All praise is due to Allah, Lord of all worlds. May Allah send blessings, peace, and grace upon the Seal of the Prophets, the leader of the messengers, and the leader of those with radiant faces and limbs, and upon all his family and Companions. To proceed:

Past and present events and experience have demonstrated that students of sacred knowledge and callers to Allah urgently need spiritual education, purification, and godliness in character and conduct. Scholarly, preaching, or institutional work cannot compensate for their absence!

Indeed, many failures afflicting contemporary Islamic calls have arisen only from weak spiritual purification among their leaders and members!

If it is asked, “What, then, is the remedy for this great problem and grievous disease?”

The answer is:

The remedy consists of several elements, not just one. Sometimes the treatment may be expressed under a broad heading encompassing several components. Given the importance of this matter, we shall present the answer both in outline and in detail.

The answer in outline is to adopt and put into practice the principle of purification and godliness. Purification is the task of the prophets and their heirs among the scholars. Allah Most High says: {هُوَ ٱلَّذِي بَعَثَ فِي ٱلۡأُمِّيِّ‍ۧنَ رَسُولٗا مِّنۡهُمۡ يَتۡلُواْ عَلَيۡهِمۡ ءَايَٰتِهِۦ وَيُزَكِّيهِمۡ وَيُعَلِّمُهُمُ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ وَإِن كَانُواْ مِن قَبۡلُ لَفِي ضَلَٰلٖ مُّبِينٖ} [الجمعة:2].

Purification, or tazkiyah, is the Quranic term for spiritual education. He, glory be to Him, says: {قَدۡ أَفۡلَحَ مَن تَزَكَّىٰ} [الأعلى:14], and He says: {قَدۡ أَفۡلَحَ مَن زَكَّىٰهَا} [الشمس:9].

The hadith states: «اللهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا»([1]).

Spiritual education, or purification, transforms the belief residing within people’s consciences into action and conduct in actual life.

Godliness, or rabbaniyyah, goes hand in hand with spiritual education in reforming the inward and the outward!

It is realized through that close connection with Allah: fulfilling obligations, performing abundant voluntary acts, avoiding prohibited things, maintaining remembrance, attending to gratitude, adorning oneself with patience, and clothing oneself in certainty.

It also means delighting in the Quran and night prayer, benefiting from obligatory and voluntary fasting, and finding joy in acts of worship and all other means of drawing near to Allah.

The protective fence of godliness sets a barrier in the heart between truth and falsehood, and a screen between the servant and trials that lead astray. It disciplines hearts, conduct, and limbs to observe the Sunnah, outward guidance, dignified bearing, and proper manners in every circumstance.

This godliness is a missing pearl and a sought-after goal. Cultivating it and preparing for it rest, in detail, upon ten foundations, briefly explained below:

1—Faith like the faith of the Companions and the early generations, may Allah be pleased with them:

Allah Most High says: {فَإِنۡ ءَامَنُواْ بِمِثۡلِ مَآ ءَامَنتُم بِهِۦ فَقَدِ ٱهۡتَدَواْۖ} [البقرة:137]. Godly belief is the first thing to which people are called, so that they may be freed from worshipping created servants to worshipping the Glorious Lord.

It is a comprehensive, effective creed concerned with the worship of both heart and body. Just as godly belief attends to outward uprightness and inward sincerity, it fills the heart with certainty and steadfastness, reliance upon Allah and submission. Allah Most High says: {فَتَوَكَّلۡ عَلَى ٱللَّهِۖ إِنَّكَ عَلَى ٱلۡحَقِّ ٱلۡمُبِينِ} [النمل:79]. It also instills in its adherents striving, dignity, and a sense of rising above!

Allah Most High says: {مِّنَ ٱلۡمُؤۡمِنِينَ رِجَالٞ صَدَقُواْ مَا عَٰهَدُواْ ٱللَّهَ عَلَيۡهِۖ} [الأحزاب:23], and He says: {وَلَا تَهِنُواْ وَلَا تَحۡزَنُواْ وَأَنتُمُ ٱلۡأَعۡلَوۡنَ} [آل عمران:139].

