Hajj & Umrah, - Behavioraland Educational Purposes of Hajj‎‎

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‎‎Education is the behavior that man displays everyday. Thus, if it is said that Islamic rulings educate Muslims, it would be the truth, as all Islamic rulings aim at educating man in Divine etiquette that suits man's innate nature and acquaints him with the rights of Allaah The Almighty, his duties towards himself and towards others, and the duties of others towards him.
PerformingHajjis one of these educational rulings, asHajjtrains the Muslim individual to endure certain conditions that he may not be accustomed to in his everyday life.‎‎ ‎‎There are many lessons that the pilgrim learns inHajj; the most important ones of which are:‎‎
1. ‎‎Sacrificing comfort: When a person is at home all his needs are taken care of, but theHajjjourney takes him away from home and thus away from the peace, quiet and comfort of his home. Hence,Hajjteaches people to get used to hardship and to sacrifice for the sake of others.‎‎
‎When a person encounters a situation or witnesses a scene that makes him forget all about comfort, this trains him to abstain from the pleasures of life and to only take from them whatever satisfies his basic needs.‎
2. Appreciating the value of time: Today, the Muslim nation is one that wastes time and does not utilize it to the utmost, as most of its members spend hours in idle talk which leads to losing out on many interests.Hajjteaches Muslims to be punctual as the pilgrims must go to Mina on the Day ofTarwiyah,pray Thuhr,‘Asr,Maghriband‘Ishaa’there then move to‘Arafaaton the specified day and stay there untilMaghrib, then move toMuzdalifahand pray bothMaghriband‘Ishaa’there. Then they leaveMuzdalifahafterFajrprayer and before the sun rises.
Travelling from one place to another on specific days and times duringHajjteaches pilgrims how to be punctual, and pilgrims should apply this in their practical life. The pilgrim should keep in mind that the Prophetsaid:“The slave will not go forward on the Day of Judgment until he is asked four questions: about his life and how he spent it, about his youth and how he used it, about his wealth and how he acquired it and spent it, and about his knowledge and what he did with it.”
3. Patience in confronting the problems of life: Man is created with a propensity for anxiety and impatience when he faces the slightest problem that threatens his lifestyle, butHajjawakens the feeling of change inside him.Hajjteaches pilgrims that it is not necessary to stick to a certain way of life and that luxury and ease are not permanent as one might encounter problems and face hard times in the future. Thus,Hajjprovides a practical lesson in being patient.
4. Becoming acquainted with the problems of fellow Muslims from all over the world: Muslims are brothers in faith and they should share their joys and sorrows. A Muslim should advise his brother to praise Allaah The Almighty when he is granted favors and to be patient when he faces trouble.Hajjis an annual meeting ground for Muslims where they can discuss their social, cultural, educational, economic and religious problems.
For example, an Indonesian person would talk about his problems, and the Moroccan, American and European would do the same. They would all discuss problems and try to reach a suitable solution that satisfies Allaah The Almighty and His Messenger as the consensus of theUmmah)Muslim nation( is infallible. The Prophetsaid:"My Ummah will never agree upon deviation."
5. Planning for a better future: The more people gather, the better the planning is and this is why Allaah The Almighty Says )what means(:}and whose affair is ]determined by[ consultation among themselves, and from what We have provided them, they spend.{]Quran 42: 38[Hajjoffers a unique opportunity for consultation as Muslims can discuss the means to advance theUmmahand help it to reach the ranks of the developed nations.
Some countries may have surplus money, others may have skilled labor while others may have industrial resources. If their efforts are united, they would become integrated and thus the needs of each country would be met.



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Personal, - Women and depression

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Depression is more rampant among women than among men. Why?
Allaah Almighty Says in a Sacred Hadeeth:“...Be mindful of Allaah, you will find Him before you. Get to know Allaah in prosperity and He will know you in adversity. Know that what has passed you by was not going to befall you; and that what has befallen you was not going to pass you by. And know that victory comes with patience, relief with affliction, and ease with hardship."]At-Tirmithi[
Every man, woman and child can suffer from depression at some point in their life, but women in particular suffer in greater numbers and are more likely to experience a more debilitating depression than men; and there are several reasons that factor into that. Throughout history and to our present day, women are responsible for the well being of the entire family and in today's society, often also responsible )at least in part( for the financial support of the family compounded with everything else. Depression is not just in our head-if’s in our hormones.
