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Story No. 61: (Episode)
One of the saints relates: “I was once in great sorrow and distress. My whole being was overcome with fear. In this distressed state, I took the road to Mecca; with no animal for conveyance, and without food.
For three days I walked thus in the desert. On the fourth day I felt such extreme thirst that death seemed very near. There I was in the desert and nowhere around could a tree be seen where I could sit down in some shade. Feeling the approach of death I sat down in the direction of the Qibla.
As I sat there, sleep overtook me and in a dream I saw a man coming towards me with his hands stretched out to me, saying: “Here take my hand.” I stretched my hand and he shook hands with me. Then he spoke: “I have come to give you glad tidings; you shall perform Haj and return safe and sound, and you shall also visit the grave of Rasulullah Sal’am.”
I asked: “Who are you?”
He replied: “I am Khidhar.”
I said: “Pray for me.”
He replied: “Recite these words three times.”
“O You who are Most Gracious to His Creatures;
O You who knows the condition of His Creation;
O You who are Aware of His Creation; Be Gracious to me; O You who are Gracious; You who are All Knower; You who are Aware.”
Then Hazrat Khidhar A.S. said: “This is a present to you-a medicine that will always suffice and be of benefit. Whenever you are in any trouble, recite this and your trouble will depart.”
Having said this he disappeared. Just then a voice called out to me: “O Shaikh! O Shaikh.” When I heard this I woke up and saw someone on a camel. He asked me: “Did you not see a certain young man around here?”
I replied: “No I did not see anyone like that.”
He said: “A young man of ours has left home seven days ago. We heard that he went to perform Haj. But where are you going?”
I answered: “I go where Allah takes me.”
He made his camel sit. Then he gave me two pieces of bread with sweetmeat in between and some water. That filled me. We traveled for one day and two nights. Then we met a group of people traveling together. When we asked them about the young man we found that he was with them. My companions went to look for him and a short while later he came back with the youth he said to him; “Son, it is through the blessing of this man that I have found you.” Then I separated from them and followed the caravan. Not long after this I met the same man who gave me something wrapped in a piece of paper. He kissed my hand and departed. Inside I found five sovereigns with which I hired a camel and ate of it during the pilgrimage. After Haj I also visited Rasulullah Sal’am grave in Madina and then the grave of Hazrat Ibrahim A.S and whenever I met with any distress or difficulty I recited the duaa taught by hazrat Khidhar A.S. It proved to be very beneficial and for all this I am most grateful to Allah.” (Rowdh)

Story No. 62: (Episode)
A saint describes a lengthy story of his meeting with the hidden Hazrat Khidhar A.S. wherein Hazrat Khidhar A.S is reported to have said to him; “I perform my Fajr salaah in Mecca and then remain seated in the Hateem of the Ka’bah near Rukn-Shaami until sunrise. Then I perform Zuh’r in Madina, AS’r salaah in Baytul-Muqad’das, in Jerusalem, Maghrib salaah in Mount Sinai and Esha salaah at the wall of Sikandar (Alexander).” (Rowdh)

Story No. 63: (Episode)
Another saint relates this story: “Once I traveled with some friends from Aden. At night something struck me in my foot and then I could not walk further. I therefore sat down there on the shore, while my companions continued on their journey.
Having fasted the whole day I was hungry but had nothing with me to eat. I then decided to sleep. From nowhere two pieces of bread suddenly appeared in front of me and with it; a roasted bird. I took the bread and left the bird aside. As I did that a dark skinned man appeared with an iron rod in his hand saying: “Eat that”. I ate the bread and a piece of the bird. The rest I wrapped in a cloth and placed under my head; then I slept. When I woke up I found the cloth as I had placed it, but the bread and the rest of the bird had vanished.

Story No. 64: (Episode)
Another man relates: “while in Mecca I sat down one day with a group of righteous people. Among them was a saintly man of Hashimite descent whose appearance was like one in a deep trance. Later when he came out of the trance he asked: “Did you also see what I had just seen?”
We replied: “No, we saw nothing.” He continued: “I have just seen a group of angels in Ihraam performing tawaaf.” I asked them ‘who are you?’ and they replied: “We are angels.” Thereupon I asked them: “How is your love for Allah?” to which they replied: “Our love is hidden, while yours is exposed.” (Rowdh)

Story No. 65: (Episode)
Hazrat Shaikh Abu Sulaymaan Daaraani R.A. reports: “I set forth in the direction of Mecca with the intention of performing Haj and Ziyaarat of Rasulullah Sal’am. On the way I met a young man in the prime of hi youth who had the same intentions as mine. He was such a deeply religious person, that as long as our caravan went along, he kept busy reciting the Qur’aan, and whenever we stopped anywhere he performed salaah. And so he continued in salaah throughout the night. During the day he observed fast. This continued until we reached Mecca and there we separated.
At the moment of separation, I asked him: “Young man, tell me what has made you exert yourself so endlessly in Ibaadah?”
He replied: “O Hazrat Abu Sulaymaan R.A; I have seen in a dream one of the mansions of paradise, which like the others was built of bricks of silver and gold. So also is its top story. On top I saw two towers and between these towers I saw a damsel who lives there. She was so beautiful that no eyes had ever seen such beauty and heavenly complexion; with such beautiful locks of hair hanging down in front.
When she saw me, she smiled at me and when she smiled the whole of paradise lit up with the shine of her teeth; as she smiled. She said to me: “O young man exert yourself in Ibaadah for Allah’s sake, so that I may become yours; and you become mine.” At this my eyes opened and I awoke from my dream. This is my story; and now it has become an obsession with me to exert myself in Ibaadah, and whatever you have seen of me is merely my means of acquiring those bounties of paradise.”
I asked him to pray for me. This he did and left. After this I thought things over carefully and said to myself: “If such is his exertion and striving in order to acquire one damsel of paradise, how much more should not be ones exertion to acquire the Lord, Master and Creator of those damsels of Paradise.” (Rowdh)

