you may cleanse them and purify them. (9:103)
وَمَاۤ اٰتَيۡتُمۡ مِّنۡ زَكٰوةٍ تُرِيۡدُوۡنَ وَجۡهَ اللّٰهِ فَاُولٰٓٮِٕكَ هُمُ الۡمُضۡعِفُوۡنَ.
And the charity you give to please God through it, it is they that give it who increase their wealth with God. (30:39)
(Meezan 351)
In Surah Al-Layl, this attribute of the Messenger of Allah (PBUH) is mentioned, that he spends his wealth to attain purity, and it is clarified that its reward is protection from the fire. It is stated:
وَسَيُجَنَّبُهَا الۡاَتۡقَىۙ. الَّذِىۡ يُؤۡتِىۡ مَالَهٗ يَتَزَكّٰىۚ.
And [Our Prophet] – the extremely God-fearing shall certainly be kept away from it, who spends his wealth to purify his soul.
(92: 17-18)
Although zakat is spent on the needs of society, its essence is an act of worship to Allah. Therefore, when a person pays it, its acceptance is also decided in the court of Allah. It is mentioned in Surah At-
Tawbah:
اَلَمۡ يَعۡلَمُوۡۤا اَنَّ اللّٰهَ هُوَ يَقۡبَلُ التَّوۡبَةَ عَنۡ عِبَادِهٖ وَيَاۡخُذُ الصَّدَقٰتِ.
Do they not know that it is God alone Who accepts the repentance of His servants and lauds their charity? (9:104)
Fasting is a special act of worship related to self-control. It is a manifestation of obedience to Allah. In this, a person, in compliance with the command of Allah, makes even permissible things prohibited for themselves. The purpose of fasting is that people adopt piety. It is stated:
يٰٓـاَيُّهَا الَّذِيۡنَ اٰمَنُوۡا كُتِبَ عَلَيۡکُمُ الصِّيَامُ کَمَا كُتِبَ عَلَى الَّذِيۡنَ مِنۡ قَبۡلِکُمۡ لَعَلَّكُمۡ تَتَّقُوۡنَۙ .
Believers! The fast has been made obligatory upon you as it was made obligatory upon those before you so that you become fearful of God. (2:183)
The purpose of fasting is explained through the words La’allakum Tattaqun meaning that piety (taqwa) may be developed within you. Taqwa means that a person binds themselves to regulations and lives within the boundaries and limits set by Allah. One should constantly fear that by breaking these limits, they might become deserving of Allah’s punishment and be deprived of the paradise that Allah has prepared for those who recognize these limits. Allah has stated that the heirs to His paradise are those who are pious. It is stated:
تِلۡكَ الۡجَـنَّةُ الَّتِىۡ نُوۡرِثُ مِنۡ عِبَادِنَا مَنۡ كَانَ تَقِيًّا.
This is the Paradise that We shall give in inheritance to those among Our servants who fear God. (19:63)
It is clear from other places that the same reward of Paradise is for those people who will adopt purification. It is stated:
جَنّٰتُ عَدۡنٍ تَجۡرِىۡ مِنۡ تَحۡتِهَا الۡاَنۡهٰرُ خٰلِدِيۡنَ فِيۡهَا وَذٰلِكَ جَزَآءُ مَن تَزَكّٰى.
Orchards of eternal residence beneath which streams flow. They shall live in them forever. And this is the reward of those who adopt purity. (20:76)
This means that piety and purification have the same aim and the same destination, which is paradise. By adopting piety, purification is achieved, the reward of which is paradise. And to attain purification, piety must be adopted, whose ultimate outcome is the kingdom of paradise.
The purpose of this explanation is to clarify that fasting also leads to the same level of purification that other forms of worship achieve.
