Satan's gateways to the heart

The heart is like a fort and Satan the advancing enemy, who is intent on infiltrating and occupying it. Hence, only by guarding the gates, entrances and vulnerable positions, will it be impenetrable. Yet, a person who is unacquainted with the structure of the fortress, particularly its access points, cannot adequately defend it. By the same token, the obligation of guarding the heart from the whispers of Satan cannot be fulfilled and he cannot be warded off, unless a person knows the gates to the heart that Satan may take.

 

These gateways are, generally, personal characteristics, of which there are many, but, here, we will only refer to the ones that are so wide so as to accommodate all the numerous soldiers of Satan. These include:

 

-      Anger and desire: Anger is the ghoul of the psyche; when it weakens the guards of one's mind, Satan's soldiers immediately seize the opportunity to attack. Furthermore, when a person becomes enraged, Satan toys with him in the same way children play with a ball.

-      Envy and greed: No matter how careful man is, his covetousness makes him deaf and dumb. The light of insight reveals the gates of Satan; when envy and greediness mask this light, man becomes at risk. Hence, Satan seizes that opportunity and adorns for an acquisitive person whatever leads to his or her desires, even if it is heinous and evil. The Prophet, , spoke of avarice: "If two starving wolves were left in a flock of sheep, they would not be as harmful [to them] as a person’s hunger for money and status is to his [or her] faith."  [At-Tirmithi, Hasan Saheeh]

-      Satiating oneself: This is one of Satan's gateways to the heart; although lawful, eating in excess strengthens one's desires, which, in turn, are his weapons.

-      Impetuosity: Haste and recklessness are among the widest gates of Satan to one's heart, as the Prophet, , said: "Hastiness is from Satan and deliberateness is from Allah the Almighty." [At-Tirmithi]

-      Miserliness and fear of poverty: They prevent a person from giving in charity, instead justifying hoarding, which only leads to a painful punishment.                                         

-      Bigotry toward a specific school of thought or an inclination toward a desire, bearing grudges against opponents or treating them with contempt: This destroys the immoral and pious alike. Defaming people and calling attention to their faults is one of the predatory characteristics inherent in human nature.

-      Thinking ill of Muslims: Allah the Almighty Says (what means): {O you who have believed! Avoid much suspicion, indeed some suspicions are sins.} [Quran 49: 12]. Indeed, only hypocrites seek out flaws in others, whereas believers seek excuses for them.

 

A person may now ask: “How can one ward Satan off? Is it enough to be in constant remembrance of Allah the Almighty or to utter [phrases like] ‘La hawla wala quwwata illa billah (There is no power or strength except in Allah)’?” The answer is that you must know that the course of treatment to save one's heart from the whispers of Satan is to block the gateways [he takes] and to purify the heart from the aforementioned bad characteristics.

 

This needs to be further elaborated. The remembrance of Allah the Almighty should indeed suffice in stopping Satan from passing by or whispering in one’s heart. However, that cannot happen unless the heart itself is already of a pious nature and purified from evil characteristics. If not, words of His remembrance will be no more than mere thoughts without any impact on the heart or substance to deflect Satan. Allah the Almighty Says (what means): {Indeed, those who are pious - when an impulse touches them from Satan, they remember [Him] and at once they have insight.} [Quran 7: 201]. Therefore, since this is only confined to the pious, once a person manages to uproot evil traits from within, Satan may pass by or whisper, but will never be able to reside in the heart.

 

You see, Satan is like an approaching starved dog; if a person has neither bread nor meat, it will move away just by your voice which commands it to “go away”. However, if you have meat in your hands and the dog is hungry, it will attack the flesh and your mere words will not be enough to keep the animal at bay.

