Natural and Shale Gas Monetization

Natural and Shale Gas Monetization According to the US Central Intelligence, Russia has the highest proven reserves of Natural gas in the world, being this approximately 24.2% of them. Followed by Iran, Qatar and United States (Central Intelligence Agency, 2016) It is good to mention that United States has bigger reserves in comparison to earlier years, because of the Shale Gas Boom, which is not included in the other countries reserves. Table 1: 4 first World Natural Gas Producers Rank Country (Cu m) Date Total World 197,200,000,000,000 1 January 2016 est. 1 Russia 47,800,000,000,000 1 January 2016 est 2 Iran 34,020,000,000,000 1 January 2016 est 3 Qatar 24,530,000,000,000 1 January 2016 est. 4 United States 10,440,000,000,000 1 January 2016 est. 1.1. Natural Gas Resources Very small quantities of Soviet gas had been exported to Poland since the late 1940s, the idea of large-scale imports of Soviet gas into Western Europe seemed to some both unworkable and unwise. The focus of Soviet natural gas production was moving from the Volga/Urals, North Caucasus and Ukraine, to Siberia, which would require additional transportation amounting to several thousand kilometers. (Stern, 2001) The transport problem was resolved by the Siberian gas development of the 1970s and 80s based on the super-giant fields discovered at Medvezhe, Urengoy and Yamburg. With multiple strings of largediameter pipeline being built from Siberia to the Ukraine, it required only a relatively short extension for one or two pipelines to reach Europe (map 2). Between 1970 and 1980 deliveries of Soviet gas to Western Europe increased from 3.4 Bcm to 26 Bcm. By 1990 gas exports had risen to 109 Bcm and Western Europe, with 63 Bcm of imports, was the largest customer for Soviet gas. (Stern, 2001) Figure 1: Old and New Pipelines In the context of increasing demand and declining supply, the importance of Russia as a partner in European gas becomes abundantly clear. The opportunity for a much closer natural gas partnership between Russia and Europe is based on firm foundations (Stern, 2001): Russia has huge discovered resources of gas available for development. Russia has gas reserves of 48 trillion cubic metres (TCM) according to the Russian A+B+C1 classification. Gazprom estimates that it has 28 TCM of reserves in fields in production or being prepared for development, compared with an international estimate of 18.5 TCM of proven and probable reserves in those same fields. Whichever estimate is chosen, it is clear that Russian reserves overwhelm all other gas reserves available to Europe with the exception of Middle East countries. Russian gas production of over 600 Bcm of gas in 2003 is projected to increase to 730 Bcm by 2020 (Stern, 2001). Over the past 35 years, pipeline infrastructure has been established for delivery of very substantial volumes of gas from Russia to Europe (Stern, 2001). As far as Russian exports to Europe are concerned, compared with the position in 1973 when just four countries were supplied with less than 7 Bcm of gas, thirty years later nearly 140 Bcm was exported to nineteen countries (Stern, 2001). Russian gas exports to Europe passing through Ukraine from where a number of pipelines travel west, delivering gas to central and northern Europe. Some lines travel south through Moldova to south eastern Europe and Turkey; others pass through Hungary delivering to the Balkan countries. In 1999, the Yamal pipeline began transporting gas through Belarus and Poland to Germany, providing an alternative to the routes through Ukraine. There is also a pipeline which passes via St Petersburg taking gas into Finland. Another major pipeline takes Russian gas across the Black Sea to Turkey; the Blue Stream pipeline which started transporting gas in 2002 set a new record by laying pipeline in water depths exceeding 2000 meters (Stern, 2001). The next major pipeline bringing additional Russian gas to Europe is expected to be the North European Pipeline (NEP) running from Vyborg in north west Russia via the Baltic Sea to Germany and potentially on to the UK. The possibility of the North European pipeline being able to deliver gas to Sweden and Denmark is also under consideration (Stern, 2001). Figure 2: New Pipelines from Russia On May 2 1, 2014 the media reported that China and the RF reached a 30-ycar gas deal worth about $400 billion. Some sources said the deal had been in the making for about a decade. On Nov. 10, 2014 China and the RF signed a second gas deal in which the RF would supply China with 30 Bern of natural gas via the western route over 30 years. This would require construction of the pipeline Power Sibcria-2. Gazprom signed the 30-ycar contract with Chinas National Petroleum Corporation (CNPC) (Reineberg, 2017). The two combined natural gas deals between Russia and China would amount to about 68 Bern which is considerably more than the 45 Bcm the RF provides Germany each year. The gas deals would make China Russias most important customer, second only to Germany (Reineberg, 2017). Figure 3: New Pipelines to China In December 2014 the South Stream pipeline project to supply gas to the south eastern part of Europe was argued in yet another sign of the weakening and decreasing of Russias energy collaboration with Europe EU. The diagram above is available from Gazprom and displays what the scheme would have seen like once completed (Ashton, 2015). This project was intended to reduce risk involved in transporting gas to the Europe by evading Ukraine, much as Gazproms northern gas pipeline to Germany has done. But a flagging political condition means the European units no longer focusing only supply risk and is also focusing on transportation risk. To mitigate the risk of supply, Europes goal is to reduce volume of Russiass supplies (Ashton, 2015). Figure 4: New Pipelines to EU 1.2. Natural Gas Reserves In 2015 Russia`s natural gas reserves (ABC1) amount to 50.2 tcm, which is one percent more than in 2014. The largest gas fields are located in Western Siberia oil and gas bearing province. The growth in gas reserves was provided by gas fields in the Yamal Peninsula Bovanenkovo, Kharasaveyskoye, Yuzhno-Tambeyskoye, Eastern Siberia Kovyktinskoye, Russian Far East Chayandinskoye and on the Arctic Shelf Shtokman, Kruzenshternskoye. In European Russia the central gas reserves are concerted in Astrakhan field and Orenburg areas. In the following graph we can see the reserves and their defined amount . Figure 5: Russia`s largest natural gas fields: reserves About 80% of Russia`s NG natural gas production is developed in the Nadym-Pur-Taz region, Yamalo-Nenets AO. In 2014, three gas fields Zapolyarnoye, Urengoy, Yamburg accounted for more than 40% of country`s gas production. In 2012, gas production was started at the Bovanenkovo field (Yamal Peninsula), and it accounted 42.8 bcm in 2014. It is expected that to 2020 Bovanenkovo will be the largest gas producing field in Russia. Positive production dynamics also featured on Yurkharovskoye field and Beregovoye field (Analytical Center for the Government of the Russian Federation, September 2016). Table 2: Major producing gas fields in Russia Major producing gas fields, (bcm) 2013 2014 Zapolyarnoye 117,5 97,9 Urengoy 90,6 85,5 Yamburg 75,3 62,8 Bovanenkovo 22,8 42,8 Yurkharovskoye 38,4 39,0 Yuzhno-Russkoye 25,1 25,0 Lunskoye 16,4 16,6 Orenburg 16,9 16,3 Beregovoye 10,8 11,2 Astrakhan 11,7 11,1 Medvezhye 12,2 10,4 In 2015, Russia`s natural gas and associated petroleum gas production amounted to 633.4 bcm, which is 0.9% less than in 2014. The decrease was caused by significant reduction of natural gas consumption in Russia. In 2010-2015, the gas supply to the domestic market decreased by 24.8 bcm, or by 5.3%. In 2015, Russia`s natural gas exports increased by 7.1% year on year to 200 bcm. Natural gas imports of the major importers of Russian gas remained relatively stable. A significant decrease was recorded in supplies to the Ukraine. (Analytical Center for the Government of the Russian Federation, September 2016). Figure 6: Natural gas in Russia: production, consumption and exports (2011-2015) In 2015, 79.2% of natural gas production in Russia was provided by Yamalo-Nenets, AO, which is 1.1 pp lower than in 2014. In 2010-2014, YNAO share in Russia`s gas production was 80-83%. In 2015 to 2014 gas production significantly increased in Krasnoyarsk region and Sakha. The largest drop was observed in YNAO (-2%, or -11.6 bcm). Table 3: Russias natural gas production by region Region 2015, bcm Yamalo-Nenets 501 Khanty-Mansi 33 Sakhalin 28 Orenburg 20 Krasnoyarsk 11 Others 41 1.3. Natural Gas Consumption and Production In 2014, the production of electricity and heat energy provided 48.3% of Russia`s natural gas consumption, which is 3.5 pp less than in 2013. Gas consumption decreased by 6.4% in these two sectors, by 2,2% in industry and increased by 0.1% in residential sector (Analytical Center for the Government of the Russian Federation, September 2016).. Figure 7: Russia`s natural gas consumption by sector, 2014, mtce Russia`s LNG Liquid Natural Gas exports and production is developed in a single plant on Sakhalin Island, with a capacity of 9.6 mtpa. LNG is exported by sea to the Asia-Pacific countries, mainly to Japan. There are LNG Liquid Natural Gas plants projects in Russia. The plant on the Yamal Peninsula is under construction, with an installed capacity of 16.5 mtpa, start at 2017-2018. It is also planned to implement projects in Vladivostok and the Baltic Sea and Sakhalin Island (Rosneft). In 2015, Russias share in the global LNG market was 4% (Analytical Center for the Government of the Russian Federation, September 2016).. Figure 8: LNG production and exports in Russia (2009-2015), bcm Russia`s CNG consumption is 450 mcm, or about one percent of the world total. The natural gas consumption in transport is a priority of Russia`s gas industry development. State subsidies for regions are aimed to stimulate the growth of CNG consumption. Gazprom plays the main role in development of the Russian NGV market. Other participants are Rosneft and Novatek (Analytical Center for the Government of the Russian Federation, September 2016).. Figure 9: CNG consumption in road transport, 2008-2015, bcm 1.4. Natural Gas Industry The current Russian gas industry is tightly related to the Soviet gas industry structure as it evolved in the 1970s and 1980s. It was characterized by exploitation of huge deposits and long distances between production sites and consumption centers, which required construction of a comprehensive trunk pipeline