This document is still to properly edited before printing. All
Arabic Ibaraat are to included in the text so that the book is complete and
worthy for the Haji to take with him on Hajj
ENLIGHTENED GUIDANCE FOR HAJJ AND ZIYARAT
Anwar-ul-Bisharah fi Masaa'il-e-Hajj wal Ziyarah
by A'la Hazrat Imam Ahmed Raza Bareilvi (radi
translated by Professor Azimi F.M. Shaikh
ONE: ETIQUETTES RELATING TO THE JOURNEY AND
OBLIGATIONS OF HAJJ
TWO: IHRAAM AND IT'S LAWS - ENTERING THE SACRED HARAM AND MECCA AND THE MASJIDUL
THREE: TAWAAF (GOING AROUND THE HOLY KAABA) & SA'EE
PACING BETWEEN THE HILLS OF SAFFA AND MARWA)
FOUR: PROCEEDING TO MINA (THE STAY AT ARAFAH)
FIVE: ACTIVITIES AND RITUALS OF HAJJ AT MINA AND MUZDALIFA AND THE REST
SIX: OFFENCES AND THE PENALTIES
SEVEN: ATTENDANCE IN THE AUGUST PRESENCE AT THE MADINAH-E-MUNAWWARAH AND
REVERENTIAL HOMAGE TO THE HOLY PROPHET, HAZRAT
MUSTAFA (SALLAL LAAHU ALAIHI WASALLAM)
EIGHT: PRAYERS (DU'AS)
This sacred treatise entitled
"Anwar-ul-Bisharah Fi Masaa'il-e-Hajj wal Ziyarah (The Radiations of Glad
Tidings regarding the Problems of Hajj and Visits of Holy Places) has often
times been published in the Indo-Pak sub-continent and acclaimed as an authentic
guide for the conduct and observance of variegated rituals and etiquettes while
engaged in the performance of Hajj, Umrah, etc. The extent of the popularity and
acclamation of this treatise can be gauged from the fact that no sooner the
fresh publication (in Urdu) came in the market than it was sold out among the
expectant buyers necessitating fresh editions again and again.
The primary reasons for its wide acceptance is
its lucid and authentic presentation of the obligatory functions and rituals
which are hall-marks of this most important form of worship comprising
widespread physical and spiritual exercises at various places and occasions.
Relevant recitation and description of performances have been given in this
treatise in every respect under each heading or sub-title which is an additional
and useful feature of the book. Inspite of all these, care has been taken that
the brevity and conciseness of each part of the performances have been
maintained throughout with the result that the reader and aspirant of the unique
Islamic mode of worship, pilgrim to the most sacred region under the sun, finds
himself attracted to imbibe and assimilate the various rituals and invocations
so as to derive the utmost blessings from them.
Each and every detail connected with performance
of the Hajj right from the preparatory phases to proceed from the home-town
leading the first important and inviolable part of Umrah and the same process
while leaving for home the sacred soil of Haramain Shareefain (Holy places of
Mecca and Madina) after accomplishing the multifarious duties prescribed for the
Hajj, under the Divine Guidance and Mercy.
The beauty and the charm of delineation and
description of the book is that it inspires and deepens the sentiments and
emotions of the fortunate servant of Allah who has undertaken this phenomenal
journey involving physical and financial cumbrances purely for the pleasure and obedience of Almighty Allah and
the Holy Prophet (sallal laahu alaihi wasallam), with no personal mundane
enrichment. In short, this treatise is really the treasure of spiritual tidings
emanating in the form of lustrous lights from the heavens at every step taken in
the performance of this most memorable mode of worship of Hajj ordained by
The value and the spiritual brilliance of this
sacred treatise rises to multi-dimensional heights, when it is realised that its
original (in Urdu) was authored by the most eminent and genuine scholars of the
East, namely Hazrat Ahmed Raza Khan Bareilvi (radi Allahu anhu). It is an
undeniable fact that the scholarly brilliance and unmatched erudition of Hazrat
Ahmed Raza Khan (radi Allahu anhu) has been admitted and vouched even by the
learned rivals and critics of Islam and Islamic teachings. He enjoys the unique
reputation the world over and the number of books, treatise, thesises, etc.
written by him exceed well over one thousand. His commentary of the Holy Quran
"Kanzul Imaan" (Treasure House of Faith) is widely admired on account
of his richness of diction and sweet rhythmic style of linguistic expression.
Hazrat Ahmad Raza Khan (radi Allahu anhu) was
one of the greatest exponents of the Islamic Jurisprudence (Fiqh). He received
many letters from different parts of the world begging his help to solve complex
problems affecting the domestic socio-religious norms of the individuals and the
groups of the society. This enquiry into religious aspects of day-to-day life,
known as "Fatwa" (literally meaning - "Judicial Decree according
to Islamic Tenets") came from every nook and corner, and A'la Hazrat used
to dictate the reply to a group of ascribers (writers) and send them to the
anxious enquirers. His Fatawa had the great mass appeal and were accepted with
acclamation and reverance. They still retain their appeal and relevance and are
referred to for solving the vexing and intriguing problems faced by the persons
concerned. The number of postal enquiries far exceed the normal pattern of
correspondence received by the busiest patronages in the land. The Viceroy of
India often expressed his surprise at the number of correspondence received
daily by A'la Hazrat. He would say that the "dak" received by A'la
Hazrat (radi Allahu anhu) outnumbered those received by him.
There are stances that the A'la Hazrat wrote
voluminous books to explain and solve intricate and baffling problems, which ran
into 400 to 500 pages; such superhuman stances in the form of "Reference
Books" are still available in the reputed libraries of the sub-continent.
The learned scholars were at their wit ends to express their amazement at the
non-stop speed and of writing such-like volumes. He used to be quoted as the
authority into matters of uncanny nature; "Qala-ar-Raza" (so said
Hazrat Raza) was the indication of the authenticity if any "reply" by
any other scholar (Qazi or Mufti) was prefaced with this quotation. This is very
rare, almost nonexistent in the annals of Fatawa-awards.
When the occasions of travelling to the Twin
Sacred places (Haramain Shareefain - Mecca and Medina) arrived, the great A'la
Hazrat (radi Allahu anhu) underwent inexplicable ecstatic raptures as if it
stirred his very emotional fibres and restless anxiety for reaching the sacred
destination on the wings of time. The very reflection of being under Divine
Blessings of the Holy places affected every breath at all moments bear of day
and nights. The poetic compositions on such spiritually rapturous moments the
mark of internal delights. Some examples of these (selected) verses are given
It is a mildly fragrant morning and its coolness
refreshes the heart. The buds are blossoming wherefrom the breeze is blowing?
The Zam Zam is immersed in the depth of longings
and the eyes are brimming with the tears of unfulfilled desires.
The people for whom the "Hateem" has
spread its areas for embracing, are moving on without looking back. So intense
is the desire, which force propels them on so intoxicatingly?
Keep yourself wakeful, unwavy traveller! This is
the soul refreshing pathway in the dwelling place (Madina) of my Benefactor
lord, demanding obeisant footfalls while traversing on its streets.
The death occuring in Medina is an auspicious
event and it should be desired and prayed for by every pilgrim. The Holy Prophet
(sallal laahu alaihi wasallam) has promised intercession (Shifa'at) for the
person who prays for death in Medina. A'la Hazrat (radi Allahu anhu) has
versified this rare fortune in his own endearing way:
"Die in the Madina and proceed straight in
the petals of the Paradise and be blessed with the Shifa'at of the Holy Prophet
(sallal laahu alaihi wasallam)".
Indeed these longings and pious ambitions are
the pointers to the acceptance of Hajj in the presence of Almighty Allah.
27th March 1996
by A'la Hazrat, Imam Ahmed Raza Khan (radi Allahu anhu)
Now the following few words are presented as
guidelines for the benefit of the intending pilgrim to the Holy Lands of Mecca
and Medina. To a great extent, these have been extracted from the valuable and
auspicious book "JAWAHIR-UL-BAYAAN" written by the great research
scholar whose words enjoy the reputation of finality on the realm of research,
Syed Maulana Muhammad Naqi Khan Qadri Barakaati.
On the 3rd of Shawaal 1329 A.H. Hazrat Syed
Muhammad Ahsan Bareilvi informed this humble servant, Ahmad Raza Qadiri, "I
intend to proceed to Hajj on the 10th of Shawaal. Many people go on this (noble
and auspicious) errand (mission). It is my desire that you write and publish a
concise book containing the salient features of the Hajj together with the
relevant texts of the rituals and invocations prescribed for the conduct and
performance of the Hajj, especially those relating to the procedural methods of
Hajj and the various obligatory etiquettes and formalities connected
In obedience to the command of the great Syed
Sahib I have endeavoured to formulate the requisite details in due haste within
the short span of time at my disposal. I pray that these few lines may help and
guide the intending pilgrim that their sacred desires of performing Hajj may be
fulfilled and receive the Divine acquiesence.
RELATING TO THE JOURNEY AND
OBLIGATIONS OF HAJJ
1. Pay off all the debts and return all the
articles and amounts of Trust (Amanat). If any one has unlawfully taken any
money (or article) from anyone, he should return it to the rightful owner or get
a pardon from him. If the owner is not traceable, then the same amount, or the
like thereof, should be distributed among the needy and destitutes.
2. All the prayers (Namaaz'), Fasts and Zakaat
(poor-rate) lying unfulfilled (Qaza) should be duly compensated or paid for with
due humility and repentence with an avowal never to allow them to fall in
arrears in future.
3. Obtain permission from those persons without
whose approval and permission, proceeding or Hajj is undesirable (Makrooh), such
as father, mother and husband. They should be persuaded to grant permission.
Similarly, the permission of the person whose loan/debt remains unpaid should
also be obtained. Even otherwise the non-grant of permission is not a barrier to
proceed on Hajj. If the permission is not forthcoming inspite of conciliatory
efforts, the person concerned should proceed on his journey for Hajj.
4. The prime motive for the Hajj should only be
pleasure and acceptance of Almighty Allah and the Holy Prophet (sallal laahu
5. The journey for Hajj by a woman without the
company of her husband or the reliable adult Mahram (person with whom Nikah is Haraam
forever) is Haraam. If the woman still goes to Hajj,
the same (Hajj) shall be in order but
the women shall be deemed guilty of sin at every step of her Hajj.
6. Provisions of the journey should be purchased
with the Halaal money. Provisions secured through Haraam money will render the Hajj
unacceptable, though the physical obligation of performing Hajj shall be deemed
7. One must carry the necessities (food, money,
etc.) more than the bare minimum so that he may help fellow-travellers en-route
in times of need. He should also give alms charity to the poor and the needy.
This is a sign of Hajj being accepted.
8. The person should carry the religious books of
Fiqh to meet his requirements, or at least he should accompany an Aalim
(religious scholar). If this is not possible he MUST AT LEAST TAKE THIS BOOKLET
with him. (This will suffice his needs).
9. The looking glass (mirror) collyrium (surma)
comb and miswaak should be included in
the articles of journey. This is sunnat.
10. Do not travel alone, but the companion should
be a religiously-minded one and not be an anti-religious one. It is better to
travel all alone than to have an irreligious person as his companion.
11. It is reported in the Hadith that if three persons are travelling together, they should
choose one as their Amir (leader) so that the affairs may be carried along
smoothly. The leader so chosen should be a person of good character, intelligent
and religiously-minded. He (the leader) should conduct himself with co-operative
and amiable disposition. He must give preference to his colleagues' comforts
over his own personal comfort.
12. While bidding farewell, you must meet with your
dear ones, the friends, and the relations, etc. and secure forgiveness of his
faults from them. It is also Waajib or incumbent upon them to forgive the
pardon-seeker with a cheerful heart. It
is said in the Hadith that ones who
refuses pardon, will not be allowed the blessing of the Hauz-e-Kausar on the Day of Judgement.
13. He should be armed with the good and pious
wishes of his near and dear ones while saying "Allah Hafiz" to them
before leaving the threshold footsteps of his house. It will be a source of
blessings for him.
14. He should pray to Almighty Allah for the
welfare, safely of life, faith (Imaan), offspring, health, prosperity of all his
inmates, relations, acquaintances, colleagues, friends, etc.
15. Before embarking on his journey, the intending
pilgrim should put on the apparels, etc. of journey, offer four Rakats
of Nafil with Surah Fateha and the four Quls (namely, Kafiroon, Ikhlas,
Falaq and Naas). These Nafil Rakats
will serve as a protective guard for the safety of persons and riches of the
intimates till his return home after performing the Hajj.
16. Whenever he may go on journey, it should be on
Thursday or Saturday or Monday and the time should be morning which (time) is
blissful for journey. But for those travelling on Friday, to travel before
Jummah (prayer) is not good (and should be avoided).
17. While coming out of the door (for journey) he
should recite the following (Du'a):
BISMILLAHI WA BILLAHI WA TAWAKALTU ALAL LAAHI WA
WA LA QUWWATA ILA BILLAHI. ALLAHUMA INNA
AN NAZILLA AW NA-DILLA AW NA-DALLA AW NAZLIMA AW
NAJHALA AW YAJHALA ALAINA AHADUN.
"With the Name of Allah and with (the Help)
of Allah and I place my trust on Allah, there is no strength and there is no
power but with Allah. O Allah! I seek your Refuge from that I may falter into
error of my own or some one else causes me to falter.
"That I may go astray myself or some one
else leads me astray; that I may commit tyranny a some one tyrannizes against
me; or that I may fall into ignorance on my own and some one commits ignorance
(Note: It should begin and end by Durood Shareef
"With the Name of Allah and with (the help)
of Allah and I place my Trust on Allah, there is no strength and there is no
Power but with Allah. O Allah! I seek Your Refuge from that I may falter into
error of my own or someone tyrranises against me or that I may fall into
ignorance against me."
(Note: It should be preceded and followed by
Durood Shareef many times).
18. After saying Allah Hafiz to all the inmates of
the family, if there is no hindrance, he should offer two Rakats of Nafil in the nearby Masjid.
19. While finally leaving the place, recite:
ALLAHUMA IN'NA NA'OOZUBIKA MIN WA'SHAA'IS SAFARI
WA KAABATIL MUNQALABI WA SOO'IL MANZARI FIL MAALI WAL AHLI WAL WALADI.
"O Allah! I seek your Refuge (protection)
from the hardship of the journey and the mishaps on return home, and the ill
effects of the wicked eyes against the belongings, offspring, next of
This will provide protection for your relatives,
children, friends and belongings against all evils till the return at home.
20. To remain in safety and comfort throughout the
journey, he should recite the five Surahs namely, the Kafiroon, Nasr, Ikhlas,
Falaq and Naas. The Bismillah Shareef should also he recited before each Surah
and finally once more Bismillah for all the Surahs taken together.
21. At the same time he should recite the following
verse to ensure safety while returning home:
IN'NAL LAZI FARADA ALAIKAL QUR'AANA LARAAD'DUKA
"I seek Refuge with the Most Accomplished
Words of Allah from the evils of every creation".
"Verily the One who ha assigned the Holy
Quran on your (O the Holy Prophet) will also bring you back".
22. While embarking on journey through the train or
any other means of conveyance/transport he should say "Bismillah" and
then recite "Allahu Akbar", "Al-Hamdu-Lillah" and
"Subhan-Allah", each three times and "La ilaa ha illal
laahu" one time, then recite the following verse one time:
SUBHANAL LAZI SAKHARALANA HAAZA WA MAA KUNNA
LAHU MUQRINEEN. WA INNA ILA RAB'BINA MUNQALIBOON.
"I seek Refuge with the Most Accomplished
Words of Allah from the evils of every creation".
"Glory to the One who made this means of
transport/conveyance subservient to us, we had no power to subjugate it. Surely
we have our return to our Lord Cherisher".
(This will keep him safe fom all calamities
en-route the journey).
23. While going up any height (upward) he should
say "Allahu Akbar" and while descending the slope he should say
24. To remain safe from every evil at the
destination of alight, he should recite the following rites:
A'OOZU BI KALIMATIL LAAHIT TAAM'MATI MIN SHAR'RI
"I seek Refuge with the Most Accomplished
Words of Allah from the evils of every creation".
25. When the locality of destination comes in sight
where he intends to proceed or stay as his destination, he shown recite the
ALLAHUMA INNA NAS'ALUKA KHAIRA HAAZIHIL QARYATI
WA KHAIRA AHLIHA WA KHAIRA MA FI HAA WA NA'OOZUBIKA MIN SHARRI HAAZIHIL QARYATI
WA SHARRI AHLIHA WA SHARRI MA FI HAA.
"O Allah! We beg your grace for the welfare
of this place (locality) and the welfare of the people of the place and whatever
is there in it. And we beseech your grace as protection (refuge) from the evils
of this place and the evils of its people and whatever evil is there in this
This is protection for him from all misfortune.
26. In whichever city or town he may go, he should
seek the company of Sunni Ulema and religious practising Faqir and stay in their
presence with due solemnity and mannerly decorum. He should visiting holy
shrines and paying homage to sacred souls should be his preoccupation at every
place of his stay. He should not waste his time in gainless gossips and
27. In whatever dwelling place or residence he may
go with intentions to meet some learned man, he should avoid causing
inconvenience to the Aalim/Darwesh concerned. If the latter has lodged himself
within the four walls, he should not be troubled by unnecessary calls from
outside the house with intentions of drawing his intention that some one is
waiting outside seeking audience with him. He should wait till he comes out or
calls him in. In his presence, he should restrain himself from idle or
irrelevant discussion. Whatever is desired to be clarified, should be presented
only after his permission. If he finds anything of the Darvesh/Aalim contrary to
his concept of Shari'ah, no straight-forward objection or criticism should be
blurted out by him. (This is for a Sunni Aalim and not a bad-Madhab person). On
the contrary he should entertain healthy and positive views about him. He should
run away from even the Shadow of the so-called "scholar" whose
opinions and practices are against the Shari'ah.
28. He should tranquillise the heart with the
Remembrance of Allah and His Attributes, so that the Angel may partake his
company. Alternatively, the Shaitaan will intrude himself to detract the
truth-seekers' attention if the latter chooses to seek the company of idlers and
gossipers or poets with irrelevant concepts. He should make it a point of
travelling during the night, which quickens the pace of journey to attain the
29. If he has to alight in the course of journey,
he should carefully step down if the place is the on infrequent pathway away
from the main thoroughfare; there is danger of coming across dangerous crawling
creatures such as snakes, scorpions or even the dangerous beasts which sneak in
stealthily from across the jungle tracts.
30. To pass urine on the passing tract or road is
undesirable and against gentlemanly decorum.
31. On reaching the destination the people should
get down in a concerted manner and try to stay close to one another, instead of
falling apart disjointedly while alighting at the destination and staying
32. In every journey, more importantly during Hajj,
do not forget to make Du'a for your elders and friends since the Du'a of a
Musaafir is accepted.