How does fasting generate Taqwa? According to Javed Ahmed Ghamidi, three points should be kept in mind to understand this:
The first aspect is that fasting awakens the profound awareness in a person’s mind that he is a servant of Allah. This sense of servitude begins to manifest as soon as the locks of prohibition are placed on some basic desires of the self, and it gradually intensifies until it envelops his entire being by the time the fast is broken. From dawn to sunset, not a morsel of food nor a drop of water passes the throat of the fasting person. He denies every demand of his self for these things solely in obedience to the command of his Lord. When the act of fasting is repeated continuously, this reality permeates the innermost essence of the fasting individual; indeed, it becomes embedded in his instincts that he is a servant of his Lord, and it is befitting for him to surrender to his Master’s rule with acceptance and acknowledgment in all other matters of life. He should relinquish the claim of freedom and autonomy in both thought and action. As a result, it is evident that a person’s faith in God transforms into a living faith in every respect, whereby he acknowledges not just the existence of one God, but an entity that is All-Hearing and All-Seeing, All-Knowing and Wise, and Upholder of justice, aware of all his overt and covert actions, and from whose obedience he cannot deviate. The most critical necessity for nurturing piety is this awareness.
The second point is that fasting deeply instills within the heart and soul the awareness that a person will one day be held accountable before their Lord. Although every Muslim acknowledges this belief, during fasting, when thirst becomes troublesome, hunger becomes oppressive, and sexual urges demand satisfaction with full force, every person knows that it is solely this sense of accountability that restrains them from fulfilling these demands of the stomach and desires. Throughout the month of Ramadan, every day for hours, one maintains a vigil over these fundamental temptations of the self purely because they must eventually face their Creator. Even in the extreme heat, when the throat is parched from thirst and cold water is readily available, although they can easily drink, they refrain; when hunger is unbearable and food is available, they do not eat; when a husband and wife are young, with privacy available, they could fulfill their desires but choose not to. This discipline is no ordinary endeavor. The sense of accountability before Allah becomes deeply ingrained in both heart and mind through this practice. If you ponder, it is the second most effective means to cultivate piety.
Thirdly, it is necessary for piety to have patience, and fasting imparts training in patience to an individual. In fact, there may not be a better or more effective method than this for training in patience. What is the reality of the trial we face in this world, except that on one hand, there are the overwhelming desires of our animalistic existence, and on the other hand, there is the demand from Allah Almighty that we live our lives within His limits? This constantly demands patience. Without truthfulness, integrity, tolerance, forbearance, adherence to promises, justice, forgiveness, avoidance of prohibited acts, refraining from immorality, and steadfastness in righteousness, there is no meaning of piety. And, evidently, without patience, these qualities cannot be developed in a person in any way. (Meezan 363-364)
The rituals of Hajj and Umrah symbolize a confrontation with Iblis and the attainment of victory in this battle. In worldly life, humans face the trial that Iblis and his progeny, with their entire forces, are actively trying to lead them astray from the straight path. Their plan is to deprive humans of the eternal kingdom of paradise. The esteemed teacher writes:
Allah Almighty has informed that from the creation of Adam, a scheme came into being in this world against which Iblis declared war from the very first day: Qaala Fabima aghwaytani la-aq’udanna lahum siraatak almustaqeem. Thumma la-atiyannahum min baini aydeehim wa min khalfihim wa an aimaanihim wa an shama’ilihim, wa la tajidu aksarahum shakireen (He said: ‘Then for this reason that You have led me astray, I shall surely sit in ambush for them on Your straight path. Then I will certainly approach them from before them and from behind them, and from their right and from their left, and You will not find most of them grateful’). The Qur’an states that this challenge of Iblis has been accepted and the servants of Allah are in battle with this eternal enemy and his progeny until the Day of Judgment. This is the test of this world, upon which our eternal future depends on success or failure. (Mizan 373)
The greatest weapon that Satan uses to mislead humans is that he encourages them towards immorality and evil. When humans become involved in these, their existence and soul become polluted with these impurities. On the contrary, if they reject Satan’s temptations and protect themselves from evils, their soul attains purity. Satan encourages immorality and evil, therefore, Allah has forbidden following in his footsteps. The command is as follows:
يٰۤـاَيُّهَا الَّذِيۡنَ اٰمَنُوۡا لَا تَتَّبِعُوۡا خُطُوٰتِ الشَّيۡطٰنِ وَمَنۡ يَّتَّبِعۡ خُطُوٰتِ الشَّيۡطٰنِ فَاِنَّهٗ يَاۡمُرُ بِالۡـفَحۡشَآءِ وَالۡمُنۡكَرِ.