Story No.11: (Episode)
Another saint relates: “While residing in Mecca there once came to me a Yamani friend saying: “I have brought for you a present.”
Having said this he told a companion of his: “Tell him your story.”
The man then related: “When I left my hometown Sa’faa in order to perform Haj a very large crowd of friends and well-wishers came to bide me farewell. Many came to the outskirts of the village. From among them one person asked me to convey his greetings to Rasulullah Sal’am and the two companions in Madina. I went to Madina but there in the Holy City I forgot to convey his salaams. I only remembered when we stopped at the first manzil, Zul Hulaifa, to put on our Ihraam. I said to my companions of the caravan: “Please take care of my camel for I have to return to Madina as I have forgotten something there. They replied: “It is now time for the caravan to proceed. If you now return to Madina you will never catch up with us before we reach Mecca.” I said: “In that case when you proceed to convey my friend’s salaam to Rasulullah Sal’am and the two companions R.A. night was already falling when I had done that. Outside the Masjid I met a person who had returned from Zul Hulaifa who informed me that my companions had left the first manzil and were already on route to Mecca. I went back to the masjid hoping that I would join another caravan that may leave for Mecca. Later I fell asleep. During the latter part of the night I saw Rasulullah Sal’am and his two companions R.A. in a dream. They were coming towards me.
Hazrat Abu Bakr R.A. said: “O Rasulullah, this is the person.” Rasulullah Sal’am turned in my direction saying: “O Abul Wafaa!” I replied: “O Rasulullah Sal’am, My name is Abul Abbaas!” Rasulullah Sal’am replied: “No, your name is Abul Wafaa (he who carries out his promise).
Then Rasulullah Sal’am took me by hand and placed me right in to the Masjidul-Haraam in Mecca. I had been there eight full days. When at last my former companions of the caravan arrives.” (Rowd)

Story No. 12: (Episode)
Hazrat Abu Imaam Waasity Rah narrates: “One day I made up my mind to visit the grave of Rasulullah Sal’am. Having reached the borders of the Haraam on the way to Madina, I felt such extreme thirst that I feared for my life. Fearing that death was going to overtake me, I sat under a thorn tree. Suddenly there appeared before me a rider on a green horse, with green reins and a green saddle. In his hand he held a green glass in which was a greenish drink. Three times I drank from it but not a drop became less in the glass. Then he asked me where I was going to and I replied: “I was on my way to Madina to convey my salaam to Rasulullah Sal’am and his two companions R.A.”
Then he said: “When you reach Madina and when you have greeted them then please convey salaams from me to Rasulullah Sal’am and his companions R.A. saying that Ridwaan conveys salaams to you three.” (Rowd)
(Ridwaan is the name of the angle who is guardian over Jannat.)

Story No. 13: (Episode)
Hazrat Sayyed Ahmad Rifa’ee Rah is very well known as one of the foremost saints and mystics of Islaam. In the year 555 A.H. he went for Haj. Thereafter he visited Madina and standing in front of the grave of Rasulullah Sal’am he recited the following couplets:
“From far off the thee did I send my soul,
On my behalf to greet you in your resting place,
Here now O Rasulullah Sal’am is my body to greet you,
Stretch forth your hand that my lips may kiss you.”
Indeed was the hand of Rasulullah Sal’am stretched from the grave and in the presence of an estimated 90 thousand visitors did Sayyed Ahmad kiss it. (See Al Haawee by Suyuti)

Story No. 14: (Episode)
It is related that when the father of hazrat Sayyed Nuruddin Ayjee Shareef Afeefuddin Rah visited Madina he read the salutation in front of the grave of Rasulullah Sal’am. When he said Assalamo alaika Ay-yuhan-nabiyu wa-rahmatullahi wa-barakatuh, he and al those present with him heard a voice from the direction of the grave answering: “Wa alaykum salaam, O my son.”

Story No. 15: (Episode)
Hazrat Shaikh Nasr Abdul Wahid bin Abdul Malik bin Muhammad bin Abi Saeed Soofi al kar-khi Rah says: “After Haj I went to visit Rasulullah Sal’am in Madina. Having greeted him I was seated near the grave when shaikh Abu Bakr Diyar Bakri arrived and greeted Rasulullah Sal’am: “Assalamu Alayka ya Rasulullah.”
From inside the room of the grave I heard a voice replying: “Wa Alaykumsalaam ya Aba Bakr.” All those in the immediate vicinity also heard this reply.

Story No. 16: (Episode)
Hazrat Yousuf bin Ali Rah relates: “In Madina there lived a woman from the Hashimi family whose servants used to ill-treat her. She went with her complaints to Rasulullah Sal’am where she poured out her heart. From the grave was heard this reply:
“Do you not prefer to follow my excellent example.
Have patience as I patiently preserved”
She said: “After hearing that voice all my grief disappeared and all the servants who used to annoy me passed away.”

Story No. 17: (Episode)
Hazrat Ali R.A. relates: “Shortly after the burial of Rasulullah Sal’am a bedouin came to the grave and said: “O Rasulullah Sal’am we have indeed heard all that you came to convey and whatever Allah had revealed to you did you preserve and so did we. Indeed in that book, which Allah revealed to you do I find this verse?
“And when they were unjust to themselves, they come unto thee and ask Allah’s forgiveness; and the Rasul had asked forgiveness for them; they would have found Allah indeed Oft-Forgiving, Most Merciful. (Surah Nisaa-64)

Story No. 18: (Episode)
Hazrat Abdullah bin Salaam R.A. narrates: “While Hazrat Uthman R.A. was besieged in his house by his enemies I once went to greet him there. He said to me: “Dear brother it is good that you have come. Through that window I have seen Rasulullah Sal’am in a vision and he said to me: “O Uthman I notice that men have detained you in your home. They have let you suffer thirst without water.” I replied: “Yes sire, they have.” Rasulullah Sal’am then hung down a pail of water from which I drank- the coolness of which I still feel between my shoulder blades and my breast. Thereafter Rasulullah Sal’am said: “If you so desire then you will be assisted in combat against them, and if you so wish you may come and break fast with us this evening.” I then expressed my desire to meet the Holy Rasul.”
That same day Hazrat Uthman R.A. was killed. May Allah be pleased with him.