network. These characteristics lent themselves to economies of scale and in line with Soviet thinking a unified industry structure intended to minimize costs of extraction and transportation of natural gas. In the centrally planned economy gas was prioritized in electricity and heat production, thereby making more oil available for highly profitable export. The regulated domestic price of natural gas was very low. Natural gas was distributed according to priorities in the centrally planned economy. Consumption of various users power stations, industrial burners and cooking in vast apartment complexes were usually not measured but estimated according to technical standards o f energy needs. The prioritization of natural gas in electricity and heat generation is clearly evident in the consumption structure today; use of gas in the power sector amounts to 40 percent of total gas consumption in Russia (Aune, Golombek, Moe, Rosendahld, 2015). In the 1970s and 1980s extraction and transportation of gas were organized within the Soviet Ministry of the Gas Industry. Then in 1989 a new entity, Gazprom, was established. It got control of the entire Soviet unified gas supply system and was also given a regulatory role. This type of agency was something new an entity outside the ministry structure although it was state owned. When the economic reforms in Russia started for real in 1992, an important element was the creation of new industry organizations. Notably this happened in the oil industry where several new companies were formed and subsequently privatized. In the gas sector the situation was different. The top management of Gazprom maintained that the technical characteristics of the gas industry required a centralized organizational structure. These arguments won over reformers who argued that a split-up of the production side was desirable. In 1992, Gazprom was transformed into a jointstock company, which was subsequently partly privatized. The state, even if it had a minority stake of some 40 percent, retained key control, but generally the company became independent. The new company obtained ownership of all the major physical assets of the Russian gas industry for free. In addition, the functions of the new company were extended to include roles which had earlier been covered by bodies outside the industry: investment and output targets, which had previously been decided by central planning organs, now became part of the internal processes in Gazprom. Distribution to final consumers, which used to be the remit of a separate structure, now became a business activity of Gazprom. Gas exports, which earlier were managed by a special foreign trade organization outside the gas industry, now became part of the activities of the company. In the end, the gas industry became more centralized and monopolized than it had been in the Soviet system. Gazprom did not only get new privileges, it also inherited old obligations. It was expected to continue to supply gas domestically at very low prices, but in exchange the company was allowed to keep a considerable share of the export revenues. Thus a situation emerged were domestic supplies became almost a secondary activity compared to exports, where the big money was earned. Domestic supplies were, however, in volume terms about four times higher than exports to Europe. This arrangement can only be understood in the context of the serious economic crisis and restructuring taking place in the 1990s. Maintaining stable gas supplies was of paramount importance for social stability, and low gas and electricity prices were important instruments to ensure this goal. Gas continued to be distributed like in the centrally planned economy: consumers had to obtain permission to take gas in certain volumes, and new consumers could not freely choose energy sources. Gas was, more than other fuel s, a subsidized commodity and was de facto rationed (Aune, Golombek, Moe, Rosendahld, 2015). 1.5. Natural Gas Pricing Starting rather early in the 1990s, gas prices were in fact increased but from a very low level. By 1996 the average official gas price was around 250 roubles per 1000 m3 (corresponding roughly to 45 USD). But with a deep economic crisis most of Gazproms customers were not able to pay the increasing bills. Many turned to surrogates for payment: goods, shares in enterprises and various services. Others did not pay at all. Gazprom reported that in 1998 their domestic consumers paid for 28.5 percent of the gas deliveries only. According to OECD , only 16 percent of these deliveries were paid in cash. This was the nadir of Gazprom. Then the situation improved: After the economic crisis in 1998 and subsequent rouble devaluation, both Russian exports and the general economy picked up. Gazprom was now allowed to take tougher measures against non-paying customers, and cash payment was widely enforced in the state sector. The companys take-over of local distribution organizations also helped increasing the share of paying customers. By 2000, 62 percent of the delivered gas was paid for, see OECD, and by 2004 Gazprom reported that 98 percent of the domestic deliveries were paid in cash, see OECD (2004). This development also reflects that gas prices had been allowed to fall in real terms: by 2000 gas prices were 62 percent below the 1996 level, see OECD (Aune, Golombek, Moe, Rosendahld, 2015). In the transition from the centrally planned economy to a market oriented system, Gazprom had been given production infrastructure and pipelines that had been built and financed by the Soviet state (see discussion above). Thus Gazprom had very low capital costs and the company could therefore handle losses in the domestic market as long as it kept the export income. But as years went by the need for renewal of the pipeline network as well as investment in production capacity grew. Gazprom therefore started paying more attention to the domestic market, first by devising schemes for payment when cash was lacking, and then, as the general economic crisis subsided in the early 2000s, to argue for domestic price increases: prices should cover operating costs and also allow for accumulation of investment funds. Gazproms argumentation was helped by Russias negotiations to become a WTO member: the Russian government committed to reduce subsidies to domestic customers and raise gas prices to USD 37-42 per 1000 m3 by 2006, and further to USD 49- 57 by 2010, see OECD. Despite the decision to increase the price of gas from 2000, by the end of 2003 the regulated average gas price for industry customers was still low: it corresponded to USD 24 per 1000 m3, see OECD. A plan for raising the regulated gas price to European netback parity European price minus the extra transportation costs and duties on export was authorized by the Russian government in May 2007,); this plan addressed both the concerns of the WTO and Gazproms request. The government foresaw a stepwise increase whereby the domestic price for industry would reach European netback parity by 2011. In 2007, experts considered the plan as feasible even though the price for industrial consumers corresponded to USD 44 per 1000 m3 -the netback price would have been USD 145 per 1000 m3. However, the international oil price increases in the following years implied that the target gas price was steadily increasing because the export gas price was linked to oil. In 2013, the netback price would have been USD 230 per 1000 m3, see Henderson and Pirani, a price level that would have had a detrimental impact on most Russian consumers. In the end the government therefore postponed the netback goal, first to 2014 and later to 2018 (Aune, Golombek, Moe, Rosendahld, 2015).. By 2013 the regulated price had reached USD 105 per 1000 m3, see IEA. Still, according to Gazprom this was not enough to cover investments needed to sustain production in the long run. Gazprom continued to argue that a European netback price should be the goal in order to secure the viability of the gas industry as well as enhance economic efficiency: undervalued prices negatively affect the domestic economy, because there is no favorable environment for promoting gas- and energy-savings as well as for developing high-tech industries. For some years the governments policy was more or less in line with Gazproms wishes: in 2010 the government decided to increase gas prices by 15 percent annually until 2015 (Aune, Golombek, Moe, Rosendahld, 2015).. There was, however, growing concerns that higher domestic gas prices would weaken the competitive position of the manufacturing industry and hamper economic growth. These concerns were enhanced by the significant fall in gas prices in the United States because of the shale gas revolution.3 In the end the policy was adjusted: in the fall of 2013 the government decided to freeze gas prices until, then index the price to inflation, and after 2016 let gas prices grow slowly, see Table 1. According to this plan, gas prices to industry users may on average increase by 3.2 percent annually between 2016 and 2030,. This is supposed to result in a domestic industry gas price slightly above 70 percent of the netback price by 2030. For households, the plan is to increase prices at a rate slightly higher than the one for industry 3.5 percent (Aune, Golombek, Moe, Rosendahld, 2015).. Table 4: s Gas price development plan. Annual growth rates 2016-2020 2021-2025 2026-2030 2016-30 Industry price 4.4 2.9 2.1 3.2 Household price 4.5 3.5 2.6 3.5 To sum up, after the establishment of Gazprom in 1989 the gas industry first became more centralized and monopolized than it had been in the Soviet system. Since 1990, prices of gas have increased considerably but they are still far below the netback price. Whereas Gazprom for years has been pushing for a higher price, the most recent plan for domestic Russian gas prices indicates only a moderate increase in prices (Aune, Golombek, Moe, Rosendahld, 2015).. 