 

Similarly, if the heart is free from anything Satan can feed on, Thikr (remembrance of Allah The Almighty) will be enough to fend it off. On the other hand, if a person’s desires dominate his or her heart, the influence of Thikr is restricted to the outer edges of the heart and instead, its core becomes a residence for Satan. The Prophet, , said: "The heart is touched twice: [one of it is] a touch by the angel [which constitutes] a command of goodness and an acceptance of the truth. So, if a man experiences this, he should know that it is from Allah the Almighty and he should consequently thank Him. On the other hand, [there is] a touch from the enemy [Satan, and that constitutes an] insinuation of evil, disbelief in truth and being barred from good. So, if a person experiences this, he should seek refuge with Allah from the accursed Satan.” Then, the Prophet, , recited the Saying of Allah the Almighty (which means): {Satan threatens you with poverty and orders you to immorality.}.[Quran 2:268].”[An-Nasa’i and At-Tirmithi]

 

Expounding on this, Al-Hasan  said: "They [i.e., the two touches] are actually two concerns that occur to the heart: one from Allah the Almighty and the other from the enemy [Satan]. May Allah have mercy upon a slave who examines his concerns and lets that affect him which is from Allah The Almighty, and strives against whatever he deems from the enemy.”

 

By nature, the heart equally accepts both the inspiration of an angel and the incitement of Satan, such that there is a balance. However, the latter aspect dominates when a person acts ravenously and indulges in desires, whereas the former overrules it if a person turns away from wants and whims, and resists them.

 

When man becomes subservient to his desires and his actions become driven by rage, the influence of Satan will prevail via whims, which are his haven, and the heart will become Satan’s nest and pasture.  On the other hand, if a person strives against his or her desires, barring them from impacting him or her and adopts some angelic traits, his or her heart will become the dwelling and station of angels. Thus, the soldiers of angels and of Satan are in an epic struggle, until the heart opens to one of them, allowing them to reside within and dominate; the other party, then, will only be able to pass with stealth.

 

Unfortunately, most hearts are conquered by the soldiers of Satan, sustained by obedience to desires and whims, and, therefore, the organs are riddled with base notions that give preference to this temporary life, with clear disregard of the Hereafter. The heart cannot be recaptured except when it is purified from the nutrition of Satan and is supported with the remembrance of Allah the Almighty, which is the haven of angels.

 

Responses of the heart to temptation

 

Huthayfah ibn Al-Yaman  narrated that the Prophet, , said:"Temptations are presented to hearts in the same way as a reed mat is woven, stick by stick. Any heart which is saturated by them will receive a black mark, whereas any heart that rejects them will have a white mark put on it. The result is that there will be two types of hearts: a black and dusty heart, which is like an uneven vessel that neither recognizes good nor rejects evil, except what is impregnated into it of desires; and a white heart that will never be harmed by any temptation, as long as there are heavens and the earth."  [Muslim]

 

When the lure of desire and doubts are presented to the heart, it transforms into either of two types:

 

- The first is a heart that absorbs temptation in the same way a sponge soaks up water. This one will get a black stain every time it gives in to a temptation, until it becomes wholly dark and uneven. When this happens, the heart will be susceptible to two dangerous diseases: firstly, it will be unable to differentiate between good and evil, to the extent that it will not recognize either of them. Thereafter, the illness will pervade the organ until a person believes that good is evil and evil is good, the Prophetic Sunnah is a religious innovation and vice versa, and that truth is falsehood and the opposite holds true as well. Secondly, the heart will begin to be subservient to its whims, making them a criterion for judging the teachings of the Prophet, , sallam.        

 

- The second is the white heart that is illuminated by the light of faith. When temptations are presented to it, it will immediately deny and reject them, thereby increasing in brightness and radiance.

 

As for the temptations themselves, they are categorized into two: desires and doubts. While the first leads to the corruption of both intentions and one’s will, the second taints a person’s knowledge and belief.    

 

Accordingly, diseases of the heart are also of base desires and doubts; the former can be interpreted by the verse in which Allah the Almighty Says (what means): {Do not be soft in speech [to men], lest he in whose heart is disease should covet.} [Quran 33: 32] Unlike a healthy person, a patient is more sensitive to the slightest changes in heat, cold or movement; likewise, when the heart suffers from an illness, even a small amount of whims or doubts harms it and it is unable to ward them off. On the other hand, a sound heart powerfully fends off these temptations, even in the face of more attacks.

 

As for the other kind, Allah the Almighty referred to the disease of doubt, when He Said (what means): {In their hearts is disease, so Allah has increased their disease.} [Quran 2: 10] Commenting on this verse, Qatadah and Mujahid  stated that “disease” here refers to misgivings.