33. While embarking on a journey by sea, he should
recite the following:
BISMILLAHI MAJRIHA WA MURSAAHA INNA RABBI LA
GHAFOORUR RAHEEM. WA MA QADARULLAHA HAQQA QADRIHI WAL ARDA JAMI'AN QABDATUHU
YAUMAL QAYAAMATI WAS SAMAWAATI MAT-WIY'YAATUN BIYAMEENIHI SUBHAANAHU WA TA'ALA
"In the name of Allah is the plying and
stopping of the boat. Surely my
Lord the Sustainer and Cherisher of the world is Forgiving and Merciful. The
unbelievers did not accord the recognition to the Might and Power of Almighty
Allah as His most sublime and elevation station demands. The entire earth will
be in possessive grip of Almighty Allah on the Day of Judgement, and the Heavens
shall be wrapped together in His Right Hand as the Scrolls of Paper on that Day.
His is the glory and elevated station from what the infidels associate Him
This invocation will protect him from being
Whenever he is in need of help in the event of
some calamity gripping him, he should recite
YA IBADALLA! A'EENUNI!
"O, servant of Allah! Help me!"
Help will come from the Unseen. This is stated
in the Hadith.
34. To say "Ya Samado" (O Beyond and
need) 134 times daily keeps one away from hunger and thirst.
35. If there is any fear (danger) at the hands of
the enemy or any dacoit, he should recite Surah Quraish. He will remain in peace
from every calamity.
36. To recite the Ayatul Kursi on every night from
going to sleep, keeps one protected from the thief (robber) and the Devil
37. When some thing is lost, the following verses
should be recited. If Allah wills (Insha-Allah) the lost thing shall be
YA JAAMI'AN NAASI LI YAUMIL LAARAIBA FIHI. INNAL
YUGHLIFUL MI'AAD IJMA BAINI WA BAINA DALLATI.
"O the One (Allah) Who will call the people
to assemble on the Day (of Judgement) for which there is no doubt to occur and
Allah the Almighty does not allow non-fulfilment of His Promise, let there be
meeting together between me and my property (Help receive back my lost
38. Whatever load is to be put on the back on the
rented camel should first be shown to the owner of the animal. Nothing extra
should be added to the load without his permission.
39. The load-carrying animal should be given
lenient treatment and nothing beyond its capacity. Beating the animal should be
avoided except when it becomes necessary on account of some mischief
(unwillingness) to move along. Similarly, the animal should not be struck on the
face. As for as it is possible, he should not lie/sleep on the back of the
load-carrying animal as the might of the sleeping man causes extra burden. If on
the way he has to talk to someone, it is better that he should come down.
40. At morning and evening, it is beneficial in the
worldly and the religious sense if he alights and walks some distance (on foot).
41. The Bedouins and rustic Arabs (Sunnis) should
be shown leniency and sympathy. Do not object to their actions, particularly
those living in the Holy cities of Mecca and Medina (known as Haramain
Shareefain). For this, there is promise of Shafa'at (Intercession) of the Holy
Prophet (sallal laahu alaihi wasallam). One should not criticize the behaviour
of the Arabs nor bear ill-feelings against them. There is blessing of both the
world in this.
42. The camel-keepers (Jammals) should not be
regarded as the wage-earners of other communities. They should be given the
status of master, and they should not be treated miserly in the matter of
offering food stuff; they feel offended at the behaviour of the stringy and
miserly people. On the other hand, they are pleased with the show of good
behaviour even of a minor nature and they are more useful in offering
cooperation than normally expected.
43. In the journey to Madina-e-Tayyaba, caravans do
not make stops en-route which necessitates to offer the combined prayers of
Zohar and Asar. For this, it is obligatory that the pilgrim makes the Niyyat
before offering the Fardh Rakats of Zohar that he would offer the Asar prayer
immediately after the Fardh of Zohar prayer, without offering the sunnat Rakats
of Zohar in between.
The same procedure should be adopted in the
combined Fardh prayers of Maghrib and Isha under the same conditions. However,
if it so happens that he will offer the Zohar prayer with the Asar prayer or
that he will offer the Maghrib prayer along with the Isha prayer for this is
binding that he must make the Niyyat of these of prayer of Asar and Isha before
the expiry of times of the Zohar and Maghrib prayers.
44. On the return journey, the same procedure and
schedule should be followed for the combined prayers of Zohr and Asar and the
combined prayer of Maghrib and Isha.
45. Advance information along with date and time of
reaching home on return should be intimated to the family members, so as to
avoid confusion on the sudden arrival at home, especially when the scheduled
arrival is during night.
46. On returning home, first of all, he should
offer two Rakats of Nafils at the Masjid of his town before meeting the people
47. He should offer two Rakats Nafil at his home
(residence). Thereafter, meeting with the people concerned should take place.
48. He should bring some kinds of gifts from the
Arze Muqaddas for the near and dear ones at home. What can be the more endearing
and pleasing gifts on return after performing Hajj than the Tabarrukaat of
Haramain Shareefain. The other gift is the Du'a which he must bring for the
betterment and prosperity of the relations and those who come to receive him on
arrival back at home. The Du'a in this respect receive the blessings of the Holy
Prophet (sallal laahu alaihi wasallam) and the acceptance by Almighty Allah.
THE SACRED HARAM AND MECCA
THE MASJIDUL HARAAM
For the people of the
sub-continent the MIQAAT (the place at which the Ihraam is to be worn are the
outskirts of Mount Yalamlam. This place emerges from Kamran and enters into the
sea. When Jeddah remain two-three miles, the ship staff inform the travelling
pilgrims that they gear up the Ihraam in advance.
2. When the place of disembarkment comes near, the
intending pilgrim should take complete bath, cleaning the body thoroughly and
make ablution (Wudhu). If bathing is not possible, then at least the Wudhu
should not be ignored.
3. If they desire, the men-folk may shave their
head so that, during Ihraam, to keep the hair groomed may not pose a problem. If
the hair is not removed, they should comb their hair and apply perfumed hair
Nails should be clipped, sideway
hairs be trimmed and superfluous hairs in the armpits and below the abdomen must
also be removed.
5. Use fragrance (Ittar) as it is Sunnah.
6. Men-folk should remove their (stitched)
clothes, covering the upper part with new or washed cloth-sheets (chaddar),
covering and fastening the lower body with "Tahband" (long unstitched
cloth round the waste near about the navel). These cloths should preferably be
When that place (Meeqat) arrives,
two Rakaahs of Nafil should be offered with the Niyyah (intention) of Ihraam. In
the first Rakaah recite, Surah Kafiroon after Surah Fateha, and in the second
Rakaah recite Surah Ikhlas.
8. Now the Hajj is of three kinds:
8.1 The Exclusive Hajj, known as
"IFRAAD". In this, after the Salaam (end of the Namaaz), the man
ALLAHUMMA INNI UREEDUL HAJJAH FAYAS'SIR HU LI
TAQABAALAHU MINNI. NAWAYTUL HAJJAH MUKHLISAL LILLAHI TA'AALA.
"O Allah! I intend performing Hajj, so make
it easy for me and accept it as from me. I have made the Niyyah of the Hajj
exclusively for Almighty Allah".
8.2 The second type, he should make the Niyyah only
for Umrah, and tie the Ihraam in Mecca, is called "TAMATTU". In this,
after the Salaam, in the two-Rakaah Nafil, the following prayer is to be
ALLAHUMA INNI UREEDUL UMRATA FAYAS'SIR HA LI WA
TAQABALHA MINNI NAWAYTUL UMRATA MUKHLISAL LILAAHI TA'AALA.
"O Allah! I intend performing Umrah so make
it easy for me, and accept it as from me exclusively for Almighty Allah".
8.3 Thirdly, a combined Niyyah for Hajj and Umrah
should be made at this very place. This, most blissful of all the Hajj, is known
as "QIRAAN". In this, after the Saalam in the two-Rakaah Nafil, the
following Du'a should be recited:
ALLAHUMA INNI UREEDUL HAJJAH WAL UMRATA FA
YAS'SIR HUMA LI WA TAQABAL HU MA MINNI NAWAYTUL HAJJAH WAL UMRATA MUKHLISAN
"O Allah! I have made Niyyah of performing
the Hajj and Umrah, so make them (both) easy for me and accept both Hajj and
Umrah as from me exclusively for Almighty Allah".
In all these three kinds of the Hajj, the
"Labbaik" rites (Talbiah) should be recited in clear (not necessarily
loud) sound. The Labbaik rites are:
LABBAIK, ALLAHUMA LABBAIK, LABBAIK LA SHARIKA
LAKA LABBAIK, INNAL HUMDU WANE'MATU LAKA WAL MULKU LAA SHARIKA LAKA.
"I am present, O Allah! I am present, I am
present, there is none to associate You, I am present, verily the Glory all
praise and all munificence are for You and the Kingdom (of universe) belongs to
You with none to associate You".
9. This was the Ihraam. Immediately after the
Ihraam, all the following acts become Haraam:
9.1. Sexual intercourse, kiss (with lust), foreplay,
and embrace (with lust) with any woman; looking at her parts of shame,
9.2 Calling and naming the private part has always
been regarded obscene but it has become the severest and most contemptible act
of obscenity and now it has become most Haraam,
9.3 To engage oneself in embroilment (to fight with
someone) with anyone in murdane (wordly) affairs,
Hunting the wild animals or
indicate or point out in any manner at animals to someone engaged in animal
haunting; supplying the hunter with gun (revolver, etc.) or the knife to
slaughter the animal,
Break the eggs of bird (of hunt),
pullout the feathers,
break the legs or wings of the hunted bird. Milking and eating the flesh
of the animal of hunt. To cook, roast, sell, buy and eat it,
9.6 clipping ones own nails,
9.7 pull up hair from any part of the body from
9.8 cover the face or head with anything (piece of
9.9 put the luggage (clock, etc.) or bedding on the
9.10. wear turban,
9.11 wear veil, gloves or socks which cover the
joint of the skin and ankle,
9.12 put on stitched cloth,
apply perfume on hair, clothes or
9.14 wearing the coloured-smelling cloths when the
smell is coming forth,
9.15 To eat/chew or use smelling things such as pure
musk, amber, saffron, mace (jawutry), clove, cinnamon, day ginger (sonth), etc.
9.16 tie some piece of fragrance in the corner of
the cloth where the smell is still fresh such as musk, amber, saffron,
9.17 wash with anything to kill the lice,
9.18 use henna, myrtle for hair dye; set the hair
with gum solution, apply the sesame or olive oil on head even if these be
non-smelling, apply these on body or hair;
9.19 shave the hair of someone even though he may
not be wearing Ihraam,
9.20 kill the lice, or ask any other person to do it
by pointing in it's direction; put the cloth in the sun with intent to kill the
lice; apply any medication (mercury or any chemical) in hairs of head to kill
the lice or anything on head.
10. These things are detestable (Makrooh) in
10.1 to remove the dirt from the body,
10.2 use non-smelling soaps, etc. to clean the body
to comb the hair,
10.4 scratch the hair in such a manner which causes
the hair to break or lice falls off the hair
10.5 put the long and loose Qameez (shirt), kurta,
or apron over the shoulders (instead of wearing it),
10.6 To wear such clothes that has been given
fragrance and the scent is still present,
10.7 To wear anything over the head,
10.8 to smell any Ittar intentionally even if it be
the fruit or leaf, for example, lemon, orange, mint, etc.
10.9 tie the mouth or head with a bandages,
10.10 enter the Kaaba Mu'azzama in such a way that
the head or face touches the Khilaaf,
10.11 cover the nose or any part of the face with
10.12 to eat or drink any smelling stuff which is not
used in cooking and the smell still persists,
10.13 to wear unstitched, darned or patched-cloth,
10.14 to keep the face on the pillow or lie face down
over the pillow,
10.15 touch strong fragrant perfume by hand. This
is in the case when it does not soil the hand, and when it soils, it is Haraam,
10.16 put the amulet on the arm or the neck even if
it is in the unstitiched cloth,
10.17 To fasten a Ta'weez on the shoulder or neck,
with a band, even though it is not sewn.
10.18 To tie bandages or piece of cloth anywhere on
the body, without any reasons,
10.19 to adorn oneself,
10.20 use head covering and snore under it,
10.21 tie the tahband with cloth sting or belt.
11. These things are permissible in Ihraam:
11.1. loose upper clothings like "angarkha"
and "chugha" should be rolled and put over the shoulders in such a
way, that the head and the face remain uncovered,
11.2 to tie the pants in the form of the Tahband,
11.3 to bath without removing dirt,
11.4 to sit under something for shade,
11.5 to use an umbrella,
11.6 to put ring on finger,
11.7 to use collyrium (surma) without fragrance,
11.8 to open the vein to discharge unclean blood
to remove the hair without
to scratch the head or body in
such manner that no hair is plucked out, nor the lice should fall off,
11.11 to leave the fragrance of perfume used before
11.12 to sacrifice the domestic animals like camel,
cow, goat, hen, sheep, chicken etc. cook and eat their flesh, to drink the milk
of the animals, to break the eggs of the hen and to fry and eat it, etc.
11.16 to catch the fish for food (and not sport),
11.17 to hunt and kill any sea-animal for use in
medicine but not for fun and sport or as such, however, sea creatures for sports
or recreation are forbidden even otherwise, but during Ihraam it is even more
pronounced as Haraam,
11.17 to tie bandage on wounds other than the neck or
11.18 to keep a pillow under the head or cheek,
11.19 to put your hand or any other person's hand on
your the head or nose,
to cover the ear with cloth,
11.21 to allow the falling of cloth below the chain
on the beard,
11.22 to carry sacks or carry large metal plates
(trays) on the head,
11.23 to eat or drink food that contain perfumed oil,
fat etc. which may or may not emit the fragrance,
11.24 to use ghee, fat, bitter oil, coconut, almond
or Calabash oil that has no foul odour and that can be used on the body and
11.25 to wear clothes dipped in dye if the fragrance
goes off. However, the Safflower is totally prohibited for males.
11.26 to take part in the scuffle for the sake of
religion, when it is essential and obligatory to uphold the cause of religion,
11.27 to use footwear which does not cover the joint
at the ankle,
11.28 to hang amulet (Taweez) on the neck, wrapped in
unstitched piece of cloth,
11.29 to look in the mirror,
11.30 to touch a perfume which gives no smell in the
beginning for example, loban (resin), sandal wood and tie it in the corner of
the head-cover (chadar),
to perform Nikah ceremony (here
applicable to both men and women, or before a na-mahram, with whom Nikah is
12. In these laws, the men and women are equal, but
certain things which are permissible for women.
12.1 to cover the head which is Fard in Namaaz and
in front of a na-Mahram, so to carry bedding or luggage on the head is better.
12.2 to tie the bunch of hair with gum or some
12.3 to tie the amulet down the neck, even if it is
12.4 to enter the Ghilaaf-e-Kaaba in this way that
it is on the head and not on the
12.5 to use socks, hand-gloves and sewn clothing.
There things are permissible for women, however,
the women should not recite the "Labbaik" in a loud voice which can be
heard by forbidden men-folk, although it may be audible to her own ears.
NOTE: For a woman to cover her face in Ihraam is
also Haraam. If a na-Mahram comes in front of her, then she should hide her face
with a fan, etc as a barrier.
13. If there is an unintentional breach or breach
thereof of these things which are not permissible in Ihraam, through
forgetfulness or ignorance, they can be forgiven. But the penalty by way of
atonement will have to be paid in any case their being no let-off in this regard
even if it be done intentionally, unintentionally or while asleep.
14. From the time of Ihraam till the
"Rami" of Jumrah (Stoning the Satan), which will be described later,
the repetition of "Labbaik" should continue in excess numbers
especially while climbing or descending any height, meeting of two groups
(members), morning and evening, and after the five daily prayers. Men-folk
should pronounce the "Labbaik" loudly, but not so loud as to disturb
or detract himself or others.
15. On nearing the Haram Shareef, one should enter
the sacred place in utmost humility, head and gaze down as if in shame for being
sinful (as a human being), solicitous of Divine mercy and forgiveness,
bare-footed if possible with excessive repetition of "Labbaik" and
Du'a. Better still is to enter the Haram Shareef during day time after a fresh
16. There is a stretch of jungle and forests quite
a few miles around the Haram Shareef in Mecca. On all sides of these jungles,
boundaries have been erected. Within these boundaries - plucking the green
grass, cutting the self-growing trees/plants and teasing the wild animals of
that place is Haraam (strictly prohibited).*
It is not permissible to drive a dear (gazelle) from the shade of a tree
where it is sitting to avoid the blazing sun just for the sake of one's own,
even when there is not enough room to accommodate both. If a person enters the
Haram Shareef with a wild animal in his hand, the animal becomes as one of the
Haraam, the man should let the animal become free and have no more possessive
claim over it any more.
In the Meccan territory untamed (free) pigeons
** in large numbers live in almost every house. One should beware not to tease
them and drive them away. Some indiscreet people coming to Mecca pay no regard
to these poor innocent creatures. It is not advisable to imitate such people. We
can very well imagine that if animals and other creatures have so much regard in
the Holy Land what great honours and dignity will the mankind enjoy at that
* The killing or destruction of the following
creatures - kite, crow, chameleon, lizard, snake, scorpion, wasp or hornet,
mosquito, flea, etc. - are permissable within the precincts of Haram Shareef as
well as in Ihraam.
** It is believed that the pigeons in Mecca are
the descendants of the sacred pair of pigeons who laid eggs in the Cave of Hira
when the Holy Prophet (sallal laahu alaihi wasallam) had arrived at the time of
Hijrat. This had induced the Kaafirs that the Cave was a desolute place and that
no man could be in it.
17. When the grand city of the Lord of the Universe
comes to sight, one should pause a while and recite Du'a with abundance of
Durood Shareef. It is still preferable that you should enter the Holy City after
a fresh bath and pray for the blessing of departed personages who are buried
there in "Jannatul Ma'laa".
18. On reaching "Mud du aau" (The Place
of Fulfilment of Desires) from where the Holy Kaaba becomes visible, this is,
indeed, a great blissful moment when prayers are heard and favourably responded
in the presence of Almighty Allah), ask sincere Du'a for the welfare, prosperity
and forgiveness of the entire Ummah with whom our relations, near and dear ones
and we ourselves are inseparable parts, the great entity of Muslim fraternity.
The author (A'la Hazrat Breilvi) has presented a comprehensive and all inclusive
Du'a which should be offered in the presence of Almighty Allah, with abundance
of Durood Shareef. The Du'a should be repeated at least three times. The said
Du'a is reproduced below:
ALLAHUMA HAAZA BAITUKA WA ANA ABDUKA AS'ALUKAL
AFWA WAL AAFIYAYATA FID DEENI WAD DUNIYA WAL AAKHIRATI LI WA LI WALIDAYYA WA LIL
MU'MINEENA WAL MU'MINAATI WA LI ABDIKA AHMAD RAZA INN NAQI ALI. ALLAHUMAGH
FIRLAHUMA WARHAMHUMA WANSURHU NASRAN AZIZAN.