Feminism has been echoed in the West for decades and is now spreading throughout the entire world – adamantly propagating the notion that women and men are equal in all aspects, and that women are capable of doing anything a man can do. While feminism in the West has made some positives strides in realizing equality for women, such as the right to vote and equal opportunities in employment )at least from the outside view(, the feminist movement has also brainwashed both men and women into believing that women are exactly like men -no difference at all.
Unfortunately, we have all allowed some of the feminist beliefs to influence us. They tell women what they should feel and how they should act, even to the extent of telling us to ignore what’s going on inside our bodies—that it plays no part in our decisions or our feelings.
But in fact, it makes all the difference. Women cannot do everything men can do, and vice versa. Examples of this are in the eggs and the sperm that the opposite sex naturally carries in their body—neither sex can produce what is natural for the other. It is impossibility in the human being. Men and women are made very different indeed. Men do not endure monthly hormone changes as women do. This fact however, does not give the implication that women are somehow incapable or unintelligent, but it does point out that these changes do impact our decisions and our emotions.
Each and every month women undergo a series of hormonal imbalances that impact their mood, emotional state and attitude in a way that doctors are only now beginning to understand.
Menstruation and PMS
The first stage in our hormonal storm is the arrival of adolescence and with it our menstrual periods. Then next comes the regular onslaught of P.M.S. which is the partner of our menstrual cycle – which most women suffer from P.M.S., by no fault or control of our own, causes us to become irritable, moody, fatigued and feel generally cruddy. It was not until the 1930s, that Dr. T. Frank, an American Gynecologist, first brought P.M.S. )better known as pre-menstrual syndrome(, into the public awareness in the United States. However, we know that Allaah, The Exalted, informed all of mankind about the symptoms of a woman's menstrual cycle thousands of years prior to that in the following verse which means:
"And they ask you about menstruation. Say: It is a discomfort..."]Quran 2:222[
And that it surely is. But there is more to the female hormonal roller coaster than just her monthly menstrual cycles and P.M.S. We get pregnant, some of us suffer from infertility, and we also must deal with menopause later on in our life – a full life cycle of hormonal upheavals.
Pregnancy
Women's bodies go through phenomenal changes during pregnancy in order to accommodate the living being inside their wombs. We know that there are several stages that the baby itself undergoes during its growth cycle in the womb and were described in detail in the Quran. The soon-to-be-mother also experiences many changes to her physical body, to name just a few: her heart rate increases, her oxygen uptake increases, blood volume and cardiac output increases and a hormone called relax-in is dispersed in her body causing her ligaments to stretch more easily. That's all of course, not mentioning the fact that her uterus and breasts are enlarged and the overall weight gain from the whole ordeal and everything inside her body is pushed around to make way for the growing baby. It is no less than a massive undertaking on the female body and on her hormones.
Infertility
Allaah Almighty Says what means: “You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Scripture before you and from those who associate others with Allaah much abuse. But if you are patient and fear Allaah – indeed, that is of the matters ]worthy[ of determination." ]Quran 3:186[
It is a test and a hardship for many, in fact about 10-15% of couples in the United States alone face infertility. Women are often more emotionally affected by not being able to conceive than men are. However, with the advent of many new fertility drugs and procedures available now, many more women are realizing their dreams of motherhood. However, enduring the wait and see experience of these new found medical technologies can also produce an emotionally draining roller coaster for everyone involved – and the drugs and procedures are not always successful.
Menopause
Then, of course, there is menopause. Yet again, this is another time in a woman's life when the estrogen and progesterone hormones are going crazy. The metabolism of the woman’s body slows down and many women start to forget things due to low estrogen levels. As well as many other physical changes a woman's bodies undergo during this time in her life.
Feminism vs. fact
So with all of these processes happening non-stop during a woman’s life cycle - how can anyone conclude that we are all the same? As Muslim women, we need to begin to embrace our differences with men and appreciate them. We need to understand and accept how our bodies work and how those changes do affect our mind and our emotions; but not just how — but how often. Once we do this, we will begin to recognize when we are feeling irritable and why our mood fluctuating. Recognizing these changes can help give us some understanding of how our bodies work.
