After having established the basis and importance of Tasawuff from the previous lecture , the speaker now describes the most effective way of cleansing the heart. This is through the medium of dhikr. The greatest of all dhikr being the formula (kalimah) la ilaha illallah.

Through the experiences of the masters of the path of tasawwuf, the Shaykh mentions the etiquette that are to be upheld before one starts their dhikr, during the dhikr and after its completion. This is the secret to attaining the full spiritual illumination and benefit of their dhikr.

The speaker explains ways of how to keep the desire for the perpetual abode of Jannah alive combating with its physical and psychological challenges.

The speaker explains the benefits which arise when a person makes their greatest concern and efforts towards the abode of the Akirah and how this concern correlates with their worldly affairs.

The light of prophecy is a light given to only the prophets whereas, the light of wilayah (friendship) is available to everyone. Shaykh mentions that the reason why hearts are not becoming illuminated with the Nur of Allah is because of the darkness of one’s sins from the fulfilment of ones unlawful passions and desires in this world. Shaykh Abdur-Rahman mentions three parts of the body that are constantly exposed to sins and how they are the gateway for dust settling on the heart. He explains that just how dust easily accumulates in ones house and needs regular cleaning, because of the salik’s constant exposure to the outside world regular polishing of the heart also must take place. Here, the Shaykh explains the importance of the aspirant exerting effort to increase one’s dhikr, trying to match their dhikr in accordance to their exposure to the dirt. If this is done the aspirant will find themselves less attracted to sins, having less problems and will find their love for Allah having increased.

No doubt there is much doubt and confusion surrounding the practice of sufism (tasawwuf). Some of this confusion stems from a number of foreign ideas and practises that have crept into sufism such as "spiritual mentors" or "pirs" abusing their positions and the introduction of certain popular non-religious practises as crowd attractors.

Reading from the work of the great Egyptian Maliki scholar of the 18th century, Imam Dardir, a master in the sciences of Aqida, Mufti Abdur Rahman very simply and convincingly explains what sufism is supposed to be, and provides detailed guidelines for traversing the spiritual path to Allah Most High.

The speaker discusses the most calamitous form of Narcissism and pointers on how it may be treated. A state in which a person is impressed with their own incorrect opinion and remains persistent on it despite sincere callings.

The speaker discusses Narcissism; the self admiration of oneself and talents, all the while forgetting to attribute it to the One who Bestowed them. He then goes on to mention the spiritual calamities which arise from this evil and how one may safeguard themselves from it.

The main purpose of the existence of mankind is to recognise and love the Being who created him. It is the heart which recognises the existence of the Creator and it is within the heart where the love of the Creator is cultivated. The Shaykh mentions that in order for the Seeker to build their love for الله then they must become more acquainted with the Holy Qur’an. The Qur’an mentions an entire system: ayyahs include الله glorifying Himself; encouraging and dissuading actions; mentioning those people who are beloved to Him and criticising and making clear His enemies. He removes every doubt and uncertainty from the readers mind and provides proof and reflection after reflection. He declares His independency and that we are utterly dependant on Him. The Shaykh then explains that in order for the heart to experience the full affect of these elevated words the seeker must aim to make their heart the most purest/excellent/furthest of defects. If the heart is not the most purest then the love of الله cannot dominate it, instead the love of the world will engross it.

Thoughts which run through a person are either inspired by Allah, our accompanying angel, the devil or from the lowly self (nafs). Reading from the works of Moulana Ashraf Ali Thanwi, Shaykh mentions how the seeker can distinguish between the good thought, the deceptive thought and who has initiated that thought.

The aim of the seeker is to weaken the desires of the nafs so that whenever he or she is prompted to do any good by the accompanying angel the meritorious deed is carried out. Three ways are then mentioned in which the desires of the lower self can be combated.

Shaykh Abdur-Rahman explains that the characteristic of the nafs is such that it is always associated with an object of desire. This desire can either be lawful or unlawful. He goes on to advise that the salik can increase their will power against the cravings of the nafs that is calling to other than the pleasure of Allah by firstly, asking Allah for tawfiq (divine enablement) and assistance and secondly, providing for the nafs a substitute for its source of pleasure. By taking on a study regimen of the Islamic sciences the Shaykh mentions that this will feed the nafs with a constant stream of inspiration, drawing itself closer to Allah, His love and His pleasure and weakening its unlawful cravings.