2—Godly worship:

Honoring obligatory duties and giving attention to voluntary acts: the foundation of godliness is worshipping the Lord of creation and drawing near to Him through devotional rites, with sincerity towards Allah and adherence to the Messenger of Allah ﷺ; hastening and competing in obedience to Allah; working earnestly and diligently by night and day, persistently and continuously; taking a share in every avenue of goodness; and entering wholly into Islam.

It also entails eagerness to make up missed voluntary acts of worship; caution against neglecting acts of obedience or abandoning righteous deeds; hope for acceptance and fear of rejection; seeking forgiveness for shortcomings; asking for help in remembrance, gratitude, and excellent worship; appealing to Allah to allow one to reach the next opportunity for obedience in pardon and well-being; and guarding against feeling secure from Allah’s devising.

3—Words conforming to deeds, and the outward to the inward:

Godliness is steadfastness upon Allah’s command. Allah Most High says: {فَٱسۡتَقِمۡ كَمَآ أُمِرۡتَ} [هود:112].

Godliness is complete harmony between action and speech.

He, glory be to Him, says through a noble prophet: {وَمَآ أُرِيدُ أَنۡ أُخَالِفَكُمۡ إِلَىٰ مَآ أَنۡهَىٰكُمۡ عَنۡهُۚ} [هود:88].

The people of knowledge have said: “If the sight of someone does not benefit you, his admonition will not benefit you!”

A godly person guards against things that others may not guard against, because he occupies the position of an example and a model.

A godly model benefits those who agree with him in religion and the Sunnah, as well as those who differ with him in them!

That is because his state gives expression to his words, and his state is evident in what he says and does. His speech, deeds, and state have reached the utmost beauty and attained its pinnacle.

Allah’s messengers are the people most entitled to godliness. Allah Most High says: {أُوْلَٰٓئِكَ ٱلَّذِينَ هَدَى ٱللَّهُۖ فَبِهُدَىٰهُمُ ٱقۡتَدِهۡۗ} [الأنعام:90].

4—Giving priority and great importance to the deeds of the heart:

The deeds of the heart—sincerity and affirmation of Allah’s oneness; piety and certainty; worshipping Allah as God and venerating Him; compliance and submission; love and humility; patience and seeking His aid; repentance and returning to Him; longing and fear; reverence and humble obedience; contentment and reliance upon Him—belong to the very root of religion and the foundation of faith. From them arise the body’s acts of obedience!

In sum, the heart’s acts of worship are the essence of every good, and from them springs every righteous deed!

They are more obligatory upon the servant than the deeds of the limbs, and they precede those deeds. The heart’s servitude is greater, more enduring, and more binding; its reward and the reward gained through it are better and more complete. The rewards of deeds grow only according to the states present within the heart!

The destructive vices and sins of the heart are the most dangerous diseases and sins!

There will be no salvation tomorrow except for one who comes to Allah with a sound heart, on the Day when neither wealth nor children will be of benefit!

5—Godly character:

Among the signs of godliness is embodying the Prophet’s character and manners. They are a blessed fruit of the wholesome tree of faith, and a direct branch of an evident root: servitude to the Lord of creation.

Allah Most High says: {وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٖ} [القلم:4].

The hadith states: «إنَّ الْهَدْيَ الصَّالِحَ، وَالسَّمْتَ الصَّالِحَ، وَالاقْتِصَادَ، جُزْءٌ مِنْ خَمْسَةٍ وَعِشْرِينَ جُزْءًا مِنَ النُّبُوَّةِ»([2]).

Godly character extends beyond individual virtues, such as modesty and humility;

Or collective virtues, such as justice and excellence in doing good;

Or social virtues, such as dutifulness to parents and maintaining ties of kinship;

Or political virtues, such as consultation and safeguarding human rights;

Or economic virtues, such as trustworthiness and truthfulness.

Just as godly character encompasses human beings, it encompasses all creatures!

