When some of the earliest Muslims faced a devastating boycott, Prophet Muhammad (peace be upon him) turned not to violence, but to faith and brotherhood.

The Prophet Muhammad, peace be upon him, and early Muslims responded to the tyranny of the pagans with the utmost resolve and patience. They continued to practice their faith, and the Prophet continued his mission of prophethood. They used all the outward means they could to alleviate their difficulties. Yet, their ultimate reliance was on God, and they tapped into the power of faith.

The boycott took place between 616-619 AD.[1] There were several events that led to boycott of the Banu Hashim and Banu Muttalib tribes, to which the Prophet Muhammad belonged. One was the acceptance of Islam by Sayyidina Hamza RA[2] and Umar RA.[3] Their conversions were a source of great strength for the Muslims. When Umar, who would later become the second Caliph, embraced Islam, some Muslims would even go to the Ka‘ba to pray openly along with him.[4] Another reason was that some Muslims had migrated to Abyssinia, and this enraged the pagans, as they felt those Muslims had managed to escape and were now living in peace and security.[5] The pagans even sent an envoy to the king of Abyssinia requesting that the Muslims be returned. His refusal was a big blow.[6] They thus intensified their persecution of the Muslims still in Mecca. Furthermore, the number of Muslims was slowly rising and this greatly perturbed the polytheists.[7] They tried various strategies in an attempt to deter the Prophet from openly preaching Islam in public. In their last attempt, they went to Abu Talib, the uncle of the Prophet and asked him to offer the Prophet anything in return if he agreed to cease preaching Islam. However, the Prophet rejected this offer.[8] This further disappointed the pagans. Abu Talib and his tribe also vowed to continue their support of the Prophet.[9]

After all the failed efforts, the Quraysh decided that it was time for them to take a definitive step that would end the efforts of the Prophet and the Muslims once and for all. Murdering the Prophet was not an option, as the Quraysh well-understood that this would mean the Banu Hashim and Banu Muttalib seeking revenge, which would lead to tribal war and bloodshed.[10] Abu Jahl thus proposed boycotting the clans that were protecting the Prophet in such a way that they would be absolutely helpless.[11] The rationale of the pagans was straightforward: “since the Muslims have boycotted our religion and social customs, we will boycott them economically and socially.” Due to their support, the non-Muslims of the Banu Hashim and Banu Muttalib tribes were also boycotted. A boycott document was written, which stated that no business or trade of any sort would be done with these two tribes, nor would any food be allowed to reach them.[12] Furthermore, no one would marry anyone from those tribes or have social interactions with them.[13] A document was written with these details by Ikrima bin Amir[14] and signed by around forty leaders of the Quraysh, which for that time was a significant number.[15] In order to further increase the sanctity of the pact, they hung it inside the Ka‘ba.[16] This also served the purpose of informing any visitors that came to Mecca about the boycott so that all form of external help could also be blocked.

Banu Muttalib and Banu Hashim along with their children and women were thus forced out of Mecca, to a nearby place called Shib-e Abu Talib.[17] The prediction of Waraqah ibn Naufal came true: he had warned the Prophet that a time would come when his tribesmen would oppose him and compel him to leave.[18] The intention of the pagans was to leave the Muslims to starve to death in the loneliness of the desert, at the mercy of the scorching heat with no expectation of external help from any quarter.[19]

The physical conditions of the Shib-e Abu Talib seemed to be completely in favor of the pagans achieving their aims. There was hardly any food; the people were forced to eat leaves to survive. The hungry cries of the children could be heard all the way to Mecca.[20] When any traders would arrive at Mecca, Abu Jahl would offer to buy all the items for a much higher price in case they reached the Banu Hashim and Banu Muttalib.[21] Sayyidina Saad ibn Waqas RA narrates that, for three days, he could not stand properly due to the intensity of his hunger. He then found a piece of leather which he cleaned, put in a fire, and ate, and he thanked God for this provision.[22] Others reported eating tree bark just for their survival. When the Prophet would be praying, he could hear the cries of the children and women, which would shatter his heart.[23] Yet despite the horrendous torture, and all odds being against the Muslims, they did not only survive these years. They came out much stronger and with a clear message that nothing could deter the Prophet or the Muslims from their faith. This was due to how they reacted during these difficult times, which will now be explored.

