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wisdomrays · 1 year

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WARA' (Abstinence)

Wara' is defined as holding oneself back from unbecoming, unnecessary things; as strictly refraining from what is unlawful and forbidden; or abstaining from all doubtful things lest one should commit a forbidden act. The Islamic principle: Abandon what you doubt and prefer what you have no doubt about, and the Prophetic saying: What is lawful is evident and what is forbidden is also evident, explain the basis of wara'.

Some Sufis define wara' as the conviction of the truth of Islamic tenets, being straightforward in one's beliefs and acts, being steadfast in observing Islamic commandments, and being very careful in one's relations with God Almighty. Others define it as not being heedless of God even for the period of the twinkling of an eye, and others as permanently closing them-selves to all that is not Him, as not lowering oneself before anyone except Him (for the fulfillment of one's needs or other reasons), and as advancing until reaching God without getting stuck with one's ego, carnal self and desires, and the world.

Always refrain from begging from people,

Beg only from your Lord Who is the All-Munificent.

Renounce the pomp and luxuries of the world

Which will certainly go as they have come.

We can also interpret wara' as basing one's life on engaging in what is necessary and useful, as acting in consciousness of the real nature of useless, fleeting, and transient things. This is stated in the Tradition: It is the beauty of a man's being a good Muslim that he abandons what is of no use to him.

The writer of the Pandname, Farid al-Din al-Attar, explains this principle in a very beautiful way:

Wara' gives rise to fear of God,

One without wara' is subject to humiliation.

Whoever uprightly follows the way of wara',

Whatever he does is for the sake of God.

One who desires love and friendship of God,

Without wara', he is false in his claim of love.

Wara' relates to both the inner and outer aspects of a believer's life and conduct. A traveler on the path of wara' must have reached the peaks of taqwa; his or her life must reflect a strict observance of the Shari'a's commands and prohibitions; his or her actions must be for the sake of God; his or her heart and feelings must be purged of whatever is other than God; and he or she always must feel the company of the "Hidden Treasure."

In other words, the traveler abandons those thoughts and conceptions that do not lead to Him, keeps aloof from those scenes that do not remind one of Him, does not listen to speeches that are not about Him, and is not occupied with that which does not please Him. Such degree of wara' leads one directly and quickly to God Almighty, Who declared to Prophet Moses: Those who desire to get near to Me have not been able to find a way better than wara' and zuhd (asceticism).

The abstinence known by humanity during the Age of Happiness was perfectly observed by the blessed generations following the Companions, and became an objective to reach for almost every believer. It was during this period that Bishr al-Khafi's sister asked Ahmad ibn Hanbal:

O Imam, I usually spin (wool) on the roof of my house at night. At that time, some officials pass by with torches in their hands, and I happen to benefit, even unwillingly, from the light of their torches. Does this mean that I mix into my earnings something gained through a religiously unlawful way? The great Imam wept bitterly at this question and replied: Something doubtful even to such a minute degree must not find a way into the house of Bishr al-Khafi.

It was also during this period that people shed tears for the rest of their lives because they had cast a single glance at something forbidden, and people who vomited a piece of unlawful food that they had swallowed in ignorance wept for days. As related by 'Abd Allah ibn Mubarak, a great traditionist and ascetic, a man traveled from Merv (Afghanistan) to Makka in order to return to its owner an item that he had put in his pocket by mistake. There were many who gave life-long service to those to whom they thought they owed something, such as Fudayl ibn 'Iyad. Biographies of saints, such as Hilyat al-Awliya' (The Necklace of Saints) by Abu Nu'aym al-Isfahani, and al-Tabaqat al-Kubra (The Greatest Compendium) by Imam al-Sharani, are full of the accounts of such heroes of abstinence.

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loverandservantoftheahlulbayt · 11 months

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🍃🕊🍃 Piety And the Hajj 🍃🕊🍃

🍃 Although the Hajj is an important religious obligation, it is especially related to ‘Taqwa’, for it requires the suffering of a long journey by people who live in distant lands. It also requires money, health, and safe route in a way that some scholars have compared to Jihad; the greater Jihad in which people sometimes lose their lives.

Meeting with Muslims from other sects, taking part in world congresses of Muslims on trade and politics, visiting the holy city of Medina, taking off one’s ordinary clothes and getting into the state of Ihram (ritual consecration), observing all religious duties in the Shajarah (tree) Mosque, moving towards the secure city of Mecca, performing Tawaf (circumambulation around the Kaaba), sa’y (running) between the two famous hills of Safa and Marwah, Taqseer (clipping the nails and cutting the hair), going to Mash’ar al-Haram,1 Arafat, and Mina, returning to Mecca and performing religious obligations are all important and amazing.

Hence, Taqwa has to be observed in all that. In this relation, God says: “And accomplish the pilgrimage and the visit for Allah, but if you are prevented, (send) whatever offering is easy to obtain, and do not shave your heads until the offering reaches its destination, … and be careful (of your duty) to Allah, and know that Allah is severe in requiting (evil) … and make provision, for surely the provision is the guarding of oneself, and be careful (of your duty) to Me, O men of understanding.”2

On the importance of Taqwa, which is the spirit of offering sacrifice, God says: “There does not reach Allah their flesh nor their blood, but to Him is acceptable the guarding (against evil) on your part.”3 That is to say that the offering of sacrifice must be aimed at getting close to God and not to the wall of the Kaaba.

Forbidding certain acts, God says: “O you who believe! Do not violate the signs appointed by Allah nor the sacred month, nor (interfere with) the offerings, nor the sacrificial animals with garlands, nor those going to Sacred House seeking the grace and pleasure of their Lord, and when you are free from obligations of the pilgrimage, then hunt, and let not hatred of a people –because they hindered you from the Inviolable Mosque (the Kaaba)- incite you to exceed the limits, and help one another in goodness and piety, and do not help one another in sin and aggression, and be careful of your (duty to) Allah; surely Allah is severe in requiting (evil).”4

About staying in Mina, God says: “Then whoever hastens (his departure) in two days, there is no blame on him, and whoever remains behind, there is no blame on him, (this is) for him who guards (against evil), and be careful (of your duty) to Allah, and know that you shall be gathered together to Him.”5

Taqwa, in relation to the Hajj, is a special Taqwa, for the Hajj itself is distinct from other religious obligations in different dimensions. One has to observe piety from the very beginning; that is to say that one must prepare himself for this spiritual journey. One must realize that it is an obligatory duty and any delay in it is a sin. One who denies it, is considered as an unbeliever.