Believers! Do not follow the footsteps of Satan and [remember that] he who follows the footsteps of Satan will only ruin himself because he entices [people to] lewdness and evil. (24:21)
Sacrifice, like prayer and zakat, is an expression of worship to Allah. Its purpose is to show gratitude to Allah Almighty. As a result, it cultivates piety within a person, which leads to the pleasure of Allah.
Regarding the meat of the sacrifice, Allah states:
لَنۡ يَّنَالَ اللّٰهَ لُحُـوۡمُهَا وَلَا دِمَآؤُهَا وَلٰـكِنۡ يَّنَالُهُ التَّقۡوٰى مِنۡكُمۡؕ.
Neither does their flesh reach God nor their blood; in fact, only your piety reaches Him. (22:37)
Imam Amin Ahsan Islahi writes in clarification of this:
The implication is that God is not pleased with the meat or blood of the sacrifices, as the polytheists have assumed, but rather He is pleased with the piety, submission, and humility that arise within those who offer these sacrifices. Therefore, while offering these sacrifices, instill this spirit of piety within yourselves. If this spirit is not cultivated, then it merely becomes the act of spilling an animal’s blood, and it yields no benefit. (Tadabbur-e-Qur’an 5/251)
The essence of this practice is to present one’s soul before Allah. By sacrificing an animal in the way of Allah, it is expressed that we have dedicated our life exclusively for Allah; He may take it whenever He wills, and may command us to sacrifice our lives in His path whenever He wishes. Javed Ahmed Ghamidi has elucidated this reality of sacrifice in detail. He writes:
It holds the same essence as zakat, yet essentially it is not a vow of wealth, but a sacrifice of life, redeemed in exchange for the life of the animal which we sacrifice as its substitute. Apparently, it is a presentation of oneself for death, but upon reflection, this very death is the doorway to true life. It is declared: Wa la taqooloo liman yuqtalu fee sabeelillahi amwaatun, bal ahyaa’u wa laakil la tash’uroon (And do not say about those who are slain in the way of Allah that they are dead. They are not dead, but rather they are living, though you cannot perceive that life). The Qur’an, in one instance, has placed the concept of life against prayer and death against sacrifice to elucidate this truth: Just as prayer is our life with Allah, sacrifice is our death in His path.
قُلۡ اِنَّ صَلَاتِىۡ وَنُسُكِىۡ وَ مَحۡيَاىَ وَمَمَاتِىۡ لِلّٰهِ رَبِّ الۡعٰلَمِيۡنَۙ.
Say: My prayer and my sacrifice, my life and my death, all are for God, Lord of the Universe. (6:162)
When Prophet Abraham (PBUH) was instructed to offer an animal sacrifice instead of his son and a great sacrifice was established as a commemoration for future generations, Allah Almighty said: Wa fadaynahu bizibh’in azeem (And We ransomed him with a great sacrifice). This meant that Abraham’s vow was accepted, and now, generation after generation, people will keep the memory of this event alive through their sacrifices.
From this perspective, sacrifice is the pinnacle of worship. By turning ourselves and our animals towards the Qibla and pronouncing “Bismillah, Allahu Akbar, we offer our animals in the standing or prostrating position to our Lord with the realization that, in essence, we are dedicating ourselves to Him.
This is the essence of offering in Islam, because the very meaning of Islam is to submit in obedience, and for a person to surrender their most beloved possessions, even their own life, to Allah Almighty. Sacrifice, if you ponder, is a depiction of this very reality. (Meezan 303-304)