Though the means were meager, the Muslims still tried all that was possible to thrive. Especially, Khadija, the Prophet’s noble wife, supported the tribe through her contacts who were not part of the boycott.[24]

Muslims who were not part of the boycott were also persistent in trying to do as much as they could with limited resources. The best examples are Abu Bakr and Umar. Since they did not belong to the Banu Muttalib or Banu Hashim tribes, they were not a part of the boycott.[25] However, they did not distance themselves from the situation, satisfied at being safe, nor did they let themselves be overcome by despair. They channeled their love and worry for the Prophet and the other Muslims by trying to provide all the support they could.

It is narrated that Abu Bakr RA, since he belonged to a noble and rich family, possessed much wealth before the boycott. During the three years of boycott however, he spent so much money in buying food for those in the boycott and getting it to them that by the end, he was a poor man.[26] It is also reported that other Muslims, whenever they could, would load their camels with provisions and leave them on the boundaries of the Shib-e Abu Talib, so the boycotted Muslims could retrieve the resources. Thus, in face of the persecution of the pagans, the Muslims that were not a part of the boycott did not use violence nor leave Mecca, and neither did they leave the Prophet and his Companions. Rather, they used wisdom and tried to provide all the relief they could. They displayed the practical example of the saying of the Prophet in which he said, “The parable of the believers in their affection, mercy, and compassion for each other is that of a body. When any limb aches, the whole body reacts with sleeplessness and fever.”[27]

However, much more significant than their outward reactions were the inward reactions of the Prophet and his companions in the face of these tortures. The Prophet led his followers and helped them react to persecution with non-violence, patience, perseverance, and firmness to their religious duties. They turned to God for help, focused on the Hereafter, and had absolute tawakkul (trust in God). Zakaria Basharia states, “The Makkan period was characterized by passive, peaceful resistance on part of the Muslims. They bore the abuse and persecution of the Quraysh with patience and forbearance. They never ventured to fight back.”[28]

The Prophet and the Muslims thus reacted during the boycott by turning to God with heartfelt dua (supplication). Not only did the Prophet pray a lot while in confinement, he also went to the Ka‘ba whenever he could during the months when fighting was not allowed and the Muslims would be allowed more freedom in their movement.[29] Regarding Khadija during the boycott, it is narrated, “She prayed to God and invoked His mercy upon the besieged. Prayer was her ‘strategy’ for handling adversity. It was, she found, a simple but effective strategy.”[30] Outwardly, it may seem passive to not retaliate, and to turn in supplication. But in reality, the Muslims realized that greater than the strength of the pagans was that of God, and though they were physically unable to relieve their suffering, God has the ability to completely remove difficulties. Thus, they tapped into the greatest means of help: their faith in God.

They also had the certainty that God would eventually relieve them of this situation. Though outwardly the Prophet seemed to be in a weaker situation, he would often say, “Is it not wondrous how God turns away from me the injuries of the Quraysh?”[31] This reflects that he had complete trust that the pagans could not ever truly harm the Muslims. Ibn Ishaq and Ibn Kathir reported various verses of the Qur’an that were revealed around this time period, especially against those that were opposing the Prophet. These verses centered around the oppositions that the previous Prophets faced – and highlighted that the Prophets were ultimately saved. Thus the more persecution the Prophet suffered, the more revelations he received from God.

This can be metaphorically extended to his followers, too. In times of the greatest difficulties, believers receive the greatest spiritual elevation and nearness to God. This is exactly what was happening to the Muslims during the boycott. They were spiritually being strengthened; their belief and trust in God was increasing. They were being tested by almost everything in the world: their lives, their children, their wives, their wealth, and their social interactions. When they emerged from the boycott, they no longer feared losing anything of this world. Their focus turned entirely to God and the Hereafter.