One must take great care in providing the money which must be well-gotten, saying goodbye to his family, getting acquainted with the rituals of the Hajj and how to behave with other co-travelers, choosing a friend of journey, knowing the priorities of the journey like intention, purification of body (Ghusl), supplication, charity, performing a two-rak’a prayer, reciting the sura of al-Hamd, the verse of al-Kursi (throne, 2:255), the suras 113 and 114 beginning with “Say: I seek refuge in the Lord of the dawn” and “Say: I seek refuge in the Lord of people”, and the Sura of Tawheed (112), remembrance, glorifying Allah, saying Tahleel and Takbeer,6 taking soil (from the area of the tomb of) of Imam Hussain (AS) with him, wearing a finger-ring of agate and turquoise.

He should ponder on what journey he is going on, a journey that most of the prophets and the imams went on their feet more than twenty times, a journey that one is accompanied by one of the infallibles knowingly or unknowingly. He should have conviction that Imam Mahdi (AS) accompanies the Hajj pilgrims every year.

Ibn Shahrashoob narrated from al-Alqami that someone said: “I was somewhere between Mecca and Medina when a shadow appeared from a distance. It appeared and disappeared until it reached near me. The shadow greeted me and I replied to the greeting.

I asked: “Where are you coming from?”

He said: “From Allah.”

I asked: “Where you are going to?”

He said: “Towards Allah.”

I asked: “To whose presence are you going?”

He said: “To Allah.”

I asked: “What is your provision?”

He said: “Taqwa (piety)..”

I asked: “Who are you?”

He said: “I am an Arab man.”

I said: “Introduce yourself!”

He said: “I am a man from Quraish.”

I said: “Introduce yourself more!”

He said: “I am a Hashemite.”

I said: “Reveal your identity!”

He said: “I am an Alawite.”

Then he recited a poem eulogizing Ahl al-Bayt and their truthfulness. Finally, he said: “I am Muhammad ibn Ali ibn al-Hussain.” He then disappeared and I did not understand whether he went up to heaven or went under the earth.7

A Hajji has to observe Taqwa in visiting the tomb of the holy prophet (SAW), the light of the worlds, the master of the worlds, and the seal of prophets as well as in visiting the tombs of the infallible Imams in the Baqee’ Cemetery. He should realize that he has been honored by having the chance of visiting the land of the revelation, the descending place of angels, the place of the holy prophet (SAW) and the imams, the birthplace of the holy lights, the place of the five pure ones, the place of the shining suns, and the fountain of the perfect virtues and knowledge.

A Hajji should realize what honorable people he is going to visit, who are observing his speech and deed, and who are his hosts. His hosts are those whose knowledge has not disappeared by the veil of death, whose life and death are equal, and who are quite different from other human beings. In the Supplication of Rajab, we read: “There is no difference between You and them save they are Your servants. Whatever they have, comes from You. Their power and knowledge are acquired but Your knowledge is inherent. You have given them such a power!”

In this holy land, one must engage in character building, serving people, increasing one’s knowledge, exercising piety, and acquiring divine wisdom. Idle sport, mammonism, egoism, opportunism, love of position, backbiting, slandering, treason, indecency, and impiety must be avoided.

A Hajji should remember what endeavors were undertaken by the holy prophet of Islam (SAW), the Imams of guidance, and their honorable companions. He should see what sacrifices were made, what battles were fought, which people offered their lives for Islam and were martyred to safeguard the holy prophet (SAW) and Islam.

In Medina, he should realize what sacrificial deeds Lady Fatima (a.s.) did to help Islam and to defend Imam Ali (AS), what oppression and injustice she suffered and how she, who had been wronged, was buried at night. What plots the enemy had hatched in Medina, what scandals they brought about, what innovations in religion they introduced, how Imam Ali’s right was usurped, which people hurt the holy prophet (SAW), which people diverted the path of Imamate, and who were the people thinking of their passions and Satanic objectives.

Truly, Medina is like a book of history, religion, politics, ethics, and knowledge which has to be studied carefully. Medina is like a divine book which has to be pondered on. Medina is like a book in one of whose pages you will see divine knowledge and revelation, on another page the holy prophet’s mission, and on the next pages, the advice of the Ahl al-Bayt, kindness, friendship, love, assistance, hospitality, good behavior, counseling, equality, honor, respecting the elderly, feeding the poor, restraining of anger, patience, endurance, pardoning, observing the believers’ rights, shaking hands (with others), hugging others, love of kinship, reciting the holy Quran, supplication, weeping in the heart of night, and spending the night in worshipping.

You will see how the Imams made pilgrimage to Mecca from Medina. You will see how they got into the state of Ihram in the ash-Shajarah Mosque and their saying Labbayk (Talbiyah).8 You will see their move from Medina to Mecca, their reciting of Takbeer on the way, their entry into Mecca, and you will see how they performed circumambulation, how they did Sa’y (ritual running) between Safa and Marwa, Taqseer (cutting of nails and hair), their prayers and supplications.

In Mecca, one has to look at the past. A Hajji must know what kind of people lived in Mecca, what evil deeds they committed, what they worshiped, what they were interested in, what the Arabs were doing before Islam, what their creeds were, what changes Islam brought about, how the holy prophet of Islam (SAW) was deputed, what reactions he faced, what calamities he suffered, what battles he fought, how the messenger of Allah (a.s.) invited the idolaters to Islam, how he saved the wretched and misled people, how the only savior of humanity, the seal of the prophets and the Imam of the pious attracted people’s hearts, and how he cleansed and purified the sacred House (the Kaaba), the Rokn (the corner of the Kaaba), and the Maqam9 from the idols.

In Mecca, you can think of the shining sun of the universe, the seal of prophets and the Imam of the pious. You can call to your mind the Night Journey of the holy prophet (SAW) as well as the supplications and moaning of the Imam of guidance and ponder on the Hajj rituals.

When Ash-Shabliy had returned from the Hajj and went to meet Imam Sajjad (AS), the Imam said to him: “Have you performed the Hajj, Shably?”

Ash-Shabliy said: “Yes, O son of the messenger of Allah!”

The Imam (AS) asked: “Did you go to Miqat (the place where the pilgrims intend to perform the hajj or the Umrah) and took off your sewed clothes and performed Ghusl?”

Ash-Shabliy said: “Yes, I did.”