Outside factors
It is no wonder that many Muslim women suffer from depression, especially in the West. We are relentlessly bombarded with ridicule that we are bag ladies held to submit to our husbands. We all know well how the media portrays Muslim women, and although we say it doesn't matter — sometimes in reality it does bother us and can play a contributing part of our depression. Add to that during our menstrual cycle we are unable to pray and we may feel overwhelmed.
The bottom line is that no one can tell you how you are supposed to feel, but commercials and magazines stand on their media driven soapbox re-iterating those same feminist beliefs – that you can do it all. But in real life, no one can do it all. We all have our limits, and we all fall short. That’s why so many women today take drugs such as Prozac, just to try to keep up—trying to ignore those changes in the body and ignore the stressed pressure telling them they can’t do it all.
Muslim women should pay attention to the hidden messages women are given and concentrate on what's important—your religion and your family. Everything else besides that is disposable. Fulfill your obligations to the best of your ability and for everything else – just take on what you can and leave the rest, while never forgetting that no matter what state you are in, you can always make Du`aa` )supplication(.
Allaah Almighty Says what means: “….Our Lord, do not impose blame upon us if we have forgotten or erred. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people."]Quran 2:286[



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Personal, - Religious Wisdom - II

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Rules Pertaining to Religious Wisdom
1-Religious wisdom is either obligatory or recommended to use. When this term is mentioned, many people think it refers to details of religious wisdom and avoiding doubtful matters. Therefore, they think that religious wisdom is not an obligation and that it is specifically for people who have been selected and righteous, and that it is not obligatory on every individual. Shaykhul-Islam Ibn Taymiyyah, may Allaah have mercy upon him, said,
The religious wisdom that is recommended in the Sharee‘ah and with which Allaah The Almighty sent His Prophet Muhammad, sallallaahu 'alayhi wa sallam, is refraining from what might make a person deserve to be dispraised or punished, even though there is nothing in the Sharee‘ah that prohibits these actsin the absence of what contradicts it. This includes performing obligations and acts which seem to be obligatory, and avoiding prohibitions and acts which seem to be prohibited. Also, if the unfavorable acts are preformed then it may be a cause of imperfection and punishment.
Obligatory religious wisdom is refraining from all that results in dispraise and punishment. In other words, performing obligations and avoiding prohibitions. The difference between the recommended and obligatory forms of religious wisdom is in relation to the acts that seem to be obligatory but not evidently and the acts that seem to be prohibited but not evidently.
2-There is no religious wisdom in matters that are absolutely and patently permissible. Rather, religious wisdom in these matters is an undue form of exaggeration. Ibn Taymiyyah, may Allaah have mercy upon him, said,“Religious wisdom does not include avoiding absolutely permissible acts, just as there is no religious wisdom in committing acts that are absolutely impermissible.”
3-Just as refraining from certain acts is considered to be religious wisdom, performing certain acts is also regarded as religious wisdom, as some people believe that it only includes refraining from particular acts. Shaykhul-Islam Ibn Taymiyyah, may Allaah have mercy upon him, said,
People may misunderstand religious prudence from three aspects: first, many people think that it is concerned with avoiding certain acts only. In other words, they believe that religious wisdom requires refraining from prohibitions, not performing obligations. Many religious and wise people have this misunderstanding, and you may see them refraining from uttering a lie, or gaining a Dirham which is not for certain lawfully obtained as it came from the property of an oppressor or a corrupt transaction; or that he refrains from inclining to wrongdoers due to their religious innovations and wicked people; while he does not observe the acts that are either individual or communal obligations that have become an individual duty on him. For example, maintaining ties of kinship, observing the rights of the neighbor, a needy person, a friend, an orphan, or the rights of a Muslim, a person in authority or of knowledge. He may also neglect enjoining good and forbidding evil, or the obligation of performing Jihaad or other obligatory acts that benefit Muslims in their religion and life. He might perform these acts sometimes, not as acts of worship dedicated to Allaah The Almighty, but as a duty on him, or something to that effect.