(After this again recite Durood Shareef)
"O Allah! This is Your House and I am Your
obedient servant. I seek Your Refuge for forgiveness, welfare (comfort) in the
affairs of the Deen (Religion), Dunya (World) and the Hereafter, for me, my
parents, all the Mu'min men and women, and Your humble servant Ahmad Riza bin
Naqi Ali. O Allah! Forgive and grant Your Mercy on them both. Help him with
mighty Help. Ameen".
19. In the same way, keeping himself engaged in the
Remembrance of Allah and the Holy Prophet (sallal laahu alaihi wasallam) and
offering Du'a for himself and all the Muslims for the success and welfare of
both the worlds, he should come up to the Bab-ul-Salaam and after kissing the
threshold of the holy place, he should enter the Holy Precincts by putting his
right foot first and say:
BISMILLAHIL HUMDULILLAHI WAS SALAAMU ALA
RASOOLIL LAAHI. ALLAHUMA SALLI ALA SAYYIDNA MUHAMMADINW WA ALA AALI SAYYIDINA
MUHAMMADINW WA WA AZWAAJI SAYYIDINA MUHAMMADIN.
FIRLI ZUNUBI WAFTAHLI ABWAABA RAHMATIKA.
"In the Name of Allah, All Praises is due
to Allah and peace upon the Prophet of Allah. O Allah! Send greetings on our
Great Master Sayyidina Muhammad and all his kith and kin and the Holy consorts
of our Great Master Sayyidina Muhammad. O Allah! Forgive me my sins and open for
me the Door of Your Mercy".
This invocatory recital should be memorized
carefully and intelligently and should be recited every time while entering the
Masjid-e-Haram Shareef and in any Masjid in the Holy Land in the aforesaid
respectful manner. While coming out from any Masjid, he should place his left
foot first and recite this Du'a, with the only exception that in place of
"Rahmatika" (Your Mercy), he should say "Fazlika" (Your
Grace) and add the following phrase:
WA SAH'HILU LI ABWAABA RIZKIKA. WAL HAMDULILLAH.
"The blessings of this in the worldly and
Deeni life will be in abundance".
AROUND THE HOLY KAABA)
PACING BETWEEN THE HILLS OF SAFFA AND MARWA)
Now is the entry in the bounds of the Holy
Kaaba. If the Congregational Prayer is proceeding or if is the time of the
compulsory prayer (Fardh), Witr or Stressed Sunnat (Mu'akkidah) and if there is
no fear of losing any of these prayers, then leaving aside all other worldly
activities including the important ones, he should essentially engage himself in
the Tawaaf of Holy Kaaba.
The spirit behind this obligation is akin to the
sense of sacrifice with which the Moth (Parwana) offers its life while embracing
its beloved lamp (Shama). Keeping that spirit and selfless devotion in mind
(heart) the devotee should prepare himself in advance for all the endeavours and
practices which devolve on him in pursuance of his dignified object of
performing the Hajj, etc. He should study the following sketch or diagram very
carefully especially the location and direction of the relevant points and
places. The mental picture of this sketch will help him to perform the essential
rites and activities with precision.
Now mark out the following details in the
MASJID-UL-HARAAM, the bounded precincts of the Holy Kaaba, is
the circular (round) shaped compound or enclosure, around which there are many
verandahs and exits.
In the centre is the MATAAF, the enclosure meant for Tawaaf by multitudes of people
incessantly entering and going out, engaging themselves in Tawaaf. Mataaf has
circular range with marble stones laid over it.
In the middle of it is the Holy Kaaba. In the
life time of the Holy Prophet (sallal laahu alaihi wasallam), the
Masjid-e-Haraam was limited to this narrow range. On the end of it is situated
the Bab-us-Salaam at the eastern gate. The corner of the Rukn-e-Makaah where its
two walls meet known a Zaviah (Angle) like this: Both the walls (A) and (B) meet
on a point (C). This is
are four Rukns of the Khana-e-Kaaba:-
is situated in the corner of East South-East.
In this is installed the Holy Sang-e-Aswad, at some height from the
the corner of East and North and in-between these two Rukns, in the middle of
the eastern wall, is the Door of the Kaaba at sufficient height from the ground.
MULTAZIM: The part of the same Eastern
wall which spreads from the Rukn-e-Aswad to the Door of Kaaba is known as
the North West corner, the Meezab-e-Rahmat is installed on the roof of the
(northern wall between the Rukn-e-Shami and Rukn-e-Iraqi), HATEEM also lies at
this northern wall. This piece of
land * once belonged to Kaaba-e-Mu'azzma.
* In the North-South sector is the piece of land
measuring 6 or 7 arm lengths belonging to Kaaba. Some say that the entire Hateem
pertains to Kaaba.
During the days of Ignorance
(Ayyaam-e-Jahiliyyah), when the Quraish re-built the Kaaba, they left out this
piece of land for lack of funds. They simply drew a wall in the shape of a semi-
circle. On both sides, there is a door for entry and exit. This is a sacred
place and it is the good fortune of the Muslims that to enter this place is next
to going into the Kaaba itself. Thanks to Almighty Allah to visit this place is
possible without much efforts.
RUKN-E-YAMAANI: In the West and South corner there is
MUSTAJAAB, a piece of the Western wall in between the Rukn-e-Iraqi and
Rukn-e-Yamaani which lies in front of Multazim. MUSTAJAAB is at the southern
wall in-between Rukn-e-Yamaani anf Rukn-e-Iraqi. MUSTAJAAB literally stands for
"the person or place of Divine acceptance of prayers". At this place,
in the precincts of Kaaba, 70 000 Angels remain in attendance who say
"Aameen" to the prayers offfered there. The name "Mustajaab"
has been given by A'la Hazrat, Imam Ahmad Raza Barelwi.
MAQAAM-E-IBRAHIM: Is the stone in the front of the Door of Kaaba.
Prophet Ibrahim, the Friend of Allah (alaihis salaam), built the Kaaba
using this stone as a standing platform. The foot mark of Prophet Ibrahim
(alaihis salaam) at this stone is still visible. Almighty Allah has referred to
this as "Ayat-un-Baiynaah" or Shining Signs.
The Qubba (Dome) of Zamzam is situated in the
south within the precincts of the Haram Shareef.
BAB-UL-SAFFA: This is one of the doors of the Haram Shareef.
Outside this door is the Mount of Saffa. Saffa was previously a hillock which
has been buried in the sand clay. Now, a courtyard or verandah has been left
facing the Qibla with stairs to climb up.
MARWAH: Marwah was previously another hillock in the
east of Saffa facing the Qibla. Here also, a courtyard or open verandah has been
built with stairs to climb up, covering the distance between the Saffa and
Marwah. Now there is a bazaar or market place here. Going from Saffa, there are
shops on the right-hand side, while on the half-hand is the compound of
AKHZARAIN: Literally the meaning of this
term is "TWO GREEN MILESTONES". On long land routes
"milestones" are fixed at every mile of the road to indicate the
distance covered and still to cover between two destinations. Here MEELAIN
AKHZARAIN are the "two green coloured milestones" installed between
Saffa and Marwah in the wall of the Haram Shareef. All these details should be
carefully studied in the given map and borne in mind so that need may not arise
for consulting others during the pilgrimage.
An ignorant or a person without knowledge acts like a blind man at every
step; and one who knows and understands, acts with clear mission and shows ways
Now in the Name of Almighty Allah, begin THE
TAWAAF in the manners indicated hereunder:
1. Before beginning the Tawaaf, the male members
should perform ISTIBAGH, which means that the right side of the chadar (upper
wear) be passed through the right armpit so that the right shoulder may remain
open, and put both the falling sides on the left shoulders.
Now keeping face toward Qibla to
the right side of Hajar-e-Aswad and about the Rukn-e-Yamaani, he should stand
near the Sacred Stone in such a way that the whole stone remains on his
right-hand side. Then, the Niyyah for Tawaaf should be made thus:
ALLAHUMA INNI UREEDU TAWAAFA BAITIKAL MUHAR RAMA
FAYAS SIR HU LI WA TAQAB'BALHU MIN'NI.
"O Allah! I intend doing Tawaaf of Your
Sacred House, so make it easy for me and accept is as from me".
3. After this Niyyah, keeping the face towards
Kaaba, move forward to the right side. While moving in this way, when you come
right in from of the Hajar-e-Aswad, (and you will soon get practised about this)
raise you hand up to the ears in such a way that your open palms remain in the
direction of the Hajr-e-Aswad, reciting the following rites:
BISMILLAHI WAL HAMDU LILLAHI WAL LAAHU AKBAR,
WAS SALAAMU ALA RASOOLIL LAAHI.
"In the Name of Allah, all thanks are due
to Allah, Allah is Great and Benediction and Peace on the Prophet of
4. If it is possible, move towards the Sacred
Stone and keeping your mouth in between your palms, kiss the Hajar-e-Aswad in
such a soft and reverential manner that no sound of the kiss is audible even to
your own ears. Repeat the kisses three times, this will indeed be the sign of
your great fortune. This is in emulation of the Holy Prophet Hazrat Muhammad
Mustafa (sallal laahu alaihi wasallam) who had personally kissed the
Hajar-e-Aswad and placed his sacred face over it. You are indeed among the
luckiest persons who have been Divinely Blessed for this grand grace and honour.
If, on account of pressing crowd all of whom are
equally anxious for this Divine Blessing, you cannot reach the Sacred Stone,
then without giving trouble to others and to your ownself, try to touch the
stone with the stick or anything in your hand and kiss it as having acquired the
blessing. Even if it is not possible, then keeping the open palms towards the
Holy Stone right in front, kiss your own palms visualising within your mind and
heart that your eyes are on the Sacred Stone being kissed by the Holy Prophet
Hazrat Muhammad Mustafa (sallal laaho alaihi wasallam). This is no less a
blessing as well as sign of luck.
5. Reciting the following rites:
ALLAHUMA IMAANAN BIKA WAT TIBAA'AN LI SUNNATA BI
NABIYYIKA MUHAMMADIN SALLAL LAAHU TA'AALA ALAIHI WA SALLAMA.
"O Allah! Having belief and faith in You
and obeying the commands of Your Prophet Muhammad (sallal laahu alaihi
wasallam), I begin the Tawaaf of the Holy Kaaba".
Then moving ahead towards the Door of the Kaaba
and when you pass the Hajar-e-Aswad, make yourself erect and keeping the Kaaba
towards your left, complete the full circle without causing inconvenience to any
one. In this fashion, the Tawaaf should continue.
6. While pacing for the Tawaaf men-folk should do
"Ramal" which means that short pacings of footsteps should be
accelerated moving the shoulders both ways in the fashion the brave and stout
men do without hopping, running and skipping, which is not a dignified way of
expressing jubilation or spiritual ecstacy.
When the crowd thickens and the Ramal cannot continue without pushing and
jostling, the Ramal may be stopped for the time being and resumed when the
7. In the course of Tawaaf, one should remain as
close to the Khana-e-Kaaba but not so close that the walls touch the clothes as
the body gets pressed with it. Similarly, if on account of excessive crowd when
Ramal is not possible, it is advisable to remain at a distance.
8. While in the Tawaaf you come to MULTAZIM then
to RUKN-E-IRAQI, then to MEEZAB-UR-RAHMAT, then to RUKN-E-SHAMI, you must offer
prayer (Du'a) at all these places as these holy places carry special blessings
and the prayers are heard there in the Presence of Allah. Some special prayers
(invocations) at these places have been mentioned in the book entitled
"Jawahir-ul-Bayan". To learn by heart (memorize) all these Du'as is a
pretty tough preposition. Some of them may be selected and committed to memory
so that these may be presented because the Holy Prophet (sallal laahu alaihi
wasallam) has recommended them. However, obeisance and devotion to the Holy
Prophet (sallal laahu alaihi wasallam) demands that instead of beseeching Divine
favours for our own prosperity and those near and dear ones, it will beget
unlimited blessings if these Du'as and invocations are augmented and enriched
with Durood-o-Salam to the greatest Benefactor of the mankind and the Mercy of
the worlds (Universe), Hazrat Muhammad Mustafa (sallal laahu alaihi wasallam).
The Holy Prophet (sallal laahu alaihi wasallam) has said that if you do so then,
Allah the Almighty, will accord perfection and accomplish your wish and shall
forgive all your sins. The Arabic text of this Du'a is:
IZZA YAKFI HAMMUKA WA YUGHFARU LAKA ZAMBUKA.
"When you fulfil this, Allah will suffice
all your wishes and forgive your sins".
9. Do not stop at any place for Du'a and Durood in
the course of the Tawaaf, repeat the rituals while going apace.
During Tawaaf, do not recite
rituals in a loud and coarse voice as is done in the MATAAF. Rather, the
invocations should be so soft and subdued that even your own ears do not hear
11. When you come to the RUKN-E-YAMAANI, touch it
as a measure of sancity with both hands or by the right hand. The left hand may
also be extended to touch the RUKN-E-YAMAANI. Not only that, but you may also
kiss it if you can manage to do so. If you cannot, then touch it either with a
stick and kissed (as it is done that the Hajar-e-Aswad).
12. A little ahead of this is the MUSTAJAAB where
70 000 Angels are ever ready to say Aameen to every Du'a offered there. Either
repeat the same comprehensive Du'a which we have already reproduced earlier,
under the caption MUSTAJAB for your own self, your kith and kin and the entire
Ummah. The author also requests your favour for remembering them in your Du'a.
13. When you come again to the Hajar-e-Aswad, the
first round of your Tawaaf will be completed. You will have to complete a total
of seven rounds of Tawaaf. However, fresh Niyyah for every round of Tawaaf is
not necessary. The Niyyah made in the beginning of the Tawaaf is sufficient for
the entire course. The Ramal (brisk pacing) is necessary in the first three
rounds (of Tawaaf). In the remaining four rounds normal walking pace should
suffice without moving to and fro and shaking of the shoulders.
14. When you have completed the seven rounds of
Tawaaf, then in the end, once again kiss the Hajar-e-Aswad using the face
(mouth), stick on hands as is convenient and practicable.
15. After the Tawaaf, come to the MAQAM-E-IBRAHIM,
recite the Quranic verse saying:
WAT'TAKHIZU MIM MAQAAMI EBRAAHIMA MUSAL'LA.
"And take recourse to the place of
Ibrahim" and use it as the place of the Namaaz.
After recitation of this verse, offer two
Rakaahs of Tawaaf (which are Waajib - essential) reciting Surah Kafiroon in the
first Rakaah and Surah Ikhlas (Qul Howallaho Ahad) in the second Rakaah,
provided the restricted or impermissible timings of Namaaz are not intervening.
Otherwise, the Namaaz of Tawaaaf may be offered in the free permissible hours.
After completing the two Rakaahs recite and rites of Du'a. At this point this is
a special Du'a mentioned in the Hadith of the Holy Prophet (sallal laahu alaihi
wasallam) carrying extravagant grandeur and beneficence enumerated therein. The
special Divine Favour accompanying this Du'a makes it imperative that it should
be reproduced (along with the translation) for the benefit of Ummah especially
to those whose intense desire is to perform Hajj-e-Baitullah:
ALLAHUMA IN NAKA TA'LAMU SIR'RI WA ALA NIYATI FA
AQBALA MA'UZIRATI WA TA'LAMU HAAJATI FA'TINI SU'LI WA TA'LAMU MA FI NAFSI
FAGHFIRLI ZUNOOBI. ALLAHUMA INNI AS'ALUKA IMAANAY YUNA SHIRU QALBI WA YAQEENAN
SAADIQAN HATA A'LAM AN NAHU LA YUSIBNI ILLA MA KATABTA LI WA RADI'A MINAL
MA'EESHATI BIMA QASAMTA YA ARHAMAR RAAHIMEEN.
"O Allah! You know my secret and open
(manifest) affairs, so accept my excuses. You know my necessities, so grant me
the resources to fulfil my implorings. And You know what passes within me (in my
heart), so forgive my sins. O Allah! I beg of You the Faith (Imaan) which may
firmly set (and stay) in my heart and the true undiluted Belief which insists
(unwavering) conviction within me to ensure that whatever (inevitably) come as
true and be content with the subsistence ear-marked as my destined lot (in the
world), O the Merciful of those who display mercy".
It has been laid down in the Hadith that
Almighty Allah says: "I will forgive the signs of the person who offers
this Du'a with genuine belief, remove his sorrows and throw out his poverty and
destitution (to make him economically) self-sufficient, manage his business
transactions better and more profit-yielding than any other tradesman and
business dealer. The people of the
world will come unto him (soliciting his favour) though he may not acquisce with
this attitude (of the people who are covertly ambitious and self-seeking)".
16. Thereafter, go to MULTAZIM, and near the
Hajar-e-Aswad put your hands round Multazim as in embrace, spread your chest and
belly over it, placing some time your right cheek and some time your left cheek
over it, and raising your hands over your head, spread them over the wall or
place the right hand on the door and the left hand towards the Hajar-e-Aswad.
The Du'a to be offered here is this:
YA WAAJIDU YA MAAJIDU LA TUZIL ANNI NE'MATAN
"O, The Powerful Allah! O, The Possessor of
Dignity! Do not take away (and make me bereave of) the Favour and Grace You have
bestowed upon me".
It is said in the Hadith that the Holy Prophet
(sallal laahu alaihi wasallam) has said: "Whenever I wish to see Jibra'el
(alaihis salaam), I find him embracing Multazim and offering this Du'a".
17. Then come to the ZAM ZAM and draw yourself, if
you can manage, a bucket of water from the well, otherwise get it from someone
else, and facing Kaaba, drink the water in three breaths to your hearts
satisfaction, beginning every draught with "Bismillah" and ending the
last intake with "Al-Hamdo Lillah". Pour the remainder over the body.
While drinking water offer some Du'a as the Du'a at this moment receives the
Divine acceptance. The Holy Prophet
(sallal laahu alaihi wasallam) has said that Zam Zam water brings the fulfilment
of the desire for which it is taken. Recite the previously quoted comprehensive
Du'a at this place. It is a sign of good fortune that till the end of the
functional rites at Mecca, repeated opportunities will occur to avail of the
blessing of Zam Zam. Drink this water to escape the unquenchable thirst on the
Day of Judgement and protection from the punishment of the Hell, and at some
other occasion for the enhancement of devotional love of the Holy Prophet Hazrat
Muhammad Mustafa (sallal laahu alaihi wasallam), sometimes for increase of
subsistence and livelihood, for the cure of the disease and ailment, at times
for the acquisition of knowledge (I'lm) and finally for the fulfilment of
special desires and ambitions.