The Imam (AS): “Did you intend to take off the clothes of disobedience and sin and put on the garment of obedience?”

Ash-Shabliy: “No, I did not!”

The Imam (AS): “Did you intend to do away with hypocrisy and doubt?”

Ash-Shabliy: “No, I did not.”

The Imam (AS): “When you performed Ghusl, did you intend to purify yourself from lapses and sins?”

Ash-Shabliy: “No.”

The Imam (AS): “Then, you have neither gone to Miqat, nor taken off your sewn clothes, nor performed Ghusl!”

The Imam (AS): “Did you purify yourself? Did you get into the state of Ihram (consecration)? Did you have the intention of performing the Hajj!”

Ash-Shabliy: “Yes, I did.”

The Imam (AS): “When you purified yourself, got into the state of Ihram and intended to perform the Hajj, did you intend to purify yourself with the cleansing medicine of repentance for the sake of God Almighty?”

Ash-Shabliy: “No.”

The Imam (AS): “When you got into the state of Ihram, did you intend to observe all what God Almighty has made unlawful as unlawful for yourself?”

Ash-Shabliy: “No.”

The Imam (AS): “When you intended to perform the Hajj, did you intend to cut your relation with anyone (or anything) other than God?”

Ash-Shabliy: “No.”

The Imam (AS): “Then, you have neither purified yourself, nor got into the state of Ihram, nor intended for the Hajj!’

The Imam (AS): “When in the Miqat, did you perform a two-rak’a prayer of Ihram? Did you say the “talbiyah”?”

Ash-Shabliy: “Yes, I did.”

The Imam (AS): “When in the Miqat, did you have the intention of Ziyara (visiting)?”

Ash-Shabliy: “No.”

The Imam (AS): “When you performed the two-rak’a prayer, did you intend to get close to God with the prayer which is the best deed of servants?”

Ash-Shabliy: “No.”!

The Imam (AS): “Then, you have neither entered the Miqat, nor performed the prayer, nor have said “Labbayk”!”

The Imam (AS): “Did you enter the Sanctum, see the Kaaba, and offer the prayer?”

Ash-Shabliy: “Yes, I did.”

The Imam (AS): “When you entered the Sanctum, did you intend to refrain from backbiting any Muslim and consider it unlawful?”

Ash-Shabliy:” No!”

The Imam (AS): “When you arrived in Mecca, did you intend in your heart that you have turned loyally to God?”

Ash-Shabliy: “No.”

The Imam (AS): “Then, you have not entered the Sanctum, nor have you seen the Ka’ba, nor have you offered the prayer.”

The Imam (AS): “Have you circumambulated the Kaaba, touched the corners (of the Kaaba), and gone between Safa and Marwa?”

Ash-Shabliy: “Yes, I did.”

The Imam (AS): “Once, you performed Sa’y, did you have the Niayyah (intention) that you are escaping towards God? Was the Knower of the unseen aware of this?”

Ash-Shabliy: “No.”

The Imam (AS): “Then, you have not circumambulated the Kaaba, nor touched the corners, nor performed Sa’y.”

The Imam (AS): “Did you extend your hand towards the Black Rock and touched it? Did you stop at the Maqam of Abraham and perform a two-rak’a prayer?”

Ash-Shabliy: “Yes, I did.”

The Imam made a loud cry in a way that his soul was departing from his body. He then drew a sigh, saying: “One, who touches the Black Rock, is as if he has shaken hand with God Almighty. O you wretched one! You should not waste the reward of an act whose sanctity is so great, for you might change the act of shaking hand into disobedience and commitment of what is forbidden.” Then, the Imam (AS) said: “Once, you stopped at the Maqam (station) of Abraham, did you have a Niyyah (intention) that you are ready for any act of obedience and to give up any act of disobedience?

Ash-Shabliy: “No.”

The Imam (AS): “Once, you performed a two-rak’a prayer in that place, did you have the Niyyah of doing so to adhere to (Prophet) Ibrahim so as to knock down Satan?”

Ashibliy: “No.”

The Imam (AS): “Then, you have not touched the Black Rock, nor have you stopped at the Maqam of Abraham, nor have you performed a two-rak’a prayer!”

The Imam (AS): “Did you go to the Zamzam Well and drink from it?”

Ash-Shabliy: “Yes, I did.”

The Imam (AS): “Did you have the Niyyah (intention) to turn to obedience and give up disobedience?”

Ash-Shabliy: No, I did not.”

The Imam (AS): “Then, you have not gone to the Zamzam Well, nor have you drunk from it.”

The Imam (AS): “Did you perform Sa’y between Safa and Marwah, and commute between them?”

Ash-Shabliy: “Yes, I did.”

The Imam (AS): “Did you have the Niyyah that you were between fear and hope?”

Ash-Shabliy: “No, I did not.”

The Imam (AS): “Did you go to Mina?”

Ash-Shabliy: “Yes, I did.”

The Imam (AS): “Did you have the Niyyah that you would keep people safe from your tongue, heart, and hand?”

Ash-Shabliy: “No.”

The Imam (AS): “Then, you have not gone to Mina!”

The Imam (AS): “Did you have a stop at Arafat, go up the Mount of Rahmah (mercy), know the desert of Namirah, and call God near the pebbles?”

Ash-Shabliy: “Yes, I did.”

The Imam (AS): “Once, you stopped at Arafat, did you recognize God’s knowledge over everything and know that your record of deeds is with Him? Did you get to know your inner secrets?

Ash-Shabliy: “No.”

The Imam (AS): “Once, on the top of the Mount of Rahmah (Mercy), did you realize that every believing man and believing woman will receive God’s mercy and He will assist every Muslim man and Muslim woman?

Ash-Shabliy: “No.”

The Imam (AS): “Near Namirah, did you have the Niyyah (intention) that you do not enjoin something unless you yourself are ready to observe it, and do not forbid anything unless you yourself refrain from it?”

Ash-Shabliy: “No.”

The Imam (AS): “Once, you stood near the Alam (emblem) and the Namirat, did you have the Niyyah that they should bear witness to your obedience and that they together with the guarding angels would do so by the order of the Lord of heavens?”

Ash-Shabliy: “No.”

The Imam (AS): “Then, you have not stopped at Arafat, nor have you gone up the Mount Rahmah, nor have you recognized the Namirah, nor have you called God, nor have you prayed to Him, and nor have you been near the Alam and the Namirat.”