Story No. 19: (Episode)
In Mecca there once lived a man called Hazrat Ibn Thabit Rah. He used to perform Haj every year and thereafter he used to travel to Madina for ziyaarat. This he did for seventy consecutive years. It so happened that for some reason he once could not go for ziyaarat to Madina. While sitting in his room one day, lightly asleep, he saw Rasulullah Sal’am saying to him in a vision: “O Ibn Thabit, this year you did not come to meet me, for this reason I have now come to visit you.” (Al Haawee)

Story No. 20: (Episode)
During the Khilafat of Hazrat Umar R.A. Madina was troubled by great draught and hunger. A certain man presented himself at the grave of Rasulullah Sal’am saying: “O Rasulullah Sal’am your ummat is suffering destruction. Beseech Allah that rain descend from the heaven.”
Thereupon he saw Rasulullah Sal’am in a dream in which Rasulullah Sal’am said to him: “Convey my salaams to Umar and tell him rain will come. Tell him also he holds on to intelligence and reason.”
The man conveyed the message to hazrat Umar R.A. when he heard the message hazrat Umar R.A. wept bitterly and exclaimed: “Allah as much as is in my power I try not to be unmindful.” (Wafaul-Wafa)

The Sahaaba and the Taabi’een have practically illustrated that it is permissible to undertake a journey to visit the sacred tomb of Rasulullah Sal’am in Madina.

1. Hazrat Allama Subki Rah writes: ‘Reliable sources have related how Hazrat Bilaal R.A. used to travel from Syria to visit the grave of Rasulullah Sal’am. Once after the conquest of Damascus, he begged of Hazrat Khalifa Umar R.A. to allow him to reside there, which Hazrat Umar R.A. granted. He then remained there and married there until he once saw Rasulullah Sal’am in his dream saying to him: “O Bilaal, how unfaithful; does the time not dawn for you to visit me occasionally?”
Immediately after seeing this dream Hazrat Bilaal R.A. woke up greatly distressed ad frightened. In quick time he traveled by camel to Madina. Hazrat Hasan R.A. and Hazrat Husain R.A. came to know of his presence and begged of him to recite the Azaan. Seeing them made Hazrat R.A. very happy and he recited the Azaan. When the people of Madina heard him, men, women and children came out of their houses crying and sobbing, for Hazrat Bilaal R.A. had brought back to memory the days of Rasulullah Sal’am among them. In this we see Hazrat Bilaal R.A. traveling from Syria to Madina for the sole purpose of visiting Nabi Sal’am’s grave.

2. In ‘Shifa-ul-Asqaam’ we read that from numerous sources it is reported that Hazrat Umar bin Abdul Aziz R.A. used to dispatch a man on camel to Madina on various occasions just to greet Nabi Sal’am on his behalf.

3. When Hazrat Umar R.A. visited Baitul Maqdis he was very pleased at the conversation to Islam to a Jewish scholar, Kaab Ahbaar. He thereupon invited him to accompany him to Madina to visit the grave of Rasulullah Sal’am which he did.

4. Once a Taabi’ee, Muhammad bin Ubaidullah bin amr Al Atabi visited the grave of Rasulullah Sal’am in Madina. After the greeting at the grave he sat down in one part of the mosque and saw a person, appearing to be a desert Arab saying: “O you most honored of all Messengers; Allah had revealed to you the verse:

‘And if when they had wronged themselves, they had come to you asked forgiveness of sins from Allah; and the Messenger had asked forgiveness for them; they would have found Allah Forgiving, Merciful. (Nissa-65)

then this person cried bitterly and read a poem

O Thou whom that very earth became honored;
May my life be a sacrifice for that grave?
Wherein thou dwellest,
For therein lies virtue and therein lies generosity and goodness.

After this he begged for forgiveness and departed.

Muhammad al Atabi says further: thereafter, I fell asleep on that spot and in a vision I saw the Messenger of Allah. He said to me: ‘Go and find that person and tell him, that through my intercession Allah has forgiven him.’ (shifa-al-Asqam, Mawaahib).

The poem above is mentioned by several writers. Hazrat Imaam Nawawi in his book ‘Manaasik’ added another couplet:

Thou art the intercessor, whose intercession is desired,
On that bridge when feet are sure to slip;
As for your two companions, them shall I never forget,
Salaam to you dear Rasulullah for as long as pens can write.

Hazrat Ibn Abbaas R.A. reports that a woman hazrat Um Saleem R.A, once came to the Messenger of Allah and said: ‘O Rasulullah Sal’am (my husband) Abu Talha and his son had gone to perform Haj, and left me behind.’ Rasulullah Sal’am replied: ‘O Um Saleem, to perform one umrah in the month of Ramadhaan is equal in reward of a Haj in my company’. This is not the only hadith in which it is stated that the reward of an umrah in Ramadhaan is the same as Haj in the company of Rasulullah Sal’am.

When Rasulullah Sal’am prepared to go for Haj, the wife of one of the companions told her husband: ‘Please take me also to perform Haj with Rasulullah Sal’am. He replied: ‘I have no camel to your carrier on Haj’. She said: “But you have one more camel”. He replied: “I cannot load you on that because I have made that camel waqf in the way of Allah”. The result was that the wife stayed behind.

After Rasulullah Sal’am returned from Haj he was informed by the husband what transpired. Rasulullah Sal’am then said: ‘going on the camel for Haj would also have been in the way of Allah: and if she had gone on it, it would not have been wrong.” Thereupon the man said: ‘O Rasulullah Sal’am my wife sends you her greetings and inquires what the compensation is for having missed Haj in your company?’

Rasulullah Sal’am replied: “Convey my salaams to her and tell her to perform one umrah in the month of Ramadhaan which is similar to having performed Haj in my company”. (Abu Dawood)

Similar incidents happened with Hazrat Um Sinaa R.A, Um Maaqal. Um Tulaiq and Hazrat Um Hasheem R.A. they all desired to perform Haj with Rasulullah Sal’am but for some reason or other could not do so, and to each of them Rasulullah Sal’am gave the same answer. Hazrat Hafiz Ibn Hajra R.A. mentions all these cases in his famous commentary on Bukhari called Fat’hul Baari and said it does not mean that the fardh Haj is considered to have been performed by going for an umrah in Ramadhaan. All the ulama are agreed upon this. It means only that the umrah coupled with the great blessing of Ramadhaan, become similar in reward to that of Haj.