6—Turning away from the abode of delusion:

Godliness means detachment from this world and its pleasures, longing for the Hereafter and its bliss, and ceasing to be deceived by the abode of delusion!

Allah Most High says: {يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّ وَعۡدَ ٱللَّهِ حَقّٞۖ فَلَا تَغُرَّنَّكُمُ ٱلۡحَيَوٰةُ ٱلدُّنۡيَا وَلَا يَغُرَّنَّكُم بِٱللَّهِ ٱلۡغَرُورُ} [فاطر:5].

It is preferring what endures over what perishes. Allah Most High says: {بَلۡ تُؤۡثِرُونَ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا ١٦ وَٱلۡأٓخِرَةُ خَيۡرٞ وَأَبۡقَىٰٓ ١٧} [الأعلى:16-17].

Godliness means taking provisions from the best of provisions. Allah Most High says: {وَتَزَوَّدُواْ فَإِنَّ خَيۡرَ ٱلزَّادِ ٱلتَّقۡوَىٰۖ} [البقرة:197]. It is also contentment and having enough. The hadith states: «قَدْ أَفْلَحَ مَنْ أَسْلَمَ، وَرُزِقَ كَفَافًا، وَقَنَّعَهُ اللهُ بِمَا آتَاهُ»([3]).

It is making all one’s concerns a single concern: the Hereafter. The hadith states: «مَنْ كَانَتِ الآخِرَةُ هَمَّهُ جَعَلَ اللَّهُ غِنَاهُ فِي قَلْبِهِ وَجَمَعَ لَهُ شَمْلَهُ، وَأَتَتْهُ الدُّنْيَا وَهِيَ رَاغِمَةٌ…»([4]).

7—Love for the righteous early generations:

The religion of godly people includes loving all the Companions of our Prophet and taking as models the earliest forerunners and those who followed them with excellence from the best generations of believers.

Allah Most High says: {وَٱلسَّٰبِقُونَ ٱلۡأَوَّلُونَ مِنَ ٱلۡمُهَٰجِرِينَ وَٱلۡأَنصَارِ وَٱلَّذِينَ ٱتَّبَعُوهُم بِإِحۡسَٰنٖ رَّضِيَ ٱللَّهُ عَنۡهُمۡ وَرَضُواْ عَنۡهُ} [التوبة:100].

They are spoken of only in good terms; whoever speaks ill of them is on a different path.

It also includes love for the pure descendants, the household of the most honorable lineage and noblest standing. Godly people draw near to Allah through loving the household of their Prophet ﷺ, practice their religion by protecting and defending them, and act upon the Messenger of Allah’s instruction to show them affection.

They honor those among them who do good, and say to those who do wrong what their Prophet ﷺ said: «مَنْ بَطَّأَ بِهِ عَمَلُهُ، لَمْ يُسْرِعْ بِهِ نَسَبُهُ»([5]). Whoever combines noble lineage with good deeds has combined both blessings.

8—Godly calling:

It is a call to Allah, to none other than Him: {قُلۡ هَٰذِهِۦ سَبِيلِيٓ أَدۡعُوٓاْ إِلَى ٱللَّهِۚ} [يوسف:108]. The One who commanded it is Allah: {وَٱدۡعُ إِلَىٰ رَبِّكَۖ} [الحج:67].

Its subject and method come from Allah, and reward for it is sought from Allah alone: {قُلۡ مَا سَأَلۡتُكُم مِّنۡ أَجۡرٖ فَهُوَ لَكُمۡۖ إِنۡ أَجۡرِيَ إِلَّا عَلَى ٱللَّهِۖ} [سورة سبأ:47].

{وَيَٰقَوۡمِ لَآ أَسۡـٔلُكُمۡ عَلَيۡهِ مَالًاۖ إِنۡ أَجۡرِيَ إِلَّا عَلَى ٱللَّهِۚ} [هود:29].