Lastly, despite the pagans’ atrocities, the Prophet’s reaction was to continue his work of inviting people to faith. Ibn Kathir stated, “The Messenger of God continued as before, calling upon his people by day and night, secretly and openly, calling out the commands of God Almighty, fearing no man.”[32] It was reported that whenever he could, the Prophet would go to the Ka‘ba and he would invite the visitors that had come for business or pilgrimage to Islam.[33] This reflects that he viewed his work as the Prophet of Islam as the most important, and no outward situation would ever change that. This is a lesson for believers to not let their practice of religion be impaired by difficult situations.

As the three years passed, some of the relatives of the besieged finally took a stand against the boycott, and it finally came to an end.[34] However, it did not end on the same note as it started. The news of the boycott had spread across Arabia, and Islam became much more well-known and thus attracted more converts. The Qurayshis had tried to quash Islam, and after their failure, they knew such a step could not be taken again. After the boycott, they even suggested combining the practice of their pagan traditions with Islam, in hopes of creating peace[35].

It can be concluded that the Muslims reacted to the boycott by trying to use any worldly means that were within their reach. Despite the difficult circumstances, they continued to strive. Those that were not a part of the boycott also helped, to the best of their capacity, increasing the brotherhood between all Muslims. The Prophet and the Muslims reacted with non-violence and turned to God in dua and tawakkul. The Prophet also successfully continued his work of dawah despite the opposition.

References

• Al-Mubarkpuri, Safi-ur-Rahman. The Sealed Nectar: Biography of the Noble Prophet. London: Darusselam, 2010.
• Anon. “Social Boycott And Life In Sha’ib Abi Talib”. Universal Sunnah Foundation. http://www.usf.edu.pk/wyw-12.html (accessed August 22, 2017).
• Bashier, Zakaria. Sunshine at Madinah. UK: The Islamic Foundation, 1990.
• Bhat, Parvaze Ahmad. “The Makkan Phase of Sīrah: A Study from the Standpoint of Pluralism”. Islam and Muslim Societies: A Social Science Journal. 6.2 (2013): 69-90.
• Gilani, S N Sadi. “Fatimah Bint Muhammad (PBUH)”. Defence Journal. 15.12 (2012): 1-9.
• Haylamaz, Resit. The Sultan of Hearts. New Jersey: Tughra Books, 2013.
• Ibn Kathir. Al-Sira Al-Nabawwiya: The Life of the Prophet Muhammad. Translated by Trevor Le Gassick. Lebanon: Garnet Publishing Limited, 1998.
• Ibn Isḥāq, Muhammad & Guillaume, Alfred. The life of Muhammad: A translation of Ishaq’s Sirat Rasul Allah. London: Oxford University Press, 1955.
• Kandhelwi, Idris. Siratul Mustafa SWS. Karachi: Kutb Khana Mazhari.
• Lings, Martin. Muhammad: His Life Based on the Earliest Sources. New York: Inner Traditions International, 1983.
• Miyanwalawi, Muhammad. “Accusation of Abū Bakr and Umar not being present during the boycott”. Mahajjah. (2015): 1-14.
• Razwy, Ali Asghar. “The Economic and Social Boycott of the Banu Hashim”. Al-Islam.org. https://www.al-islam.org/restatement-history-islam-and-muslims-sayyid-ali-ashgar-razwy/economic-and-social-boycott-banu (accessed July 18, 2017).

[1] Anon, “Social Boycott and Life in Sha’ib Abi Talib”, Universal Sunnah Foundation, http://www.usf.edu.pk/wyw-12.html (accessed August 22, 2017).

[2] Safi-ur-Rahman Al-Mubarkpuri, The Sealed Nectar: Biography of the Noble Prophet. London: Darusselam, 2010, 55.