18. Whenever you drink water at Zam Zam, take it to
your hearts content. It is said in Hadith that the difference between us
(Muslims) and the hypocrites is that they do not drink Zam Zam to their full.
19. Also look down into the Zam Zam well, because,
according to Hadith, it removes hypocrisy.
20. Now, if there is no excuse of tiredness or for
any reason of inability, prepare yourself for Sa'ee (brisk pacing) between Saffa
and Marwa. Begin this rite first by going to Hajar-e-Aswad and kiss, after
saying Takbeer, etc. However, if it is not possible (approaching Hajar-e-Aswad),
then turn your face towards it, proceed immediately from Bab-e-Saffa to Saffa
itself. Put your left foot out of the door and put the right foot in the shoe.
This respectful practice should be observed in every Masjid as of necessity.
21. Keeping Zikr and Durood (Remembrance of Allah
and Salutation to Holy Prophet - sallal laahu alaihi wasallam) constantly on
your lips, mount the stairs of Saffa first upon such a height that the Holy
Kaaba comes in the sight (this is possible even at the every first step of the
ladder). Then, turning your face towards Kaaba, raise both your hand up to the
shoulders for Du'a and continue Tasbih (Subhan-Allah), Tahleel (Lailaha
illallah), Durood and Du'a for a good length of time as this is the place where
Du'a is accepted. Recite the comprehensive Du'a at this juncture. Then alighting
down, proceed towards Marwa.
22. At the approach of the first milestone,
men-folk should start running at a moderate pace without pushing and jostling
others till you cross the second milestone. During all this while, repeat all
the prayers (Du'a). The prescribed Du'a at this point is:
RABBIGH FIRLI WAR HAM WA ANTAL A'AZ'ZUL AKRAM.
"O my Lord Cherisher (Rabb)! Forgive me and
grant mercy on me. You are the Most
Dignified and Respectful as well as the greatest bestower of bounty and
23. After crossing the second milestone, slow down
the pace till you reach Marwa. You will get to a point of ascending the mount at
the very first stair, rather while standing near it. But the Holy Kaaba does not
become visible because of the construction of high-rise buildings which obstruct
the view towards Kaaba. Repeat the same rites as the Mount Saffa facing Qibla.
This completes the first round.
24. Then go again to Saffa and come back here.
Repeat this to-and-fro journeying till you complete the seven rounds. This is
the Sa'ee (complete seven rounds), due only up to this stage, namely the Tawaaf
and the Sa'ee. This is also the fulfilment of Umrah for pilgrims intending Hajj
by way of "Qiraan" and "Tamatto". This Tawaaf is also the
"Tawaaf-e-Qadoom" for persons who come for performing Hajj as man or
"Ifraad or Mufrid". This is in a sense the "mujra" or
"the first offer or presentation for attendance in the Royal Court".
25. "Qarin" or the person doing Qiraan
for the purpose of Tawaaf-e-Qadoom should perform one more Tawaaf and Sa'ee.
26. Qarin and Mufrid (the latter doing Ifraad)
should stay in Mecca reciting Labbaik and wearing Ihraam till the 10th of
Zil-Hajj when after Rami their Ihraam period
will be over. Relevant details, Insha-Allah, in this behalf will follow. But the
Motamatta (who had done Tamatto) and Mutamir (person doing only Umrah) should
put off Ihraam immediately after the initial Tawaaf-e-Kaaba and kissing the
Hajr-e-Aswad. They should proceed to perform Tawaaf and Sa'ee as in the first
instance followed by shaving or trimming the head. This means that the men-folk
should have their head shaved in full (Halaq) or trim their hairs (Taqseer).
Women should trim the hair by cutting a small bunch of hair/plait falling down
the shoulders. Then they should come out of *Ihraam. Then, if the Mutamatta so desires, he may remain without
Ihraam till 8th of Zil-Hajj, but more blissful is that he should soon put on the
Ihraam of Hajj. However, he may remain without Ihraam for the time being if he
thinks that the compulsory wearing of Ihraam for Hajj will not be convenient.
In the Tawaaf-e-Qadoom, the processesses of
Istibagh and Ramal, and after this the Sa'ee in Saffa and Marwa, is not
necessary. But all this will have to be performed at the time of
Tawaaf-e-Ziyarat (to be discussed later). But at that time there will be great
rush and it is likely that in the conditions then prevailing some essential
rites in Ramal and Rami may remain unfulfilled. Therefore, it these rites are
completed at this juncture, their repetition in Hajj days will not be necessary.
This has been explained for the benefit of the pilgrims and to decide
their course of action.
* Sometimes the people purchase the animal of
sacrifice along with the Ihraam and carry it to Mina to sacrifice, this is known
as "Sooq-e-Hudi". If some Mutamatta has put on this kind of Ihraam, he
has to remain in Ihraam till Rami on 10th of Zil-Hajj, reciting
Labbaik like Qaarin and put off Ihraam after Halaq.
27. "Mufrid" and "Qaarin",
after doing the Hajj's Ramal and Sa'ee along with the Tawaaf-e-Qadoom, are now
exempt from these ardous rites in the Hajj days. But the Ramal and Sa'ee
performed by the Mutamatta were those of Umrah. The same for Hajj are still due
against him along with Tawaaf-e-Qadoom. It is not open for him to perform these
rites in advance of Hajj like, the Qarin and be relieved and relaxed of those
arduous obligation (in reference to time sequence as it prevails at the thickest
of the Hajj season). If, therefore, he too wants to get relieved earlier, it
will be necessary for him when he puts on the Ihraam of Hajj. Thereafter, he
will have to offer a Nafil of Tawaaf and do Ramal and Sa'ee. In that event he
will not be required to do these things in the Tawaaf-us-Ziyarat.
28. Now all grades/classes of Hujjaj (plural of
Hajji) namely "Qaarin", "Mutomatta", "Mufrid" are
all waiting to go to Mina till the 8th of Zil-Hajj. During the days of stay they
should engage themselves in performing simple Umrah, without Istibagh Ramal or
Sa'ee. These are more blissful modes of worships especially for those coming
from other countries or places. In every round of Tawaaf of the seven rounds,
they must offer two Rakaahs of Nafil at the Maqaam-e-Ibrahim (alaihis salaam).
29. Now on return from Mina, at ever time the eyes
catch the glimpse of the Holy Kaaba during the night, they should recite
"La ilaaha Illal laaho wal laahu Akbar" three times and send greetings
of Durood and Salaam on the Holy Prophet Hazrat Muhammad Mustafa (sallal laahu
alaihi wasallam) and solicit Divine Mercy as it is the opportune time of
acceptance of prayers (Du'a).
30. In the Tawaaf, even if it be Nafil, the
following things are Haraam:
30.1 To perform Tawaaf without ablution (Wudhu),
30.2 The baring (uncovered) of parts of body
declared as "Satar" (to be hidden to more than one-fourth of it, for
example, the thighs, or the ear of the independent (not slave) woman,
30.3 Without excuse (inability) to use conveyance,
e.g. on a carriage or animal or riding,
30.4 To perform Tawaaf in the arms (lap) of someone
or his shoulder. However, he may remain without Ihraam for the time being if he
thinks that the compulsory wearing of Ihraam for Hajj will be not be convenient,
30.5 Without excuse to move on buttocks or on knees,
30.6 Keeping the Kaaba in the right side and perform
Tawaaf in the reverse direction,
30.7 To pass underneath the Hateem while doing
30.8 To perform less than seven rounds of Tawaaf.
31. These things are detestable (Makrooh) in the
30.1 Superfluous and indecent talking,
30.2 Selling or buying things,
30.3 Except for Hamd (in praise of Almighty Allah),
Naath (in praise of the Holy Prophet - sallal laahu alaihi wasallam), Manqabat
(in praise of Saints - Friends of Allah), reading aloud or in silence any poetic
30.4 Zikr or Tilaawat of the Holy Quran in a loud
30.5 Doing Tawaaf in dirty and unclean clothes,
30.6 To ignore deliberately or pass over the
specific rites prescribed in Ramal, Istibagh, kissing the Hajar-e-Aswad,
30.7 Giving long gap in the rounds of Tawaaf which
mean intermitting Tawaaf and rest during rounds of Tawaaf and discontinuing
Tawaaf on account of some other activity or resuming it later on,
30.8 To keep company in the funeral prayer,
30.9 In the event of natural calls (urine,
excrement) to break the continuity of Tawaaf and later completing the left over
30.10 To begin another Tawaaf without Rakaahs for the
completed Tawaaf except during the forbidden periods (sunrise, noon and sunset)
when offering of Namaaz is forbidden. During these periods Tawaaf without
offering prayers in-between rounds is allowed. However, when the prohibitory
time lag is over, the left-over Namaaz's may be offered,
30.11 To do Tawaaf during the Fardh congregation as
also when the Imaam is delivering Khutba (sermon),
30.12 To eat something during Tawaaf or continue
doing Tawaaf in spite of pressing natural calls.
31. These things are allowed but the reluctance as
a little deviation would render it as impermissible in the course of Tawaaf and
Sa'ee (both). This is known as Mubah.
31.1 To offer Salam and its reply,
31.2 To converse with some at the time of need,
31.3 To ask and reply Fatwa, to drink water, recite
the poet lines of Hamd, Naath and Manqabat, taking food during Sa'ee.
32. These things are Makrooh (undesirable) in
To increase the gap inbetween the
rounds of the Sa'ee without any reason or necessity, however, if the
congregational prayer is taking place, he may join the prayer,
32.2 even otherwise to join the funeral prayer,
32.3 call of nature or to make fresh ablution though
the latter is not necessary in Sa'ee,
32.4 sale and purchase transaction,
32.5 superfluous irrelevant discussion,
32.6 not to climb Saffa and Marwa,
32.7 avoiding running along the running distance in
the Sa'ee by a man without any valid reason,
32.8 much delayed Sa'ee after the Tawaaf,
32.9 not to cover the parts of body known as
32.10 casting glance hither and thither (distracted
sighting) is Makrooh (deterstable) even in Sa'ee but it is more in Tawaaf,
32.11 Sa'ee without ablution is allowed but it is
Mustahab with Wudhu.
34. In all these problems of Tawaaf and Sa'ee, the
women are as much concerned as are men-folk, however, Istibagh, Ramal, running
in Sa'ee are not meant for women. Trying to kiss the Hajr-e-Aswad by pushing,
jostling others, touching the Rukn-e-Yamani, to be near the Kaaba, looking into
the well of Zam Zam or trying to fill the water from the well of Zam Zam are
acts of abstinence and should be avoided.
STAY AT ARAFAH)
1. The Imam will deliver Khutba (sermon) after the
Zohar prayer in the Masjid-e-Haram on the 7th of Zil-Hajj. It must be attended
and listened to with due reverence.
2. The 8th of Zil-Hajj is called
"Yaum-ul-Tarviyah". Anyone who has not yet put on the Ihraam, should
do so and with a Nafil he should perform Ramal and Sa'ee (already explained in
3. Start for Mina after the sunrise, preferably on
foot because by the time you return to Mecca, 700 good deeds shall be recorded
in the scroll of deeds (Nama-e-Amaal) for every step of the journey. According
to present calculations these good deeds become approximately 88 billion and 40
million, surely beyond human conception of material counting, though it looks so
elementary in pronouncing and putting in writing. The grace and munificence of
Almighty Allah upon this Ummah is innumerable. All thanks are due to Allah the
Lord Cherisher of all the worlds.
4. Throughout the way, the utterance of Labbaik,
Du'a and Durood should continue unabated.
5. When Mina comes to sight, say:
ALLAHUMMA HAAZAHI MINA FAMNUN ALAYA BIMA MANATA
BIHI ALA ALIYAA'IKA.
"O Allah! This is Mina, grant me the same
favours and blessings with which You have accorded to Your friends".
6. Stay here during the night, from today till the
Fajar (morning) of 9th, the total five Salaahs should be offered at the
Masjid-e-Khaif. Nowdays, some persons performing Tawaaf (Mutahwiffoon) have
introduced their own practice in that they do not stay on the 8th (Zil-Hajj),
but instead they proceed straight to Arafaat. The real devotee should not follow
them and at no cost give up the great Tradition (Sunnah) of the Holy Prophet
Hazrat Muhammad Rasoolullah (sallal laahu alaihi wasallam). With the persistent
demands of the caravans they will be compelled to resume the traditional
7. Spend the whole night at Mina without regard to
slumber, in excessive Zikr and other Ibaadah till the break of dawn. There are
many days when one can sleep for as long as he desires; at least the Namaaz of
Isha and the Namaaz of Fajr must be offered with full consciousness alongwith
the Takbeer-e-Awwal which will fetch the reward of keeping awake the whole
night. If at all you go to sleep, you may remain with ablution so that your soul
may receive ascendency unto the Thorne of Allah (Arsh-e-Ilahi).
8. Rising at the blissful hour in the early
morning, offer the Namaaz-e-Fajr and busy yourself in Labbaik, Zikr and Durood
till the sun rises and shines up to the height of "Koh-e-Shabbir"
situated in front of the holy Masjid-e-Khaif.
Now proceed to Arafat. Expell all other
extraneous thoughts from the heart for it is the most auspicious day of the
acceptance of the Hajj of some fortunate persons and of some others who shall be
forgiven and rewarded on account of spiritual affinity with those who enjoy the
Nearness to the Divine Provindence. The wretched are those who remain wretched
today. If misleading and deviating thoughts and evil suggestions occur, do not
grapple with them because that is precisely why the Devil suggestions occur and
what the devil aims. Neither surrender nor fight against those wavering
misconception and these will gradually vacate their dwellings from your heart
and you will feel relaxed and energetic enough to assume the spiritual march.
That will be your real success.
Spend the night again in the
Remembrance of Allah, Salaam (Zikr), Greeting and Salutation (Durood-o-Salaam)
to the Holy Prophet (sallal laahu alaihi wasallam). Do not indulge in
unnecessary talks. Repeat Labbaik in abundance.
10. Increase the tempo and intensity of these
rituals as and when your eyes fall on Jabal-e-Rahmat, believing that it is the
time and place of acceptance of virtuous Du'a and deeds.
11. At the Arafaat, while coming down, avoid
disturbing and inconvenience to people on the busy pathway of the holy mountain.
12. In the multitudes at the Arafaat where millions
of the people and thousands of tents have thronged, make distinctive marks on
your tent to identify from a distance so that you may not suffer inconvenience
if you happen to go outside and get lost in the wilderness of tents.
13. Also make identifiable marks on the veils of
the women who are accompanying you. This will help to trace back their dwelling
if they go some distance away. This will keep away mental distraction which
otherwise, unfortunately, may occur should anyone get lost.
14. Until noon, spend most of the time in the Zikr,
Durood and Du'a and charitable deeds among the poor and the need. The Holy
Prophet (sallal laahu alaihi wasallam) has said that he and Prophets before him
have adopted and practised upon the recitation of the following invocation
adulation of the Divine Presence:
LA ILAAHA ILAL LAAHU WAHDAHU LA SHAREEKA LAHU
LAHUL MULKU WALAHUL HUMDU YUHYI WA YUMEETU. WA HUWA HAY'YUN LA YAMOOTU BIYADIHIL
KHAIR. WA HUWA ALA KUL'LI SHAI'IN QADEER.
"There is no god except the only One Allah,
there is none to associate Him. His is the Kingdom (of the Universe) and all
Praise is due to Him. He grants life and causes death. He is forever Alive and
Death will not occur to Him. All the good and munifices are in His Hands and He
has Power over everything."
15. He should take light lunch (noon meal) and
relieve himself of natures call, etc. before noon so that his attention may not
be diverted to anything else while he is engaged in Zikr, Durood, Labbaik, etc.
He should not burden himself with heavy food stuff as it will cause sleepy or
drowsy condition and upset his stomach and mind. If the hunger's demand is of
three breads he should take only one. This kind of light meals for all occasions
has been recommended by the Holy Prophet (sallal laahu alaihi wasallam).
Throughout his life, he never ate more than this quantum of food, even though
Allah the Almighty had placed the entire universe under his power which
authority he still possesses.
Now is the grandest opportunity for the
respected Hujjaj to accumulate and imbibe the heavenly blessings and enrich
themselves to their hearts content. The Prophetic principle of taking food must
essentially be followed on this most auspicious day with special devotion. It
will be of immense benefit if this spiritual principle be adopted throughout the
life, even as a routine. As an experiment, a weeks trial will convince you about
the truth of this advice, in normal life.
16. When noon-hour approaches, he should take bath
as it is a Sunnat-e-Muakkidah or at least make ablution (Wudhu) if bath is not
17. Soon after the decline of the Sun (after noon)
or earlier, he should proceed to Masjid-e-Nimrah so that he may get a place
nearby from where the Imaam leads the Salaah. The desired place should be
occupied before the arrival of the Imaam when the crowd grows manifold. Offer
the Sunnat Rakaah and listen to the Khutba (sermon) delivered by the Imaam and
then join the Zohr prayer led by the Imaam.
Immediately after the Zohr prayer, Takbeer for
the Asar prayer should be called. Join the congregation (Jamaah) of the
Salaat-e- Asar. The brief interval between Zohr and Asar should not be spent in
mutual discourse among friends. In this spell, even the Sunnats and Nafils
should not be attempted. Combined offering of prayers (one after the other) of
Zohr and Asar is also allowed. Preferably,
the prayers should be led by the Ruler (king) of the State. However, he can
depute any highly respectable person on his behalf. (This is the practice in the
Anyone who offers the Zohar prayer alone or in
the company of any other special group, it is not permissible for him to offer
Asar prayer before the scheduled time. In this way, the spiritual blessing of
offering combined prayers of Zohr and Asr shall not be available. Obviously, the
offering of early combined Zohr and Asar prayers provides enough time for Zikr,
Durood and other Tasbihs until the arrival of Maghrib. It shall indeed be a
great and grave less which could have been avoided with a little forethought.
18. It must be realised that when the Shari'ah has
provided ample time for prolonged offering of the Zikr and Durood as well as the
concentration of attention for spiritual attainments during this blissful time
lag by holding combined Zohar and Asr prayers, it is definitely an act of grave
misdemeanour to waste this time and spend it is playful activities. It is seen
that indiscreet kind of people, soon after the Namaaz, engage themselves in idle
things, such as gossipping, eating, drinking, smoking, etc. till sunset. The
time available in the Holy Land should not be wasted because it shall not come
again. The whole lifetime can be utilised in whatever manner we like at home.
But the visit to the Sacred Land has its own blessings. May Allah guide the
Muslims to remain obedient to commands of righteousness in which alone lies the
prosperity of the Muslim Ummah in both the worlds.
The pilgrims should straight away proceed to the
place known as "Maoqaf" (Maoqaf is the place where people offer Zikr,
Durood, etc, in standing position till sunset) in the company of the Imaam, on
foot or on camels, which is sunnat and also a source of safety in the midst of
vast crowds all trying to reach there in time.