The Imam (AS): “Did you perform a two-rak’a prayer between Arafat and Muzdalifah, pick up pebbles, and go to the al-Mash’ar al-Haram (the hill in Arafat)?”

Ash-Shabliy: “Yes, I did.”

The Imam (AS): “Once, you performed a two-rak’a prayer, did you have the Niyyah that the thanksgiving prayer on the tenth night of Dhul Hijjah would take away all hardships and bring about ease?”

Ash-Shabliy: “No.”

The Imam (AS): “Once, you passed between the two emblems and had no deviation to the right or left, did you have the Niyyah not to be deviated from the religion of God?”

Ash-Shabliy: “No.”

The Imam (AS): “While collecting pebbles in Muzdalifah, did you have the Niyyah to keep disobedience and ignorance away from yourself and to be steady with knowledge and good deeds?”

Ash-Shabliy: “No.”

The Imam (AS): “In the al-Mash’ar al-Haram, did you have the intention to awaken your heart like that of the pious and those who are fearful of God?”

Ash-Shabliy: “No.”

The Imam (AS): “Then, you have not passed between the two emblems, nor have you performed a two-rak’a prayer, nor have you gone to Muzdalifah, nor have you collected pebbles, nor have you been to the al-Mash’ar al-Haram.”

The Imam (AS): “Did you arrive in Mina? Did you throw pebbles at Satan? Did you shave your head? Did you offer sacrifice? Did you perform a two-rak’a prayer in the al-Khayf Mosque? Did you return to Mecca and perform the last circumambulation?”

Ash-Shabliy: “Yes, I did.”

The Imam (AS): “When you were throwing pebbles in Mina, did you have the Niyyah that you have achieved your goals and that your Lord has fulfilled all your needs?”

Ash-Shabliy: “No, I did not.”

The Imam (AS): “When you were throwing pebbles, did you intend to throw your enemy Iblis, and by completing the rituals of the hajj, to disobey and faraway from him?”

Ash-Shabliy: “No.”

The Imam (AS): “When you shaved your head, did you have the Niyyah that you have been cleansed from all pollutions and have been purified from sins as if you were born just then?”

Ash-Shabliy: “No.”

The Imam (AS): “Once you performed the prayer in the al-Khayf Mosque, did you have the Niyyah that you should not fear anyone except God Almighty for your sins and that you do not hope but for the mercy of Allah?”

Ash-Shabliy: “No.”

The Imam (AS): “When you offered your sacrifice, did you have the Niyyah that you have cut off the throat of greed due to piety, and did you have the Niyyah to follow the tradition of Abraham when trying to sacrifice his dear son? This is the tradition of one who seeks Allah’s nearness.”

Ash-Shabliy: “No.”

The Imam (AS): “When returning to Mecca and performing the last circumambulation, did you have the Niyyah to return to obedience with the mercy of God Almighty, do what is obligatory, and seek His nearness?”

Ash-Shabliy: “No.”

The Imam (AS): “Then, you have not arrived in Mina, nor have you thrown pebbles at Satan, nor have you shaven your head, nor have you performed the rituals, nor have you prayed in the al-Khayf Mosque, nor have you performed Efadhah (the hurrying of the hajjis in masses from Arafat to Mina) circumambulation, nor have you become close to God. Go and perform another Hajj, for you have not done it!”

Ash-Shabliy started weeping for what he had lost in his Hajj and kept on learning about the Hajj rituals until he went to perform the Hajj the following year with certainty and acknowledgement.10

Abdurrahman ibn Katheer reports: “I was performing the Hajj with Imam Sadiq (AS). He went up the mountain to have a view. The Imam cast a look at people and said: “How great is the number of those who weep and wail and how few is the number of (true) Hajjis.”11

Abu Baseer has reported: “I was performing the Hajj with Imam Sadiq (AS). When we were engaged in the circumambulation around the Kaaba, I said: “May I be sacrificed for you, O the son of the messenger of Allah! Does God forgive this people?” The Imam said: “O Abu Baseer! Most of the people you are watching are monkeys and pigs.” I said: “Can I see them as you see them?” The Imam uttered certain words and rubbed his hand on my eyes. Immediately, I saw them as monkeys and pigs. This was hard to me. The Imam rubbed his hand on my eyes again and I saw people as they were.”12

I will bring this topic to an end with a tradition on the virtue of the Hajj. Imam Ali (AS) has been reported by Imam Sadiq (AS) and Mo’awiya ibn Ammar as saying: “A Bedouin came to the messenger of Allah and said: “I lost the chance of performing the Hajj. I am a rich man. Tell me what I should do with my wealth which has the same reward as the Hajj does.” Turning to him, the messenger of Allah (SAW) said: “Look at Mount Abu Qubais. If this mountain turns into red gold, and you will give it as charity, you will not attain what a Hajji attains.”

Then, the holy prophet (SAW) said: “Surely, if one sets out for the Hajj, he does not lift or put down anything, except that God will write ten rewards for him, write off ten of his bad deeds, and exalt for him ten degrees . When he rides on his camel, God will do the same for every step he takes. When he performs the circumambulation around the Kaaba, he will come out of his sins, and when he does Sa’y between Safa and Marwah, he will come out of his sins. When he throws pebbles (at Satan), he shall be free of his sins.”

The messenger of Allah (SAW) then said: “Whenever a Hajj pilgrim stops, he will come out of sins.” Turning to the man, the holy prophet (SAW) said: “How can you attain what a Hajj pilgrim has attained?” 13

🍃🕊🍃 al-Islam.org 🍃🕊🍃

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tawakkull · 1 year

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ISLAM 101: Spirituality in Islam: Part 17

Wara’ (Abstinence)

Wara’ is defined as holding oneself back from unbecoming, unnecessary things; as strictly refraining from what is unlawful and forbidden; or abstaining from all doubtful things lest one should commit a forbidden act. The Islamic principle: Abandon what you doubt and prefer what you have no doubt about, and the Prophetic saying: What is lawful is evident and what is forbidden is also evident, explain the basis of wara’. [1] Some Sufis define wara’ as the conviction of the truth of Islamic tenets, being straightforward in one’s beliefs and acts, being steadfast in observing Islamic commandments, and being very careful in one’s relations with God Almighty. Others define it as not being heedless of God even for the period of the twinkling of an eye, and others as permanently closing them-selves to all that is not Him, as not lowering oneself before anyone except Him (for the fulfillment of one’s needs or other reasons), and as advancing until reaching God without getting stuck with one’s ego, carnal self and desires, and the world.

