Pearl of Wisdom
in the book al-Tabdil, 'Ishaq al-Kindi who was the philosopher of his time in Iraq decided to write about contradictions in the Qur'an, and sat alone at home, preoccupied with it. One of his students visited Imam Hasan al-'Askari (AS) one day, and Abu Muhammad (AS) asked him, 'Is there not a Imam al-Hasan b. 'Ali al-'Askari (AS) rightly-guided man among you who can stop your teacher al-Kindi from this occupation that he has started with the Q]lr'an?' The student replied, 'We are his students; how can we object to him on this or on any other issue?' Abu Muhammad said, 'Will you then convey to him what I am telling him through you?' He said, 'Yes.' He (AS) said, 'Go to him and offer your service to him in his task, as though you want to acquaint yourself with it, and assist him therein. Once the acquaintance has developed, tell him, 'I have a question which I would like to ask you.' Certainly he will allow you. Then ask him, 'If someone who spoke only using [verses of] the Qu'ran was to come to you, would it be possible for his intended speech to be different to what you have understood it to mean?' He will indeed tell you that it is possible, because he is a man who comprehends if he listens. So, if he confirms this , then ask him, 'So that means that that which you have perceived might be different to what he meant, such that you may even be imposing a meaning to a word that is different to its original.' So the student went to al-Kindi, acquainted himself with him and politely mentioned the issue to him. He asked him to repeat the question, which he did. Then he pondered into it and thought it to be possible in language and acceptable conceptually. He then said, 'I swear by you to tell me from where you have learnt this [argument]?' He [the student] replied, 'It is just something that came to my mind so I presented it to you.' He said, 'No way. Someone like you could not have been guided to this kind of argument nor reached this position [in learning], so tell me from where you have come up with this?' He replied, 'Abu Muhammad ordered me to [tell you] this.' He then said, 'Now you have told me. Something like this could only have come from that household.' He then asked for some fire and burnt all that he had written.'
Abu al-Qasim al-Kufi al-Manaqib li Ibn Shahr Ashub, v. 4, p. 424
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Pilgrimage |
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If you intend to go on pilgrimage, before resolving on it devote your heart to Allah, stripping it of every preoccupation and every barrier between you and Allah. Entrust all your affairs to your Creator; rely on Him in all your actions and moments of stillness. Surrender to His decree, decision and judgement. Abandon this world, repose, and all creation. Perform those duties which you are bound to fulfill for other people. Do not rely on your provisions, the animal you ride, your companions, your food, your youth nor your wealth, for fear that they will become your enemies and be harmful to you; in this way you will realize that there is no power, no strength, nor might except by the guardianship of Allah and His granting of success.
Prepare for the pilgrimage as someone who does not hope to return. Keep good company, and be diligent in observing all your obligations to Allah and the prophetic practices. Take care to show courtesy, endurance, patience, thankfulness, compassion, and generosity, always putting others before yourself at all times, even those who reject you. Then perform an ablution with the water of sincere repentance for wrong actions; put on the robe of truthfulness, purity, humility and fear. By donning the garments of pilgrimage, withhold yourself from everything which hinders you from remembering Allah, or that will impede you from showing obedience to Him.
Fulfill His call with an answer whose meaning is clear, pure and sincere when you call on Him, holding on firmly to your belief in Him. Circumambulate with your heart along with the angels who circumambulate the Throne, just as you circumambulate with the Muslims who go around the Ka’aba. Hasten as you run in flight from your passion, freeing yourself of all your personal assumptions of strength and power. Leave your heedlessness and errors behind when you go out to Mina; do not desire what is unlawful for you and what you do not deserve. Confess your errors at Arafat: set out your contract with Allah by His Oneness, draw near to Him and fear Him at Muzdalifah. Climb with your soul to the highest assembly when you climb the mountain of Arafat. Slit the throat of passion and greed in the sacrifice. Stone your appetites, baseness, vileness, and blameworthy actions when you stone the Pillar of Aqabah. Shave off your outward and inward faults when you shave your hair. Enter into the security of Allah, His protection, His veil, His shelter and His watchfulness and abandon the pursuit of your desires by entering the Sacred Precinct. Visit the House, and walk around it to glorify its Master, His wisdom, His majesty and His power. Embrace the Stone, being content with His decree and humble before His might. Leave everything that is other than Him in the valedictory circumambulation. Purify your soul and your innermost being for the meeting with Allah, on the day when you will meet Him when standing on Safa'.
Take on valour and courtesy from Allah by annihilating your attributes at Marwah. Be consistent in the conditions of your pilgrimage and fulfill the contract you have made with your Lord, by which you will have obliged yourself to Him on the Day of Judgement. Know that Allah made the pilgrimage obligatory, and singled it out from all the acts of worship in respect of Himself when He said,
Pilgrimage to the House is incumbent upon men for the sake of Allah, and [upon] everyone who is able to undertake the journey to it. (3:97)
The Holy Prophet established the organization of the rituals of pilgrimage as preparation for, and an indication of, death, the grave, the resurrection and the Day of Judgement. In this lesson for mankind he discriminates between those who will enter the Garden and those who will enter the Fire, through his demonstrating the pilgrimage rites from beginning to end to those with intelligence and prudence.
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