19. Some "Mutawwif' (people doing Tawaaf)
scare the simple-minded people and check them from going to Maoqaf. Their plea
and persuasion should be discarded. The fact is that Maoqaf is the place where
the Divine Blessings pour from Heavens upon the people offering Du'a and Durood.
However, the woman and weak people may stay at their place, as the entire Arafat
is a sacred place. Those who stay
at Arafaat and do not proceed to Maoqaf should imagine themselves among the
people assembled there. In this great crowd are holy personages of Saints,
Awliya Allah, Prophets, Ilyas and Khizr (radi Allahu anhuma) and consider
yourself as sharing the blessing and munificence descending from Heavens.
NOTE: There is a small track of land in the vicinity
of Arafaat in the west of Masjid-e-Nimrah in the direction of Makkah Shareef
known as "Batan-e-Arafah" (Belly of Arafah) where simple stoppage by
way of Maoqaf is not permissible.
20. More blissful it is that he should stand near
the Imaam on the Jabl-e-Rehmat where there is the floor of black stone, facing
Qibla behind the Imaam where his presence does not cause inconvenience to
anyone, otherwise stay for "Waqoof" wherever you get a place keeping
in view that the right side of the Imaam is better than his left or front side.
But Waqoof should not be lost or ignored at any cost, because Waqoof-e-Arafaat
is the very soul and quitessence of the entire Hajj.
21. Some ignorant people mount up the hill and wave
their hankerchief (Rumal) by standing at a spot, in order to draw the attention
of those assembled down below in the Plain (maidan) of Arafaat. This is most
contemptible, but one should ignore this and do not even criticise the men
concerned. This is not the time and place to look and criticize such like people
and their behaviour. On the contrary one should be more concerned about one's
own faults and think of getting rid of them.
22. Now the people who are assembled here or
staying in their tents should bend all their physical and spiritual energy to
concentrate and meditate upon the blessings and bounties of Allah and Almighty
and pray that His munificence and grace may also descend upon them on the plains
of the Day of Judgement where nothing but the Mercy of Allah, the Merciful, can
protect the people from the ordeals of the fateful Day. Every nerve should be
strained to present their implorings and beggings in the most humble and servile
manner, raising their hands over their heads with closed eyes, expressing their
sincerest repentance and seeking Allah's Mercy for forgiveness of their minor
and major shortcomings.
Today, the Day of Waqoof-e-Arafah, is the DAY of
the acceptance of the prayers and invocations. Repeat sincerely and humbly all
the fore-quoted Du'as especially the comprehensive Du'a which we have frequently
referred in our delineation of the present subject matter.
Continue this most obedient and servile
contemplation and mediation in the Presence of Almighty Allah, Who is the Most
Gracious and the Most Merciful, till sunset and the sweet nighty breeze starts
blowing heralding the Night of Benediction on the Plain of Arafaat.
Take the Wasila of the Prophet (sallal laahu
alaihi wasallam), and the mediation of Hazrat Ghause Azam (radi Allahu anhu).
Think about your past sins and ponder over the Wrath of Allah and let it be
understood that He Alone can grant you protection. You cannot hide from Him and
with the exception of His Court there is no other place.
Thus, taking the Wasila of the intercessors
(Ambia-Auliyah), ask protection from Him from His Punishment and remain in that
condition: sometimes due to His Ghazab you shiver and sometimes through his
Mercy, your disillusioned heart blooms again and remains in that condition until
the sun sets and one wonderful part of night arrives. To go away before this is
certainly not allowed.
Some people who are in undue haste, start
departing soon after the sunset. This is most unbecoming of the people, who have
spent so much time, energy and money, leaving behind every comfort at home
(country), should unwillingly fall victim to haste-tendency induced by the Satan
and his henchmen. In this way, they might miss the most merciful moment when the
Grace and Benevolence descend upon chosen spots and selected persons assembled
If, (Allah forbid) this Mercy descended after
your early departure, what devastation would it cause if one leaves the boundary
of Arafaat before Maghrib? This will be an offence and to compensate for this
offence one will have to slaughter an animal (Qurbani). The Guides usually tell
the people not to stay over night since it is not safe. This would only be the
case if there were one or two people staying. Here you find groups upon groups
staying, Insha-Allah, outruling the excuse of danger.
23. Here a point of the most conscious
consideration which must be borne in mind and heart and preserved there as a
perpetual reminder. It is the offer of sincerest and unbreakable repentance over
the past deeds of misconduct. Believing as gracious reality that the Almighty
Allah has forgiven all your acts of omission and commission and that you have
become as pure and innocent as when you was born. And now that the stigma of
sins and misdeeds has been washed by the Most Merciful Allah, you must
endeavour, with all consciousness, not to impair and tarnish that state of
mental and spiritual purity.
24. These things are not permissible and Makrook
(undesirable) on this auspicious Day of Waqoof-e-Arafaat:
24.1 Departure from the Maidan-e-Arafaat by cutting
off the Waqoof before sunset when the departure takes place and it is not out of
the bounds of Araafat. Otherwise, it is Haraam.
24.2 After the completion of the combined prayers of
Zohr and Asar, delay in the departure for Maoqaf and waste this time in
ungainful mundane affairs of eating, drinking, etc.
24.3 After the surety of the sunset, delay in
departure from the Arafaat or offer delayed Maghrib prayer or offer the Isha
Prayer at Arafaat.
WARNING: Use of umbrella or anything for shade at the
Arafaat is not desirable and should be avoided, except where it is necessary for
medical or health reasons.
- ESSENTIAL AND MOST ESSENTIAL: Casting evil and luscious eyes is always Haraam not only in Ihraam,
Maoqaf or Masjid-ul-Haram (Khana-e-Kaaba) or in front of Kaaba or in Tawaaf.
This is the time of utmost precaution and the trial of one's conscience. It has
been ordained that the women should not cover or hide their faces at this place
and men-folk have been sternly warned to lower their gaze and make no attempt
for any reason to cast glances at the women. Understand this grand and yet
delicate point that women in these moments are the maid-servants of the Lord of
the Worlds and all of you are present in His Darbar. Who can dare deviate his
eyes at any other point except the most awe-inspring countenance of the Lord of
all Lords. To think of eyeing at the maid-servants of the Divine Court is the
most heinous offence, unpardonable and deserving of the severest punishment.
Haraam is the place where man is caught at the very idea and inclination of sin.
Here one small sin is regarded equal to one hundred thousand sins. May Allah
grant pardon and protection from Satanic suggestions and evil deeds. Aameen.
AND RITUALS OF HAJJ
MINA AND MUZDALIFA
1. Proceed to Muzdalifa as soon as it becomes
certain that the sun has set. It is better to go in the company of the Imaam.
However, if there are delays in departure, do not wait for him.
2. During the entire course of the journey keep
yourself duly engaged in the recitations of Durood, Du'a and Labbaik with utmost
humility and obedience.
3. While going to Muzdalifa, wherever you find
space to move ahead, just increase your speed, whether on foot or any transport,
taking care that you do not cause inconvenience to anyone.
4. When Muzdalifa comes to sight, it is advisable
to cover the remaining distance on foot provided that it is not harmful in any
way or being physically weak or handicapped. To enter Muzdalifa after a bath is
still more blissful.
After reaching there, as far as
it is possible, try not to pass by the Jabal-e-Qazah, otherwise, get down
wherever you may find space.
6. Probably by the time you reach Muzdalifa, the
twilight of the evening would have disappeared and the time for Maghrib prayer
must be over. Before untying the camel and off-loading the luggage, offer the
Maghrib and Isha Prayers behind the Imaam. Even if there is time, do not offer
the Maghrib Prayer. Rather it should be offered at Arafat, neither in the way,
because offering Maghrib, repeat it along with Isha. The idea of the Maghrib and
Isha Prayers being offered one after the other is that the Maghrib prayer may
not be offered at any other place and not before the Isha Prayer that later as
the Fardh of Isha behind the Imaam. Thereafter, the Sunnat Rakaahs of Maghrib
and Isha which should be accompanied by the Witr. If the prayers cannot be
offered behind the Imaam, then the same may be offered separately or alone.
7. The rest of the night should be spend in
recitation of Tasbih, Durood and Labbaik as many times as you can afford without
thinking of sleep and rest, as these can be enjoyed in the life time but the
sacred place you are visiting and special grace of Almighty Allah and the
blessings of the Holy Prophet Hazrat Muhammad Mustafa (sallal laahu alaihi
wasallam) may not be available at any other place as it is possible at these
blissful moments. If you feel the burden of sleep and rest beyond your capacity,
then you may sleep with fresh ablution (Wudhu) as it is better to sleep with
Wudhu than keeping awake and wasting time in gainless activities.
But you must rise very early because the Fajr
prayer shall be offered at early dawn. Try to offer the Fajr Namaaz behind the
Imaam along with the first Takbeer. According to Tradition, to offer
Namaaz-e-Fajr with the first Takbeer secures the Saawab (reward) of keeping
awake the whole night.
8. Now the time for being present for the second
time in the Great Darbar at Masha'ril Haram has arrived. Here too the doors of
mercy and affection have been kept wide open. Yesterday was the Day of
Forgiveness of shortcomings against the commands of Allah, the Merciful, known
as "Huququllah". Today is the time at this place securing pardon
against the lapses and non-fulfillment of "Huququl Ibaad" (the rights
against a person in respect of rights and obligations due to other human
beings). At Masha'ril Haram, if you cannot get a place on the hill, then stay
wherever you can accommodate yourself and repeat and recites all the Du'a and
rituals along with Durood-o-Salaam and Tasbih of Labbaik, as you had done at the
9. When time for offering two Rakaahs remain in
the sunrise, proceed to Mina with the Imaam and pick up seven small pebbles of
the size of palm seeds from some clean spot and wash them three times. However,
no attempt should be made to break a hard stone and get the required seven
pebbles from it.
10. As usual continue reciting Zikr, Durood, Du'a
and Labbaik in abundance. When you arrive at the * Valley Muhassar, hurriedly proceed at least 545 arms length, but
not with the speed which may cause trouble to others. During this time, continue
to recite this Du'a:
ALLAHUMA LA TAQTULNA BI GHADABIKA WA LA TUH
LIKNA BI AZAABIKA AAFINA QABLA ZAALIKA.
"O Allah! Do not cause death to (kill) us
and do not destroy us with your punishment and grant us security before (such a
calamity befalls us)".
* Valley Muhassar is a water exit passage (Nala)
between Mina and Muzdalifah outside the outskirts of both. It is situated on the
mountain that comes in the way of Mina. It stretches up to 545 arms measures in
length. In this valley, the elephant riders (Ashab-e-Fil) of Abraha's army had
come for invasion of Kaaba and were destroyed by small birds, Ababeel. The place
is a cursed one and to stay here is forbidden.
11. When Mina comes to sight, recite the same Du'a
which you had recited while coming to Mina from Mecca.
12. Immediately on reaching Mina and before doing
any work, first go to JUMRAT-UL-UQBAH which is the last Jumrah from here and the
first from Makkah Mu'azzamah. By standing on the back of the animal of your
journey, at a distance of 5 arms length from the Jumrah in such a direction that
Mina be at your right hand and the Holy Kaaba at the left hand, facing Jumrah,
raise your right hand to its utmost height whereby the white of your armpit
becomes visible, strike the seven pebbles one by one with the recitation of
Bismillah. Attempt at throwing stone pebbles at the Jumrah should be such that
the pebbles strike the Jumrah or at least that they drop not more three arms
length, more than the distance of the pebbles fall, will not be counted. Stop
reciting Labbaik with the first pebble.
13. When throwing all the seven pebbles is over,
leave the place reciting the Du'a and the Zikr.
14. Now engage yourself in the sacrifice of the
animal. But this is not the Qurbani which is offered on Eid-ul-Adha. This is not
necessary for the Musaafir (Traveller) but is Waajib on the healthy resident
citizen, although he may be in the Hajj. Rather, it is by way of thanksgiving.
It is Waajib on the Qarin and the Mutamatta although he may be a needy one
(Faqir) and Mustahab in the case of a Mufrid, even if he is otherwise rich and
well to do. However, the needy person may compensate with 10 fast which will be
Waajib. The first three should be kept between the 1st of Shawaal and the 9th of
Zil-Hajj preferably the 7th, 8th and 9th and the other seven should be kept
after the 13th preferably on reaching home. The condition, in respect of the
quality and age of animal of sacrifice are the same as on occasion of
15. If you can slaughter (Zibah) the animal, do it
yourself, otherwise be present at the time of sacrifice.
16. The animal should be laid on the ground facing
Qibla, and keeping our face towards Qibla, sacrifice the animal with a sharp
knife reciting Takbeer with speed, with that speed that the four veins are cut.
But, do not stretch your hand any further. It will cause grievous pain to the
17. It is advisable if both the forelegs (first
legs) and any one hind leg are tied. After the Zibah untie the legs.
18. If it is the camel and keeping it standing,
strike the spear (Neza) at the furthest end of the neck (throat) reciting
Takbeer (Bismillahi Allaho Akbar) at the same time. This is Sunnat. To slaughter
the camel with a knife is Makrooh (detestable), though it will be Halaal, but
should be at the same spot. The ignorant say that the camel should be
slaughtered at three places. It is sheer ignorance and against the Sunnat,
besides causing great pain to the animal.
19. The skin of the slaughtered animal should not
be peeled when it is hot nor cut the organs/limbs of the animal. This is painful
in that condition.
20. Pray in the Presence of Almighty Allah for the
acceptance of the sacrifice, for the betterment of yourself and the Ummah.
21. After the Qurbani (sacrifice), get your head
shaved or the hairs trimmed while you are sitting facing Qibla. Shaving is
Haraam for the women. They should cut the hair to an inch's length.
22. Begin the shaving (Halaq) or trimming (Taqseer)
from the right side. During the process continue reciting "Allahu Akbar
Allahu Akbar La ilaaha illal laahu Allahu Akbar Allahu Akbar Wa lillahil
Humd" and also at end of the shaving/trimming, pray for the welfare of the
23. Bury the hair in the ground. As a rule, always
bury everything that is removed from the body, hair, nails or skin.
24. Do not clip the nail nor the side hairs before
the shaving/trimming. Do not shape the beard (Khat).
25. Now the permission is revived (allowed) all
that was prohibited while putting on the Ihraam, namely, sexual intercourse with
the wife, touching, embracing, kissing her with lust, except looking at her
organ of shame.
26. It is more blissful if you go ahead on this
very date of 10th of Zil-Hajj for the Fardh Tawaaf known as
"Tawaaful Ziyarah" at Makkah-e-Mu'azzamah. Accomplish the Tawaaf with
all the rituals and proceadural formalities. However, in this Tawaaful Ziyarah,
there is no ISTIBAGH.
27. If the "Qarin" and "Mufrid"
in the Tawaaf-e-Qadoom and Motamatta (classes or categories of Hajji and Hajj,
already explained earlier), after Ihraam-e-Hajj in any Tawaaf-e-Nafil have
performed the Ramal and Sa'ee or any of them, it will be taken that Ramal or
Sa'ee for the Umrah like the first Ramal as the Sa'ee of first Tawaaf-e-Nafil
have performed the Ramal and Sa'ee of first Tawaaf of the Qarin and Molamtittic.
In all these conditions, both Ramal and Sa'ee must be performed so as to fulfill
all the conditions of the Tawaaful Ziyarat and, consequently, of the Hajj as a
whole may be fulfilled.
28. Weak men and women, if they cannot go on the
10th Zil-Hajj, they should go on the 11th on which the "Mataaf" will
be practically empty. Hardly 20-30 men are there. Ladies too can perform the
Tawaaf at ease and comfort with opportunity to kiss the Hajar-e-Aswad in each
29. One who does not go on the 11th can do on the
12th day. After this, without any lawful excuse for the Tawaaful Ziyarat shall
not be excused and penalty for any lapse in this respect will be imposed which
shall be the offering of sacrifice of one animal. The woman who has natural disability (Haidh or Nifaas) can
fulfil this obligation after she is pure and clean.
30. In any case, after this, they (women) must
offer two Tawaafs of Nafil, after which the woman shall become lawful. Now the
Hajj is complete. The last and final Rukn of this Hajj was this Tawaaf.
31. The nights of 10th, 11th and 12th should be
spent at Mina. It is sunnat, neither at Muzdalfa, nor in Makka nor on the way.
Therefore, those who go to Makka on the 10th or 11th for Tawaaf should
come back and spend the night in Mina.
32. On the 11th, after listening to the Khutba
(Sermon), proceed along with the Imaam after Zohar for Rami. During these days
start Rami with Jumrah. The first (Jumrah Awwal) which lies near the
Masjid-e-Khaif in the direction of Muzdalifa. For its Rami, climb the height
from the side of Makka as this place is comparatively at a higher altitude.
Having stoned the Jumrah with the seven pebbles in the manner already explained,
go a little ahead and recite at least twenty verses of the Holy Quran by way of
Taubah and Istighfar (expressing repentance and beseeching Divine forgiveness of
sins), or recite one part or Surah Baqarah for the same purpose.
33. Then repeat the same process at the Middle
Jumrah (Jumra Wasta).
34. Then, finally, at Jumratul Uqbah, but do not
stay hereafter, Rami; return at once and offer Du'a while returning.
35. Exactly in the same way, do the Rami of all
three Jumrahs on the 12th after the Zawaal (midday). Some people do the Rami on
the 12th before noon and proceed to Makka after this. This is against our belief
(maslak) and based on a weak Hadith.
36. The correct procedure is that after Rami on the
12th, you may start for Makka before the setting of the sun (Maghrib prayer).
But to proceed after Maghrib prayer is undesirable. If this is done, you have to
stay for one more day and afer doing Rami on the 13th after Zohr, you can
proceed to Makka and this is more blissful. But, generally, people go away on
the 12th. Only a few people choose to stay here for one day-night more. This is
their gain and an added advantage.
37. Halaq (Shaving head) is not permissible before
38. Rami on the 11th and 12th before noon is not
39. These things are Makrooh (undesirable) in the
39.1 Doing Rami on the 10th after noon,
39.2 Doing Rami on the 13th before noon,
39.3 Picking up the pebble lying underneath the
Jumrah for Rami as these are the accursed pebbles for stoning the Jumrah.
The approved pebbles shall be
placed in the scale of Deeds on the Day of Judgement, otherwise mountains would
have been raised around the Jumrah if these were not removed,
To throw huge stones in Rami,
39.5 To break the big stone into pebbles and use
them as pebbles for Rami,
39.6 To use more than seven pebbles for Rami,
39.7 Use unclean (napak) pebbles,
39.8 Violate prescribed direction for Rami,
39.9 To stand at less than 5 arms length distance.
However, more than this distance is permissible,
39.10 Not to maintain the prescribed order of
39.11 After Rami, dump the remaining pebbles near the
40. On the last day, 12th or 13th, when you start
for Makka after leaving Mina, dismount from your transport at *
"Valley Mahsab" which is
situated near Jannatul Moallah and offer Du'a. If you do not get down for some
valid reason, then stay for some time needed for offering Du'a, etc. More
blissful still it is to stay here till the Isha and after having a nice sleep,
enter the Holy entry of Makka.