1.6. Natural Gas Monetization Techniques The foundations of Russias gas export business were laid during the Cold War. The trade was able to develop despite political opposition partly because West European governments believed gas could be a force for peace and partnership and prosperity. The other main reason has been the excellent track record of first Soviet, and then Russian, gas deliveries to Europe over the past 35 years. With the passing of the Cold War and the increasing need for Europe to develop strong relationships with its energy suppliers, the European Commission proposed an energy dialogue with Russia. In 2001 (Stern, 2001): à ¢Ã¢â€š ¬Ã‚ ¢ The EU imported 21% of its net oil imports (equal to 16% of consumption) and 41% of gas imports (equal to 19% of consumption); à ¢Ã¢â€š ¬Ã‚ ¢ 53% of Russias oil exports and 36% of its gas exports were delivered to the EU, and 45% of Russias exports to the EU were energy products. Within the framework of the dialogue, the EU has agreed to recognize certain Russian gas projects as energy infrastructure projects of common interest, specifically: à ¢Ã¢â€š ¬Ã‚ ¢ the North European gas pipeline for which the EU has agreed to co-finance a feasibility study; à ¢Ã¢â€š ¬Ã‚ ¢ the Yamal pipeline; à ¢Ã¢â€š ¬Ã‚ ¢ the Shtokman gas field; à ¢Ã¢â€š ¬Ã‚ ¢ the Druzhba-Adria oil pipeline link. In 2015, the gas price in the major markets fell by 30-40% compared to the previous year. The causes for the falling gas prices were decreasing oil prices, warm winters in the USA and Europe and fierce competition inside the industry with other gas producers, as well as competition with producers of other energy resources, such as coal and renewable ones (Analytical Center for the Government of the Russian Federation, September 2016). In Green Line we can see the price of Russia comparing in Marron with the price of US. Figure 10: The World Prices of Natural Gas (2005-2015) $/1000 Cubic meters Among the prices from the natural gas in Russia we have the cost for the last 4 months in United states dollars per MBTU (Indexmundi, 2017) Table 5: Prices of the Last 4 Months in Dollars per MBTU Month Price Exchange Rate oct. 2016 4,01 1,26 % nov. 2016 4,54 13,22 % dic. 2016 5,16 13,66 % ene. 2017 5,14 -0,39 % 1.7. Impact of Natural Gas in Russia Economy According to the following graph, Russia got for 2013 73 Billon of Dollars, which is 14% of its total income; the other products are oil and derivatives of oil. Figure 11: Russia gross export sales 2013 (Billon of US Dollars) Russia is a major exporter of crude oil, and natural gas. Sales of these fuels accounted for 68% of Russias total export revenues in 2013, based on data from Russias Federal Customs Service. Russia received almost 4 times as much income from exports crude oil exports and natural gas as petroleum products (Metelitsa, 2014).. Europe, including Turkey, receives all exports of NG natural gas. Asia, particularly China receives substantial volumes of liquefied natural gas or LNG from Russia. Lately, Russia finalized a 30 year, for about $400 billion to supply China with natural gas from fields in Siberia, which later will increase Russian export incomes. North America imports some Russian petroleum products, particularly oils that are unfinished, used in refineries. Although Russia exports less crude oil and less natural gas than it consumes locally, domestic sales of crude oil and natural gas are lower in value than exports because of the vertical integration of the NG and oil industry and also the subsidized domestic prices (Metelitsa, 2014). Almost all Russian oil firms are vertically integrated, owning oil fields and refineries that process crude oil, giving them power in making decisions and regulating price. That is why, these firms can sell crude oil directly to their own refineries at very low prices. Domestic natural gas prices are subsidized too, forcing Russian companies to use export revenue to fund investment in new infrastructure and projects. The energy agency estimates that Russian domestic sales of natural gas and crude oil were nearly about $20 billion in 2013 (Metelitsa, 2014). Although revenue from local sales of crude oil and natural gas in the year 2003 was significantly low than revenue from exports. (Metelitsa, 2014). Oil and natural gas activities make up a large portion of Russias federal budget. According to the Ministry of Finance, 50% of Russias federal budget revenue in 2013 came from mineral extraction taxes and export customs duties on oil and natural gas (Metelitsa, 2014).. 1.8. Future of Natural Gas in Russia and its global impact Gas demand across Europe increased highly over the past 30 years, most of it used for power generation shaped by environmental and commercial advantages enjoyed by gas à ¢Ã‹â€ Ã¢â‚¬â„¢ is the key to continued growth over the next several decades. Imports of gas will be needed increasingly as Europes indigenous supply declines and Russia is in a very good position to expand its market share due to its resource endowment, established infrastructure and markets, and track record as a secure supplier (Stern, 2001). These advantages have been recognised and reinforced politically by an energy partnership between the EU and Russia which recognizes Russias growing role as a source of energy and its contribution particularly in terms of gas and oil supplies. In summary, the Russian contribution to European energy balances both oil and gas is substantial

The benefits of learning english

Many people see the ability to communicate and talk with others as one of the major benefits of learning English. Even outside of a professional environment, people often Ilke to be able to talk to individuals from around the world. Many people find great social and cultural benefits in having pen pals from other countries, and the Internet makes such communication fast and easy. Knowing English can broaden the types of people you can speak to, whether Its via email or on an online discussion forum.A tremendous number of websites are available primarily In English, and anyone who oes not understand the language may have difficulty using them. For anyone Interested In traveling to countries In which English Is the primary or common language, It Is often essential to understand and speak It. Throughout the LJK, US, and Canada, traveling and shopping are often made easier by speaking the language since many individuals may not speak any other language. ne of the most important benefits of learning English is the ability to explore these regions and more easily communicate with locals to learn about places and events that might otherwise remain unknown. Many people in European countries learn English in school, so nowing it can also be of benefit when traveling in locations even where it's not the native tongue. Learning a language can also be a great way to meet people, even if you never plan on leaving home.A class at a local community center or college can introduce you to a wide variety of people who are also interested in English, and give you the opportunity to interact with them in a controlled setting. Language courses often encourage students to carry on conversations with each other in the language being learned, and this can be a great way to break the ice with new people. Immigrants to English-speaking countries who do not speak the language are often at a serious disadvantage economically.It's much more difficult to get and hold a job, find a place to live, and even do everyday tasks like grocery shopping if you don't understand the language. Learning English not only benefits immigrants themselves, it also helps families by allowing parents to be involved more fully in their children's lives and education. In addition, these children dont have to translate for their parents, allowing them to be kids instead of interpreters. A huge amount of popular ntertainment comes out of Hollywood, and nearly all of It Is produced In English.American movies and TV programs are distributed all over the world, and are often subtitled for people who don't speak the language. Knowing English can allow you to better understand the subtleties of dialog that subtitles frequently miss. It can be a challenge to translate concepts and terms that don't match one-for-one between languages, and nuances of meaning can be lost. Language is an inherently cultural construct. How people speak, the words they cnoose, ana tne toplcs unaer Olscusslon are deeply t lea Into tne culture 0T a place.By learning English or any other language, you are putting yourself into the mindset of a native speaker and are introduced to many of the concepts that he finds important. Gaining a better understanding of other cultures can help you to enrich your own understanding of the world and how others see it. Many of the most prominent and well known publications throughout the world are written and printed in English. Scholars interested in doing research at an academic level, or working on new scientific developments, should consider the benefits of learning English to read these periodicals and publish their own work.Publication in peer-reviewed Journals is often required for someone who wishes to remain in academia, and the ability to read and write in English may be necessary to maintain such a position. Even learning about current events often requires an understanding of the language, since so many global publications and news websites use it. Because English is a first language for many countries, many other nations teach it as a requirement in schools. It is estimated that over a billion people in the world speak English on at least a basic level.For many people, the benefits of learning English involve the new pportunities that become available to someone who understands it. Anyone interested in attending a university in the US, for example, needs to speak it or be able to pass a test proving that he or she is fluent. People who do decide to learn English may need to consider what type of English is best for them to know. The two most common forms are British English and American English, and they can be quite different in some respects.The fundamental underlying language is the same, and people who learn one are likely to still be easily understandable by someone who peaks the other, but there will be instances in which words are phrases don't mean the same thing. Much of the decision about which type of English to learn wil l depend on where a student is learning it and what his or her ultimate goals are. To understand the language generally, any type of class will be of help. Many people dont have a wide variety of options to choose from, and a local college may only teach British English, for example.Someone who lives in Europe is more likely to be taught this form simply because he or she is closer geographically to the United Kingdom. Individuals who are learning English for a Job, however, might want to seek out a class that is specifically tailored to business language or to the form spoken in the country they will be doing business with. A person who will be regularly working with an American company, for example, may better understand the nuances of her coworkers if she is familiar with the terminology and idioms of that country.