Hazrat Imaam Ibn Jowzi Rah mentions that very often it happens that because of the blessedness of time, the reward of some acts are tremendously magnified; as for example in the case of security of intention.

18. When an animal has been hired car should be taken that only so much baggage should be loaded as the owner allows and no more. If the rental paid was for certain weight of baggage nothing more than that is permissible. The very same applies to a journey by rail, motor or plane. When a certain amount is allowed, it is not permissible without additional payments to take more than that, by concealing some items. Our elders used to be very careful of this. Hazrat Abdullah Ibn Mubaarak R.A., the famous Muhaddith and Imaam once proceeded on a journey on a rented animal. Someone requested him to take a letter along. He said: ‘I have already shown all my baggage to the owner of the camel. Now I shall have to inform him once more of this letter. If he would give permission I shall take the letter and deliver it.’ (Ithaaf)

19. Once Hazrat Abdullah bin Umar R.A. saw a group of Hajis passing by. He said: ‘These days the Hajis are becoming less and the travelers are becoming more’. (Ithaaf) By this he meant that the true lovers of Allah are decreasing while those who are not sincere had increased tremendously. He calls for simplicity and discard of all splendor and enjoyment. The Haji should exhibit the signs of the mad lover of Allah, and not the sign of the beautifully adorned one.

20. When one has to spend in the way of Haj, do spend with the greatest ease and generosity without any stinginess. (See hadith nine, chapter one). For every rupee spent in this journey the reward shall be seven hundred rupees. Hence whatever money is spent here brings great reward. However, watch out for extravagance. When in Mecca spends more than what he would normally spend on food, rent and hire of animals or vehicles, thereby intending to assist the people of Mecca, then that too is a deed calling for reward and is then not extravagance.

21. Be very careful of bribery. Refrain from it at all cost, as long you are not forced to give a bribe, do not do so, it is strictly haraam. Some ulamaa have gone so far as to say that when a person can only go for Haj after having paid certain taxes, he should rather leave out a nafl Haj, because paying of taxes is assisting unjust rulers.

22. Some form of hardship will surely face you during this journey. When that happens you should bear with patience and under no circumstances utter such words that can be construed to show impatience, dissatisfaction or displeasure. According to the ulama there is a sadaqah of the body in the same way that there is a sadaqah of our money. Whatever bodily pain and hardships we experience is in fact a bodily sadaqah.

23. Inspite of all temptations that may come, try your utmost to avoid any sinful act. The Qur’aan has made special mention of this in the verse already discussed in chapter one where Allah says: ‘For Haj are the months well known: If anyone undertakes that duty therein let there be no obscenity, no wickedness nor wrangling in the Haj. The ulama have stated that one c an never reach unto Allah until such time that he discards all vain desires and passions. In older times people used to resort to monastacism. In Islam there is no monastacism. Its place has in some modified form been taken by Haj during which sexual contact with ones own wife is prohibited. (Ithaaf)

24. Being on a journey is not the same as being at home. Things become a bit more difficult with the result that many Hajis enroute to Mecca neglect their fardh salaat. Under no circumstances should this happen. Endeavour to be very punctual in this fundamental duty. Neglect of it, is a great sin. Should one become tired after travelling most of the night, he should not go to sleep before dawn. One should sit and rest with the head supported on a hand and the elbows pressed on the ground. All this precaution is required to avoid the salaat of Fajr being missed. Note that the virtues of salaat are even more than the virtue of Haj. (Ithaaf) Some ulama have gone so far as to say that when the road to Mecca is so unsafe that salaat cannot be performed, it does not become fardh. Among the Shuroot (conditions) of Haj is this that the road should be such that one will perform salaat on its appropriate times. Abu Qasim Hukeem wrote. “When a person goes for Jihaad and misses one salaat then he will by way of kaffarah have to go for Jihaad one hundred times in order to make up for the one salaat missed.” Another saintly person Hazrat Abu Bakr Waraak R.A. while on the way to Mecca at the first stop said: ‘Please take me back home, because in the first stage of the journey I have committed seven hundred major sins’. The ulamaa who were his companions were greatly surprised that at one stop a man could have committed such heinous crimes. Their surprise was even greater because he was indeed the most saintly figure among the great ones!

According to the one hadith the missing of the jamaat of one salaat is tantamount to seven hundred major sins. (sharhe Lubabah). Perhaps this was what the Sheikh was referring to. I could not find this hadith in the famous books of Hadith and the Haj most probably was a Nafl one.

25. Travel the whole journey with the enthusiasm, zeal and longing of a lover travelling to the beloved. Consider yourself going to present yourself at the court of the king of the world. Consider yourself fortunate indeed to have been invited by him to join the other most fortunate ones and that had it not been for his great favor you would not have been able to go there. And He Himself is the one to have placed the desire in our hearts. ‘Placing the desire within me in his charitable deed. The limbs would not move had He not moved my feet’. While travelling keep alive the prayer: ‘O Allah in the same manner that You have in this world moved me toward seeing Your Holy House, do favor me in the hereafter with the look at Your blessed countenance.

26. Do continue to beg and hope that Allah accept the good deed we offer. He is the Gracious and Generous one and everyone should hope for His generosity. We have already seen in chapter one Hadith number six how great a sinner that person is how even on the plain of Arafaat doubts that his sin will be forgiven. Another hadith ( hadith number four and five) gave us almost a sure promise of forgiveness. One should have hope that one’s acts will be acceptable and still have the notions that because of our faults they may not be of an acceptable nature. Hazrat Abi Mulaika R.A. reports that he saw about thirty companions who inspite of being companions of Rasulullah Sal’am still feared that they were hypocrites. (Bukhari) In other words, they felt that the spiritual nature and the internal quality of their acts were not so splendid as appeared on the outside. For this they feared hypocrisy. One companion inquired of Rasulullah Sal’am about a man who fought in the way of Allah, intending to acquire reward while at the same time hoping that he becomes known for his act. He repeated this question a few times and Rasulullah Sal’am gave the same reply until he said: ‘Allah only accepts these acts, which are done purely for His sake’. (Targheeb)

Hazrat Shafee R.A. a Tabi’ee once came to Madina and saw a crowd of people gathered around a person. He drew nearer to them and on inquiring of them who this man was, was told that it was hazrat Abu Hurairah R.A. He then asked: ‘O Hazrat Abu Hurairah R.A. I wish to hear from you a hadith which you had heard directly from the mouth of Rasulullah Sal’am. Hazrat Abu Hurairah R.A. replied: ‘Yes, I shall recite to you a Hadith, which I heard directly from Rasulullah Sal’am and understood.’