[3] Sayyidina is an honorific title written by Muslims before the name of a companion of the Prophet (pbuh). Similarly, RA refers to “May God be pleased with him” and is often used by Muslims after mentioning the name of a companion of the Prophet out of respect.

[4] Martin Lings, Muhammad: His Life Based on the Earliest Sources, (New York: Inner Traditions International, 1983), 88.

[5] Muhammad Ibn Isḥāq & Alfred Guillaume, The Life of Muhammad: A Translation of Ishaq’s Sirat Rasul Allah, (London: Oxford University Press, 1955), 159.

[6] Idris Kandhelwi, Siratul Mustafa SWS, (Karachi: Kutb Khana Mazhari), 257.

[7] Ibid.

[8] Mubarkpuri, The Sealed Nectar, 55.

[9] Resit Haylamaz, The Sultan of Hearts, (New Jersey: Tughra Books, 2013), 266.

[10] Safi-ur-Rahman Al-Mubarkpuri, The Sealed Nectar: Biography of the Noble Prophet. London: Darusselam, 2010, 55.

[11] Martin Lings, Muhammad: His Life Based on the Earliest Sources, (New York: Inner Traditions International, 1983), 88.

[12] Muhammad Ibn Isḥāq & Alfred Guillaume, The Life of Muhammad: A Translation of Ishaq’s Sirat Rasul Allah, (London: Oxford University Press, 1955), 159.

[13] Ibn Kathir, Al-Sira Al-Nabawwiya: The Life of the Prophet Muhammad, Trans. Trevor Le Gassick, (Lebanon: Garnet Publishing Limited, 1998), 27.

[14] Muhammad Ibn Isḥaq & Alfred Guillaume, The Life of Muhammad: A Translation of Ishaq’s Sirat Rasul Allah, (London: Oxford University Press, 1955), 159.

[15] Martin Lings, Muhammad: His Life Based on the Earliest Sources, (New York: Inner Traditions International, 1983), 88.

[16] Anon, “Social Boycott And Life In Sha’ib Abi Talib”, Universal Sunnah Foundation, http://www.usf.edu.pk/wyw-12.html (accessed August 22, 2017).

[17] Ali Asghar Razwy, “The Economic and Social Boycott of the Banu Hashim”, Al-Islam.org, https://www.al-islam.org/restatement-history-islam-and-muslims-sayyid-ali-ashgar-razwy/economic-and-social-boycott-banu (accessed July 18, 2017).

[18] Ibid.

[19] Resit Haylamaz, The Sultan of Hearts, (New Jersey: Tughra Books, 2013), 266.

[20] Idris Kandhelwi, Siratul Mustafa SWS, (Karachi: Kutb Khana Mazhari), 257.

[21] Ibid.

[22] Resit Haylamaz, The Sultan of Hearts, (New Jersey: Tughra Books, 2013), 267.

[23] Ibid.

[24] Ibid.

[25] Martin Lings, Muhammad: His Life Based on the Earliest Sources, (New York: Inner Traditions International, 1983), 89.

[26] Ibid.

[27] Ṣaḥīḥ al-Bukhārī 5665, Ṣaḥīḥ Muslim 2586

[28] Zakaria Bashier, Sunshine at Madinah, (UK: The Islamic Foundation, 1990), 87.

[29] Safi-ur-Rahman Al-Mubarkpuri, The Sealed Nectar: Biography of the Noble Prophet. London: Darusselam, 2010, 55.

[30] Ali Asghar Razwy, “The Economic and Social Boycott of the Banu Hashim”, Al-Islam.org, https://www.al-islam.org/restatement-history-islam-and-muslims-sayyid-ali-ashgar-razwy/economic-and-social-boycott-banu (accessed July 18, 2017).

[31] Martin Lings, Muhammad: His Life Based on the Earliest Sources, (New York: Inner Traditions International, 1983), 90.

[32] Ibn Kathir, Al-Sira Al-Nabawwiya: The Life of the Prophet Muhammad, Trans. Trevor Le Gassick, (Lebanon: Garnet Publishing Limited, 1998), 32.