In the Early Hours by Khurram Murad

In the Early Hours: Reflections on Spiritual and Self Development (Khurram Murad) Preface THE title of this book, In the Early Hours, has been carefully and specifically chosen to highlight that precious but often neglected time during the night that Allah is closest and most receptive to His servants. The Messenger of God said: Our Lord descends each night to the nearest Heaven when only the last third of the night remains, and says: `Is anyone praying that I may answer him? Is anyone seeking forgiveness, that I may forgive him? Is anyone asking, that I may give to him? ‘, and this continues until dawn. (Tirmidhi. The later part of each night is the most conducive period for reflection and self development. It is the occasion with the most potential for the heart to be present, alert and free of worldly concerns as the Quran declares: Lo! The vigil of the night is [a time] when impression is more keen and speech more certain. [al-Muzzammil 73:6. ] This book is a collection of inspirational advice by a dear and beloved teacher, Ustadh Khurram Murad on the subject of spiritual and self development. In it he sets out the goal of the Believer- the single-minded desire to seek the good pleasure of Allah and Paradise.He then outlines the methods and instruments which must be used in the attainment of that ultimate goal. These spiritual exhortations that follow were originally delivered in those early hours of Summer 1993 just after Salat al-Fajr as part of a course entitled Self Development for Islamic Workers at The Islamic Foundation, Leicester. That course represented one of many similar courses Ustadh Khurram conducted for young Muslims, both male and female. He recognised that it was in the young generation's eagerness, strength and enthusiasm that the future of the Muslim Umma lay.Each of the seven sections in this book represents one Nasiha or Advice. Each Nasiha was delivered in a presentation of approximately 45 minutes. This time allotment was not, o f course, sufficient for Ustadh Khurram to discuss the subjects in detail. I have therefore drawn material from several of his other speeches and works for `thoroughness', coherence and to provide clarity on the topics discussed. I have also added Quran and hadith references wherever I felt they were relevant and added to the richness of the text.Only Allah knows how close I have come to making clear the Message of the Quran and the Sunna as expressed by Ustadh Khurram. Let me emphasise that this book merely represents an introduction to spiritual and self development. I hope that each of the topics exposed here will lead you to further study so that you can continue to grow and progress along the path of attaining closeness to Allah, our Lord and Master. A selection of suggested readings is given at the end of this text to assist in further study. The task of preparing this text has certainly been a challenge for me, but one, which I have enjoyed and benefited from immensely.I am g rateful to Muhammad Abdul Aziz, Alyasa Abdullah, Asim Abdullah, Sharifa Abdullah, Fazeela Mollick, Wajid Mollick, Hashim Mohammed and Lucy Bushill-Matthews who all read the manuscript and offered valuable comments and advice during the initial phase of this text's preparation. My deepest appreciation, however, goes to Abdul Wahid Hamid, whose literary skills, advice and motivation were instrumental in finalising this work Ultimately, though, any mistakes this book contains are my own – may Allah forgive me and have mercy on me.Whatever good is derived from it, all praise is due to Him, for without His help and guidance, nothing is possible. I would like to end with a dua or supplication of the Prophet which epitomises the sole objective of this work and our goal in life: O Allah, You change hearts, so change our hearts to be obedient to You. (Muslim. ) Riza Mohammed Leicester, October 1999 CHAPTER ONE: The Process of Self Development THE path to God is only illuminated when a person recognises the central place of God in his life and strives to develop his self accordingly.The Messenger of God said: If someone wants to know what position he enjoys in the eyes of God, he has only to look at what place he gives to God (in his heart and life. (Hakim) The term nearest in meaning to self development in the Quranic vocabulary is tazkiya. Tazkiya means purification and refers to the cleansing of the human self from all that is unwholesome, undesirable and unwelcome. It also refers to the nurturing and strengthening of all the qualities within the human self that are essential for growth and development, for blossoming and flowering. THE GOAL IN LIFESuccess and happiness in this world and the Hereafter depend on tazkiya, the purification and nurturing of our personality. The Quran states that true success is only reserved for those who seek to purify themselves: Successful indeed is the one who purifies his whole self [ash-Shams 91:9] Our personality comprises not only the physical body but also the mind and the heart, feelings and attitudes, character and behaviour. Proper nurturing and development of these elements of the personality will achieve desirable goals. When goals are desirable, the process of aspiring to, working towards and achieving them also become desirable.This is part of human nature. It is critical, therefore, that we recognise and understand the true nature of our ultimate goal in life. For the Believer, the most coveted goal in life is to seek the good pleasure of Allah and Janna or Paradise. Our Creator has set this goal for us: And surely Paradise – it is the goal [an-Naziat 79: 41]; Indeed the Next abode – it is truly the life! [al-Ankabut 29: 64]; The companions of Paradise – they are the triumphant ones [al-Hashr 59: 20]. Know, however, that attaining the pleasure of Allah takes precedence over seeking Janna but the two are closely connected.Paradise can only be attained through seeking Alla h's pleasure, and when Allah's pleasure is gained, we will indeed be granted Paradise. Reflect upon the following two verses in the Quran: And there is a kind of person who would willingly give up personal interests, seeking Allah's pleasure; and God is Most Compassionate towards His servants. [al-Baqara 2: 207. ] Indeed Allah has purchased from the Believers their lives and their possessions, promising them Paradise, in return. [at-Tawba 9: 111. ] The alternative to attaining Paradise in the Hereafter is to be placed in Jahannam or Hellfire and to receive its punishments.The Quran states: But in the life to come: [it is either] severe suffering, or God's forgiveness and His goodly acceptance. [al-Hadid 57: 20. ] What is it that makes a person deserving of such a suffering? The answer is to be found in the second part of the same verse: for the life of this world is nothing but an enjoyment of self-delusion [al-Hadid 57: 20. ] Jahannam therefore, is for those who seek as their ultim ate goal in life, not the pleasure of Allah or Paradise, but the enjoyment of worldly gains. The pursuit of worldly gain is but a mirage. All worldly gains are left behind when you die.All that is on earth is bound to perish while Allah and His good favour will remain forever. It is for this reason that the Queen advises: Vie with one another in seeking to attain to your Sustainer's forgiveness; and to a Paradise as vast as the heavens and the earth, which has been readied for those who have attained to faith in God and His messengers: such is the bounty of Allah which He grants unto whomever He wills -for Allah is limitless in His great bounty. [al-Hadid 57: 21. ] All your efforts in this world should therefore be focused only on seeking Paradise. It is the Promise of the Almighty that:You will only be rewarded fully for all your good deeds on the Day of Resurrection, and [on that Day] whoever will be drawn away from Hellfire, and admitted into Paradise, will indeed have triumphed [Ali Imran 3:185. ] THE FIRST STEP TO PARADISE The first step in self development, then, is to concentrate single-mindedly on Paradise. Indeed, the one who is unsure of his destiny in life, torn between this world and the Next, like one standing with his feet in two separate boats – will be thrown off balance. Many of the difficulties that we face are due to this lack of commitment and inability to focus on the real and ultimate goal.If you can keep your focus on Janna, then everything else will be possible. The selection of the ultimate goal of Paradise must be made consciously and may involve an absolute break with the past. To choose this new goal as the ultimate goal in one's life is in fact to choose a new life, to begin a new journey. Embark on this new journey by refreshing your wudu (ablution) and offering two rakas (units) of Salat or Prayer reminding yourself of all the punishment of Hellfire you have just resolved to avoid at all costs and all the rewards of Paradi se that you will strive to achieve.Remind yourself also of the important stations and landmarks on the journey; imagine death as near; imagine the moment when the Angel of Death will declare, `your time is over, now you must follow me'; imagine that moment when you will be made to stand in the presence of Allah, Most High, so that the final judgment of life may be passed on you and imagine the consequences of that judgment. When you have completed the two rakas then resolve once more that all efforts will be directed towards achieving Paradise, beseech Allah and pray with humility: O Allah, I ask for Your mercy and whatever brings me closer to it, in word and deed.O Allah, I ask for a faith that will never vanish, a blessing that will never diminish, a pleasure that will never abate, and the most elevated position in Paradise distinguished by the companionship of Your Messenger, Muhammad. While improvement in your habits and actions is a life-long process, the desire to achieve it c an thus be sparked in a moment. This desire will provide the momentum for attaining your goal – the good pleasure of Allah and Paradise. YOUR MISSION Having taken the fast step and resolved to attain Paradise, you may ask yourself, what does Allah require from me in order for me to succeed?What Allah requires of you, in Quranic vocabulary, is for you to be a mumin and mujahid. A mumin is one who is true and firm in his faith in God. A mujahid is one who strives his utmost, with all the means at his disposal, to gain God's pleasure. If you are a mumin and a mujahid, Allah, the Most Exalted in Power and yet the Most Compassionate, will assist you to rise to higher stations both in this world and in the Hereafter. Allah has promised this to those who possess the qualities of iman or faith and the active resolve for jihad or struggle.The Quran states: The believers are only those who believe in Allah and His Apostle then they doubt not and struggle hard with their wealth and thei r lives in the way of Allah; they are the truthful ones. [al-Hujurat 49:15] You now have a mission: to become a mumin and mujahid. As you embark upon this mission you may come to feel that your knowledge of Islam is somewhat limited or perhaps that you are unable to attain those heights of submission and purification that you desire or others expect of you. This is only natural. You must not, however, allow these feelings of personal shortcomings to undermine your efforts to practise Islam.Remember that Islam is a state of becoming not a state of being. Each day you must strive to improve and better yourself – and you will improve. Tazkiya or this new programme for self-improvement that you now find yourself in, is a process that unfolds itself step by step. You cannot expect to change all at once. This is against the laws of nature. The Prophet was always aware of this when he was dealing with his Companions. Whenever someone embraced Islam, the Prophet would not ask that pe rson to do everything immediately.Instead, he would teach and expect that person to start fulfilling his obligations only as much as he could bear at a time. This gradual process of change is also clearly reflected in the manner in which the Quran was revealed over a period of 23 years. In all your efforts towards becoming a better Believer, you must bear in mind this principle of gradualism, otherwise you may try to attain the impossible, and when you do not achieve it, you may become frustrated. At