Saying this Hazrat Abu Hurairah R.A. gave a heart-rending scream and fell down crying bitterly very nearly un-conscious. When he regained himself a short while later he again said: “Yes, I shall now recite to you a Hadith, that Rasulullah Sal’am himself said to me in this house. At that time the two of us were completely alone, with no third one present’. When he came so far, Hazrat Abu Hurairah R.A. again gave a heart-rending cry and again began crying bitterly as before. When he again recovered he said: “Yes, I shall now recite to you a Hadith, which Rasulullah Sal’am himself said to me in this very place. At that time the two of us were completely alone, with no third person present.’ When he came so far, Hazrat Abu Hurairah R.A. again uttered such a scream more terrible than before. He cried so bitterly this time he fell down flat on his face in sorrow. Hazrat Shafee R.A. says; ‘For quite a time I kept holding onto him to console and revive him and when later he became fully conscious he said: “Rasulullah Sal’am said: “On the day of Qiyaamat when Allah shall reckon with everyone His servants and when every man shall be overcome with excessive fear, three people shall be called first. They are; a hafiz of the Qur’aan, a mujaahid who fought in the way of Allah and a wealthy man. Firstly a hafiz will be called to account. Allah shall say to him: ‘I have blessed you with the one blessed thing that I revealed to my beloved Prophet.’ He shall answer: “Indeed did You bless me with that.” Allah shall ask: ‘what did you do with that ‘knowledge?’ He shall reply: ‘Lord, night and day have I remained busy reading it. (For Thy sake)

Allah shall say: ‘that is not true”. The angels shall repeat: ‘Not true, not true.’ Allah shall continue; ‘You merely did so that among men you may become known as an excellent reader of the Qur’aan and so has it been said’. Then the wealthy one shall be called to account.

Allah shall say: ‘I have given you great wealth and in no way had I felt you dependent on others’. He shall reply: ‘Indeed have you made me so’. Allah shall ask: ‘Well, what have you done with this wealth?’ He shall reply: ‘Lord I used to assist the next of kin and gave much in charity for various causes. (For Thy sake)

Allah shall say: ‘That is not true’. The angels shall repeat; ‘not true, not true’. Allah shall continue: ‘Whatever you have done has been done solely so that man may say: ‘That is a generous man. And so had it been said to you’. Then mujaahid shall be called to account.

Allah shall say: ‘What is your deed?’. He shall say: ‘O Lord, You did command us to fight in Your way, so I proceeded into battle for Your sake till I gave my life as a martyr for your sake’. Allah shall say: ‘That is not true’. The angels shall repeat: ‘Not true, not true’. Allah shall continue: ‘You have indeed done all that but solely that man may say; ‘Indeed he is a great man’ and so has it been said’. Saying this Rasulullah Sal’am placed his hands on the thighs of Abu Hazrat Hurairah R.A. and said: ‘These three are the ones with whom the fire of hell shall first be kindled’. Having heard this hadith from Hazrat Abu Hurairah R.A., hazrat Shafee R.A. went to Hazrat Muaawiya R.A. and related the hadith to him. Hazrat Maawiya R.A.said: ‘O if that is what will happen to these three then Allah alone knows what will be the position of the rest of us’. Hazrat Muaawiya R.A. started crying so terribly and for so long that people feared he may die. When he recovered he said: ‘Allah has spoken the truth and so had His Prophet; Allah says in the Qur’aan: ‘Whoso desires the life of this world and its adornment, him shall we fully recompense for his deeds in the world and no short measure shall he receive. These are the ones for whom there shall be in the hereafter nothing but Hell-fire, and naught shall be that which they had worked’.
From the above it would appear most difficult to be able to say with complete certainly and conviction that any action has been for Allah’s sake. One can only hope that in spite of our shortcomings in our acts, Allah in His infinite mercy, which encompasses all things, will forgive and accept.

Once Rasulullah Sal’am went to visit a young sahaabi who was very sick. His last moments were very near when Rasulullah Sal’am asked him: ‘How are you today?’ He replied: ‘O Messenger of Allah; I earnestly hope for the mercy of Allah, and I fear the consequences of my sins’. Rasulullah sal’am said: ‘Verily whenever these two things join each other in the heart of a believer, Allah grants him that which he desires and saves him from that which he fears’. (Jam-ul-Fawaa’id)

Hazrat Umar R.A. used to say; ‘If on the day of Qiyaamat this announcement should be made, that except for one person, who shall enter Jannat, all the rest shall go to Jahannam shall be I. And if it is announced that all shall go to Jannat, while only one shall be entered into Jahannam, then great shall be my fear that, that one shall be I’. Hazrat Ali R.A. used to say to his son; ‘O my son, have within you such fear that even though you should appear before Him with all the righteous deeds of all good men none of them will be accepted and have such hopes within you that even though you should appear before Him with all the sins of the world as your own. He will forgive them all’. (Ihya)

(Here I have noted some aadaab of Haj-not all. When coming to the chapter on the visit to Madina a few more will be mentioned. Do take note of these. They are very important).

Hazrat Ibn Abbas R.A. reports: ‘On the day of Arafaat a young man; Fadhl; was Rasulullah’s sal’am companion, sharing his camel; when the young man cast his eyes, staring at the women. Whereupon Rasulullah sal’am said: ‘O so of my brother, this is such a day when whoever controls his hearing, his sight and the tongue; he shall certainly be forgiven by Allah’. The young man here referred to was Fadl Ibn Abbaas.