 

Although illnesses of the heart come in these two forms, the Glorious Quran is a remedy for both. It includes decisive proofs that distinguish between truth and falsehood; with them, the disease of doubt, which corrupts a person’s knowledge and intellect, is removed, and a person can perceive things in their real form. Thus, the Quran is the true cure for malicious allegations and doubts. Yet, its effectiveness is contingent on understanding the Quran and comprehending its essence. And, if Allah the Almighty grants that to a person, his or her heart will as clearly distinguish between truth and falsehood, as it does between night and day. 

 

Additionally, the Quran heals the other of the two diseases: desire; for, it includes wisdom, admonition and encouragement. It also contains verses warning people against indulging in the worldly life and instead urging them to work for the Hereafter. Furthermore, it has parables and stories that illustrate various lessons and warnings. Contemplating all this, a sound heart will surely incline towards what benefits it in both worlds and turn away from what will be of harm. The heart will then love guidance and detest vice.

 

Thus, the Glorious Quran removes diseases that result in corrupt yearnings; it reforms the heart, and so, reforms its wants, thus restoring it to the natural, pure state that it was created in. Referring to this, Allah the Almighty Says (what means):

·        {And We send down of the Quran that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss.} [Quran 17: 82]

·        {O mankind, there has to come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers.} [Quran 10: 57]

 

The heart feeds on faith and the Quran, taking from it what purifies and strengthens it. Both the heart and body require growth and development until they become perfect and sound. Hence, just as the body needs nutrients that build it and a healthy diet that protects it from harm, so does the heart. But, it can only obtain its nourishment from the Quran; and if it attempts to get something similar from another source, it would be provided with very little and not be able to reach its potential. Similarly, plants do not grow or become ripe without nutrients and proper environment; only when those are available, can we say they do.

                                                                      

Therefore, a person should study the signs of an ill and a sound heart, so he or she is able to discern which type he or she possesses. If the heart is sick, a slave of Allah The Almighty must do his or her best to treat it before he or she meets Him with a sick heart, which will deprive him or her from entering Paradise. If the heart is sound, then he or she must nonetheless continue to safeguard its soundness until he or she dies in this state. If, however, the heart is dead, he or she can take solace in the fact that Allah the Almighty gives life to the dead, as He Says (what means): {Know that Allah gives life to the earth after its lifelessness. We have made clear to you the signs; perhaps you will understand.} [Quran 57: 17] - islamweb.net

LIFE WITHOUT GOD: THE IMPLICATIONS OF ATHEISM (PART 2 OF 5)

No ultimate value

What is the difference between a human and a chocolate bunny? This is a serious question.  According to many atheists who adopt a naturalistic worldview, everything that exists is essentially a rearrangement of matter, or at least based on blind, non-conscious physical processes and causes.

If this is true, then does it really matter?

If I were to pick up a hammer and smash a chocolate bunny and then I did the same to myself, according to naturalism there would be no real difference.  The pieces of chocolate and the pieces of my skull would just be rearrangements of the same stuff: cold, lifeless matter.

The typical response to this argument includes the following statements: "we have feelings", "we are alive", "we feel pain", "we have an identity" and "we’re human!" According to naturalism these responses are still just reduced to rearrangements of matter, or to be more precise, neuro-chemical happenings in one’s brain.  In reality everything we feel, say or do can be reduced to the basic constituents of matter, or at least some type of physical process.  Therefore, this sentimentalism is unjustified if one is an atheist, because everything, including feelings, emotions or even the sense of value, is just based on matter and cold physical processes and causes.

Returning to our original question: What is the difference between a human being and a chocolate bunny? The answer, according to the atheist perspective, is that there is no real difference.  Any difference is just an illusion—there is no ultimate value.  If everything is based on matter and prior physical causes and processes, then nothing has real value.  Unless, of course, one argues that what matters is matter itself.  Even if that were true, how could we appreciate the difference between one arrangement of matter and another? Could one argue that the more complex something is, the more value it has? But why would that be of any value? Remember, according to atheism nothing has been purposefully designed or created.  It is all based on cold, random and non-conscious physical processes and causes.