this stage, what matters most is that your bargain with Allah, iman, remains sound and firm.This definition of iman is perhaps a little different from the definition you usually hear. It is, however, a definition that we find in the Quran [at-Tawba 9: 111]. Furthermore, attainment of such iman, allows you to be counted among the true and sincere servants in the eyes of your Lord. The Quran states: Behold, God has bought of the Believers their lives and their possessions, promising them Paradise in return, they fight in God's cause, and slay, and are slain: a promise which in truth He has willed upon Himself in the Tawra, and the Injil, and the Quran.And who could be more faithful to his covenant than God? [at-Tawba 9: 111] Once you have committed yourself to Allah, all that you have must be spent in His way. This is the ideal. Ideals, however, are always difficult to achieve – and this you must understand and accept. Ideals are always to be pursued; if they are easily and always achievable, they can hardly remain as ideals. Keeping to your side of the bargain then, is an ideal that you must always seek to maintain. It is this seeking and this striving to spend all that we have in the way of Allah that is known as jihad nd alternatively, in this instance, as tazkiya. PREREQUISITES OF TAZKIYA As you proceed on your journey along the new path, in quest of the ultimate goal of Paradise, you will encounter difficulties and hardships. These may often seem insurmo untable. Overcoming them may be made easier by a good early grasp of the prerequisites of tazkiya. These are as follows: 1. Tazkiya -Your Personal Responsibility You must accept that tazkiya is a highly personal process and that it demands taking personal responsibility for carrying it forward.You can only see the results of tazkiya through your own realisation, your own personal efforts and your own exertions. No one else can perform tazkiya for you. No organisation, no leader and no teacher can replace your own responsibility. God says: And no bearer of burdens shall be made to bear another's burden; and if one weighed down by his load calls upon [another] to help bear carry it nothing thereof may be carried [by that other], even if it be one's near of kin. [al-Fatir;5:18 ] This sense of personal responsibility is basic to the whole purpose and approach of Islam.Ultimately, we are judged individually for discharging our own responsibilities. If someone else fulfils your obligation s, then it should be he that is rewarded, not you. To be rewarded you must do what is expected of you by Allah by yourself: Whoever strives hard in God's cause does so only for his own good: for, verily, God does not stand in need of anything in all the worlds! And as for those who attain to faith and do righteous deeds, We shall most certainly efface their bad deeds, and shall most certainly reward them in accordance with the best that they ever did. al-Ankabut 29: 6-7. ] Some people allow themselves to be dictated by others. The Quran states that the weak will say on the Day of judgment that they were coerced into following the dictates of others, but that Allah will reply that the excuse is not legitimate for the decision to deviate from the Straight Path was their own. [Qaf 50: 26-28]. Even Shaytan will stand up on the Day of Judgment saying: ‘I invited you and you responded to me, so don't blame me, blame yourselves. [Ibrahim 14: 22] Ultimately, then, the blame and the re ward will be yours, because the responsibility was yours: On that Day all people will come forward, cut off from one another, to be shown their deeds. And so, he who shall have done an atom's weight of good, shall behold it; and he who shall have done an atom's weight of evil, shall behold it. [az-Zalzala 99: 6-8. ] Taking charge of your own affairs may certainly seem a daunting task, but one which you will accomplish with distinction if you appreciate and take advantage of the tremendous human potential that Allah has blessed you with.Allah says in the Quran: Verily, We created man in the best conformation, and thereafter We reduced him to the lowest of the low – excepting only such as attain to faith and do good works: and theirs shall be a reward unending! [at Tin 95: 4-6. ] Tazkiya does not consist simply of ideas, but of life, behaviour and conduct. The key to success, according to the Quran, lies in having true faith. To inculcate true faith you must start by acquiring a sound knowledge of Islam through a dedicated study of the Quran and Sunna.You must then translate your knowledge into practice. For this to occur, you need to have firm resolve and determination. This, in turn, will produce amal salih or righteous conduct. To aid you in your task, you must seek the company of those who are also striving to please Allah. They will encourage you towards righteousness and correct you when you deviate from the true Path. Your company also includes your mental and psychological company- the ideas you entertain, the ambitions you nurture, the sensitivities and sensibilities you develop and the books you read.All of these represent a form of company because they are your companions in solitude. 2. Genuine Effort In order to succeed, you must have a deep desire to make a genuine effort to fulfill your obligations as a Muslim: But as for those who strive hard in Our cause – We shall most certainly guide them onto paths that lead unto Us: for, behold God is indeed with the doers of good. [al-Ankabut 29: 69. ] With desire, of course, come actions. But know that it is not solely the results of your endeavours that count; what matters most is that you made your best effort.This is a very important point to appreciate because without genuine effort nothing can happen. Those who think that Prayer alone can work miracles are not living in a realistic world. Prayers are part of the effort, but Prayers are not the whole answer. If you pray, `Allah! Guide me and make me good', it is not going to bring you any benefit unless you are also determined to become good and make an effort towards becoming good. Once you have done the latter two things, then, of course, Prayer will be a source of baraka or Divine grace that will further inspire and strengthen your efforts.The initial desire and the ensuing effort to do and become good, is part of the continuing process of self development, a process that may begin at any point in life that you c hoose and continue till your last breath: O you who have attained to faith! Be conscious of Allah with all the consciousness that is due to Him, and do not allow, death to overtake you until you have surrendered yourselves unto Him. [Ali Imran 3: 102. ] There will never be a point when you will be able to say that you are now a perfect person or that you have achieved your full potential.If at any point you feel so, then be sure that is the starting point of your downfall, On the other hand, you may find that the greater your desire to fulfill your obligations as a Muslim, the more you feel beset or plagued by frustration, despondency and despair in your heart and mind. All of us, whether young or old, have experienced these diseases, and often just give up. What we should try to remember at such times is that it is the intention and effort that matters, not the result. This effort must be a continuing process: Be not, then, faint of heart, and grieve not: for you are bound to rise high if you are believers. Ali Imran 3: 139] 3. Sustaining Willpower To achieve the ultimate goal in life requires a sustained determination to do so, a willpower that is forever responsive and strong. In Quranic terminology this is called irada. Irada is basic to all our efforts. Without willing to do something you cannot do anything. Irada is very different from desire. You always hear people reflecting upon unfulfilled aspirations. One of the main reasons why aspirations and dreams remain unfulfilled is that they are no more than desires which faded to assume the status of irada.The Quran explains that one of the basic weaknesses in human nature which impedes self development is the weakness of will. While narrating the story of Adam, Allah informs: And, indeed, long ago We made Our covenant with Adam; but he forgot and We found no firmness of purpose in him. [Ta Ha 20:115] Irada requires strength and consistency and is indeed the antithesis of doubt, hesitation or lethargy. Once irada is firmly in place, then you must have no doubts and you must not hesitate. Now, what purpose should irada serve?The Quran makes it clear that this will power must be a firm resolve to seek the pleasure of Allah because this is the part of the bargain that you must deliver: And whoever desires [arada] the Life to Come, and strive for it as it ought to be striven for, and are [true] Believers withal-they are the ones whose striving finds favour [with God]. [al-Isra 17: 19] 4. Reliance on Allah Self-confidence is borne from the Believer's intimate knowledge and understanding that Allah is ever ready to assist those who strive and struggle in His way.Self-confidence comes from depending upon Allah and knowing that He is there to help you, protect you and shower His mercies upon you: So he who gives [in charity] and fears [Allah] and [in all sincerity] testifies to the best- We will indeed make smooth for him the path to Bliss. [al-Layl 92: 5-7. ] Self-confidence also emanates fr om knowing that Allah in His infinite mercy has equipped you with all that you require to undertake the tasks set before you. It is not characteristic of the One that is Most Just and Most Merciful to prepare you for a duel without equipping you with the necessary tools.Self-confidence is thus borne of total reliance and trust in Allah. It is knowing that at every step of your journey Allah is there assisting you. If you constantly hold yourself back believing that you are weak and incapable and blame your incompetence on minor inadequacies, then you are bound to fail. You must never allow yourself to believe or feel that Allah has treated you unfairly or that He has placed upon you a burden you cannot shoulder for on no soul does Allah place a burden greater than it can bear. [al-Baqara 2:286. ] Likewise, hope is central to your efforts and your success.You must sincerely hope and believe that everything you do to earn the pleasure of Allah will lead you to fulfillment. A superiori ty complex negates the task of self development. An inferiority complex is derived from a lack of confidence in Allah and oneself. You should never allow yourself to believe that you cannot fulfill your obligations nor should you despair of the mercy of Allah. Confidence, hope and determination are all important ingredients for your success: Those unto whom men said: Lo! the people have gathered against you, therefore fear them. But it only increased them in faith and they cried..Allah is sufficient for us! Most Excellent is He in Whom we trust! [Ali Imran 3: 173-174] You must be wary, however, of the kind of self-confidence that causes a person to proclaim himself self-sufficient. Modern concepts of self sufficiency are indeed an evil form of shirk or polytheism. To ascribe self-sufficiency to one's self is to assume for oneself an attribute reserved only for Allah. For the Muslim, self-confidence is wholly dependent upon the trust one places in Allah; it is not an arrogant proclam ation of complete independence from Allah. Allah alone is self-Sufficient.All else is reliant upon Him for existence. 