4-Religious wisdom depends upon evidence from the Quran andSunnah. Ibn Taymiyyah, may Allaah have mercy upon him, said,
The second aspect of misunderstanding religious wisdom is that when the person performs the obligations and acts that appear to be obligatory and refrains from prohibitions and the acts that appear to be prohibited, this obligation or prohibition should be based on evidence from the Quran and Sunnah and knowledge, and not on one's whims. In fact, many people are repulsed by things that are done out of habit or custom, so that they become strongly prohibited or doubtful to them. Some of them may even live in fantasies and false assumptions based on invalid religious wisdom and in such cases would be among those whom Allaah The Almighty Says concerning them)what means(:}They follow not except assumption and what ]their[ souls desire.{]Quran 53:23[
This includes the type of religious wisdom that the Prophet, sallallaahu 'alayhi wa sallam, dispraised in an authentic Hadeeth. When the Prophet, sallallaahu 'alayhi wa sallam, consented to particular acts and knew that some people refrained from them, he said:“Why do some people deny themselves what I have made permissible for myself? I hope that I am the most knowledgeable and fearful of Allaah The Almighty amongst you.”In another narration, the Prophet, sallallaahu 'alayhi wa sallam, said: “I am the person who fears Allaah The Almighty most and is most aware of what He has made prohibited and permissible for them.”Also, there is the Hadeeth of the man who kissed his wife while he was fasting and became very angry, even though he was informed that the Prophet, sallallaahu 'alayhi wa sallam, used to kiss his wives while fasting. Therefore, the religious person who is wise needs a great deal of knowledge of the Quran and Sunnah and understanding of religion. If he fails to do this, his invalid religious wisdom may ruin him more than benefitting him. This is the case with the disbelievers and religious innovators from the Khawaarij and Raafidhah and others.
5-Religious wisdom is not fulfilled except with sincerity. Perhaps there are certain considerations that drive a person to be religiously wise. He may have a particular status or consideration with which he feels that it is not proper for someone of his rank to do certain things. In this case, ostentation is his motive. The motive might also be the person’s needs or desires or any other urge. Like all acts of worship that man offers to Allaah The Almighty, religious wisdom requires sincerity. Shaykhul-Islam Ibn Taymiyyah, may Allaah have mercy upon him, said,“Religious wisdom does not benefit man or grant him a reward except with him attaining sincerity.”
6- Strictness in matters related to religious wisdom is exclusive to selected people and not just anyone. Al-Haafith Ibn Rajab, may Allaah have mercy upon him, said,
There is an important issue that people should be aware of, which is strictness in refraining from doubtful matters, as this is only for those whoseactionsare steadfast and for those whose deeds are similar while in a state of piety and religious wisdom.However, it does not befit the person who violates the obvious prohibitions of Allaah The Almighty and who wants to refrain from doubtful matters. Rather, he should be rebuked for this attitude.
Such is the state of some pretentious people who exaggerate in their behavior. For instance, a man from the people of Iraq asked Ibn ‘Umar, may Allaah be pleased with him, about the blood of mosquitoes. He answered, “They are asking me about the ruling of the blood of mosquitoes while they have murdered Al-Husayn, may Allaah be pleased with him! I heard the Prophet, sallallaahu 'alayhi wa sallam, saying:‘They ]Al-Hasan and Al-Husayn[ are my fragrant flowers in this world.’”
Ibn Rajab, may Allaah have mercy upon him, compiled many traditions from the righteous predecessors to this effect, and added that Bishr ibn Al-Haarith, may Allaah be pleased with him, was asked about a man whose mother ordered him to divorce his wife. He replied, “If he is dutiful to his mother in everything except in her order to divorce his wife, let him divorce her. However, if he wants to be dutiful to his mother by divorcing his wife but he beats his mother, he should not divorce her.”
Imaam Ahmad, may Allaah have mercy upon him, was asked about a man who bought greens and demanded to pay the price of the band that these greens were tied with. Imaam Ahmad, may Allaah have mercy on him, said: “What a strange issue!” People replied: “It is Ibraaheem ibn Abu Nu‘aym who does so.” He said: “If it is Ibraaheem ibn Abu Nu‘aym, then it is not strange for him to do so ]as he was known for his religious wisdom.[” Imaam Ahmad, may Allaah have mercy upon him, denounced such issues from people whose actions do not resemble that of Ibraaheem.
Imaam Ahmad, may Allaah have mercy upon him, himself used to follow such religious wisdom, as he used to order the person who bought grease for him to return the paper in which the grease was put on back to the seller. Likewise, he did not used to take ink from the inkwell of his companions, but would only use his own inkwell. Once a man asked his permission to use his inkwell to write something and Imaam Ahmad, may Allaah have mercy upon him, said: “Write, for this is invalid religious wisdom.” Another man asked the same request, but Imaam Ahmad, may Allaah have mercy upon him, smiled and said: “Your religious wisdom and mine do not reach this level.” Imaam Ahmad, may Allaah have mercy on him, said so out of modesty, since he himself used to follow such religious wisdom. On the other hand, he would denounce it when it was adopted by a person who had not reached such a high level of righteousness, and who committed acts that are clearly unfavorable and continuously committed doubtful acts.