Always refrain from begging from people, Beg only from your Lord Who is the All-Munificent. Renounce the pomp and luxuries of the world Which will certainly go as they have come.

We can also interpret wara’ as basing one’s life on engaging in what is necessary and useful, as acting in consciousness of the real nature of useless, fleeting, and transient things. This is stated in the Tradition: It is the beauty of a man’s being a good Muslim that he abandons what is of no use to him.

The writer of the Pandname, Farid al-Din al-Attar, explains this principle in a very beautiful way:

Wara’ gives rise to fear of God, One without wara’ is subject to humiliation. Whoever uprightly follows the way of wara’, Whatever he does is for the sake of God. One who desires love and friendship of God, Without wara’, he is false in his claim of love.

Wara’ relates to both the inner and outer aspects of a believer’s life and conduct. A traveler on the path of wara’ must have reached the peaks of taqwa; his or her life must reflect a strict observance of the Shari'a’s commands and prohibitions; his or her actions must be for the sake of God; his or her heart and feelings must be purged of whatever is other than God; and he or she always must feel the company of the “Hidden Treasure.”

In other words, the traveler abandons those thoughts and conceptions that do not lead to Him, keeps aloof from those scenes that do not remind one of Him, does not listen to speeches that are not about Him, and is not occupied with that which does not please Him. Such degree of wara’ leads one directly and quickly to God Almighty, Who declared to Prophet Moses: Those who desire to get near to Me have not been able to find a way better than wara’ and zuhd (asceticism).

It was also during this period that people shed tears for the rest of their lives because they had cast a single glance at something forbidden, and people who vomited a piece of unlawful food that they had swallowed in ignorance wept for days. As related by ‘Abd Allah ibn Mubarak, a great traditionist and ascetic, a man traveled from Merv (Afghanistan) to Makka in order to return to its owner an item that he had put in his pocket by mistake. There were many who gave life-long service to those to whom they thought they owed something, such as Fudayl ibn ‘Iyad. Biographies of saints, such as Hilyat al-Awliya’ (The Necklace of Saints) by Abu Nu'aym al-Isfahani, and al-Tabaqat al-Kubra (The Greatest Compendium) by Imam al-Sharani, are full of the accounts of such heroes of abstinence.

[1] Bukhari, Buyu’, 3; Tirmidhi, Qiyama, 60. [2] Qushayri, al-Risala, 111.

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wordsbyhisheart · 2 years

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Shaykh Mahmud Effendi رحمه الله was once on a journey with his students and they stopped in a shop for a drink. After travelling for over 100 miles - the beloved Shaykh asked the students if they had paid for a plastic cup they had used to serve him the drink. The students told the Shaykh that the shopkeeper had not asked for a price.

The Shaykh drove all the way back with his students and informed the shopkeeper that they had used the cup without knowing if they had to pay for it or not. That is Taqwa and the Akhlaq of the Awliya

We have to keep in mind that this Shaykh is the one who kept Islam alive after Atatürk and the secularists tried to get rid of Islam in Turkey. For that alone, the Ummah is indebted. As they say, in the darkest nights, shine the brightest stars. And Shaykh Mahmud Effendi is without any doubt one of them. The Qutb and 'Arif Billah of this century, and to many, the reviver (Mujaddid) of Islam.

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urduquotesblog · 2 months

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What is the Ruling on Fasting Month of Ramadan

Introduction

Ramadan, the ninth month of the Islamic lunar calendar, holds immense significance in the lives of Muslims worldwide. It is a time of spiritual reflection, self-discipline, and heightened devotion. Understanding the what is the ruling on fasting month of ramadan. In this comprehensive guide, we delve into the essence of Ramadan fasting, its significance, and the rulings prescribed by Islamic jurisprudence. The Essence of Ramadan Fasting Ramadan fasting, known as Sawm, is one of the Five Pillars of Islam, obligatory for all adult Muslims, with certain exceptions. The primary purpose of fasting is to attain Taqwa, or God-consciousness. Muslims abstain from food, drink, smoking, and marital relations from dawn (Fajr) until sunset (Maghrib), focusing on spiritual growth, self-discipline, and empathy towards the less fortunate. The Ruling on Fasting Month of Ramadan According to Islamic jurisprudence, fasting during Ramadan is obligatory for every mentally and physically capable adult Muslim. The Quran explicitly states: "O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous" (Quran 2:183). The fast begins at dawn and ends at sunset, with specific guidelines regarding its observance.

Conditions for Fasting Fasting in Ramadan is incumbent upon those who fulfill certain conditions: - Muslim Identity: Only Muslims are obliged to fast during Ramadan. - Puberty: Fasting becomes obligatory upon reaching puberty. - Sanity: Individuals must be of sound mind to fulfill the obligation of fasting. - Physical Health: Those physically capable of fasting without harm to their health are obligated to do so. - Residency: Fasting is obligatory upon those who are not traveling. Exceptions and Exemptions While fasting is obligatory for most Muslims during Ramadan, certain exemptions and exceptions exist: - Illness: Those with acute illness or conditions where fasting may exacerbate their health are exempted. - Pregnancy and Nursing: Pregnant or nursing women are exempt if fasting poses a risk to their health or that of their child. - Travel: Travelers have the option to fast or postpone their fast and make it up later. - Menstruation: Menstruating women are excused from fasting during their menstrual cycle and must make up for missed fasts afterward. Conclusion: What is the Ruling on Fasting Month of Ramadan In conclusion, the ruling on fasting during the month of Ramadan is clear and unequivocal. It is obligatory for mentally and physically capable adult Muslims, with exemptions for certain circumstances. Ramadan fasting is not merely abstaining from food and drink; it is a profound spiritual journey that fosters self-discipline, empathy, and devotion to God. FAQs - Can children fast during Ramadan? Children are not obligated to fast until they reach puberty. However, some may choose to fast for a few hours as practice under parental guidance. - What if someone breaks their fast intentionally? Intentionally breaking the fast without a valid reason is considered a grave sin in Islam. Repentance and making up for the missed fast are necessary. - Is it permissible to fast on behalf of someone else? While it's commendable to fast on behalf of deceased loved ones or those unable to fast due to illness, it's not a substitute for their obligation. Read the full article

#whatistherulingonfastingmonthoframadan #fasting #ramadan

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clickandtravel00 · 4 months

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Embarking on a Spiritual Journey: Hajj Departure from Marseille

Embarking on the sacred pilgrimage of Hajj is a profound and spiritually enriching experience for Muslims around the world. For those departing from Marseille, the journey takes on a special significance, marked by anticipation, preparation, and a deep sense of devotion. Let's explore the unique aspects of hajj depart marseille from Marseille and the spiritual significance that accompanies this sacred expedition.