It is godly in its means and methods, employing only what is lawful. It engages with the established patterns governing reform, proceeding in harmony with them rather than resisting them: {فَهَلۡ يَنظُرُونَ إِلَّا سُنَّتَ ٱلۡأَوَّلِينَۚ فَلَن تَجِدَ لِسُنَّتِ ٱللَّهِ تَبۡدِيلٗاۖ وَلَن تَجِدَ لِسُنَّتِ ٱللَّهِ تَحۡوِيلًا} [فاطر:43].

Its effects upon the caller are also godly: it disciplines his judgments, frees him of faults, and adorns him with beautiful qualities.

9—Godliness in following:

Just as godliness rests upon singling out the One who is worshipped, it rests upon singling out the one who is followed: the Prophet ﷺ. A godly person believes what he reported, obeys what he commanded, avoids what he forbade and prohibited, and opposes neither his commands nor his prohibitions through callous laxity or excessive severity.

Just as following applies to the Prophet who was sent, it applies to the revealed Book and the first generation.

The godly person who adheres to the method of following is the keenest of people to foster harmony and unity. He combines following in its scholarly and practical senses, and is most capable of bringing two obligations together and weighing them: in times of latitude and choice, as well as when they conflict and necessity intervenes. He gives precedence in his legal opinion to what has the stronger claim, out of concern for Muslims and to serve the interest of honoring the religion, with praiseworthy moderation prescribed by the Sharia.

10—Godliness in teaching and action:

The merit of the knowledge of godly people is too great to encompass. Learning it for Allah’s sake is reverent fear: {إِنَّمَا يَخۡشَى ٱللَّهَ مِنۡ عِبَادِهِ ٱلۡعُلَمَٰٓؤُاْۗ} [فاطر:28]. Seeking it for Allah’s sake is worship, reviewing it is glorification, and teaching it is an act of drawing near to Him. A servant does not become godly until he teaches elementary knowledge before advanced knowledge!

Allah Most High says: {وَلَٰكِن كُونُواْ رَبَّٰنِيِّ‍ۧنَ بِمَا كُنتُمۡ تُعَلِّمُونَ ٱلۡكِتَٰبَ وَبِمَا كُنتُمۡ تَدۡرُسُونَ} [آل عمران:79].

Godly knowledge is the path to unity and concord, and the guiding light of calling and striving. It gives its possessor steadfastness upon the truth, readiness to turn back from error, detachment from worldly things, preference for the Hereafter, devotion to beneficial knowledge, learning from senior scholars, and gradual progress in learning, with care for the sciences of revelation and their purposes, and for the patterns of change and their outcomes.

Along with this come issuing legal opinions on new circumstances; insight into reality, its relationships, and its events; deriving rulings for it; and abundantly conveying the clear message—putting into practice the rite of enjoining right and forbidding wrong, discerning the paths of criminals, exposing the methods of hypocrites, striving against the enemies of the Muslim community and the religion, and liberating Jerusalem and al-Aqsa by giving one’s life and most precious possessions: either victory or martyrdom!

O Allah, grant our scholars and callers a godliness that does not neglect the two duties of conveying the clear message and striving for liberation and empowerment; that does not abandon denouncing the wrongs of graves or palaces; and that does not neglect educating the soul. May it connect the heart to the Lord so that it becomes reverent, move the limbs to obligatory and voluntary worship so that they become gentle and submissive, and keep the servant within the limits of what Allah has revealed so that he obeys and heeds!

Our final supplication is: {أَنِ ٱلۡحَمۡدُ لِلَّهِ رَبِّ ٱلۡعَٰلَمِينَ} [يونس:10].

([1]) Recorded by Muslim (2722), from the hadith of Zayd ibn Arqam, may Allah be pleased with him.

([2]) Recorded by Ahmad (2698) and Abu Dawud (4776), from the hadith of ʿAbd Allah ibn ʿAbbas, may Allah be pleased with them both.

([3]) Recorded by Muslim (1054), from the hadith of ʿAbd Allah ibn ʿAmr, may Allah be pleased with them both.

([4]) Recorded by al-Tirmidhi (2465), from the hadith of Anas ibn Malik, may Allah be pleased with him.

([5]) Recorded by Muslim (2699), from the hadith of Abu Hurayrah, may Allah be pleased with him.