This is an important matter that we should learn carefully when reading some narrations on the religious wisdom of the righteous predecessors. This is necessary in order to avoid making mistakes, which negatively affect our souls. We are in desperate need of following the obligatory form of religious wisdom. We also need to avoid clearly prohibited acts, and try to reform our hearts. If we occupy ourselves with such tiny details of religious wisdom, they would negatively affect us. For instance, we may feel proud and hold people in contempt. This would cause us to view people as lacking religious wisdom and this would distract the person from doing more significant acts such as reforming the heart and following the obligatory form of religious wisdom.



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Personal, - Religious Wisdom - I

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All praise is due to Allaah The Almighty; we praise Him, ask His help and forgiveness and repent to Him. We seek refuge with Allaah The Almighty from the evil of our souls and the consequences of our evil deeds. No one can mislead a person whom Allaah The Almighty guides, and no one can rightly guide a person whom Allaah The Almighty misguides. I testify that there is no deity worthy of worship but Allaah Alone, who has no partner; and I testify that Muhammad,sallallaahu 'alayhi wa sallam, is His slave and Messenger.
Religious wisdom is a well-known term. Those who read or study the biographies of our righteous predecessors or listen to their instructions frequently hear about it. Some people might read their biographies and feel as if they are reading about a historical matter that does not concern them. Also, when we read the biographies of the righteous predecessors and narrations concerning their religious wisdom, asceticism as well as inspiring narrations, we may judge them as being weak or fabricated, or may even accuse their narrators of overstating or extremism; likewise, we might even think they are incorrect, despite the fact that some of these narrations are true and correct. Rarely do we blame ourselves for failing to understand these meanings; likewise, many hearts may not be pure enough to comprehend that the state of the righteous predecessors was a result of their fear of Allaah The Almighty. Their state was also the result of their following the guidance of the Prophet,sallallaahu 'alayhi wa sallam, and those who preceded them.
In truth, I hesitated before writing about this topic to the extent that while I was reading and collecting its references I decided not to talk about it at all. This decision was not because the topic is not significant or important but because I felt that only the people known for their religious wisdom should talk about it; just as only those who are humble, pious and truthful should talk about truthfulness.
A person who pretends to have something that he does not own is blameworthy, just like a person who wears two stolen garments, therefore, I will talk about religious wisdom, but with no comparison to my own state. My role will only be to convey the sayings and words of wisdom excerpted from the biographies of the righteous predecessors of thisUmmah)Muslim nation(, and try to connect them with our reality. We ask Allaah The Almighty to grant us righteousness and piety as well as religious wisdom. If we cannot attain their lofty status, let us at least try to imitate them, for the person who imitates a particular group is one of them. Indeed, imitating noble people brings about success.
Religious wisdom is a prophetic term found in theSharee‘ah. Abu Hurayrah, may Allaah be pleased with him, narrated that the Prophet,sallallaahu 'alayhi wa sallam, instructed him, saying:“Be religiously wise so that you would be the most devoted person in worship; be content so that you would be the most grateful person; love for people what you love for yourself so that you would be a believer; act kindly towards your neighbors so that you would be a Muslim; and do not laugh too much, for this makes the heart wither.”]Al-Bayhaqi[
In aHadeethon the authority of Huthayfah, may Allaah be pleased with him, that the Prophet,sallallaahu 'alayhi wa sallam, said:“The merit of knowledge is dearer to me than the merit of worship. Religious wisdom is the best act in Islam.”]Al-Bazzaar, Al-Haakim, At-Tabaraani inAl-'Awsatand Al-Haakim on the authority of Sa‘d, may Allaah be pleased with him[
In these authentic texts, the Prophet,sallallaahu 'alayhi wa sallam, mentioned the term“religious wisdom”, thus, it is a prophetic term related to theSharee‘ah, even though such terms are not necessarily required to be explicitly mentioned by the Prophet,sallallaahu 'alayhi wa sallam. As long as there is no contradiction between these terms and the texts of theSharee‘ah,there is no problem in using them.