The Gateway to Hajj:

Marseille, with its historic port and cultural diversity, serves as a significant gateway for pilgrims embarking on the Hajj journey. The departure from this coastal city adds a distinctive touch to the pilgrimage experience, symbolizing the convergence of diverse backgrounds united in the pursuit of a shared spiritual goal.

Spiritual Preparation:

As pilgrims prepare to depart from Marseille, the spiritual readiness for Hajj takes precedence. This involves not only physical preparations but also a deep introspection of one's intentions, seeking forgiveness, and purifying the soul. Departure from Marseille marks the beginning of a transformative spiritual journey.

Community Bonding:

Departing from Marseille to undertake Hajj often involves traveling in groups, fostering a sense of community and unity among the pilgrims. Shared anticipation, prayers, and the collective pursuit of spiritual fulfillment create a unique camaraderie among those embarking on this sacred journey together.

Cultural Diversity:

Marseille, known for its cultural diversity and melting pot of traditions, contributes to the rich tapestry of the Hajj departure experience. Pilgrims from Marseille bring with them a blend of French and Islamic cultural influences, creating a mosaic that reflects the global unity of the Muslim Ummah.

5Symbolism of Departure:

The act of departing from Marseille for Hajj holds profound symbolism. It symbolizes leaving behind the mundane aspects of life and embarking on a sacred pilgrimage to the holy city of Mecca. The departure signifies a spiritual transition, a symbolic detachment from worldly affairs in pursuit of a closer connection with the Divine.

Reverence for Rituals:

As pilgrims depart from Marseille, they carry with them a deep reverence for the rituals of Hajj. The Tawaf, Sa'i, standing at Arafat, and the symbolic Stoning of the Devil all become focal points of contemplation. Departure marks the beginning of a spiritual itinerary, guiding pilgrims through these sacred rites with devotion and humility.

Spiritual Reflection:

Hajj departure from Marseille prompts pilgrims to reflect on the significance of the journey ahead. It is a time for prayer, introspection, and seeking forgiveness. The act of leaving one's familiar surroundings in Marseille and embarking on this spiritual odyssey is a powerful catalyst for self-discovery and renewed faith.

conclusion:

Hajj departure from Marseille is a momentous occasion filled with spiritual significance. As pilgrims set sail or take flight from this historic port city, they carry with them the collective hopes, prayers, and aspirations of their community. Departing from Marseille becomes a symbolic step toward the fulfillment of a religious duty and a profound quest for spiritual enlightenment in the sacred precincts of Mecca.

For More Info. :-

taqwa voyage hajj

agence hajj bordeaux

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dailytafsirofquran · 4 months

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Tafsir Ibn Kathir: Surah Yusuf Ayah 109

In the Name of Allah, the Most Gracious, the Most Merciful.

12:109 And We sent not before you (as Messengers) any but men unto whom We revealed, from among the people of townships.

Have they not traveled in the land and seen what was the end of those who were before them!

And verily, the home of the Hereafter is the best for those who have Taqwa. Do you not then understand!

All of the Prophets are Humans and Men

Allah says;

And We sent not before you (as Messengers) any but men unto whom We revealed,

Allah states that He only sent Prophets and Messengers from among men and not from among women, as this Ayah clearly states.

Allah did not reveal religious and legislative laws to any woman from among the daughters of Adam. This is the belief of Ahlus-Sunnah wal-Jama`ah.

Sheikh Abu Al-Hasan, Ali bin Ismail Al-Ash`ari mentioned that;

it is the view of Ahlus-Sunnah wal-Jama`ah, that there were no female Prophets, but there were truthful believers from among women. Allah mentions the most honorable of the truthful female believers, Maryam, the daughter of Imran, when He said,

The Messiah ('Isa), son of Maryam (Mary), was no more than a Messenger; many were the Messengers that passed away before him. His mother was a Siddiqah (truthful believer). They both used to eat food. (5:75)

Therefore, the best description Allah gave her is Siddiqah.

Had she been a Prophet, Allah would have mentioned this fact when He was praising her qualities and honor. Therefore, Mary was a truthful believer according to the words of the Qur'an.

All Prophets were Humans not Angels

Ad-Dahhak reported that Ibn `Abbas commented on Allah's statement, And We sent not before you((as Messengers) any but men),

"They were not from among the residents of the heaven (angels), as you claimed.''

This statement of Ibn Abbas is supported by Allah's statements,

And We never sent before you any of the Messengers, but verily, they ate food and walked in the markets. (25:20)

And We did not create them with bodies that ate not food, nor were they immortals. Then We fulfilled to them the promise. So We saved them and those whom We willed, but We destroyed extravagant, (21:8-9)

Say: "I am not a new thing among the Messengers.'' (46:9)

Allah said next,

from among the people of townships,

meaning, from among the people of cities, not that they were sent among the Bedouins who are some of the harshest and roughest of all people.

Drawing Lessons from the Incidents of the Past

Allah said next,

Have they not traveled in the land,

meaning, `Have not these people who rejected you, O Muhammad, traveled in the land,'

and seen what was the end of those who were before them,

that is, the earlier nations that rejected the Messengers, and how Allah destroyed them. A similar end is awaiting all disbelievers.

Allah said in another Ayah,

Have they not traveled through the land, and have they hearts wherewith to understand! )22:46(

When they hear this statement, they should realize that Allah destroyed the disbelievers and saved the believers, and this is His way with His creation.

This is why Allah said,

And verily, the home of the Hereafter is the best for those who have Taqwa.

Allah says, `Just as We saved the faithful in this life, We also wrote safety for them in the Hereafter, which is far better for them than the life of the present world.'

Allah said in other Ayah,

Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth (i.e. Day of Resurrection). The Day when 126

their excuses will be of no profit to the wrongdoers. Theirs will be the curse, and theirs will be the evil abode (in Hellfire). (40:51-52)

Do you not then understand!