Jannatul Moalla is the graveyard of Makka.
Nearby is a mountain and in front of another mountain while going to Makka, it
is separated from the central part (belly) of the water passage (parnala). The
water passage inbetween these two is the Valley Mahsab. Jannatul Moalla is not
included in the Valley Mashab.
41. Now after the 13th, so long you are at Mecca,
perform as many Umrah as you can for yourself and on behalf of your teacher,
parents, Murshid, parents, especially the Holy Prophet Hazrat Muhammad Mustafa
(sallal laahu alaihi wasallam), his holy Companions and Hazrat Ghausal Azam
Dastagir (radi Allahu anhuma). Proceed to TAN'EEM, a place which is situated at
a distance of three miles in the North of Makka towards Madina Munawwarah, put
on the Ihraam for Umrah, come back, do Tawaaf and Sa'ee together with Halaq or
Taqseer (shaving or shortening the hair). This completes the Umrah. Repeat the
Umrah as many times as you like. For Halaq for more than are Umrah, passing the
razor over the head will suffice. This is for doing more than one Umrah the same
day. But for second and more Umrah, fresh Halaq is necessary. If there is no
natural hair on the head, passing the razor over the head is enough.
42. While at Makka, at least one turn of
Khatm-e-Quran (complete recitation of the Holy Quran) will be a source of
immense Divine Mercy. Not to the avail of this auspicious opportunity will be a
great spiritual loss.
43. Enter the Jannatul Moalla and offer the Ziyarat
of the Holy Shrines of Ummul Mo'mineen Hazrat Khadijat-ul-Kubra (radi Allahu
anhu) and all the pious souls.
44. And do the Ziyarat (visual homage) of the house
which is the birth place of the Holy Prophet (sallal laahu alaihi wasallam).
45. Visit the grave of Hazrat Muttalib, but not the
grave of Abu Talib, at the neither unconfirmed unusually long Mazaar extending
hundreds of arm's length. (People have made of Hazrat Hawa (radi Allahu anha)
since this is not the true Mazaar)
46. Do service and receive benediction from learned
scholars and righteous persons of Indo-Pak Subcontinent living and since buried
47. It is a great honour to get entry into the Holy
Land of Makka, provided that it is secured through rightful means and resources.
There is general admission in the month of Muharram.
But there is a great rush where only the able-bodied persons are
successful. It is beyond the capacity of weak persons, especially women and
children. Using unlawful means for entering the Holy precincts will not be any
worth, although one may feel pleasure and pride for having secured entry. In
such a situation, a visit to the Hateem should be considered as sufficient. If,
however, by some means one is successful in securing permission from the
official concerned, then for entry in the Holy Precincts of Kaaba, put your
right foot first and proceed in the direction of the front wall till you reach
at a spot of a distance at least three hands arm-length. Here offer two Rakaahs
of Nafil in the permissible hours as it is the Musalla (place of Salaah) of the
Holy Prophet (sallal laahu alaihi wasallam). Then, placing your cheeks and the
mouth on the wall try to recite Hamd (Praise of Allah), Durood and Du'a. Keeping
the eyes downcast, visit all the four corners and offer Du'a, embrace the
pillars and thank Allah, the Almighty, for having enriched you with the most
precious wealth in the world - the gracious opportunity to perform Hajj.
Pray to Almighty Allah for accepting your endeavours in this sacred
journey. Then returning with measured steps, but eyes and heart still pivoted at
the remembrance of Almighty Allah for His Mercy and Grace shown to you and the
blessed Ummah of Hazrat Muhammad Mustafa (sallal laahu alaihi wasallam).
48. Light the fresh incensed sticks purchased from
your money. Do not accept the burnt sticks offered by the servants (Khuddam).
49. When you intend leaving the Holy City of Makka,
perform the Tawaaf-e-Widaa (Farewell) without the Ramal, Sa'ee and Istibagh, as
these are binding on the pilgrims coming from other countries. Women in the
unclean state are exempt from this Tawaaf. Then, offer two Rakaahs of Nafil at
50. Then come back to Zam Zam, drink the sacred
water and pour it on the body.
51. Then standing in front of Bab-e-Kaaba, kiss the
Holy Shrine and pray for the acceptance and repeated opportunities for his most
blissful Rukn of Islam, and recite and same comprehensive Du'a.
52. Then coming to Multazim hold the Ghilaf-e-Kaaba
hard and close to your heart and eyes, repeating often times the Durood and
53. Then kiss the Hajar-e-Aswad and release the
tears you have been holding back so long. Such an expression of love, humility
and great expectations seldom come back in the life.
54. Then moving back to the door for exit and
turning backwards with feelings of intense devotion and humility as you are
about to step out, only leaving the sacred memories firmly on your mind and
heart, proceed to the Door of Exit. Repeat the Durood and Du'a as you are about
to step out. The best Door of Exit for this purpose is Bab-ul-Kharurah.
55. The woman in an unclean state should stay at
the Door of the Masjid, keeping the eyes fixed on the Holy Kaaba with an intense
feeling of separation.
56. Finally, distribute alms and charity among the
poor people waiting at the Door. Now divert your attention towards
Madina-e-Munawwarah where you are now proceeding.
OFFENCES AND THE PENALTIES
The description of the offences and the
penalties thereof are so numerous and variegated that this small booklet will
not contain them even in partial details. An attempt has been made to narrate
common occurring pitfalls and the remedy related to them, besides the penalties,
so that side by side the offences and the penalties, the defaulter may become
watchful against future repetitions.
NOTE: In terms of the offences the prescribed penalty
is stated as "DAM" which is a peculiar term in relation of the
offences. The nearest meaning in term of Shari'ah is the offer of sacrifice of
the prescribed animal in atonement of the committed breach of law. Therefore,
the word "Dam" as a penalty will stand for the sacrifice of a goat or
sheep. The word "BADNA" will mean the sacrifice of a cow or camel as a
penalty for the breach of certain Shari'ah tenet. The conditions of sacrifice of
these animals are the same as are applied to animals meant for sacrifice on the
occasion of Eid-ul-Adha or on other religious occasions.
PROBLEM: Where the penalty of Dam is prescribed, the
condition under the breach of law occurs will be examined whether the commission
was deliberate or for reasons and circumstances over which there was no control.
If the offence has occurred due to disease or extreme hot or cold, a wound or
boil, and sore, or the unbearable prick (bite) of the lices, in that event the
offence will be termed as "involuntary" or "beyond control".
In cases of this nature the penalty will be Dam or giving Sadaqah to six poors
on keeping fast for three days. And if the prescribed penalty is Sadaqah and the
offence took place due to helplessness, then the man can keep fast for one day
in atonement of the offence.
Now the details of specific offences and the
redemptory (in atonement) are given below:
1. When the stitched or dyed smelling clothing in
worn and continues for more than six hours duration (known as four pahers or
quarter or a day or night) or somedays, then a Dam (sacrifice of a goat or
sheep) is necessary for penance. If the wearing of this coloured or stitched
cloth is less than four pahers, then only one Sadaqah is necessary.
2. If the said cloth/dress is put on during the
day time and put off at night (due to feeling hot), or it is put on during night
time and put off during the day time, or changing of the dress takes place off
and on, then penalty for each day and on each occasion shall be according to
above mentioned details, namely, Dam or Sadaqah as the case may be.
3. If the forbidden dress is put on account of
some sickness/illness, then so long as the same illness continues (irrespective
of length of duration) this one spell of illness, if will constitute one phase
of illness. And if the illness has been definitely over but the cloth/dress is
not changed, then this will be a voluntary or wilful illness. When that illness
is definitely over, but immediately afterward, another ailment takes over which
will need wearing of forbidden clothes; even then, this will be another offence,
but it will be involuntary (Ghair-Ikhtiari).
4. Wearing of forbidden clothing from head to foot
becomes necessary on account of or for the cure of some illness, then this will
be regarded as involuntary offence (Ghair-Ikhtiar Jurm). However, if the
necessity of wearing of only the Amamah (Turban) he puts on Qameez or shirt
also, then this will be taken as two offences, Amamah (Turban) as involuntary
(Ghair Ikhtairi jurm) offence.
5. If the man covers the entire or one-fourth of
his head with Tikli (an ornament put on the head), or the man and the woman puts
on tikli of the face to cover the full face or one-fourth of it for four pahers
(six hours) or more continuously, then Dam is necessary. If less than four paher
then Sadaqah is due. If less than one-fourth (head/face) for less than four
paher, then it is sin but without any Kaffarah or atonement.
6. If a sufficient quantity of perfume is applied
in any part of the body, which the people, by smelling it, say it is much
although it may have covered a small portion of the body (any part), then there
is Dam for it. However, if a small quantity of perfume is applied on only a
small portion of any part, then Sadaqah is necessary.
PROBLEM: Perfume (Itr, essence, etc). which is applied
on the Hajr-e-Aswad and if it touches the face of the man who is in Ihraam, a
big quantity then Dam is necessary, otherwise Sadaqah will have to be offered.
7. If a thin paste of henna * (Mehndi) is applied to the head such that it does not hide the
hair, there is Dam for it. If a small quantity of thick paste is applied to the
head more than four pahers pass, then the man will have to offer two dams **.
And if it remains for less than that time, then one Dam and one Sadaqah ***
will be necessary, but for a woman the penalty is only a Dam ****,
in any event.
* Applying Henna (mehndi) on (hand) palm or (foot) sole
demands "Dam", man or woman. If Henna is applied in both palms
and two soles in one sitting, then one dam, otherwise in each sitting, one dam,
or any part of the hand and leg, then Sadaqah is due.
** One penalty of dam for applying perfume or an entire
limb and other for hiding the head
for more than four pahers, hiding for less time, a Sadaqah.
*** For smell, a dam.
Dam is necessary for applying
perfume. Covering her head is obligatory for a woman.
8. In one sitting (instance) he may apply any
quantity of perfume, it will be one dam and on different sittings (occasion)
applying perfume will call for dam for one sitting.
9. Applying a little perfume on different parts of
the body such that if the total perfume used is equal to the perfume for a large
part, then the Dam will be necessary, otherwise Sadaqah will be necessary.
10. If the perfumed collyrium (surma) is applied
three or more times, the penalty is a Dam, otherwise Sadaqah.
11. If pure (unadulterated) smelling or is taken so
many times that it soils or sticks to
the mouth, then a Dam will be necessary, otherwise Sadaqah.
12. If some essence or perfume drops in the food
while it is being cooked and it disappears along with its fragrance, then no
penalty is due. If enough quantity falls and the smell is noticeable, then it
falls within the purview of the fast smell (Tez Khushbu). If the quantity of the
cooked foods is sufficient to absorb and neutralize the fragrance, then it is
not a case of penalty, except that the smell may appear undesirable.
13. If some essence is mixed in drinking water,
etc. and the smell is dominant or the same has been drunk for three or more
times, then a Dam will be due, otherwise Sadaqah should be given.
NOTE: Smoking smelling tobacco should be avoided, but
it is not forbidden nor a Kaffarah is called for.
14. If one-fourth of hair (of head) or beard is
removed by any means, then Dam is necessary, and if it is less than that
quantity (removing the hair), Sadaqah is necessary.
15. If the man is semi-bald (has weak hair) and the
beard too is scantily haired, then it will be assessed if the total hair of both
is or is not equal to one quantum of hair of a normal person.
16. Similarly, if hair is removed from different
places, then the total hair removed should be assessed and decided upon
17. If the hair of the entire body be removed in
one sitting then one Dam is the penalty, otherwise for each separate sitting, a
fresh Dam is necessary.
18. Moustache, if it is full then Sadaqah along is
19. If it is the hair on the neck or one full
armpit then one Dam. In less than that even if it is more than half then a
Sadaqah is due. Similarly the abdominal hair is to be taken as one-fourth of the
total hair of head and beard.
20. For shaving both armpits a dam is the penalty.
21. For shaving the hair of any part of the body
except that of head, beard, armpit and below abdomen, only Sadaqah is necessary.
22. Removing the hair in any way, shaving trimming,
plucking by fingers or prongs is taken identical for penalty.
23. If the woman trims the hair of her head or
one-fourth thereof equal to one knuckle, known as "por", then the
penalty is Dam or Sadaqah is due.
24. The hair falling while making Wudhu (ablution),
scratching, or combining also demands Sadaqah. Some are of the opinion that up
to 2-3 hairs. Sadaqah is one fistful grain or a piece of bread or one dry date
25. Hair falling on its own without touching it or
on account of disease if even all the hairs fall off, no penalty is due.
26. Clipping all the five nails of one hand, one
foot or all the 20 nails at the same time, then one Dam is necessary. If all the
five nails of any hand and/or foot are not clipped, then for each nail one
Sadaqah until the four nails of both hands and feet (making sixteen clippings),
then sixteen Sadaqah will have to be offered. However, if the total cost of
these Sadaqahs become equivalent to one Dam, then some clipping, as also
Sadaqah, may be reduced.
27. If in one sitting the nails of one hand or one
foot be clipped, and in the second sitting the nails of the remaining one hand
and one foot be clipped, then two Dams are necessary. Similarly in four sittings
four Dams are to be given.
NOTE: Here the point for consideration is the number
of sittings and not the number of hairs falling, one hair or many. For each
sitting, one Sadaqah, for many sittings that number of Sadaqahs.
28. If a nail is broken off its own and the
remaining portion is clipped by the man, in that event, no Sadaqah is called
29. Kissing a woman, embracing, massaging or
rubbing her gently with sexual lust, then he will have to offer a Dam even if
there is emission of semen.
NOTE: If the woman gets sexual pleasure this, then
she too will have to give the Dam.
30. Looking at the private parts of the woman is
not an offence calling for a penalty, even if emission takes place. However, it
is detestable (Makrooh).
31. If on account of Masturbation (Jalaq), emission
takes place, then a Dam is essential, otherwise, it is a Makrooh.
32. Tawaaf-e-Fardh, the whole or the greater part
of it is performed in the state of sexual impurity or mensturation or Nifas
(uncleanliness after childbirth), then Badnah (sacrifice of cow or camel) is
compulsory as penalty. If the same (Tawaaf) is performed without ablution
(Wudhu), then Dam is the penalty. In
the former case, the repetition of Tawaaf is essential (Waajib) after becoming
clean (bath) and in the other case, repetition of Tawaaf is Mustahab.
33. If less than half of the prescribed number of
Tawaaf is performed in a state of uncleanliness, then for every round not
performed, one Sadaqah in necessary.
34. If the entire Fardh (compulsory) Tawaaf or the
greater part of it is not done on foot without valid reasons, but in a carriage
or in the arms of some other person, he will have to give Dam.
35. If the Tawaaf was performed without hiding the
Satar-e-aurat (the part of the body which should be kept hidden), for example,
one-fourth of the wrist of the woman or one-fourth of the hair (head) was
uncovered, Dam will have to be given.
36. If Tawaaf has done in the reverse direction by
keeping the Holy Kaaba at the rightward side, Dam will have to be given.
37. If he did the Tawaaf through the Hateem by
going within it, Dam will have to be given.
38. If he did the Tawaaf (Fardh) after the 12th of
Zil-Hajj, Dam will have to be given.
39. If less than four rounds of the Tawaaf was
done, then he should give Dam, or he did the Tawaaf after the 12th of Zil-Hajj,
then for each round he should give Sadaqah.
40. For any other Tawaaf other than the
Tawaaf-e-Fardh performed by him in a state of uncleanliness, then Dam is binding
on him and if without Wudhu, the Sadaqah is the atonement.
41. Any Tawaaf, including Fardh Tawaaf, if done in
deficient (incomplete or irregular) manner for which Kaffarah is compulsory, if
he makes a firm Niyyah (intention) for doing the said Tawaaf correctly and
efficiently, then with that intention the offering of Kaffarah is waived
(withdrawn). But on account of the 12th, the loss which took place in the Tawaaf
in other than Fardh Tawaaf it's repetition is now impossible since the 12th has
42. Performing Tawaaf in impure and unclean clothes
is detestable (Makrooh), but there is no Kaffarah in it.
43. Four or more rounds of Sa'ee were not
undertaken at all without valid reasons or he did so (completed) them on a
carriage, he should give Dam. This with accomplish the Hajj, and offer Sadaqah
for each round of Sa'ee not undertaken.
44. Sa'ee was performed before the Tawaaf. He
should do the Tawaaf again. Otherwise, Dam will become obligatory.
45. He did not stay (Waqoof) at Muzdalifa on the
morning of the 10th without any genuine reason. He should give Dam. However, if
the weak (unhealthy) man or woman, for fear of inconvenience and trouble passed
over this obligation, there shall be no penalty against them.
46. Halaq (shaving of head) was not done within the
Haram, but outside the bounds of the Haram, or it was done after the 12th, then
he should offer Dam.
47. Halaq was done before the Rami, Dam should be
48. Qarin or Mutamatta (categories of Hujjaj,
already explained) if they offered sacrifice (Qurbani) before the Rami or they
did Halaq before the sacrifice, then Dam is binding on them.
49.1 He did not do Rami at all on any day.
49.2 Or, on same day, he did not do Rami at all, or
neglected the greater part of Rami, for example, he did Rami on the 10th with
only three pebbles or on the 11th up to 10 pebbles only.
49.3 Or, for some days remaining Rami, he did the
further Rami on a day or a greater part of it, on the next day, then for all
these three days he should give the Dam. In fulfilment of Rami not undertaken on
some due date, he did the Rami on the next night, the Kaffarah will be due.
49.4 If less than half the number of Rami for any
day done, or for any other day, all the 10 Ramis were now done which were to be
undertaken on the next day, then for each pebble left, one Sadaqah is due, and
the cost of the total number of these days exceed that of a Dam, then he can
reduce the numbers to Sadaqah, so as to make the cost of Sadaqah less than that
of a Dam.
53. If a man in Ihraam shaved the head of another
man or clipped his nails, if the other man is also an Ihraam then this man
(shaving the head) should offer a Sadaqah. The other man should also give
Sadaqah or a Dam in the manner explained earlier. If the other man is not in
Ihraam, then he should give some charity, even if it be a fistful of grain,
which is nothing.
54. And if this man helps the other man wear his
stitched clothes or applies some perfume in such a way that the perfume did not
touch his own clothes, and then there is no Kaffarah against him. However, it is
an act of sin. If he too was in Ihraam, then he will have to offer Dam or
Sadaqah in the same way as stated.
55. If the man cohabited with his wife before the
Waqoof-e-Arafaat, then his Hajj has gone to waste. He should repeat the
prescribed rituals and practices all over again as in the Hajj and offer Dam.