5. The Best Use of Time Time is not money or gold; it is life and it is limited. You must begin to appreciate every moment of your life and always strive to make the best use of it. With all the demands of worldly life on your time, you will yet need to find time for self-development and maximise its potential. The better route towards self-development is, of course, to integrate all your efforts into a structured daily life. Imam al-Ghazali, may God have mercy on him, in his great work, Ihya Ulum ad Din, gives the following dvice: You should structure your time, arrange your regular devotions and assign to each function a set period of time during which it is given first priority but which it does not overstep. For if you abandon yourself to neglect and purposelessness, as cattle do, and just do anything that may occur to you at any time it happens to occur to you, most of your time will be wasted. Your time is your life, and your life is your capital; it is the basis of your transactions [with God], and the means to attain to everlasting felicity, in the proximity of God the Exalted.Each of your breaths is a priceless jewel, and when it passes away it never returns. Remember also that `the deeds most loved by Allah [are those] done regularly, even if they are few. ‘ (Bukhari, Muslim. ) While you must always strive to make the best use of your time, you must always aim for excellence in everything you undertake, whether at school, at home, at work or at play. Indeed, the Prophet has said, `Verily Allah has prescribed ihsan (proficiency and excellence) in all things. (Muslim. ) 6. Tazkiya -All-embracing Process.Islam does not subscribe to the type of asceticism where we purify our hearts and yet remain immersed in political, economic or social corruption. Tazkiya must encompass our entire life – the privacy of our thoughts as well as their social manifestations in our daily life. Everything must be in conformity with Allah's will. This will of God also requires you to seek and maintain a delicate balance between the various obligations that demand your attention; between your obligations to Allah, your obligations towards others and your obligations towards yourself The Prophet advised us against extremism of any kind.It is reported that he said to Abdullah ibn Amr: `Have I heard right that you fast everyday and stand in prayer all night? ‘ Abdullah replied, `Yes, O Messenger of God. ‘ The Prophet said, `Do not do that. Fast, as well as eat and drink. Stand in prayer, as well as sleep. For your body has a right upon you, your eyes have a right upon you, your wife has a right upon you, and your guest has a right upon you. ‘ (Bukhari, Muslim. ) Unless you approach tazkiya as an all-embracing process, you will find that your life is compartmentalized, certain parts impeding the development of o thers.This can only result in a life of disharmony and unhappiness. Approached as a comprehensive and all-embracing process, however, you will find that each part of your life will complement some other part. This should, God willing, make your struggle on the path to God and Janna, easier and full of grace. As you struggle to make headway on the path to God, always remember that you have an excellent example before you. This is the example of the Prophet Muhammad, may God bless him and grant him peace.Often we would like to emulate our sports heroes, our parents, our teachers, our friends or others who attract our attention. For your spiritual development, however, the most beautiful example is that of the Prophet. Allah says in the Quran: You have, indeed, in the Messenger of God an excellent exemplar, whoever places his hopes in God and the Final Days and who remembers Allah much. [al-Ahzab 33: 21] BLESSINGS AND BENEFITS The decision to purify and develop yourself requires that y ou clearly define the path and consider the ways and means to achieve Paradise.This whole process will not only purify your heart, but also affect your entire life and the will of Allah will become so much easier for you to follow. Following the Divine Will is, of course, tazkiya itself, Soon, all your efforts will be directed towards the ultimate goal – the pleasure of Allah and Paradise. Know that every sin can be effaced through forgiveness, and forgiveness is a sure way to Paradise. As you strive to better yourself, then, simultaneously and continuously pray for forgiveness for all your shortcomings.God says: And whoever repents and believes and works righteous deeds, God changes evil deeds into good ones, and God is Ever-Forgiving, Merciful. [al-Furqan 25:70] It is a misconception to believe that simply by setting up Paradise as the ultimate goal, one can get there without any further effort. It is also a misconception that Paradise can solely be achieved by concentratin g only on certain aspects of life, the `religious and the spiritual'. The very fact that Paradise is the ultimate objective means that tazkiya must be pursued in all aspects of life, and in life as a whole.Consider, for example, the following: -Is not honesty a means to enter Paradise? -Will not a sense of responsibility enable me to enter Paradise? -Will not striving to fulfill the needs of fellow human beings make me deserve Paradise? -Will not abstaining from vain talk and aimless actions, bring me closer to Paradise? -Is not consciousness of the best use of my time a key to Paradise? -Will not keeping promises and offering Salat on time, which are distinguishing traits of the righteous, put me on the highway to Paradise? -Must not all of the above be sought to attain Paradise?Every effort that is legitimate and is aimed at attaining Paradise is also an integral part of the process of tazkiya Insha Allah (God-willing), if you take heed of all the prerequisites, blessings and bene fits of tazkiya, you will surely find the right environment, the true companionship and brotherhood and the most appropriate training programmes to make the task of self development easier and more rewarding. So give the good news to My servants who listen to the word [of God], then follow the beauty in it. Such are they whom God has guided And such are they who are endowed with understanding. azZumar 39: 17-18. ] SUMMARY The most comprehensive goal for a Muslim is the single-minded desire to attain Paradise. This desire to seek Paradise is a life-long process which can be sparked in a moment- and this desire will provide the means and the momentum to reach the goal. Your model for self-development is that of the Prophet Muhammad. In your quest for Paradise, you must personally take charge of your responsibilities, develop the willpower to perform and make a genuine effort to fulfill your obligations, ensure that you make the best use of your time and adopt a balanced approach to li fe.Remember that every effort that is legitimate and is aimed at attaining Paradise is also an integral part of the process of tazkiya and that every sin can be effaced through forgii&H §ss – and that forgiveness is the sure way to Paradise. And as for the one who fears to stand before his Lord and who restrains himself from base desires, the Garden is surely the abode. [an-Naziat 79: 40-41] May Allah enable us to be among those who purify themselves for it is God Who causes whomever He wills to grow in purity; and none shall be wronged by as much as a hair's breath [an-Nisa 4: 49].Were it not for God's favour upon you and His grace, not one of you would ever have remained pure. For it is God who causes whomever He wills to grow in purity: for God is all-Hearing all-Knowing [anNur 24: 21. ] CHAPTER TWO: A Life of Remembrance IN a verse of the Quran that I love very much, Allah, Most Gracious and Loving, commends: Remember Me and I shall remember you. Be grateful unto Me and deny Me not. [al-Baqara 2:152. ] Can you imagine a more gratifying state than this, where, when you remember Allah, the Creator, Sustainer and Lord of the Universe, He remembers you in return?The same exhortation has been beautifully conveyed in a hadith qudsi: I treat My servant as he hopes that I would treat him. I am with him whenever he remembers Me: if he remembers Me in his heart, I remember him in My `heart'; if he remembers Me in a gathering, I remember him in a gathering far better than that gathering; if he draws near to Me a hand's span, I draw near to him an arm's length; if he draws near to Me an arm's length, I draw near to him a fathom's length; and if he comes to Me walking, I go to him running. Bukhari, Muslim) Those who remember Allah standing, sitting and reclining and who reflect on the creation of the heavens and the earth are highly commended in the Noble Quran. They are wise in that they fill their hearts with the remembrance of God in every, moment, in every circumstance and in every posture of their lives. [Ali Imran 3: 191] The exhortation to remember Allah at all times is a reflection of Allah's all-embracing and overwhelming love for us. The door to Allah is always open to us: Remember Me and 1 will remember you.We need only find our way to and through that door. THE SIGNIFICANCE OF DHIKR Regarding the significance of dhikrullah or the remembrance of God, Allah says in the Quran, itself the ultimate reminder (dhikr) to all the worlds [Sad 38: 87], the following: Remember Allah. for He has guided you. [al-Baqara 2:198. ] O you who believe! Remember Allah often with much remembrance. And glorify Him morning and evening. [Luqman 31: 41-42. ] And men who remember God much and women who remember – God has prepared for them forgiveness and a vast reward. [al-Ahzab 33: 35 ]Hadith literature is similarly replete with references to the remembrance of Allah: The servant cannot perform a better deed which will save him from God's punis hment than the remembrance of God. (Malik. ) Whoever wishes to feast in the gardens of Paradise, let him remember God often. (Tirmidhi. ) Indeed, with regard to dhikr, the Quran concludes: And the remembrance of Allah is the greatest deed without doubt. [al-Ankabut 29:45] The significance of dhikr lies in the fact that it is God's own chosen and recommended mode by which the muminun or Believers show gratitude for having been shown the straight path.In addition, it is indeed the surest way of attaining God's forgiveness and achieving the ultimate reward of Paradise. The importance of dhikr then is not difficult to understand. It is dhikr that purifies your qalb or heart and makes it sound. And you can only attain salvation and true success by having a pure and sound heart. The qalb or `heart' referred to here is not the pump in your breast that pushes blood around your body but rather the centre or locus of your personality which pumps out your desires and motivations and which make s you conduct yourself as you do.It is this qalb that lies at your centre and dictates your actions which is the key to your ultimate success. Thus, with reference to the Day of Judgment, the Quran declares: [It will be a Day) when neither wealth nor children shall profit [and when] only he [will be saved] who comes before God with a sound heart [free of evil]. [ash-Shuara 26:88-89. ] This point is more elaborately made in a hadith in which the Prophet says: Listen [to me] carefully. There is a lump of flesh in the body – if it is set right and made good, the entire body becomes good and healthy; but if it becomes diseased, the entire body becomes diseased.Remember well – it is the Heart. (Bukhari. ) If the heart is the key to ultimate salvation and success, it may, likewise, be the seat of much corruption and open doors to many evils. It may facilitate the corruption of political and economic activities and ultimately the social institutions of a society. Where such a state prevails, the Quran suggests that it is because people, individually, have become diseased in their hearts. [al-Baqara 2:10. ] In this state, people stop seeing and doing what is right. The Quran explains that this is not because they have become blind in their eyes but because their hearts have become blind. al-Hajj 22: 46. ] This blindness only draws them nearer to the ultimate chastisement. It is the heart, as the decider of our ultimate fate, that must then be the starting point of any tazkiya programme, to purify this heart and then summon it to the service of mankind. Ibn al-Qayyim, one of the great scholars of Islam, states in his Kitab al Adhkar (The Book of Remembrance), that ‘the heart which is devoid of the remembrance of Allah is a heart that is dead'; it is dead even and long before the body carrying the heart reaches its grave. Indeed, this living body that carries the heart is the heart's grave.Ibn al-Qayyim's statement is reminiscent of the hadith of tir e Prophet which states: `The difference between someone who remembers His Lord and someone who does not is like the difference between the living and the dead. ‘ (Bukhari. ) The statement is also reminiscent of the following verse of the Quran: Do not become like those who forget Allah and Allah makes them forget themselves. It is they who are truly deprived. [al-Hashr 59:19. ] The purpose of tazkiya is to ensure that the heart never falls into a sorry state of being and that it is always alive with the remembrance of God.Prosperous indeed is one who purifies himself and remembers the name