[33] Safi-ur-Rahman Al-Mubarkpuri, The Sealed Nectar: Biography of the Noble Prophet. London: Darusselam, 2010, 55.

[34] Martin Lings, Muhammad: His Life Based on the Earliest Sources, (New York: Inner Traditions International, 1983), 88.

[35] Ibid, 91.

In Arabic, dua literally means to call out for help. In Islam, it refers to the personal calling of the believer to his Lord.[1] This is to be distinguished from the formal prayers (salah) that are prescribed for Muslims five times a day. Unlike salah, dua is not compulsory in Islam, in the legal sense, and is therefore more personal and intimate.[2] It is to be noted that Islamic scholars have translated dua in various ways, yet all of them evoke the meaning of a heartfelt cry of the believer to the Almighty. The purpose of this essay is not to go through every aspect of dua, but to more precisely dig into its particular role in the purification of the qalb, the heart, and aql, the intellect.

Qalb in Arabic is literally translated as heart. However, qalb in Islam is vaster and most often refers to one’s spiritual heart, the spiritual center of the body.[3] The qalb is considered to be the root of one’s emotions and spiritual connection to God. A verse in the Qur’an equates salvation in the Hereafter to only the believer “who will come to God with a pure heart (qalb-un-saleem) (26:89).” The Prophet Muhammad, peace be upon him, said, “There lies within the body a piece of flesh. If it is sound, the whole body is sound; and if it is corrupted, the whole body is corrupted. Verily this piece is the heart (qalb).”[4] Many other verses and ahadith (sayings of the Prophet) suggest that Islam equates the very purpose of human existence, for the believer, as endeavoring towards purification of the heart.

Similarly, a believer is advised to develop their aql (intellect). Aql literally means perception. Aql helps people to intellectually engage with and contemplate the signs of God and accept belief in Him.

This understanding does not indicate understanding His essence (dhaat), but rather that aql paves the way to understanding spiritual realities and thus brings a person closer to God.[5] In one’s default state, the aql functions to remove the veils between a person and God[6]. It can serve as a ladder to spiritual development. But like the qalb, if it is corrupted by sins and passions, then it will lead a person away from God.[7] It is thus of utmost necessity for the traveler on the spiritual path to develop his aql which will then serve as a bridge towards God.

Having established the importance of the purification of the qalb and the development of the aql, it’s also necessary to mention that there are various tools in Islam given to achieve these two major aims. For the purpose of this essay, we will focus on one such tool, the dua. And more particularly, this essay will explore how dua actually achieve these aims.

Firstly, dua is an affirmation of tawheed, through which one purifies their qalb from all other than Him (shirk e khaffi) and also leads to developing the aql. When a believer turns to God in dua, he or she is putting his trust in Him. The believer is realizing that only God can help him or her attain whatever they seek. It is an acknowledgement that no one besides Him has any power, not even one’s own self.  The development of the aql is thus done through pondering and realizing (tafakkur) that all power rests with Him alone and not with causes.

One example out of many is seen in the dua of Prophet Jacob (Yaqub) (peace be upon him) mentioned in the Qur’an. When two of his beloved sons were missing and not only did he not know their fate, but all odds of finding them were against him, he turned to God and pleaded in one of the most perfect manifestations of tawheed: “Verily, I only complain of my grief and sorrow to Allah” (12:86). This is encapsulated by Qadhi: “Part of the completeness of a person’s tawheed is that he does not complain to anyone else, in order to gain their sympathy and pity. Rather, the true Muslim submits all his affairs to Allah…”[8] It is important to note that this does not indicate that means are to be left. The means are being used, but the believer’s main hopes are in his duas to the One who owns and controls all the means (Musabab-ul-asbab). This necessitates intellectual understanding and heartfelt submission. The Prophet Muhammad (peace be upon him) said that dua is the “weapon of the believer.”[9]

Another major way to develop the aql comes from witnessing the cause and effect of dua. When a believer turns to God when all means have failed and places their hopes in Him, their conviction in God as the Real Doer (Fa’ail-e-Haqeeqi) and that He alone is worthy of being worshipped. He relies on God in absolute terms, an indication that the aql has developed to a higher level.