Then, immediately thereafter, he should perform Hajj by way of Qaza. If the
woman was also in the Ihraam of Hajj, then the same things should be fulfilled
by her. It is desirable that both of them should remain segregated till the
completion of the Hajj strictly that each of them will not see the other till
that time. If it is feared that they will fall again in this state (cohabition)
as after the Waqoof, the cohabition will not cause lapse of the Hajj. However,
it this is done before the Halaq and the Tawaaf, then they will have to
sacrifice cow or camel as Badnah. If the commission took place between the two
(Halaq and Tawaaf) then Dam is due but desirable it is that Badnah should be
offered. Thereafter, there is nothing against them.
56. While doing Umrah, if the intercourse takes
place before completing four rounds of Tawaaf, then Umrah no longer remains
valid, it lapses. He should offer Dam and do the Umrah once again. If the
intercourse takes place after completing four rounds of Tawaaf (of Umrah), then
by offering dam, it will be valid.
57. If one lice is killed on his own clothing or
body then threw it away. Then for killing one lice, a piece of bread as Sadaqah,
and if there be more two lices, then a handful of grain. More than that, a
Sadaqah is due.
58. If one washes his head or clothes in the sun
with intention to kill the lices, then the same penalty shall apply which is
prescribed for directly killing the lices.
59. Similarly, if some other man kills the lices on
this man either on straight request or through indication, even then Kaffarah on
this man is due, provided the other man is not in Ihraam (this last clause can
also be translated even though the other man is not in Ihraam).
60. Killing lices fallen on the ground or killing
the lices of another man's bodys' clothes does not call for anything as Kaffarah
as against this man even if provided the other man is also in Ihraam.
PROBLEM: Wherever (in the laws) there is the penalty of
one Dam or one Sadaqah, for others, for Qarin there are two of each.
PROBLEM: The sacrifice (Qurbani) or Kaffarah or the
sacrifice of thanksgiving by the Qarin or the Motamatta cannot take place at a
place other than Haram Shareef. However, the man offering Qurbani by way of
thanksgiving can eat the flesh himself, feed the well-to-do (rich), while in the
Qurbani of Kaffarah, only the indigent and the needy are eligible.
IMPORTANT: Kaffarah is meant for any indeliberate on
unwillingly, forgetfulness or in sleep, the commission of any offence through or
by any of these excuse, are forgiven on offering the Kaffarah.
Kaffarah is not meant for committing any offence deliberately on the
simple presumption that since Kaffarah is the recompense, these is no harm in
doing the act of sin, etc. Kaffarah is due in any event but committing a breach
under the aforesaid excuse is the deplorable defiance of the laws of Shari'ah,
promulgated under the commences of Almighty Allah and the Holy Prophet (sallal
laahu alaihi wasallam). May Allah help us against such wishful thinking.
IN THE AUGUST PRESENCE AT THE
REVERENTIAL HOMAGE TO THE HOLY PROPHET, HAZRAT MUHAMMAD MUSTAFA (SALLAL LAAHU
1. The most auspicious Ziyarat of
Madinah-e-Munawwarah is indisputably essential for every believer man and the
woman, amounting to Waajib in the Shari'ah tenets. Really it is the rarest and
the most beneficent fortune for any individual professing faith in the Islamic
ideology and Shari'ah if an opportunity comes at hand to proceed to the Holy
Land of Makka-e-Mu'azzama and Madina-e-Munawwarah for the performance of Hajj at
Makka and the Ziyarat of Holy Shrines at Madina-e-Munawwarah. On the other hand,
it is the greatest misfortune for any one if he proceeds to the Makka Shareef
and for any reason keeps himself away from the equally (perhaps more) blissful
journey to the Holiest Place - Madina-e-Munawwarah - under the sun and on the
surface of the earth. Persons of perverted vision, who need not be named, often
try to dissuade the eager and devoted Muslims from visiting the Mazaar-e-Aqdas
and other holy places under one place or the other just to please their
unwarranted and unholy secretarian, creed or belief. People of such craze or
whims have neither religious authority nor sentimental purity. Therefore, it
must be the most ardent desire of every visitor proceeding for performing the
Hajj that soon after the Hajj is over, he must be prepared to proceed to
Madina-e-Munawwarah regardless of any temptation or persuasion and even
intimation that may cause the slightest mental imbalance as for as the holy
journey to Madina-e-Munawwarah is concerned. It has been the experience and
observation that when any of the believing fraternity makes a determined desire
to pay homage to the great holy place of Madina and thereby make himself the
worthy recipient of Divine blessings, not alone in this world and in the
Hereafter as well, he succeeds in having his sacred duty fulfilled and every
obstacle real or imaginary removed and his path made perfectly clear and
2. To pay an intended homage to the
Maazar-e-Aqdas, the intention (Niyyah) should be exclusive for the Ziyarat of
the Shrine, such that in this intent the thought of visiting the Masjid Shareef
should not be allowed to intervene in any manner at this stage.
So says Imam Ibnul Humam (radi Allahu anhu).
3. While on way to the Mazaar-e-Aqdas, the
recitation of Durood Shareef and Zikr (Remembrance of Almighty Allah) should
4. When the Holy Haram of Madina comes in sight,
it will be a demonstration of extreme devotion and intense reverential love for
the Prophet of Allah, Hazrat Muhammad Mustafa (sallal laahu alaihi wasallam)
that the visitor should proceed bare-footed, shedding respectful tears, with
head and eyes the lowest in extreme obeisance and reverence. It will still be
preferable that you walk bare-footed.
5. When the eyes fall on the Qubba-e-Anwar (The
Holy Dome) increase the recitation of Durood-e-Salaam.
6. When you reach in the vicinity of the Holy city
(Madina), think yourself as having immersed in the contemplation of the grace
and luster of the most angust personality of the Holy Prophet Hazrat Muhammad
Mustafa (sallal laahu alaihi wasallam) and your humble self being in his
7. Before putting your feet on the threshold of
the Masjid-e-Nabawi and entering into it, relieve yourself of all the
necessities, viz. personal, domestic and natural inconveniences that are likely
to distract your attention when you are devotedly engrossed in the religious
obligation of offering of prayers (Salaah) in the Masjid-e-Nabawi, recitation of
Durood-o-Salaam and other rituals. To prepare yourself for the most rewarding
and the most blessed obligation for the stay in the Masjid-e-Nabawi, such as
Wudhu (ablution), brushing the teeth with miswaak etc., followed by the bath and
putting on white and clean clothings, applying choice perfumes for clothes, and
fresh and valuable collyrium (Surma) in the eyes.
8. Now, divert all your clean and unwavering
attention to the Astaana-e-Mubarak (Holy Shrine) of the Holy Prophet (sallal
laahu alaihi wasallam) with a melting and shivering heart that has been blessed
with the loftiest and the sublimes Divine Favour of presenting and opportunity
of paying homage to and getting the reward from the Holy Prophet (sallal laahu
alaihi wasallam) which no wealth and riches of the earth can procure with no
extra cost but the unstinted and unequivocal of expression of your love and
submission to him. Pray that the sternness and rigidity of heart does not
afflict you not only in your stay in the Holy city of Madina and in the presence
at the holy shrines, but forever thereafter.
9. When you are present at the door of the Masjid,
stop for a while after offering the Salat-o-Salaam as if in waiting for
permission to enter the Masjid. Thereafter, reciting "Bismillah" enter
the Masjid with utmost humility by putting your right foot first and then
proceeding further in the Masjid with that same humility and reverence.
10. What precise etiquettes of decorum of behaviour
are essential at these auspicious occasions while inside the Masjid? Drive away
all distractions and illusions, and your eyes, ears, tongue, hands and feet,
heart and mind, and all organs should be kept from all pollutions in the
physical, mental and spiritual spheres. This is not even the occasion for
appreciating the artistic and architectural designs of door, windows, walls,
etc. because this will cause disruption in the concentrating endeavours to the
Mazaar-e-Aqdas and holy personages present here.
11. If someone happens to pass by and with whom
conversation is unavoidable, then reduce it to the barest minimum. Even then,
the concentration of attention to the Holy Prophet Hazrat Muhammad Mustafa
(sallal laahu alaihi wasallam) should not be disturbed.
12. Never, never utter a single word within the
premises of the Masjid in a loud or harsh tone. This eitquette, as a broad
principle, should be observed in all Masjids anywhere, but the sincerity and
dignity of the Masjid-e-Nabawi exceeds all the other Masjids.
13. It must be believed as an integral part of
Islamic Faith that Huzoor Nabi-e-Kareem (sallal laahu alaihi wasallam) is as
much alive with the true, real and with all worldly powers and perfections as he
possessed in his life in this world. This demise and that of all the Prophets of
Allah were of a symbolic nature to demonstrate the external truth that every
individual will have the taste of death. The death was as a momentary incident,
and the moment the Divine Verdict of death was put in effect, all the previous
powers and perfections were revived and restored for all the Prophets of Allah.
Their demise, literally known "intiqal" or "transference"
was but for a moment as an event of transference and keeping them away from the
eyes of people, so that the latters belief in the incidence of death may not be
disturbed or confounded.
Imam Muhammad Ibne Hajjir Makki in
"Madkhul" and Imam Ahmad Qastalani (radi Allahu anhuma) in
"Mawahib-e-Ladunniya" and other learned Imams of Islam say:
"There is little difference in the life and
demise of the Holy Prophet (sallal laahu alaihi wasallam) that he is observing
(witnessing) his Ummah and he is aware of their conditions, their reflective
thinking and their intentions. He is aware of their hearts beatings and all this
is so conspicuously evident to him that there is no room of hiding and
covertness in any manner whatsoever".
Imam Rahmatullah in "Talmeez", Imam
Mohaqqiq Ibnul Humam in "Mansak Mutawussit" and Ali Qari Makki (radi
Allahu anhuma) in his "Shahra Maslake Mutaqasit", by way of
"There is no doubt that the Holy Prophet
(sallal laahu alaihi wasallam) is fully aware with the knowledge of your
presence (at the Mazaar-e-Aqdas) and your standing there and offering Salutation
(Salaam). In short, all your deeds and behaviors, your departures (decampment)
and stay (destination)".
14. Now, if the congregational prayer (Namaaz with
Jamaat) is taking place, join it. It will become inclusive of Tahiyatul Masjid.
Otherwise, if the intensity of desire permits and there is no obstacle
(forbidden time etc. in performing Salaah), offer two Rakaahs of Tahiyatul
Masjid, thanksgiving for homage-visits to the Holy Shrines, particularly the
Mazaar-e-Aqdas with due solemnness and humility with small Surahs (e.g. Kafiroon
and Ikhlas) in subdued tones at the place where the Holy Prophet (sallal laahu
alaihi wasallam) offered his prayers in the Masjid Shareef. If you don't get a
place there, then at a place near about. Then
go in the Prostration of Thanks (Sajda-e-Shukr) and pray that Almighty Allah
enables you to follow the Divine Commands with unswerving obedience and
reverence in due earnestness.
15. Now, in utmost humility and reverence, with
tears of repentance, but the heart brimming and overflowing with expectations of
charity and benevolence from the Holy Prophet (sallal laahu alaihi wasallam),
proceed with reverence full steps to the Mawajah-e-Aalijah of the Holy Prophet
(sallal laahu alaihi wasallam) from the east of Mazaar-e-Mubarak as
Huzoor-e-Kareem (sallal laahu alaihi wasallam) is resting in the Holy Mazaar
facing Qibla. The reverential and benevolence gracious of the Huzoor will be at
you if you stand at the said Mawajiha Shareef, and this is more than enough for
you to be worthy of the Rahmat and Karam of the Rahmatul-lil Aalameen (sallal
laahu alaihi wasallam) of both the words.
16. Now with utmost decorum and humility, but with
fear and hope (between the two lies Imaan), proceed to down under the Qideel,
Chandelier in part of the Silver Keel (nail), which is fixed in the southern
wall of Holy Hujra and in front of the Holy Visage of the Holy Prophet (sallal
laahu alaihi wasallam). Standing at this auspicious place at a distances of at
least four arms length from the Mazaar-e-Muqaddas with face towards the Holy
Visage, back to the Qibla Shareef, with hands folded as in the Namaaz is your
stance at this angust place. This is the utmost expression of decorum and
respectful stance in the presence of the Holy Prophet (sallal laahu alaihi
wasallam). In authentic books on the Shari'ah including
"Fatawa-e-Alamgiri", the said stance of standing at the Holy Mazaar
has been accepted as justified and recommended as the demonstration of deep love
and humble reverence for the Prophet of Allah Hazrat Muhammad (sallal laahu
alaihi wasallam) in the same posture as in the Salaah with folded hands, the
right hand placed over the left hand.
18. Alhamdu-Lillah, now that like your heart, your
own visage is before the holy presence of Hazrat Mustafa (sallal laahu alaihi
wasallam) offer the MUJRA-O-TASLEEM (presentation greetings and thanks for being
granted the audience), with unwavering faith and without latitude and fumbling,
in low and yet firm tone recite the following Salat-o-Salaam and say:
AS SALAAMU ALAIKA AYUHAN NABIYU WA RAHMATULLAHI
AS SALAAMU ALAIKA YA RASOOLALLAH,
AS SALAAMU ALAIKA YA KHAIRI KHALQILLAH,
AS SALAAMU ALAIKA YA SHAFI'AL MUZNIBEEN,
AS SALAAMU ALAIKA WA ALA AALIKA WA AS ASHAABIKA
WA UMMATIKA AJMA'IN.
"Peace be to you, O Prophet of Allah and
Mercy and Blessings of Allah!
Peace be to you, O the Prophet of Allah!
Peace be on you, O the choicest of Allah's
Peace be on you, O the Intercessor for the
Peace be unto you and unto your kin, your
Companions and unto your Ummah!"
19. So long as your tongue and heart do not show
signs of weakness physically and spiritually, keep yourself thoroughly engaged
in the repetition of Salat and Salaam, offering Nafil prayers and Remembrance of
Allah along with greetings of Durood-o-Salaam to the Holy Prophet (sallal laahu
alaihi wasallam), begging and imploring the Huzurs favour, and success in both
the worlds in respect of your own self, your parents, teachers, Murshid, your
offspring, friends and the Ummah at large, and their Shafa'at (Intercession) on
the Day of Judgement, repeating the invocation (Du'a):
AS ALUKASH SHAFA'ATA YA RASOOLALLAH.
"I beg of your intercession, O the Apostle
20. Then, if someone has requested you to offer
Salaam in the Huzur's presence, do it with due solemnity. This is permissible in
the Shari'at and the author of this book - Ahmed Raza Khan - requests the favour
of the reader to pray for welfare as also the entire Ummah in the world and the
AS SALAATU WAS SALAAMU ALAIKA YA RASOOLALLAH WA
ALAA AALIKA WA ZA ZAWIKA FI QULLI WA LAHZATIN WA ADADA QULLI ZARRATIN ALFA ALFI
MARRATIN MIN UBAIDIKA AHMAD RIDA IBNI NAQI ALI YASALUKASH SHAFA'ATA FASH FA'U
LAHU WA LIL MUSLIMEEN.
21. Then moving about three steps on your right or
towards the East, stand in front the Holy Visage of Hazrat Abu Bakr Siddique
(radi Allahu anhu) and offer the following greetings:
AS SALAAMU ALAIKA YA KHALIFATA RASOOLILLAH
AS SALAAMU ALAIKA YA WAZEER RASOOLILLAH
AS SALAAMU ALAIKA YA SAAHIBA RASOOLILLAH FIL
GHAARI WA RAHMATULLAAHI WA BARAKAATUHU.
"Peace be unto you, O the vicegerent of the
Prophet of Allah! Peace be upon unto you, O the Vizier of the Prophet of Allah!
Peace be unto you, O the Companion of the Prophet of Allah in the Cave of Hira,
and the Mercy and Blessings of Allah!"
22. Then moving the same distance, present yourself
before the Holy Mazaar of Farooq-e-Azam (radi Allahu anhu) and offer the
AS SALAAMU ALAIKA YA AMEERIL MO'MINEEN.
AS SALAAMU ALAIKA YA MUTAM'MIMUL ARBA'IN.
AS SALAAMU ALAIKA YA IZZAL ISLAM WAL MUSLIMEEN
WA RAHMATULLAAHI WA BARAKAATUHU.
"Peace be unto you, O the Amir-ul-Momineen!
Peace be unto you, O the Accepter of Islam and
completing their number of forty!
Peace be unto you, O the Honour and Dignity of
Islam and the Muslims, and the Mercy and Blessings of Allah be also unto
23. Then return to the west and standing in between
the great Companions, Hazrat Abu Bakr and Hazrat Umar Farooq, offer the
AS SALAAMU ALAIKUMA YA KHALIFATI RASOOLILLAH.
AS SALAAMU ALAIKUMA YA WAZEERA RASOOLILLAH.
AS SALAAMU ALAIKUMA YA DAJI'A RASOOLILLAHI WA
RAHMATULAAHI WA BARAKAATUHU.
AS ALUKUKASH SHAFA'ATI INDA RASOOLILLAHI SALLAL
LAAHU TA'ALA ALAIHI WA ALAIKUMA WA BARAKA WA SALLAM.
"Peace be upon you, both O the vicegerent
of Prophet of Allah! Peace be upon you, O the Vizier of the Prophet of Allah!
Peace be on you, O the Vizier of the Prophet of
Peace be on you, O the Prophet of Allah and the
Mercy of Allah and His Blessings!
I beseech the intercession of both of you in the
Presence of Almighty Allah, Allah's Blessings and peace be unto both of
24. All the places of visitation carry the
blessings of acceptance of prayers offered in the presence of Almighty Allah.
Make endeavour to offer the Du'a, especially the comprehensive Du'a and be
contended with the Durood.
25. Then offer the Du'a near the Holy Pulpit
Then offer two Rakaahs of Nafil
in the permissible hours with the Du'a at Rozat-ul-Jannah (the place between the
Holy Mimbar and Hujra-e-Munawwarah in the Masjid), declared in the Hadith as the
"Garden of Paradise".
Similarly, offer prayers at every
pillar of the Holy Masjid-e-Nabawi and solicit favours of Allah at each place,
also at special places.
For so long as the blissful
opportunity of the stay in Madina-e-Munawwarah is available, let no breath of
yours go to waste. Rather each and every auspicious moment on the sacred tract
of the earth (the Holy City of Allah, and the Divine Splendour of the Holy
Prophet - sallal laahu alaihi waaallam - namely, the Madina-e-Munawwarah). For
essential norms of routines, keep yourself in the Masjid with due purity of
ablution and cleanliness as pre-requisites for Durood. Tilawat (recitation) of
the Holy Quran at all available moments which shall never return if they are
wasted. Do not indulge in mundane conversation in this Masjid, or for that
matter, any Masjid.