of His Guardian-Lord, and prays [unto Him]. [al-Ala 87: 14-15. ] The Prophet further emphasised the importance of dhikr when he said to his Companions: ‘Shall I not inform you of the best of your actions, the purest in the sight of your Lord, which raises your rank to the highest, which is better for you than spending gold and silver, better than meeting your enemy so that you strike a t their necks and they strike at yours? ‘ They replied: ‘Yes, indeed,' and he said: ‘It is the remembrance of Allah. ‘ (Tirmidhi. )Strive then, to fill all your moments, all your thoughts and all your actions with His remembrance. Recite tasbih or words of glorification and praise to punctuate all your actions and achievements. THE MEANING OF DHIKR What is the precise meaning of ‘dhikr'? What is its scope and what does it entail? Does it simply involve certain utterances of the tongue, like Subhanallah (I glorify Allah's absolute perfection), Alhamdu lillah (All praise be to Allah), Allahu Akbar (Allah is the Greatest), La ilaha illallah (There is no god but Allah) and the recitation of some other selected verses of the Quran, or is there more to it?Of course, such utterances of the tongue and recitation of verses of the Quran are important. In fact they are very important forms of dhikr for, indeed, the best forms of remembrance are those that involve both the heart and the tongue. You must understand, however, that the scope of dhikr is considerably wider. Dhikr must not only be felt by the heart and uttered with the tongue, but must also affect and effect amal salih, or good deeds.Significantly, Ibn al-Qayyim suggests that dhikr encompasses `any and every particular moment when you are thinking, saying or doing things which Allah likes: Hence, if your conversation is filled with the words of God, this is dhikr and if all your actions are in accordance with His will, this is dhikr. Indeed Allah commends that we remember Him while standing, sitting and even while reclining. This is only possible if dhikr embraces every single aspect of life. Consider for example the following verse of the Quran where dhikr is emphasised in both Prayer and business activity:O Believers, when the call to Payer is sounded on the Day of Congregation, hasten to Allah's remembrance and leave all worldly commerce. This a for your own good, if you but kn ew . And when the Prayer it finished then disperse through the land, and seek of the bounty of Allah; and remember Allah frequently that you may prosper. [al-Jumua 62:9-10] Attending the Salat al-jumua, listening to the khutba or sermon and performing the congregational Prayer are all well known as forms of dhikr. But in our worldly pursuits as well we are urged to remember Allah even more often.We may thus conclude, that attending to your personal needs, earning a livelihood and spending on your family are all forms of dhikr. But of course, they can only be dhikr if, alongside with the relevant adhkar or supplications in the heart and on the tongue, they are done in obedience to Allah, for His pleasure, to attain Janna. Otherwise, as the Quran warns us, far from being dhikr, they may have the opposite effect: Let not your worldly possessions and your children make you neglectful of Allah's remembrance. But spend in the way of Allah. [al-Munafiqun 63:9-10. THE METHODS OF DHIKR We ha ve thus far discussed the significance, meaning and scope of dhikr. Let us now turn to the various forms and methods of dhikr. How do we remember Allah in the morning and evening, during the day and at night and while standing, sitting or reclining. ‘ There are basically two forms of dhikr. The first involves continuous and sustained inner awareness of Allah in all that we say and do in our daily lives. The second involves mechanisms, whether performed individually or collectively, that help to develop the first. 1.Sustained Awareness of Allah Let us begin with a discussion of the first form and its methods. How can you remember Allah throughout the normal course of your day without withdrawing from the routine of your daily worldly life? How can you ensure that your personal life, family life, professional life and other activities all continue in full swing, and yet, at the same time, ensure that your life as a whole – every moment of it – is permeated with rem embrance of Allah? Such an all-pervading dhikr can be an onerous task, but one you can accomplish – with some ease.Let me remind you of four states of consciousness that you must strive to develop by remembering certain things, absorbing them and reminding yourself of them often. ONE: Say to yourself: I am in Allah's presence; He is watching me. : Say to yourself: I am in Allah's presence; He is watching me. If ever you are alone, He is the second and that if you are two, He is the third. He is with you wherever you are. [al-Mujadala 58: 7. ] He is nearer to you than your-jugular vein. [Qaf 50: 16-18. ] He is watching everything that you do and hearing everything that you say. He is ever present and His knowledge is all encompassing.Remind yourself of this as often as you can, and throughout the day- every time you begin a new task, and every time you speak. Indeed, your aim should be to impress this on your heart in such a way that it ultimately becomes your very breath. Whe n the Prophet was asked by a Companion about the best method of purifying himself, he replied: `You should always remember that Allah is with you wherever you are. ‘ (Tirmidhi. ) TWO: Say to yourself: Everything I have has been given to me by Allah. All that there is – surrounding you, on you and in you – comes from Allah alone.There is none that creates or gives anything but Allah. [an-Nahl 16:78; Ya Sin 36:33-35. ] Therefore, reflect upon all the baraka or blessing that He has created you with and be thankful to Him. In all the adhkar that the Prophet has taught us, hamd or gratefulness to Allah is a constant theme. Many of these adhkar are simple to learn, and indeed, it was the most simple of his adhkar that he used most frequently. When the Prophet rose in the morning, he would say Alhamdu lillah; whenever he ate or drank he would say Alhamdu lillah; and even when he relieved himself he would give thanks to Allah.Learn as many of the adhkar as you can, and t hroughout the day, as you witness all that Allah has blessed you with, punctuate your day with these adhkar. If ever you appear to be short of things to be thankful for, recall the hadith of the Prophet: `There are 360 joints in the body and for each joint you must give a sadaqa [thanks or charity] each day. ‘ (Bukhari. ) You must give a sadaqa for each one of them because without any one of them you will be incomplete and handicapped. You must do this on a daily basis for should any one of them become damaged one day, you will similarly become incapacitated.Additionally, you may remind yourself that, as we now know from our knowledge of human physiology, your heart beats 72 times a minute. Every time it beats, it does so with the permission of Allah. The moment He withdraws that permission, the heart will stop beating and your life will certainly come to an end. If you feel that there is nothing else to thank Allah for, then thank him for the life that He has given you â€⠀œ for, so long as there is life, there is hope. THREE: Say to yourself: Nothing in this world can happen without His permission. Everything lies in the hands of Allah.No harm can befall you and no benefit can reach you except as Allah ordains. It is as the Quran informs us: If God should touch you with misfortune, none can remove it but He, and if He should touch you with good fortune, He has power over all things. He alone holds sway over His creatures; He is the All-wise, the All-aware. [al-Anam 6: 17-18. ] The Prophet Muhammad would supplicate to Allah after each Prayer: O Allah, whatever You want to give me, no one can stop it from coming to me and whatever You want to prevent from coming to me, nobody can give to me.Prayer after Prayer, you should recite these beautiful words. And beyond that, remind yourself as much as you can and throughout the day, especially as you expect something to happen, or not to happen, that everything happens only as He commands, and by His permiss ion. FOUR: Say to yourself: I am going to return to Allah one day and that day could be today. You do not know when you will leave this world. It may be that the coming morning is your last morning, or perhaps the coming evening is your last evening. Indeed, it may be that this hour is your last hour, or even, that this moment is your last moment.Such an uncertainty does not, of course, justify a complete withdrawal from this life so as to prepare for the Next in some monastic fashion. It is important, however, that you are always conscious of this uncertainty, to the extent that it motivates you to spend every moment of your remaining life seriously, considering it as a gift from Allah and spending the resources He has blessed you with – time, ability and energy – as He has advised. Then, and only then, will your life have achieved what is required of it, and your return will achieve what is required of it.To help you attain this state of consciousness, recall and ref lect upon the following Quranic verse as much as you can and throughout the day: from Allah we came and to Him we shall return. [al-Baqara 2:156] These are the four states of consciousness that can help us achieve a life completely devoted to the remembrance of Allah. To try to reach these four states simultaneously, and with sincerity, can only purify you. To try in a determined fashion to reach these four states will lead you inevitably to Paradise. 2. Specific Methods of Dhikr For us to achieve a continuous and sustained awareness of Him, Allah, in His Wisdom and Mercy, has aught us some very specific mechanisms of dhikr. These include: the formal ibada-Salat, Sawm, Zakat and Hajj; tilawa of the Quran, dua, istighfar and tawba, seeking the company of the righteous and dawa. Together these mechanisms or methods constitute what we have classified above as the second form of dhikr, but here we may sub-divide them into two groups: those that can be performed individually and those th at are performed collectively. 3. Methods of Individual Dhikr The foremost of the specific methods pertaining to individual dhikr include the fard or obligatory ibada. Allah has said in a hadith qudsi:My servant does not draw near to Me with anything more loved by Me than what I have made obligatory. (Bukhari. ) Each specific formal ibada or act of servitude to God, has been ordained as an instrument of self development. When we observe our Salat regularly at the proper times, together in congregation whenever possible, with clear intentions and sincerity; when we fast in the month of Ramadan with awareness and resolve; when we give Zakat as soon as it falls due with a generous heart; and when we fulfill the obligations of Hajj as soon as we have the means, we will gain that special closeness to Allah that He has promised.Indeed, we may get even closer to God through additional observance of these specific formal acts of servitude, for Allah continues in the hadith qudsi: My servant continues to draw nearer to Me with additional devotions until I love him. When I love him, I become the hearing with which he hears, the sight with which he sees, the hand with which he strikes and the foot with which he walks. Were he to ask for something I would surely give it, and were he to ask for refuge, I would surely grant him refuge. (Bukhari. ) For each specific fard ibada, there is an additional nafl or superogatory equivalent.These are as follows: -The Sunna Salat – these include the additional Prayers before and after the five obligatory ones, but just as importantly the Tahajjud Prayer. -The Sunna Fasts – as recommended by the Prophet and to be practised on Mondays and Thursdays of each week, the thirteenth, fourteenth and fifteenth day of each lunar calendar month, and other recommended days in the Islamic year. -Sadaqa fi Sabilillah – the giving of voluntary charity, however much and whenever one can afford, for the pleasure of Allah. -The Umra – performance of the voluntary short pilgrimage.In addition to the fard and their related nafl ibada, there are two further specific methods of individual dhikr: the first is the daily recitation of the Quran, and the