On the day of Arafaat the crowd is indeed a big one; consisting of both males and females. It is very necessary that one should control hi senses; particularly at such a gathering when one feels the desire to look at strange attractive woman and to listen to their voices: the sight does not stray towards that which is not permissible to watch, the ears to that which is improper to hear and not to speak in correctly. Otherwise it may mean that all our deeds can be rejected. Allah says in the Qur’an: ‘And if anyone undertakes therein the Haj; let there be no obscenity; nor wickedness or wrangling in Haj.’ (Mishkaat)

In one Hadith it is related: ‘When a man shares a house with a strange woman; the third one present is the Shaytaan.’ (Mishkaat)

It very often happens that women travel to Haj in the company of ghair mah’ram, i.e. those that one is not prohibited by the Sari’ah to marry. Many a time even when travelling with a mah’ram; from her next of kin; it does happen that she is left alone in the house with strangers; ghair mah’rams. Very great care should be taken that such occasions do not occur. Once Rasulullah Sal’am said: “Let no woman remain alone in a house with such a man who is to her a ghair mah’ram; and let no woman proceed on a journey without her mah’ram”. Upon this one of the companions asked: “O Rasulullah Sal’am my name has been written down in the list of those who are to proceed forthwith to a certain battle; jihaad; while my wife desires to go for haj?’ Rasulullah Sal’am replied: “Go ahead to perform Haj with your wife”. (Mishkaat)

It should be noted here, that Rasulullah Sal’am exempted a companion from jihaad; which at that time was very important; rather than letting his wife proceed for Haj alone. According to one Hadith, which in its narration reads that: ‘When a woman goes out of her home; a shaytan accompanies her with the sole purpose of misleading her; so as to draw the attention of others towards her. Hence the presence of a mah’ram with her is a very necessary deterrent factor. In another hadith Rasulullah Sal’am prohibited the companions from sitting alone with a woman. One sahaabi on hearing this asked: ‘If the visitor is a younger brother-in-law to her?’ Rasulullah Sal’am then replied: ‘A younger brother-in-law is death to her’, meaning thereby that there is more fear and danger of a brother-in-law falling into sin with a woman. For this even more precaution is required. It so often happens that she has to live close to a brother-in-law: in which if the relationship is not proper; can have terrible consequences. In a Hadith where one is urged to control the eyes, ears etc; it does not only refer to the sin of seeing and looking at ghair mahrams. It also refers to all sins of the senses; e.g. backbiting, gossip; which may either be committed by one or heard by him; both of which is sin. Similarly, looking at all forms of forbidden amusements and pleasures are included in this.

In the real and true state of Hajj there is as a matter of fact a specimen or pattern of two scenes, and in each and every act of Hajj there are two implied realities. Although in every one of Allah’s commands there are manifold benefits and much wisdom, of which the significance and deeper meanings are mostly of such depth that our minds cannot even conceive them. But much significance on the other hand is such that every mind’s can comprehend. Similarly, Hajj is such that mostly the significance and wisdom that lies in its each and every act is not easily understood. While many other significance and the Wisdom in them can easily be grasped.
Firstly, Hajj depicts death i.e. our departure from this world and the circumstances after death. Secondly, it gives a most vivid practical description of true love; devotion and adoration.

Let us see how Hajj depicts death and the hereafter. A Hajee leaves his home, bids farewell to all his dear ones and relatives; and departs from them just before he sets off alone. From there he proceeds to another country (as if into another world) leaving behind all those things which he was attached to and which had occupied most of his time; his house, his family, his farm, his orchards and the company of his friends. Death is the same, therefore, when one dies he leaves behind all this; his home, his family, friends, country and everything that he loves. Such should the Hajees thoughts be when leaving for the house of Allah, that in the same way as he is now leaving all worldly things behind for a short period of time, similarly, that time shall soon come; when without a choice he shall have to leave them forever. After that, as when the Hajee mounts his camel, his horse or gets on the train, which begins to move him further and further away from his house and dear-ones, so does his dear-ones relatives and friends lift his janazah. Having lifted it to their shoulders they begin to move him further and further away from everything that he loved. So he departs like the janazah being carried to the grave. Some would come to bid farewell at home, some will go as far as the station and the real faithful ones may even go further; up to the boat. The position of the deceased and his friends is similar to that. Some may come only to the house to have a last look at him; others will go a short way for the janazah prayers. The real friends will go as far as the grave, to place him inside and fill the grave with soil. The latter are like those faithful ones who will bid farewell on the docks. However on the boat (as well as in the grave) only those will accompany him, who could have been of assistance to him n this life only, whether that be a friend, a relative or wealth. With regard to the journey, some companions are such that at all times they will see to his comfort and happiness, thereby making the journey a happy and pleasant one. Others will be such ill tempered and quarrelsome that at every step they will make his journey a most unpleasant ordeal. Exactly so are the circumstances of the deceased one. With him will remain his deeds, which will abide by him till the end. His good deeds will indeed cause him great comfort and pleasure on the journey to the hereafter, (Akhirah), and his evil deeds will indeed cause him severe pain and suffering. The good deeds will remain with us in the grave in the form of a most handsome person, while evil deeds will remain with us in the grave in the form of an exceedingly ugly and fearsome person. The greatest comfort a Hajee enjoys in Hajj comes from the money and provisions, which are prepared by him before leaving. Likewise, the greatest comfort one enjoys in the life after death is that which comes from the good deeds he performed before his death. Sometimes, in Hajj a person due to lack of money urgently requires more money; and you can imagine how happy one becomes; if that which he needs urgently is sent to him by some near relative or friend. How thankful is one at that time? Similarly, how thankful will the deceased be if after his demise his relatives, his friends or his children give charity, or recite Quran etc; and pray for the rewards and blessings of that to be conveyed to him. These will surely reach him; because that is what our Rasulullah Sal’am said. In the next stage the Hajee then has to pass through many perilous and unpleasant things. Thieves may rob him, ill-tempered government officers will search his luggage, query his documents etc. All these experiences remind us of various of the graves as when Munkar and Nakeer will come to question us; our Imaan will be tested; snakes and scorpions and various insects will be in the grave to punish us. In addition to this each one will have the book of his deeds with him.

“Every man’s fate we have fastened on his own neck.”