The good news is that the atheists who adopt this perspective do not follow through with the rational implications of their beliefs.  If they did, it would be depressing.  The reason that they attribute ultimate value to our existence is because their innate dispositions, which have been created by God, have an affinity to recognise God and the truth of our existence.

From an Islamic point of view God has placed an innate disposition within us to acknowledge our worth, and to recognise fundamental moral and ethical truths.  This disposition is called the fitrah in Islamic thought.  Our claim of ultimate value is justified because God created us with a profound purpose, and preferred us to most of His creation.  We have value because the One who created us has given us value.

"Now, indeed, We have conferred dignity on the children of Adam… and favoured them far above most of Our creation." (Quran 17:70)

"Our Lord! You have not created all this without purpose." (Quran 3:191) 

Islam values the good and those who accept the truth.  It contrasts those who obey God and thereby do good, and those who are defiantly disobedient, and thereby do evil:

"Then is one who was a believer like one who was defiantly disobedient? They are not equal." (Quran 32:18) 

Since naturalism rejects the hereafter and any form of Divine justice, it rewards the criminal and the peacemaker with the same end: death.  We all meet the same fate.  So what ultimate value do the lives of Hitler or Martin Luther King Jr.  really have? If their ends are the same, then what real value does atheism give us? Not much at all.

However, in Islam, the ultimate end of those who worship God and are compassionate, honest, just, kind and forgiving is contrasted with the end of those who persist with their evil.  The abode of the good is eternal bliss and the abode of the evil is Divine alienation.  This alienation is a consequence of consciously denying God’s mercy and guidance, which inevitably results in spiritual anguish and torment.  Clearly, Islam gives us ultimate value.  However, under atheism, value cannot be rationally justified except as an illusion in our heads.

Despite the force of this argument, some atheists still object.  One of their objections involves the following question: Why does God give us ultimate value? The answer is simple.   God created and transcends the universe, and He has unlimited knowledge and wisdom.  His names include The-Knowing and The-Wise.  Therefore, what He values is universal and objective.  Another way of looking at it is by understanding that God is the maximally perfect Being, which means He is free from any deficiency and flaw.  Therefore, it follows that what He values will be objective and ultimate, because this objectivity is a feature of His perfection.

Another objection argues that even if we were to accept that God gives us ultimate value, it would still be subjective, as it would be subject to His perspective.  This contention is premised on a misunderstanding of what subjectivity means.  It applies to an individual’s limited mind and/or feelings.  However, God’s perspective is based on unlimited knowledge and wisdom.  He knows everything; we do not.  The classical scholar Ibn Kathir states that God has the totality of wisdom and knowledge; we have its particulars.  In other words: God has the picture, we merely have a pixel.

Seyyed Hossein Nasr, Professor of Islamic studies at George Washington University, provides an apt summary of the concept of human rights and dignity—which ultimately refer to value—in the absence of God:

"Before speaking of human responsibilities or rights, one must answer the basic religious and philosophical question, ‘What does it mean to be human?’ In today’s world everyone speaks of human rights and the sacred character of human life, and many secularists even claim that they are true champions of human rights as against those who accept various religious worldviews.  But strangely enough, often those same champions of humanity believe that human beings are nothing more than evolved apes, who in turn evolved from lower life forms and ultimately from various compounds of molecules.  If the human being is nothing but the result of ‘blind forces’ acting upon the original cosmic soup of molecules, then is not the very statement of the sacredness of human life intellectually meaningless and nothing but a hollow sentimental expression?  Is not human dignity nothing more than a conveniently contrived notion without basis in reality? And if we are nothing but highly organized inanimate particles, what is the basis for claims to ‘human rights’? These basic questions know no geographic boundaries and are asked by thinking people everywhere."[1]

We have value, but what value does the world have?

If I were to put you in a room with all your favourite games, gadgets, friends, loved ones, food and drink, but you knew that in five minutes you, the world and everything in it would be destroyed, what value would your possessions have? They wouldn’t have any at all.  However, what is five minutes or 657,000 hours (equivalent to 75 years)? It is mere time.  Just because we may live for 75 years does not make a difference.  In the atheist worldview it will all be destroyed and forgotten.  This is also true for Islam.  Everything will be annihilated.  So in reality the world intrinsically has no value; it is ephemeral, transient and short-lived.  Nonetheless, from an Islamic perspective the world has value because it is an abode for getting close to God, good deeds and worship, which lead to eternal paradise.  So it is not all doom and gloom.  We are not on a sinking ship.  If we do the right thing, we can gain God’s forgiveness and approval.