#allah #quran #revert #dua #islam #help #religion #revert help #ayat #hadith #revert help team

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embunmerindu · 8 months

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Mendapat kiriman video dari seseorang, yang semoga Allah menjaga diri dan suaminya serta memudahkan seluruh rangkaian ibadah mereka.

Allahumma aamiin....🤲

Suasana pagi hari di Nabawi dari hotel Dar Al Taqwa.

Teriring rasa syukur yang tiada pernah terputus, ketika perjalanan ibadah yang menjadi prioritas adalah niat ibadah dan kenyamanan seorang istri yang sedang mengandung buah hati.

Memilih berangkat mandiri tanpa travel umroh agar fleksibel mengatur waktu, hotel dan transportasi yang paling nyaman agar sang istri tidak merasakan lelah di sepanjang perjalanan.

Menyerahkan semua urusan kepada Allah Ta 'ala dan berikhtiar sesuai kemampuan.

Masya Allah, laa quwwata illa billah...

Sabtu, 100923 🌅06. WAS

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everydaydua · 2 years

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DAILY DUA

Dua upon returning from a journey

اللهُ أَكْبَرُ ، اللهُ أَكْبَرُ ، اللهُ أَكْبَرُ ، سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ ، وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ ،

اللَّهُمَّ إِنَّا نَسْأَلُكَ فِي سَفَرِنَا هَذَا الْبِرَّ وَالتَّقْوَى ، وَمِنَ الْعَمَلِ مَا تَرْضَى ،

اللَّهُمَّ هَوِّنْ عَلَيْنَا سَفَرَنَا هَذَا وَاطْوِ عَنَّا بُعْدَهُ ، اللَّهُمَّ أَنْتَ الصَّاحِبُ فِي السَّفَرِ ، وَالْخَلِيفَةُ فِي الأَهْلِ ،

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ وَعْثَاءِ السَّفَرِ ، وَكَآبَةِ الْمَنْظَرِ ، وَسُوءِ الْمُنْقَلَبِ فِي الْمَالِ وَالأَهْلِ

آيِبُونَ تَائِبُونَ عَابِدُونَ لِرَبِّنَا حَامِدُونَ

Translation

Allah is the greatest, Allah is the greatest, Allah is the greatest. How far from imperfections He is, The One Who has placed this (transport) at our service, and we ourselves would not have been capable of doing so, and to our Lord is our final destination,

O Allah, we ask You for piety (Birr), and fear of You (Taqwa) in this journey of ours, and we ask You for deeds which please You,

O Allah, facilitate our journey and let us cover it’s distance quickly. O Allah, You are The Companion on the journey and The Successor over the family,

O Allah, I seek refuge with You from the difficulties of travel, and from having a change of hearts and being in a bad predicament, and I take refuge with You from an ill fated outcome with wealth and family.

We return, repent, worship and praise our Lord.

Note: Birr and Taqwa are two comprehensive terms which individually, refer to all good actions and obedience i.e. performing the commanded actions and avoiding the prohibited actions.

When combined together, birr refers to doing those actions which have been commanded and taqwa refers to avoiding those actions which have been prohibited.

Transliteration

allaahu akbar, allaahu akbar, allaahu akbar, subḥaan-alladhee sakhkhara lanaa haadhaa wa maa kunnaa lahu muqrineen, wa innaa ilaa rabbinaa la munqaliboon

allaahumma innaa nas’aluka fee safarinaa haadhal-birra wat-taqwaa, wa minal-‛amali maa tarḍaaa,

allaahumma hawwin ‛alaynaa safaranaa haadhaa waṭwi ‛annaa bu‛dahu,

allaahumma antaṣ-ṣaaḥibu fis-safar, wal-khaleefatu fil-ahl,

allaahumma innee a‛oodhu bika min wa‛thaa’-is-safar, wa ka’aabat-il-manẓari, wa soo’-il-munqalabi fil-maali wal-ahl

aayiboona taa’iboona ‛aabidoona li rabbinaa ḥaamidoon

Sources: Muslim No# 1342

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tasmiq · 13 days

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Jumu'ah Sohbet: 19 April 2024

Post-Ramadan, the question on everyone's minds, who have surrendered to loving Allah, is how to retain the powerful frequency of this past month? These were some powerful motivations to keep trying to retain our purview of Allahistan.

#1. We were reminded of a sudur (innermost self) resounding truth generated by our beloved Shaykh Taner. He said:

"Make your goal to love Allah. Surrender to that. The biggest action is love. The biggest being is love. The shortest distance to Allah is love. The biggest asset that burns all incompleteness is love."

As a self-deprecating being, who always contends with one's incompleteness. That is usually after one's nafs (ego or lower-self) succumbs to Nafs al-Lawwama (self-critical soul). It is only the concept of Allah as Al-Wadūd (the most Loving) as in Sufism that reshapes one's incompleteness. Shukran Ya Allah (Divine gratitude) for the insight of our sudur.

#2. During our bi-monthly learning circle, Shaykh Nishaat then reflected on the notion of surrender as beautifully delved into in Shaykh Taner's book, "The Sun Will Rise in the West". Shaykh Nishaat reflected that we must conscientiously surrender. We must do it knowingly and lovingly through our respective sulook (a spiritual path to reach Allah through clear intuition). Again, Sufism's rich and deep emphasis on the love of Allah.

"The traveler on this path is called a salik. At special moments the beginner experiences complete absorption in the remembrance of God and a detachment from all mundane thoughts"

As an accident survivor who was led to surrender many aspects of one's being which strengthened one's nafs... I have gained so much more from my wilful detachment, which confuses those who knew me in my pre-accident life. However, not only am I being taught to be alone with myself, but to reciprocate and recognise Al-Wadūd (the most Loving) who is the Creator of all that I know, Al-Khaliq.

#3. One of the richest blessings of belonging to a Tariqa (spiritual school) is that we never tire of seeking and sharing our spiritual insights. We learned from a Persian Sufi Poet by the name of Fakhr al-Din 'Iraqi, who reflected on humanity's worldly characters:

"They look, they see, but do not comprehend.

They take no pleasure in the View,

For to enjoy it one must know

through the Truth of Certainty

What he is seeing,

through Whom, and why."

It explained beautifully the nature of my surrender because I have been experiencing taqwa (God-consciousness) through the ability to see Allah's actions. What began as early as the sprinkling flowers overhead your Abbu and I, our never-before encounter of a leaping dolphin by the sea, to my current everyday moments that pass by as miracles! The taqwa of one's heart, which is an almost indescribable but palpable reality, has been a self-transformative process.