Certainly, many a rich Hajee; instead of having to go through all these bitter and unpleasant experiences goes through the normal passport, immigration and customs formalities unharassed; and experiencing no inconvenience reaches Hijaaz (his destination) in a short time. Likewise, those who toiled in this world and successfully accumulated many good deeds will not even feel the ordeal of being put to test by the questioning of Mankar and Nakeer; nor will they suffer other punishments of the grave on the journey to their destination-the Akhirat; which he will similarly reach in a short time. Then until Qiyamah he will rest in great comfort like a bride on her first night delighted and happy; completely unaware of the hardships surrounding her. Then again for the Hajee in the next stage the two white cloths worn by him as ih’raam should always bring to mind the kafn he is to wear one day. When Labbaik (I am at thy service; I am present) is being uttered aloud by him, he; the Hajee should remember the day of Qiyamah when all people will be called upon by the angel who will blow the horn, to assemble before Allah for reckoning.

Entrance into Mecca brings safety and peace. It is a place where Allah’s mercy is sought and assured. Yet, on account of our misdeeds we should be uneasy and overcome with grief; that we do not find peace even in a place of peace; but Mecca is a place of peace and security. Therefore, throughout the stay in Mecca we are reminded constantly of the fact that this place that offers peace to us is wholly due to the mercy and favors of Allah Taala only. Looking at the ka’bah should again bring to mind the sighting The Master of the Ka’bah on the day of Qiyamah. For this reason; looking at the Ka’bah should be done with great fear and respect: as in the case of watching a great king at the time of entering his court. Tawaaf of the Ka’bah brings to mind those angels who continuously make tawaaf around Allah’s throne; at all times and will continue doing so. When the Hajee holds the drapery of the Ka’bah with tears flowing down his cheeks; throwing himself against the Multazam; it calls to mind the picture of a sinner having sinned against a most kind, noble and generous Master. He now comes to that Master, holding onto His clothes; throwing himself down before Him; and tearfully begs for mercy and forgiveness. This brings to mind how one will weep for his sins on the day of the Qiyamah.

When a Hajee runs to and from between the Safa and Marwa; it calls to mind those who will go running from place to place on the plain of Hashr (assembly) on the day of Qiyamah.

“They will come forth-their eyes humbled from their graves; like locusts scattered abroad.” (Sura-ul-Qamar-7).

In my opinion this is what the Saee signifies. The story is told in full detail in the Hadith, that on the day of Qiyamah; when all people will be greatly perplexed and worried as a result of unbearable and intensive hardships, and sufferings; they will decide to run to the prophets; for them to intercede on their behalf because of being the near ones of Allah: having no blemishes, being pure of sin and transgression.

They will go first to Hazrat Adam A.S and say: “You are our father. Allah created you with his own hands. He caused the angels to perform sajda before you, and taught you the names of all the things ….; Please intercede to Allah on our behalf.” He will say: “No I cannot, for what shall I answer when asked about eating of the forbidden tree?” Go to Hazrat Nooh A.S. more worried now than ever, people will then run to Hazrat Nooh A.S and he too shall reply: “I cannot intercede on your behalf because at the time of the storm (deluge) I asked an unwarranted question to save my son. Go to Hazrat Ibrahim A.S.” He too will excuse himself saying: “Go to Hazrat Moosa A.S” Hazrat Moosa A.S too will excuse himself, saying: “Go to Eisa A.S.” Verily he also will ask to be excused; and he will refer them to Muhammad Sal’am then he, our Holy prophet Sal’am will open the doors of intercession (Shafaa’at). The Hadith is long; but I only wish to illustrate the happening on that day; when people greatly worried, will run from one to the other. What a trying-day it will be.

What else can Arafat signify other than the Mah’shar; the plain where the reckoning shall take place? There at Arafat we see them all on one plain: with the sun shining from above; we see them begging for mercy, fearful of their sinful acts. Qiyamat will also be similar; only that it will be much more frightening and awe-inspiring; in my humble opinion the thing that one should especially ponder over is the treaty made with Allah, before time itself was created by Him.

Long before the creation of mankind, Allah took an oath from the souls of all human beings ever to appear on earth. In the words of the Quran Allah inquired from them; “Am I not your Lord?” they replied: “Yes”.

In Mishaat we find a hadith related from Musnad Ahmad that Rasulullah sal’am said: “This oath was taken at Arafat”. In my personal opinion the day of Arafaat should remind us of that covenant. The greatest thought should be given to this at Arafaat. What pledge was taken from us; and to what extent did we fulfil the promise.

From Arafaat the journey is towards Muzdalifah; and Mina, Hazrat Imaam Ghazali R.A. states that this vast crowd moving in their thousands; pleading in their different languages; behind their own Imaams; each busy in his own activities brings to mind the picture of Qiyaamat even more vividly. There too we shall see them greatly perplexed, worried and in their great fear and anxiety we shall see them also behind their own prophets; moving from place to place. Hence the Haji should adopt the greatest humbleness and humility at these stations.

That is how Haj appears as a picture of Qiyaamat. A symbolic representation of what is to come to each of us. When we look at Haj in this light numerous details of it become clear to be understood.

Secondly, Haj appears as a true exposition of affection and inordinate love; which is manifest in Haj. In order to understand this properly the following should be borne in mind; man’s relation with his Creator in Islam is of two kinds. Firstly, man stands as a mere slave before Him, in a Master-slave relationship; where Allah is Master, the Sustainer, the Creator, the All Mighty, and man is the servant, slave and subject. Man s the worshipper; and Allah is the only One worthy of worship. For this reason everything in salaah emphasizes this relationship and radiates humility, humbleness and submission on the part of man. Hence, man enters salaah undisturbed with dignity, neatly dressed with proper behavior; as in the case of one presenting himself at a royal court of some king; where special regulations are imposed for all as far as attire, neatness etc. is concerned. We therefore, see that for salaah the clothes must be clean, a person must have performed wudhu (ablution), and with calmness and dignity; as in the case of being present before a king; the Musalli (one in prayer) stands before his Lord with his eyes lowered; and lifting his hands up to his ears he then extols the Lord, and glorifies His name. Thereafter; complying with the rules of the royal court; the arms are folded; with hands held on the navel; and in sincerity favors are begged for by him from his king. Thereafter the servant bends down praising Him.