"There is terrible punishment in the next life as well as forgiveness and approval from God; so race for your Lord’s forgiveness…." (Quran 57:2-21)

-islamreligion.com

FOOTNOTES:

[1]Nasr, S.  H.  (2004).  The Heart of Islam: Enduring Values for Humanity.  New York: HarperSanFrancisco, p.  275.

READ PART 1 : Life Without God: The Implications of Atheism (part 1 of 5)

Pilgrimage: the fifth pillar of Islam

Pilgrimage was ordained in the sixth year after the migration of the Prophet . It suffices for a pilgrim to do it once in a lifetime, and performing it more than once is voluntary.

A Pilgrim whose Hajj is accepted by Allah is given the good tidings that he would return with all his sins being forgiven. The Prophet  says: “He who performs Hajj with no obscenity or evil practices will come out from all sins as a newly born baby.” [Al-Bukhari and Muslim].

In this article, we will guide you through the steps of pilgrimage and try to be as brief as possible without leaving anything important out or un attended.

The Meeqat:

Upon arriving at the Meeqat (the place from where a pilgrim assumes the state of Ihram), perform Ghusl (a ritual bathe), perfume yourself, but not your pilgrimage garments, and put the two-piece garment on with no headgear. The garments should not be form-fitting. One piece to cover the upper part of the body, and the second to cover the lower part. The woman's Ihram (i.e. garment of pilgrimage) is any decent, loose garment that covers her entire body and that fulfills all Islamic conditions of Hijab, while exposing her face, hands and not using any perfumes. If the time comes for obligatory prayer whilst assuming Ihram, you should perform it. If not, you can pray two voluntary Rak'ahs after ablution.

You should initiate the state of Ihram by proclaiming the type of Hajj you intend to perform. For Hajj Al-Ifrad you should say: "Labbayka Allahumma Hajjan". For Hajj Al-Qiran you should say: "Labbayka 'Umratan wa Hajjan". For Hajj At-Tamattu' you should say: "Labbayka 'Umrah". After concluding his 'Umrah, one goes back to normal (no Ihram restrictions). Then, you repeat the supplication of Hajj, called Talbiyyah, saying: "Labbayka Allahumma labbayk. Labbayka la shareeka laka labbayk. Innalhamda wna-n'imata laka walmulk, la shareek lak".

When you are in a state of Ihram, you are not allowed to do any of the following: wear any form-fitting clothes, cut or shave hair from any part of the body, use perfumes on the body or clothes, clip your nails, engage in hunting, eat game meat (unless it was not exclusively hunted for him or another pilgrim), contract a marriage or have sexual intercourse and all matters leading to it. As for a woman pilgrim, she is forbidden to wear a Niqab (i.e. a veil that is tied on the face), or gloves. However, in the presence of men she draws down a veil from her head to cover her face.

Arriving in Makkah:

Upon arriving at the sacred mosque in Makkah (Al-Masjid Al-Haram), you should enter with your right foot and say: "Bismillah, Allahumma Salli 'Ala Muhammad, Allahumma Ighfirli waftahli Abwaba Rahmatik. (In the name of Allah! O Allah! Exalt the mention of your Messenger. O Allah! Forgive my sins, and open the gates of your mercy for me)." You should enter in a manner expressing humility and gratitude to the blessings He conferred upon you.

Before performing Tawaf (i.e. circumambulation), make sure that the sheets of Ihram are in Idh-Dhibaa' position (to wrap the upper sheet of Ihram below the right arm and hang over the left shoulder so that the right shoulder is uncovered), this is done exclusively during Tawaf.

Start Tawaf from the Black stone keeping the Ka'bah to your left. Kiss the Black Stone if possible, touch it with your right hand if possible, otherwise just point at it with your right hand, without harming others, saying: "Bismillah, Allah-u-Akbar". Then immerse your self in remembrance of Allah, supplication and asking for forgiveness.