There is plenty of evidence in the Quran andSunnahof the Prophet,sallallaahu 'alayhi wa sallam, supporting the meaning of religious wisdom. For example, there is a comprehensive and greatHadeeththat many scholars consider to be a pillar on which Islam stands. In aHadeethon the authority of An-Nu‘maan ibn Basheer, may Allaah be pleased with him, he heard the Prophet,sallallaahu 'alayhi wa sallam, say:“Both lawful and unlawful matters are evident, but between them are certain doubtful ]suspicious[ things which many people have no knowledge of. Thus, whoever guards against these doubtful things keeps his religion and his honor safe. On the other hand, whoever indulges in these doubtful things ]will eventually[ indulge in unlawful matters, just as a shepherd who grazes his cattle near the Hima ]private pasture[ of someone else and at any moment is liable to stray into it.”
ThisHadeethis well-known and memorized by people of all ages and is mentioned in the books ofSunnahwith many narrations. ThisHadeethalso establishes a rule for doubtful matters, where a person should be religiously wise. Avoiding doubtful matters is only one aspect of religious wisdom that has a much wider meaning.
AnotherHadeethin this regard is what An-Nawwaas ibn Sam‘aan, may Allaah be pleased with him, narrated that the Prophet,sallallaahu 'alayhi wa sallam, said:“Righteousness is good morals, and vice is what rankles in your chest and you fear that it might be revealed to people.”']Muslim[ Also, there is a narration when Waabisah ibn Ma‘bad, may Allaah be pleased with him, came to the Prophet,sallallaahu 'alayhi wa sallam, who said:“Have you come to ask about righteousness?”Waabisah said,“Yes.”The Prophet,sallallaahu 'alayhi wa sallam, said:“Consult your heart; righteousness is what your soul and heart are assured of. Whereas, vice is what rankles in your heart and chest, even if people tell you again and again that it is permissible.”]Ahmad and Ad-Daarimi[ There is anotherHadeeth, which was narrated by Ahmad on the authority of Tha‘labah, may Allaah be pleased with him, that supports thisHadeeth.
ThisHadeethindicates how highly sensitive the righteous slaves of Allaah The Almighty are; to the extent that their souls become reassured and comforted by virtue, while at the same time they are repulsed by misdeeds, even if the people tell them that they are permissible acts. ThisHadeethdefinitely encourages us to refrain from doubtful matters and to perform what the hearts are assured of. It also describes the state of the righteous people and their hearts that follow the truth by virtue of the light given to them by Allaah The Almighty. Such hearts are comforted by virtue, guidance, piety and righteousness. On the other hand, they feel repulsed and doubtful about sins and all that cause them, even if people gave them different opinions that permit them to commit these sins. Only the true slaves of Allaah The Almighty can make this distinction between virtue and vice, and perhaps we can use this as a way to test our hearts; whether they are comforted by virtue, righteousness and piety or are averse to disobedience and evil deeds. They would be righteous hearts – Allaah Willing. Otherwise, their hearts would require refinement and purification. Obviously, this does not concern the rejecters whose hearts are totally covered, as their souls have become fettered by their fancies and desires and their souls are only comforted by disobedience of Allaah The Almighty and harming His righteous believers.
There are many people whose judgments are no longer sound and who view misdeeds to be good deeds and vice versa. Therefore, such distinction between virtue and vice is only given to righteous people whose hearts have totally turned to Allaah The Almighty. Such a heart loves no one except for the sake of Allaah The Almighty, and hates no one except for the sake of Allaah The Almighty. It turns to Allaah Alone and faces Him without deviation, just as the person turns towards theQiblahduring his prayers and stands before Allaah The Almighty five times a day. Thus, Allaah The Almighty is his sole direction. This person loves no one except Allaah The Almighty, and turns towards Him Alone. Such a soul has no will that contradicts the orders andSharee‘ahof Allaah The Almighty. For that reason, such a heart has attained a high degree and is comforted by virtue and repulsed by vice. Accordingly, Allaah The Almighty confers on him this light and criterion to make the distinction between right and wrong. Allaah The Almighty Says )what means(:}O you who have believed, if you fear Allaah, He will grant you a criterion ]to judge between right and wrong[ and will remove from you your misdeeds and forgive you.{]Quran 8:29[









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