Every time you enter in the
Masjid, make Niyyah of I'tikaaf so that your stay in the Masjid may be regarded
and rewarded as one of worship (Ibaadah). Here, in the Masjid-e-Nabawi, as soon
as you enter you will find an insciption reading: "Nawaitu Sunnatil
I'tikaaf" or "I make Niyyah for I'tikaaf of Sunnat".
30. If you happen to stay at Madina during the
fasting days (Ramadaan) and you abide by the sanctity of Ramadaan by keeping
fast, the reward thereof shall be multiplied many times especially when it is
the summer season. It carries the promise of Shifa on the Day of Judgement.
Here every deed of virtue and
righteousness is recorded as bearing the reward equal to 50 thousand deeds of
virtues. Therefore, it is necessary that special endeavour is made in this
behalf. Curtail the routines of daily food in terms of quantity, so that
burdened stomach may not hamper the progress of energetic prolongation in deeds
At least one full Khatam-e-Quran
(recitation of the entire Quran-e-Paak) in progressive sittings may be
undertaken in Masjid-e-Nabawi at Madina and another in the Hateem of
To look at the Holy Dome of
Shrines is by itself an act of Ibaadat (righteousness) like the sight of the
Holy Quran and the Holy Kaaba. Therefore, increase the number of holy sights
with due humility and reverence and offer Durood-o-Salaam as often as you can.
Offer your entreaties at the
Mawajah Shareef after every five time Namaaz or at least two times in the
morning and evening.
Either in the city or anywhere
outside the city at the Holy Dome, keep your face towards it and with folded or
stretched hands offer Durood-o-Salaam. Do not pass by without paying respect and
offering Du'a after sighting the sacred Dome. To neglect this will be taken as
an act of incivility and indecorum.
To neglect offering of Salaah in
congregation (Jamaat) without a valid excuse is an act of major offence
(Gunah-e-Kabeera) and one who persists in neglecting Jamaat is guilty of
committing Haraam. It is said in the Hadith that if a person regularly offers at
least forty prayers (Namaaz) without losing any Takbeer-e-Ula or the First
Takbeer, for them, there is guaranteed deliverance (Nijat) from the Fire of
Never keep your back at the Holy
Mazaar and as far as it is possible try to offer your prayers at a place in the
Masjid while you do not have to keep your back at the Shrines.
Tawaaf of the Roza-e-Aqdas should
not be attempted, nor should one bend his back in reverence such that it comes
near to Ruku, in front of the Mazaar Shareef. Prostration is not allowed at any
place other than Masjid and only to Allah the Almighty.
Ziyarat (visit of homage) at the
Jannat-ul-Baqi, Uhud, the Masjid-e-Quba is Sunnat. To offer two Rakaahs at the
Masjid-e-Quba is Sunnat. To offer two Rakaahs at the Masjid-e-Quba is equivalent
to one Umra in respect of reward. If you can manage you may stay here. Whenever
Hazrat Ibn Abi Jamra (radi Allahu anhu) came to visit the Holy Prophet (sallal
laahu alaihi wasallam) at this place, he used to stay for full one day/night in
his angust presence. One day a thought occurred to have Ziyarat of at the
Jannatul Baqi and other nearby places. Then, he paused a little and said:
"The place where I am staying (Quba) is the Gateway to the Paradise for
resourceless beggars. Where else should I go if I leave this place?"
At the time of taking leave from
the Madina Shareef visit the Mawajah Shareef and beg the favour of the Holy
Prophet (sallal laahu alaihi wasallam) for the repeated visits to the Holy Land.
Keep in mind every norms of etiquetes and decorum which you had observed
while leaving Mecca-e-Mu'azzama pray that Almighty Allah in His Infinite Mercy
and Grace enables you to visit and stay at this Holy Place, so that when death
comes it comes at this most auspicious place under the sky where even the Angels
long and envy to visit and pay Homage. Make this Du'a that, "O Allah! Let
me pass away with Imaan and Sunnah and be buried in Jannatul Baqi." Aameen.
ALLAHUMMA HAAZAL BAITU BAITUKA WAL HARAMU
HARAMAKA WAL AMNU AMNUKA WA HAAZAL MAQAAMUL'A'IZI BIKA MINNAN NAARI. ALLAHUMMA
QANNI'NI BIMA RAZAQTANI WA BAARIKLI FIHI WAKHLUF ALA KULLI GHAA'IBATIN BI
KHAIRIN LAA ILLAHA ILLAL LAAHU WAHDAHU LAA SHARIKALAHUL MULKU WALAHUL HAMDU
WAHUWA ALA KULLI SHAY'IN QADEER.
"O Allah! This House is Your House and the
Haram is Your Haram and the Peace is the Peace from You for deliverance from the
Fire of the Hell for the person seeking your Refuge. So grant me deliverance
from the Fire. O Allah, make me contented on what You have authority over it.
There is no llah (object of worship) except Allah. He is One Alone. There is no
one to share power with Him. The governance of the Universe belongs to Him. All
Praise is due to Him. He has power over every thing."
OF RUKNE - IRAQI
ALLAHUMMA INNI A'OOZUBIKA MINNASH SHAQQI WASH
SHIRKI WASH SHIQAAQI WAN NIFAAKI WASU'IL AKHLAAQI WASU'IL MUNQALABI FIL MAALI
WAL AHLI WAL WALADI.
"O Allah! I seek your refuge from the
Uncertainty and lack of Faith, Infidelity, Discord and Dissension, Hypocrisy and
to see deprivation in (wordly) wealth and offspring on my return home from
ALLAHUMMA ADHILLINI TAHTA DHILLI ARSHSHIKA YAWMA
LA DHILLI ILLA DHILLUKA WA LA BAAQIYA ILLA WAJHUKA WASQINI MIN HAWZI NABIYYIKA
MUHAMMADIN SALLAL LAAHU TA'ALA ALAIHI WASALLAMA SHARBATAN HANI'ATAN LA AZMA'UN
"O Allah! Keep me in Shade under the Shade
of Your Throne of Authority on the Day when there is no Shade except Your Shade
and nothing will survive except Your Visage (Reality) and provide me drink from
the Hauz-e-Kausar (Pond of Abundance) of the Holy Prophet Hazrat Muhammad
(sallal laahu alaihi wasallam), the pleasant and thirst quencher syrup after
which never shall occur the thirst."
AT RUKNE - SHAMI
ALLAHUMMAJ ALHU HAJJAN MABROORAW WASA'YAN
MASHKURAW WAZANBAM MAGHFURAW WA TIJAARATAN LAN TABURA YA AALIMA MAFISUDOORI
AFARJINI MINAZ ZULIMATI ILLAN NUR.
"O Allah! Make this the Hajj full of
blessings, and the endeavours worth thanksgiving and the sins accorded
forgiveness and the trade which no suffer with no destruction. O Knowing the
secrets of hearts, take me out from the darkness to the Light (Divine)."
AT RUKNE - YAMAANI
ALLAHUMMA INNI AS'ALUKAL AFWA WAL AAFIYATA FID
DEENI WAD DUNYA WAL AAKIRAH.
"O Allah! Surely I beseech Your Forgiveness
and Security in (matter of) Deen (religion) and the Last Day (of
NOTE: Recite the comprehensive Du'a at
ABDA'U BIMA BADALLAHU BIHI INNAS SAFFA WAL
MARWATA MIN SHA'AIRILLAAHI FAMAN HAJJAL BAYTA AWA'TAMARA FALAJUNAHA ALAIHI AY
YATTAWWAFA BIHIMA WAMAL LATTAWWA'A KHAIRAN FA INNAL LAAHA SHAAKIRUN ALEEM.
"I begin with what Allah began as a
Beginning when He said (in the Holy Quran): Verily in Saffa and Marwa are the
Signs of Almighty Allah in the (performance of) Hajj of Baitullah and the Umrah;
there is no blame on a person who performs Tawaaf of both of them so whoever
does a deed of righteousness Allah is fully aware of it and shall reward and one
who offer thanks (for His Bounties)."
DURING THE SA'EE
RABBIGHFIR WARHAM WATAJAWAZU AMMA TA'LAMU WA
TA'LAMU MA LA NA'LAMU INNAKA ANTAL A'AZZUL AKRAMU. ALLAHUMMAJ ALHU HAJJAM
MABRURAN WASA'YAN MASHKURAN WAZANBAM MAGHFURAN. ALLAHUMMAGH FIRLI WALIWALIDAIYA
WA LIL MU'MINEENA WAL MU'MINAATI YA MUJIBUD DA'WAATI. RABBANA TAQABBAL MINNA
INNAKA ANTAS SAMI'UL ALEEM WATUB ALAINA INNAKA ANTAT TAWWABUR RAHEEM. RABBANA
AATINA FID DUNYA HASSANATAW WAFIL AAKIRATI HASANATAW WAQINA AZAABAN NAAR.
"O Lord, Creator and Sustainer! Forgive and
grant Mercy and Clemency with one whom You know, and You know but we do not know
him (well). Indeed, You are the Most Respected and the Most Charitable. O Allah!
Make this Hajj as accepted and blissful and the endeavours worth the
Thanksgiving and the sins accorded with forgiveness. O Allah! Forgive me and my
parents and all M'umin men and women, O the Accepter of the Calls (for
forgiveness). O Lord, grant us the good of this world and the good of the
Hereafter. And Protect us from the Fire (of the Hell)."
ON PASSING THE MILESTONES OF BOTH
LA ILAAHA ILLAL LAAHU WADAHU LA SHAREEKALAHU
LAHUL MULKU WALAHUL HAMDU WA YU'HI WA YUMEETU WA HUWA HAYYUL LA YAMUTU BIYADIHIL
KHAIRI WAHUWA ALA KULLI SHAYIN QADEER.
"There is no Allah (worth worshipping)
except the Only One Allah. There is
no associate to Him. The Supreme Authority in the Universe belongs to Him. All
praise is due to Him. He gives life and causes death. He is eternally Alive,
there is no death unto Him. All goodness is in His Hand and He possesses Power
over everything (in the world and the Hereafter)."
FOR THE NIYYAH OF TAWAAF
ALLAHUMMA INNI UREEDU TAWAAFA BAYTIKAL HARAAMI
FAYASSIRHU LI WA TAQABBALAHU MINNI SAB'ATA ASHWAATIN TAWAAFAL HAJJI AWIL UMRATI
LILLAAHI TA'ALA AZZA WA JALLA.
"O Allah! I make Niyyah for the Tawaaf of
Your Sacred House so make it easy for me and accept the Tawaaf for me. Seven
rounds of Hajj or Umrah for Almighty Allah, the Possessor of Highest Eminence
and the Grandeur of Supreme Power."
FOR THE FIRST ROUND OF TAWAAF
SUBHAANALAAHI WAL HAMDULILLAHI WA LA HAWLA WA LA
QUWWATA ILLA BILLAHIL ALEEYIL AZEEM. WAS SALAATU WAS SALAAMU ALA RASOOLILAAHI
SALLAL LAAHU ALAIHI WA SALLAM. ALLAHUMMA INNI ASALUKAL AFWA WAL AAFIYATA WAL MA
AAFATAD DAA'IMATA FID DEENI WAD DUNYA WAL AAKIRATI WAL FAWZA BIL JANNATI WAN
"Allah is the Glory of Utmost Purity. All
Praise is due to Allah. There is no power and hold except with Allah the Lofty
and the Great. Greetings of Durood-o-Salam on the Holy Prophet of Allah (sallal
laahu alaihi wasallam). O Allah! I beg Your Forgiveness and the Security and the
permanent (unbroken spell) of safety (Freedom from all tears and dangers) in
(the matter of) Deen (religion) Dunya (world) and the Hereafter and the
blessings in Paradise and deliverance from the Fire of Hell."
Or recite the following Quranic verse of Du'a
together with other blessings:
RABBANA AATINA FID DUNYA HASANATAW WAFIL
AAKIRATI HASANATAW WAQINA AZAABANAAR WA ADKHILNAL JANNATA MA'AL ABRAARI YA
AZEEZU YA GAFAARU YA RABBUL AALAMEEN.
"O Lord Creator! Grant us the good of the
world and the Good of the Hereafter, and protect us from the Fire of Hell, and
admit us in the Paradise in the company of the righteous people, O! The Mighty,
The Forgiver, O the Lord of the Universe."
OF TAWAAF FOR THE SECOND ROUND
ALLAHUMMA INNI HAZAAZAL BAYTA BAYTUKA WAL HARAMU
HARAMUKA WAL AMANA AMNUKA WA ANA ABADUKA WABNU ABADIKA WAHAZA MAQAAMUL AA'IZI
BIKA MINANAARI FAHARRAMA LUKHWAMANA LUHWAMANA WABASHRATINA ALANAARI. ALLAHUMMA
HABBIB ILAINAL IMAANA WAZAYYINUHU FI QULUBINA WAKARRIHU ILAINAL KUFRA WAL
FUSOOQA WAL ISYAANA WAJALNA MINAR RAASHIDEENA. ALLAHUMMA WAQINI MIN AZAABIKA
YAWMA TAB'ASU IBAADAKA. ALLAHUMMAR RUKNIL JANNATA BI GHAIRI HISAABIN.
"O Allah! Verily this House in Your House
and the Haram is Your Haram and the Peace is the Peace bestowed by You. I am
your servant (slave) and the son of Your servant. This is the status (place)
that of begging of You the Refuge from the Fire of the Hell. Make our flesh and
blood and our body Haraam for the Hell. O
Allah! Make the Imaan our beloved (belonging) and embellish our hearts with it,
and make unbelief (infidelity) and transgression and disobedience loathsome (and
detestable) for us and join us in the company of believers. O Allah! Protect me
from Your punishment on the Day when you raise (resurrect) our servants.
O Allah! Grant me Paradise without accounting my deeds (Amin)."
OF TAWAAF FOR THE THIRD ROUND
ALLAHUMMA INNI A'OOZUBIKA MINASH SHAKKI WAN
NIFAAQI WAS SHIFAAQI WAS WA'IL MANZARI WAL MUNQALABI FIL MAALI WAL AHLI WAL
WALADI. ALLAHUMMA INNI AS'ALUKA RIDAAKI WAL JANNATI WA A'OOZIBIKA MIN SAKHLUKU
WAN NAAR. ALLAHUMMA INNI A'OOZIBIKA MINAL FAQRI WA A'OOZUBIKA MIN FITNATIL MAHYA
"O Allah! I beseech your refuge from
uncertainty, hypocrisy, discord and dissension and from the ugly sight on return
home, presenting the worsening conditions, in respect of family and conditions
of financial instability loss of friends or offspring.
O Allah! I beg of Your pleasure and the Paradise, and Your Protection
refuge from Your Wrath and the Hell. O Allah! I seek your refuge from poverty
and the trials and tribulation in the domain of life and death."
FOR THE FOURTH ROUND OF TAWAAF
ALLAHUMMAJ ALHU HAJJAN MABROORAW WASA'YAM
MASHKURAW WAZANBA MAGHFURAW WA AMALAN SAALIHAM MAQBULAN WA TIJAARATAN TABOOR. YA
AALIMAMA FIS SODOORI UKHRIJNI YA ALLAHU MINAZULUMAATI ILLAN NOOR. ALLAHUMMA INNI
AS ALUKA MAWJIBAATI RAHMATIKA WA AZAA'IMA MAGHFIRATIKA WAS SALAAMATA MIN KULLI
ISMIN WAL GHANIMATA MIN KULLI BIRRIN WAL FAWZA BIL JANNATI WANNIJAATI MINNANAARI
RABBI QINNI'NI BIMA RAZAQTINI WABAARIKA LI FIMA A'TATANI WAKHALFU ALA KULLI
GHAA'IBATIN LI MINKA BIKHARIN.
"O Allah! Make this Hajj full of blessing
and the endeavours worth thanksgiving and the sins forgiven and the deeds
virtuous and acceptable and the business as one without loss. O the Knower of
secrets in the hearts, bring me out of the darkness into the light. O Allah! I
beg of Your Favours in respect of things which may make me deserving of Your
Mercy and worthy of Your Firm Promises of your forgiveness and safety from the
reprisal of sin and satisfaction from every good deed and success in securing
admittance in the Paradise and the deliverance from the Hell.
O Lord Creator! Make me contended on what You have bestowed on me and
increase the blessing in what You have given me and be supreme authority over
everything unseen with charity".
FOR THE FIFTH ROUND OF TAWAAF
Allahumma Azillani tahta zilli arshika yawma
"O Allah! Grant me a place under the Shade
of Your Throne of Authority on the Day when there shall be no shade except the
Shade of Your Throne of Authority and when nothing shall survive except Your
Visage and make me drink from the Pond of Munificence (Hauz-e-Kauser) of your
Apostle Hazrat Muhammad (sallal laahu alaihi wasallam) with the drink of extreme
brightness and sweet taste after which I shall have no occasion to feel thirsty
"O Allah! I beg of You the Favour of
granting the Goodness which Your Apostle Hazrat Muhammad (sallal laahu alaihi
wasallam) bought of You and refuge from every evil which your Apostle Hazrat
Muhammad (sallal laahu alaihi wasallam) had sought protection from. O Allah! I
beg of You of the pleasant provisions of Paradise and make me bearer to the
Paradise as a reward of words, deeds and practices thereof".
FOR THE SIXTH ROUND OF TAWAAF
"O Allah! Surely many rights (and
obligations) devolve on me as from You and further, there are many rights (and
obligations) devolving on me as from Your Creatures! O Allah, of these rights
which are binding on me as from You forgive and excuse them and those which are
from Your Creatures lift (and withdraw them) and make me care-free and
self-sufficient of all Haraam through the grant of Halaal (opportunities) from
You, and make me free of sins through my acts of obedience to Your commands and
from all besides You through your endowments. O Allah! Possessing vast powers of
forgiveness, indeed Your House is the Great House and Your Zaat (Eternal Self
existence) is most Generous and You are, O Allah, the Best Aware and Most
Promiment, approving and granting Forgiveness, forgive me (and absolve me of the
repercussion of my shortcoming)".
FOR THE SEVENTH ROUND OF TAWAAF
"O Allah! I beg of You the endowment of
perfect faith, the truthful certainty, the vast sources of sustenance, the heart
filled with fears before Your Majesty, the tongue ever fresh before Your
Majesty, the tongue ever fresh with your Remembrance, the genuine repentance (in
life) and comfort at the time of death, mercy and forgiveness after death,
pardon at the time of accountability of deed (on the Day of Judgement) and
success in admittance in the Paradise, protection from Hell with Your Mercy.
O Lord! Grant increase in my knowledge and admit
me in the company of virtuous people (Amin)".
Translator: By the grace of Allah, the translation of this
booklet "Anwarul Bisharah" has been completed on the 14th Shawwal 1416
A.H. (5th March 1996), Tuesday at 8.00 A.M. (Wednesday).