Hasten during the first three rounds of Tawaf and walk during the remaining four. This fast walking is called Ramal.

Touch the Yamani Corner with your right hand whenever you pass by it if possible, without kissing it; if touching it is not possible, do not point at it. While you are passing between the two corners, it is recommended to say: "Rabbana Aatina Fid-Dunya Hasanatan Wa fil-Aakhirati Hasanatan Wa Qina 'Athabannar".

Circumambulate the Ka'bah for seven times starting from the Black Stone and ending by it; saying Allah-u-Akbar whenever you are parallel to it. After Tawaf, cover your right shoulder again, go to Maqam Ibraheem (Ibraheem's station) and recite: "Wattakhithoo Min Maqami Ibraheema Musalla" [Al-Baqarah: 125] you should recite this in Arabic if you know how, otherwise just perform two Rak'ahs behind it (if possible or anywhere in the mosque when crowded). Recite chapter 109 of the Quran in the first Rak'ah and chapter 112 in the second.

Ascend Mount As-Safa and recite (in Arabic only): "Inna As-Safa Wal-Marwata Min Sha'aa'irillah" [Al-Baqarah: 157]. After this you say: "I begin with what Allah began with." Face the Ka'bah and raise your hands in supplication saying thrice: "La Ilaha Illallah wahdah, Anjaza Wa'dah, Wa Nasar 'Abdah, Wa Hazamal-Ahzab Wahdah." Then supplicate for your self.

Descend from As-Safa and head to Al-Marwah, when you reach the two green signs, increase your pace between them and run. Then return to your normal pace until you reach Al-Marwah. Immerse your self in remembrance of Allah praying to him whilst walking.

Upon reaching Al-Marwah, ascend it, face the Ka'bah and say as you've said on As-Safa. Thus you have fulfilled one lap of seven. Going back to As-Safa, walk calmly and hasten on reaching the aforementioned green sign. The same steps are repeated in each of the seven laps.

Shaving the Head or Trimming the Hair:

After Sa'y, (i.e. walking between As-Safa and Al-Marwah seven times) if you are performing Hajj At-Tamatt'u it is preferable to trim (and not shave) your hair and with this you end your 'Umrah rites. At this stage, the prohibitions of the state of Ihram are lifted and you can resume your normal life. If you are performing Hajj al-Qiran or al-Ifrad, you remain in the state of Ihram and this Sa'y suffices you from having to do it at the end of Hajj.

The Tarwiyyah Day:

On the 8^th of Thul-Hijjah, a Pilgrim performing Hajj At-Tamatt'u should assume Ihram again from where he is staying, saying: "Labbayka Allahumma Hajjan".

It is better to leave for Mina in the morning. In Mina, the pilgrims pray Thuhr, 'Asr, Maghrib and 'Ishaa' of the 8^th and Fajr of the 9^th ('Arafah day). Thuhr, 'Asr and 'Ishaa' are shortened to two Rak'ahs, but are not combined. One should increase remembrance of Allah and supplication, and repeat Talbiyyah.

Departure to 'Arafat:

On the 9^th of Thul-Hijjah. ('Arafah day), you stay in 'Arafat until sunset. It is preferable to pray Thuhr and 'Asr at 'Arafat, shortened and combined during the time of Thuhr. Make sure that you stay within the boundaries of 'Arafat, not necessarily standing on the mountain of 'Arafat. You should spend most of the day glorifying Allah, supplicating and asking forgiveness, raising your hands in supplication as did the Prophet .

Leaving for Muzdalifa:

After sunset, on 'Arafah day, quietly and reverently leave for Muzdalifah in compliance with the advice of the Prophet . In Muzdalifah, the pilgrim combines Maghrib and 'Ishaa' prayers, shortening the 'Ishaa' prayer to two Rak'ahs. Spend the night in Muzdalifah to perform the Fajr prayer of the next day. Then you should immerse yourself in remembrance of Allah praying to Him.

Stoning Jamartul-'Aqabah:

Before sunrise, head to Mina to throw the pebbles. Walk calmly, repeating Talbiyyah throughout the way. When you reach Jamratul-'Aqabah, stop saying Talbiyyah and stone the seven pebbles saying: "Allah-u-Akbar" at each throw.