It is through the inculcation of tawheed, God’s being one and unique, in the heart of the believer due to supplication (dua) that the heart is also purified. Islamic scholars, such as Imam Ghazzali, have written much on the different diseases of the heart that the believer must try to cure.[10] As tawheed becomes more firm in the heart of the believer, he or she realizes that truly there is no-one other than Him that can help him in time of need. The result is the curing of various diseases, including relying on causes other than God as if they have real power, seeking reputation, ostentation, vanity, false hopes, and love of the world.[11] Thus, dua leads to the true tawheed in the heart of the believer and results in the purification of their heart.

Furthermore, supplication is the means through which the believer attains the closeness of God and His love (ishq-e-Illahi), which is essential for the purification of the heart and the development of the intellect. A verse in the Qur’an reads, “And those who believe have intense love for God.”[12] Professor Kamaluddin Ahmed, commenting on this verse, states that, “with the construct “those who believe,” God challenges the believers by describing a characteristic of true belief. It is as if His verse calls out, ‘O ye who claim to believe, who profess that the light [nūr] of faith is in your hearts, know that the true believers are intense in their love for Allah.’”[13] And thus, it is from such verses and hadith that scholars say with true love for God believers can attain the true salvation in the Hereafter.[14]

Much has been written about how to achieve the true love for God. Scholars have written that yearning for God, decreasing one’s dependence on the world, and reflection on the worldly and spiritual blessings bestowed by God, are all factors that increase a believer’s love.[15] All of these attributes are inculcated through dua. As the believer calls on their Lord and becomes dependent on Him for their every need, their yearning for Him increases, their dependence on the world decreases, and they realize the divine blessings. It is human nature to fall in love with the one who helps you, which in spiritual terminology is often referred to as ashiq-e-ihsani. When a believer falls extremely in love with God, then naturally all the attributes that a true believer needs start pouring over them. They fix their compulsory acts and work to make them better in order to please their Beloved. They work to remove all negative attributes that are disliked by their Beloved, such as anger and hate. As this is done, the believer begins to slowly purify their heart from all other than Him, until nothing remains except love for Him and love for His Sake.

And as a believer falls more in love with God, they start seeing His attributes manifested all around Him and his knowledge of the divine increases (maarifatUllah). The intellect thus views the world through the lens of which God wishes. He  or she becomes the living example of the hadith qudsi[16]:“I am his hearing with which he hears, his sight with which he sees, his hand with which he seizes, and his foot with which he walks. If he asks me, I will surely give to him, and if he seeks refuge in Me, I will surely protect him.”[17] The intellect is thus developed to its default state of purity and soundness; i.e. aql-e-saleem.

Furthermore, supplication makes a believer realize their true purpose in life: servanthood (uboodiyah) of God. A verse in the Qur’an states that, “I did not create the jinns and the human beings except for the purpose that they should worship Me” (51:56). In another place, the Qur’an says, “O mankind, you are fuqara (extremely needy) of God…” (35:15). These verses have a vital connection. As a believer realizes his or her true need (faqr) of God, only then will he or she truly be ready to fully submit to His commands and make their uboodiyah the purpose of their life. Supplication is the tool which can serve as that perfect bridge between the two states – of leading to a believer’s realization of their faqr and to the perfection of their uboodiyah.

As discussed earlier, when a believer turns to their Lord, they do so realizing that the power to help rests only with God. The believer realizes that he or she is not independent, but rather in deep poverty and needs God for their every need. This gets rid of any self-delusion or arrogance that may creep upon a person: “And your Lord has said ‘Make dua to Me, and I will respond to you” (40:60). As a person turns more frequently to God, the realization of their dependence does not allow any pride to develop. And as the believer internalizes further their uboodiyah, and the diseases of the heart such as vanity, false hopes, boasting and arrogance, love of the world, and relying on other than God, are cured.[18] The way he or thinks about every action begins to reform in accordance with what leads to the pleasure (radhaa) of God.