#4. Khalifa Rubina shared that Sayyidatuna Ummu Salama RA said:

"The most beloved actions to Nabee ﷺ were those good actions that are done consistently/regularly, although they are simple/easy actions."

Therefore, Anne getting us to reflect on taqwa in Ramadan was a perfect intervention. It got us to enact with a focus on Allah, but equally by connecting with the frequency of Ramadan to perform our devotions consistently. I was left with eternal gratitude for our Tariqa for simplifying our connection to Allah, where I have connected the deepest with our holy Qur'an:

Shukran Ya Allah!

#5. This week, I had also learned from Shaykh Nishaat to be more gentle with human frailty just as I treat with wonderment; the human quest for truth, irrespective of the religion that they come from. A few months ago, Buddhism was tainted for me after learning about the cases of sexual abuse by its leaders upon its students in Buddhist schools set up in Europe. Advisor to former US President Nixon, who at some point converted to Islam, Dr Robert Dickson Crane on meeting two Buddhists asked them to describe the essential teachings of their faith in 5 minutes, which they not only did in just 2 minutes but their response was synchronous to the essence of Islam, Subhana'Allah (Divine glory)! The monks said:

"First, we have Hinayana Buddhism, which teaches one to avoid addiction to the material world. Once one has made some progress in this, one is ready for Mahayana Buddhism, at which level one is aware of the nameless, because naming automatically prescribes and limits the limitless. Some Christians use the word "God." Once one is aware at this level, one's great desire is to bring compassionate justice to everyone and everything in the world."

Through Sufism in Islam, one learns detachment to the material world by constantly going against one's nafs. As in Sufism, we are made to journey through levels of our spiritual growth in surrender of our nafs. We are made to become aware of the "nameless" referred to as "God" in Christianity, but where in Islam is identified by more than 99 Divine names! Once you are at this level, the Buddhist monks said, you are compelled to bring compassionate justice to everyone and everything in the world. Just as our role model, who was the last Prophet to mankind, Prophet Muhammad SAW did and continues to do, to this day!

In conclusion, the desire to retain the Ramadan frequency is set into our consciousness through connection to taqwa. May Allah continue to guide us to His truth with ease:

Ya Hadi Ya Haq Ya Latif

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wisdomrays · 6 months

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PUTTING AN END TO A LONG JOURNEY: Part 5

We cannot say that we have comprehended taqwa with its place in God’s sight and with all that it promises. I have neither been able to comprehend nor explain it. I have lowered it below from its heavenly horizon and presented it in the narrowness of my capacity of perception and description. Who knows what other heavenly truths like taqwa I have transformed into earthly concepts due to my limited ability. However, if the highest level of taqwa is, according to some, remaining distant from everything which will contaminate the spirit, keeping silent in any matter that is not pleasing to God, avoidance of even any image or conception in opposition to God’s decrees, always pursuing His good pleasure and living with the intention of feeling, seeing, and knowing Him only and attaining His company, and always breathing with Him with the mention of “He!” in utter oblivion of one own self—if taqwa consist of all these, then it is beyond our capacity of perception or description. Those who experience it at this level travel and live in the realms that are beyond any dimensions we know, saying:

The lights of my eyes are “He!”, and the decree guiding my intellect is “He!”

The utterance of my tongue is “He!” and what is manifested from my wailings is “He!

The recreation of my heart is “He!” and the beloved of my soul is “He!”

….

Its fasting is “He!”, its festival is “He!”, and its abstinence and piety are “He!”

Its meeting with God is “He!”, its separation is “He!”, and the remedy for its ailments is “He!”

As for me, I can only approach and describe it according to my capacity of perception and on the map of my spirit.

There are some other states like excellence in worship and other states and actions even beyond excellence such as always living in awareness of God’s omnipresence and uninterruptedly pursuing the truths that cannot be attained through eyes or other external senses, not even through the mind. People like me either keep silent concerning these or lend ears to those who are qualified to talk about them, only making conjectures. Those who attain these states observe many truths that are hidden to others, scattering around many ever-original gems from the treasures of the Unseen, and offering those who follow them exquisite things from among the Divine gifts that are given to them as presents for their insight. A hero of such a degree of ecstasy and immersion gives voice to his boiling feelings as follows:

The Beautiful One has once more shown me His Face from His Palace of Majesty;

I am once more a wailing, mad lover intoxicated with the eternal wine;

The veil of ignorance has once more been removed from my eyes and heart;

A call has come to my soul from among the calls of the All-Transcending One.

In Emerald Hills of the Heart, we have tried to sometimes picture what we have heard from the specialists concerning this multicolored map, sometimes that which we have attained and perceived from relevant books or booklets, sometimes that which we have read on the faces of certain happenings which are common and legendary, and sometimes what has been experienced, spoken, or reported through ages—we have tried to picture these and say some things in the name of the provision and the principles of the journey of the luminous travelers of the Sufi path.

It would be an exaggeration to say that we have been able to interpret according to the Book (the Qur’an) and the Sunna whatever has been said concerning the matters discussed. However, I would like to say that I have done my best and acted with great sensitivity so as to be able to interpret every approach and consideration according to these two basic sources of Islam. The tears I have many times shed over the black lines, which I regard as my sins of thinking, are witnesses to this. I have many times trembled with the consideration that I have not been able to present the elevated, transcending truths in accordance with their essential reality or real nature, and have nearly decided to give up continuing to write about them. I must admit that I have had difficulties in finding religiously true bases for some ambiguous utterances of people of deep spirituality—statements that are apparently incompatible with the essentials of the Religion—or in conforming perfectly to the unique place of the Religion in God’s sight and the fact that the people of deep spirituality are the living representatives of it. I have continuously shuddered with the fear that while trying to remain respectful for the transcending position of the truth and the Ultimate Truth of the truths, I have not been able to explain relevant matters in accordance with their original, essential reality or true nature.

I cannot claim that whatever I have written is true. It is God Almighty Who knows the exact truth of everything. If all that I have written and done is the expression of the truth and has been written and done with the intention of pleasing God, it is from Him and by Him; while whatever mistake has been made, even though I have intended God’s approval and reward, any failure in the pursuit of God’s good pleasure, is from me. I seek refuge in my Lord with the excuse and veil that “All children of Adam are subject to erring much, and the best of those who err much are the oftrepentant,” and request that God also open for me the door of repentance and contrition, a door that He has opened for those who have come before me

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