The end of the First Phase of the State of Ihram:

After stoning Jamratul-'Aqabah, the pilgrim goes to slaughter his sacrifice himself or he appoints somebody else to do it. He eats of it and feeds the poor. The final rite on the tenth day is to shave your head or shorten it. Shaving the head is more rewarding. For women, the length of hair to be cut is that of a fingertip. Stoning Jamraul-'Aqabah, and shaving the head or trimming the hair symbolize the end of the first phase of the state of Ihram and the lifting of its restrictions, except for sexual intercourse with one's spouse.

Tawaf Al-Ifadhah:

After performing all the aforementioned steps, go to Makkah to perform Tawaf Al-Ifadhah by circling the Ka'bah seven times and praying two Rak'ahs behind Maqam Ibraheem, without causing any harm to Muslims, otherwise any where in the Haram. Then perform Sa'y between As-Safa and Al-Marwah if you are performing Hajj At-Tamatt'u, or if you are performing Hajj al-Qiran, or al-Ifrad and did not perform it with your first Tawaf. After Tawaf Al-Ifadhah the state of Ihram ends and all restrictions are lifted, including sexual intercourse with one's spouse. Tawaf Al-Ifadhah can be delayed until the days spent in Mina are over.

Spending the Night at Mina:

After Tawaf Al-Ifadhah you should return to Mina and spend the days of Tashreeq there (11^th, 12^th and 13^th of Thul-Hijjah). The first two nights are an obligatory rite of Hajj and must be fulfilled and the third one is optional.

Stoning:

During each of the days of Tashreeq, stone the three stone pillars called "Jamarat" (small, medium and Jamratul-'Aqabah) saying: "Allah-u-Akbar" with each throw of the seven pebbles, stoned successively at each pillar. The time of stoning the three Jamarat is after zenith. It is commendable, after stoning the first Jamarah and the second Jamarah, to face the direction of the Qiblah and supplicate to Allah. After Stoning the largest Jamarah (Jamaratul-'Aqabah), do not stop for supplication.

Farwell Tawaf:

The farewell Tawaf is the final rite of Hajj. When you intend to go home, go to Makkah and perform the Farewell Tawaf around the Ka'bah. However, women in their menstrual or postnatal period are exempted from this Tawaf. - islamweb.net

LIFE WITHOUT GOD: THE IMPLICATIONS OF ATHEISM (PART 1 OF 5)

Atheism is not an intellectual position that exists in a bubble.  If its claims are true, then one would have to make some inevitable existential and logical conclusions that are very bleak.  Under atheism, life is ludicrous.  The following discussion may not provide a rational case for God, nor does it follow that God exists simply because life without God seems absurd.  However, it does provide the fertile ground in which the rational arguments in this book take root.

Most atheists are philosophical naturalists who hold that there is no supernatural and everything in the universe can be explained in reference to physical processes.  Atheism combined with philosophical naturalism is a recipe for existential disaster.  The formula is simple: no God, which includes the associated concepts of Divine accountability, equals no ultimate hope, value and purpose.  It also leads to no eternal and meaningful happiness.[1]  This conclusion is not an outdated religious cliché; it is a result of thinking rationally about the logical and existential implications of atheism.

No ultimate hope

Hope is defined as the feeling or expectation and desire for something to happen.  We all hope for good lives, good health and a good job.  Ultimately, we all hope for an immortal blissful existence.  Life is such an amazing gift that no one really wants his or her conscious existence to end.  Similarly, everyone desires that there will be some form of ultimate justice where wrongs are made right, and the relevant people will be held accountable.  Significantly, if our lives are miserable, or experience pain and suffering, we hope for some peace, pleasure and ease.  This is a reflection of the human spirit; we hope for light at the end of the dark tunnel, and if we have tranquillity and joy, we want to keep it that way.