Supplication is thus potent in making a believer understand his or her need for God, which makes them internalize their servanthood, which then leads directly and indirectly to the purification of the heart, and reforming their intellect in accordance with the pleasure of God. It can thus be concluded that supplication plays an extremely important role in the purification of the heart and the development of the intellect.

Bibliography

Ahmed, Zulfiqar. Love for Allah. Translated by Kamaluddin Ahmed. Chicago: Faqir Publications, 2001.

Ghazali. Marvels of the Heart. Translated by Walter James Skellie. Fons Vitae, 2010.

Murata, S., & Chittick, W. C. The Vision of Islam. New York: Paragon House, 1994.

Nasr, Seyyed Hossein. Sufi Essays. Albany: State University of New York Press, 1972.

Qadhi, A. A. Y. Dua: The Weapon of the Believer: A Treatise on the Status and Etiquette of Duʻa in Islam. Birmingham, England: Al-Hidaayah, 2001.

Usmani, Taqi. The Meanings of the Noble Quran. Karachi: Maktaba Maariful Quran.

Yucel, S. Prayer and Healing in Islam. New Jersey: Tughra Books, 2010.

Yusuf, Hamza. Purification of the Heart: Signs, Symptoms, and Cures of the Spiritual Diseases of the Heart. Bridgeview: Starlatch, 2011.

Zafar, Uthmani. Sufism & Good Character. Translated by Faraz Rabbani. London: White Thread Press, 2012.

Zuleyha Keskin. “Attaining Inner Peace According to the Risale-i Nur”. (PhDdiss., Australian Catholic University, 2016): 132.

[1] Murata, S. & Chittick, W. C, The Vision of Islam, (New York: Paragon House, 1994), 295

[2] Salih Yucel, Prayer and Healing in Islam, (New Jersey: Tughra Books, 2010), 8.

[3] Zuleyha Keskin. “Attaining Inner Peace According to the Risale-i Nur”. (PhDdiss., Australian Catholic University, 2016): 132.

[4] Nawawi, A. Z. “Hadith Nawawi.”: 6.

[5] Seyyed Hossein Nasr, Sufi essays (Albany: State University of New York Press, 1972), 55.

[6] Zuleyha Keskin. “Attaining Inner Peace According to the Risale-i Nur”. (PhDdiss., Australian Catholic University, 2016): 135.

[7] Nasr, 1972, 55.

[8] Qadhi, A. A. Y, Dua: The Weapon of the Believer: A Treatise on the Status and Etiquette of Duʻa in Islam, (Birmingham, England: Al-Hidaayah, 2001), 83.

[9] Al-Mustadrak‘ala as-Saheehain1855

[10] Ghazali, Marvels of the Heart, trans. Walter James Skellie, (Fons Vitae, 2010).

[11] Hamza Yusuf, Purification of the Heart: Signs, Symptoms, and Cures of the Spiritual Diseases of the Heart, (Bridgeview: Starlatch, 2011).

[12] Qur’an, 2:165.

[13] Zulfiqar Ahmed, Love for Allah, trans. Kamaluddin Ahmed (Chicago: Faqir Publications, 2001), Translator’s Foreword.

[14] Uthmani Zafar, Sufism & Good Character, trans. Faraz Rabbani. (London: White Thread Press, 2012).

[15] Zulfiqar Ahmed, Love for Allah, trans. Kamaluddin Ahmed (Chicago: Faqir Publications, 2001), 101-111.

[16] Hadith qudsi refer to the sayings of the Prophet Muhammad (pbuh) in which he says that “Allah SWT says…”

[17] Fath al-Bari, 11.34041, hadith 6502.

[18] Hamza Yusuf, Purification of the Heart: Signs, Symptoms, and Cures of the Spiritual Diseases of the Heart, (Bridgeview: Starlatch, 2011).