second, frequent dua or supplications to Allah for forgiveness, guidance and fulfillment of needs. Let us explore each of these specific methods pertaining to individual dhikr in more detail, particularly as instruments of tazkiya and dhikr A. Salat Salat is the foremost form of ibada that Allah Himself has prescribed for us. In His own words He commands: Establish regular Prayer that you may rememberMe. [Ta Ha 20:14. ] The whole purpose of Salat is to be ever conscious of Allah, the Creator, Lord and Sustainer of all things. When we perform Salat we involve our tongue, our heart, our mind and indeed our whole body. In this sense, Salat is indeed, one of the most comprehensive forms of dhikr. It is perhaps for this reason that Allah states in a hadith qudsi: `O ut of all the ways through which My servant gets closer to Me, Salat is the dearest to Me. ‘ (Bukhari. ) It is unfortunate, therefore, that we do not always take full advantage of this gift.We may pray five times each day but few of us remain conscious for long that in Prayer we have the best means to develop a strong connection with Allah. We may compare the obligatory Salat to bathing five times a day. If after such frequent bathing, your body remains dirty, then we may question the usefulness and efficacy of such bathing. Similarly, if after regular observance of Prayer your heart remains unmoved, your morals remain corrupt and your conduct remains unaffected, we may question the usefulness and efficacy of your Prayer?If you enter into Salat and come out of it the same person, then you have missed something, and you may have missed a golden opportunity to achieve something great. Remember, though, Salat is an obligation. Whether your heart is attentive or not, it must be pe rformed. You cannot give up Prayer because to you it appears useless. Don't give up the obligation but try to infuse it with the purpose it seeks to serve – remembrance of Allah. How can you improve the quality of your Salat?Remember, first and foremost, that as soon as you commence your Salat, Shaytan makes it his duty to fill your mind with anything and everything but thoughts of Allah. [al-Araf 7: 16-17. ] For, Shaytan is aware that your remembrance of Allah will draw you closer to Him, so he tries ceaselessly to disengage your mind and heart from such remembrance, so that you may never achieve that closeness. The most important hurdle to overcome from the outset, therefore, is absentmindedness. It is this that destroys the quality of your Prayer, for Allah does not accept the Prayers of a wandering mind.The Prophet Muhammad said: God does not accept the Prayers of an individual until his heart achieves in it what his body has achieved. [Al-Ghazali in Ihya. See Inner Dimen sions of Islamic Worship, Islamic Foundation, Leicester, p. 29. ] The ability to concentrate in Prayer may be improved by undertaking adequate psychological, mental and physical preparation before the Prayer and by utilising certain techniques whilst performing the Prayer. Below we discuss some of them. i. Psychological and Mental Preparation -The planning of your daily activities should revolve around the five daily Salat. al-Ma'arij 70: 22-23. ] Do not plan everything else and then try to fit Prayer into your busy schedule. -Ensure that you are conversant with all the rules and regulations governing your Prayer. Research in depth the Quranic verses and ahadith relating to the virtues of Salat. -Be punctual with your Prayer. [an-Nisa 4:103] Get into the habit of praying at the earliest hour. Do not procrastinate. The Prophet said, `the deed most loved by Allah is Prayer performed on time. ‘ (Muslim. ) -Pray as much of your fard Salat in jama'a or congregation as is possible. al-Baqara 2: 43. ] -Avoid praying in a state in which you are mentally and physically fatigued. [an-Nisa 4: 43] -Rid your mind of all evil thoughts and ideas. [al-Maun 107: 4-6. ] -Keep your mind free of worldly worries and engagements. -Plan what ayat / duas you are going to recite. -If you do not understand Arabic learn the meaning of what you recite in your Prayer. -Remind yourself that engaging in Prayer offers you an opportunity to release yourself from the pressures and tensions of this world. The Prophet has said that in Prayer was placed the comfort of his eyes.Therefore cherish the opportunity to remove the shackles and burdens of this world from your shoulders. [al-Baqara 2: 45. ] -Use your Prayer to remain focused on your mission in life to bring your entire being to serve only Allah. -Use your Prayer as a source of strength, inspiration and enthusiasm for your life and activities. ii. Physical Preparation -Fulfill all your personal needs before you commence your Prayer, for example, thirst, hunger and calls of nature. -Pray in a pure physical state. Perform your wudu with care and perfection. [al-Maida 5: 6. -Although the whole earth is a masjid or a place of worship, choose a place that is clean. -Pray in an environment free of noise and one where there is no distraction. -Adorn yourself with clean and respectable clothes for Allah has said: O Children of Adam, wear your best clothes at every place of worship. [al-Araf 7:31. ] iii. Performing Your Prayer -Assess your mental readiness for Prayer before its commencement, during the various postures with its attendant recitations, after each raka and ultimately at the end- Try to make improvements at each stage Pray with humility both in your mental state and in your physical manner. Pray with hope and awe, asking Allah for His mercy and forgiveness. -Remind yourself continually that you are talking to the most important `Being' in your life – your Creator and Sustainer. He is in front of you. You are facing Him and you are involved in a dialogue with Him. [al-Alaq 96: 19. ] -Commence your Prayer by seeking Allah's help and protection from the influences of Shaytan. [an-Nahl 16: 98. ] -Lower your gaze while praying and do not allow the physical environment to distract you.Anas related that the Prophet said: `My dear son, be sure to avoid being distracted during Prayer, for, to become distracted while praying is a disaster. ‘ (Tabarani. ) -Use a variety of Quranic verses and duas in your Prayer to achieve greater concentration and awareness. -Adopt a whispering technique in your recitation. This will increase your ability to remain focused on what you are saying. [alIsra 17:110. ] -As you recite the Quran, translate it into your own language so that your attention is held. As you concentrate upon the meaning and implications of the words, insha Allah, all thoughts of worldly ideas will disappear. On each occasion that you recite the Sifat or attributes of Allah in r uku and sajda, consider how indebted you are and how grateful you should be to Allah and express your true emotions. -Utilise the occasion of sajda to make additional dua to Allah. The Prophet said: ‘ A servant is nearest to his Lord when he is in sajda, so increase your supplication when in sajda. ‘ (Muslim. ) -Make your Prayer of moderate duration so that you do not become physically and mentally tired but be aware that while in Prayer you must take your time praying. -Give due regard to the proper performance of all the physical postures. Pray as if it is your last Prayer. The Messenger of God said: `When you stand up to pray, perform your prayer as if it were your last, do not say anything you will have to make excuses for tomorrow, and resolve to place no hope in what is in the hands of men. ‘ (Ahmad. ) Performing your prayer in a satisfactory manner should lead to a radical change in the way you lead your daily life. Salat must be as the Quran states: Surely, Salat prevents indecency and evil [alAnkabut 29: 45. ] Your improved and more disciplined life will in turn help the quality of your Prayer to increase even more.The two should feed one another and continuously reinforce each other. Note that there is punishment for a Prayer not performed satisfactorily. It will be a witness against you rather than a witness for you on the Day of Judgment. However, the reward for a Prayer well performed is immeasurable. The Prophet said: `If a man performs two rakas of Salat without the distraction of any worldly thought, all his previous sins will be forgiven. ‘ (Bukhari. ) iv. Tahajjud Salat Even though it is not obligatory, try to establish Tahajjud Salat as part of our nightly activities. The Prophet said: `The best Prayer after the fard Prayer is the night Prayer. ‘ (Muslim. ) One of the characteristics of the Ibadur Rahman or Servants of the Most Merciful, is that they get up at night and perform Tahajjud Salat. [al-Furqan 25: 64] Qiyam al-layl or night vigil is a source of great spiritual energy. The Prophet has said: Keep up qiyam al-layl. It was the way of the virtuous who came before you, it draws you nearer to your Lord, atones for your sins, forbids you from evil and protects the body from sickness. (Tirmidhi. )When a man wakes up his wife at night and they pray two rakas (units) together, they are written down among the men and women who remember Allah. (Abu Dawud) The Quran also commends the one who utilizes the early hours of each day to engage in remembrance of Allah: Is one who worships devoutly during the hours of night prostrating himself or standing [in adoration] and who places his hope in the mercy of His Lord – [like one who does not]? Say: ‘Are those equal – those who know and those who do not know? ’ It is those who are endowed with understanding that receive admonition. [Az-Zumar 39:9]B. Sawm Sawm or fasting is another important instrument of tazkiya. It holds a unique status among all other forms of ibada. In a hadith qudsi we are told: Every good deed of a man is granted manifold increase, ten to seven hundred times. But Allah says: Fasting is an exception; it is exclusively for Me, and I will give reward for it as much as I wish. (Bukhari, Muslim. ) The fruit of fasting ought to be that rich inner quality which the Quran calls taqwa: O Believers! Fasting is ordained for you, even as it was ordained for those before you, that you might attain taqwa. [al-Baqara 2:183]Taqwa is the most basic prerequisite for being guided by Allah. It entails God-consciousness, a sense of responsibility, accountability, dedication and awe. It is that which prompts and inspires us to fulfill our responsibilities towards the Creator. Taqwa is the main criterion by which Allah values the deeds of a Muslim. The Quran states: Surely the noblest among you in the sight of God is the most Godfearing of you. Verily God is all-Knowing and all-Wise. [al-Hujurat 49: 13 . ] We must strive to the utmost to inculcate taqwa in our lives as Allah has ordained: Take provisions with you, but the best of provisions is taqwa.So remain conscious of Me, O you who are endowed with insight. [al-Baqara 2:197] Fasting teaches us to remember Allah. It helps to instill in us certain attributes and qualities which develop our taqwa. We discuss some of these below. i. Fulfilling Allah's Wishes While fasting, the most basic physical needs – Food, water and sleep – are readily and joyfully sacrificed. Hunger and thirst are no longer harmful; Allah's displeasure is harmful. Physical pleasures no longer hold any lure; Allah's rewards do. The scale of values is turned upside down. The measures of comfort and pain, success and failure are radically changed.However, whatever the physical discomfort, the mortification of the flesh is certainly not the desired object. The gifts of Allah are there to be enjoyed but limits by Him must also be strictly observed. O nce the sun has set, the fast must be broken and the sooner the better. All that was forbidden during the fasting hours, at His command, becomes permissible again, at His command. Similarly, eating before dawn is strongly encouraged even though the hour is early for it provides the necessary strength for the rigours of the day ahead. Fasting and praying are obvious acts of worship but eating also constitutes a form of worship. i. Willpower Fasting strengthens our willpower. The Prophet has said: ‘Sawm is a shield [or a screen or a shelter from the Hell-fire]. ‘ (Bukhari. ) The regime of dawn-to-sunset abstinence from food, drink and sex, for the sake of Allah alone, internalises the lesson that we must never en

The Environmental Impacts Of Fossil Fuels - 1417 Words

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