Since atheism denies the Divine and the supernatural, it also rejects the concept of an afterlife.  Without that, there can be no hope of pleasure following a life of pain.  Therefore, the expectation for something positive to happen after our lives is lost.  Under atheism we cannot expect any light at the end of the dark tunnel of our existence.  Imagine you were born in the third world and spent your whole life in starvation and poverty.  According to the atheist worldview, you are merely destined for death.  Contrast this with the Islamic perspective: all instances of suffering that happen in our lives are for some greater good.  Therefore, in the larger scheme of things, no pain or suffering we undergo is meaningless.  God is aware of all our sufferings, and He will provide recompense.  According to atheism, however, our pains are as meaningless as our pleasure.  The immense sacrifices of the virtuous and the distress of the victim are falling dominoes in an indifferent world.  They occur for no greater good and no higher purpose.  There is no ultimate hope of an afterlife or any form of happiness.  Even if we lived a life of pleasure and immense luxuries, most of us would inevitably be doomed to some form of evil fate or an incessant desire for more pleasure.  The pessimist philosopher Arthur Schopenhauer aptly described the hopelessness and ill fate that awaits us:

"We are like lambs in a field, disporting themselves under the eye of the butcher, who chooses out first one and then another for his prey.  So it is that in our good days we are all unconscious of the evil fate may have presently in store for us—sickness, poverty, mutilation, loss of sight or reason… No little part of the torment of existence lies in this, that Time is continually pressing upon us, never letting us take breath, but always coming after us, like a taskmaster with a whip.  If at any moment Time stays his hand, it is only when we are delivered over to the misery of boredom… In fact, the conviction that the world and man is something that had better not have been, is of a kind to fill us with indulgence towards one another.  Nay, from this point of view, we might well consider the proper form of address to be, not Monsieur, Sir, mein Herr, but my fellow-sufferer, Socî malorum, compagnon de miseres!"[2]

The Qur’an alludes to this hopelessness.  It argues that a believer cannot despair; there will always be hope, and hope is connected to God’s mercy, and God’s mercy will manifest itself in this life and the hereafter:

"Certainly no one despairs of God’s Mercy, except the people who disbelieve." (Quran 12:87)

Under atheism, ultimate justice is an unachievable goal—a mirage in the desert of life.  Since there is no afterlife, any expectation of people being held to account is futile.  Consider Nazi Germany in the 1940s.  An innocent Jewish lady who just saw her husband and children murdered in front of her has no hope for justice when she is waiting for her turn to be cast into the gas chamber.  Although the Nazis were eventually defeated, this justice occurred after her death.  Under atheism she is now nothing, just another rearrangement of matter, and you cannot give reprieve to something that is lifeless.  Islam, however, gives everyone hope for pure Divine, ultimate justice.  No one will be treated unfairly and everyone shall be taken to account:

"On that Day, people will come forward in separate groups to be shown their deeds: whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that." (Quran 99:6-8)

"God created the heavens and the Earth for a true purpose: to reward each soul according to its deeds.  They will not be wronged." (Quran 45:22)

Life, from the perspective of philosophical naturalism, is like a mother giving her child a toy and then taking it back for no reason.  Life, without a doubt, is a wonderful gift.  Yet any pleasure, joy and love we have experienced will be taken away from us and lost forever.  Since the atheist denies the Divine and the hereafter, it means that the pleasures we have experienced in life will disappear.  There is no hope of a continuation of happiness, pleasure, love and joy.  However, under Islam, these positive experiences are enhanced and continued after our worldly life:

"They will have therein whatever they desire and We have more than that for them." (Quran 50:35)

"The people who lived a pious life will have a good reward and more…." (Quran 10:26)

"Verily, the dwellers of Paradise that Day, will be busy in joyful things… (It will be said to them): ‘Salamun’ (Peace be on you), a Word from the Lord, Most Merciful." (Quran 36:55-58)

-islamreligion.com

FOOTNOTES:

[1]Some of ideas in this chapter have been inspired by and adapted from Craig, W.L.  The absurdity of life without god.  Available at: http://www.reasonablefaith.org/the-absurdity-of-life-without-god [Accessed 23rd November 2016].

[2]Schopenhauer, A.  (2014).  Studies in Pessimism: On the Sufferings of the World.  [ebook] The University of Adelaide Library.  Chapter 1.  Available at: https://ebooks.adelaide.edu.au/s/schopenhauer/arthur/pessimism/chapter1.html[Accessed 2nd October 2016].