Things move to a climax as the musalli (one in prayer) prostrates himself. Thereby exhibiting his complete weakness, humility and submission. While prostrating every single part of the body shows the humble attitude expected of a slave, while only the tongues praises Allah; his king. During salaah a complete tranquil and dignified manner is required; as is expected in the presence of a mighty powerful king, in his court. That is the reason why it is Makrooh to run towards the Masjid for salaah. One should walk calmly with dignity. Then while waiting for salaah it is makrooh to sit with the fingers of one hand interlocked in the fingers of the other. For the same reason it is makrooh to crack the finger joints and knuckles in salaah; and to cough without cause or necessity; to look around from side to side; to wear ones clothes in a manner other than the way in which it should be worn; to hang clothes (coats, overcoats) over the body without putting the arms through the sleeves, because salaah resembles one’s presence in the Royal Court. Salaah therefore breaks if one talks to anyone (except Allah), or if the wudhu breaks, or if one laughs aloud; intentionally or unintentionally; and also if one lifts both his feet of f the ground while in sajdah. All these things nullify the salaah because it is against dignity. When one ponder over all these things no doubt exists that salaah is indeed the exhibition of true humility before the Creator and is in fact a perfect resemblance of the court of the king of kings. That is then the one aspect of man’s relationship with Allah; the Master-slave; king subject relationship.

Secondly, there is between man and Allah another relationship based on love and gratitude. Here Allah is the Lord, Sustainer, Beneficent, Gracious, the One possessing all the attributes of beauty and perfection. Man by nature possesses the ability to love, admire and adore beauty and virtue. Such has he been created. The second relationship is of Allah

As the possessor of all attributes, of beauty and perfection, and man as the admirer of that. It shows Allah as the Beloved, man as the lover searching for the object of his love; and striving his utmost for the pleasure and reciprocal love of his beloved. The distinct exposition of this relationship is shown in Haj. It shows a love so great that everything is being sacrificed in the interest of gaining His love also.

The haji is seen right at the outset leaving home and severing all relations with his home, his family, his children and dear ones. He casts them all aside and then sets forth towards his most Beloved. His love is such that without complaint or doubt he braves the journey through deserts and jungles, plains and mountains, valleys and hills, rivers and oceans to reach his destination. Greatly impatient and over anxious the journey continues. The reason for this impatience and over anxiousness is the fact that the time has come near for the annual gathering of all His lovers at His House; A gathering for which He Himself has issued the invitation. No doubt such a journey will contain its fair share of difficulties and obstacles, but with great tolerance these are overcome. So the Haji proceeds until it is time for ihraam; which is his attire in the presence of his beloved. Without any hear-gear or shirt on the body; an appearance of a man humble and submissive without any form of adornment; in fact, that of an inordinate and ardent lover. In this manner his journey nears the house of Allah; the house of his Beloved. Actually this should have been the position the moment he sets forth from his home and not merely at the borders of the Haram; hence some ulama are of the opinion that it is more virtuous and rewarding to perform the ihraam from one’s home. However, because so many things become haraam after performing ihraam; and because it becomes very difficult to remain in ihraam with all its very strict rules; Allah in his wisdom decreed that it could be performed at the borders of the Haram. Therefore, when one enters the Haram borders, he should be like an ardent lover, with disheveled hair and dust-covered ihraam clothes; uttering aloud the labbaik.

That is what Rasulullah Sal’am made apparent when he said: ‘Disheveled hair and one laden in dust.’ The manner in which the Hajis present themselves is so much appreciated and liked by Allah that He boasts about it in front of the angels saying; ‘O my angels, look at the visitor of My holy house; with hair disheveled; and laden in dust; they come to Me’. It is obvious that after a long and tiresome journey this will be the appearance. The more apparent this untidiness, the more it will show in devotion and love. The Haji searchingly continues his journey; and in this untidy state, while shouting the labbaik; he moves towards his goal, and then eventually enters Mecca.

It is to this that Rasulullah Sal’am referred when he said: “Haj means raising the voice; crying out aloud the labbaik; and shedding the blood-of the Qurbani animal”. In fact many ahaadith indicate that the male Haji is encouraged to raise his voice while uttering labbaik. Rasulullah Sal’am said: “Hazrat Jibra’il A.S. said to me; “Instruct thy companions to recite the labbaik with raised voice”. It is a fact that shouting this call and announcing one’s presence at the gate of the Beloved with so much pleasure and yearning for Him is indeed a sign of ardent love. In this manner he enters Mecca, and also the house of his Beloved. There we see him walking in circles around the holy house. We see him in reverence and love, touching the door; and holding unto it. Tawaaf commences at the Hajarul Aswad; the black stone; which a Haji is required to kiss or to touch with his hand. Rasulullah Sal’am called it ‘The right hand of Allah’. That kissing of the Hajar is in symbolic terms the kissing of the hand of his Beloved Master. Is that not a sign of Allah’s grace to allow this insignificant man such liberty? To the great ones who lost and drowned themselves; in the love of Allah, the touching of Ka’bah’s corners; and the stones; also the door of the Ka’bah: signify kissing the hands and feet of the beloved, which are manifest signs of love. Perhaps there is not a poet worth his name who did not in one or another of his works express this exposition of love.

‘When I arrive at the house of my Layla; then I do kiss this wall sometimes; and that wall’

When Rasulullah Sal’am once performed tawaaf he was seen placing his lips on the black stone for a considerable time, until tears flowed from his eyes. He then saw Hazrat Umar R.A; standing near him, with tears rolling down his cheeks. Seeing this he said; ‘This is indeed a place where tears are to be shed”. Further we see the Hajis’ hugging the curtain that covers the Ka’bah. Here again it shows the lover’s hugging and pulling at the clothes of the beloved; while begging for his forgiveness; and attention and favors. Similar is the case of he who attaches himself to that section of the wall of the Ka’bah called the Multazam. The Multazam is the section between the Hajarul Aswad and the door of the Ka’bah. It is significant and most blessed section where duaas are heard and supplications answered.
It is reported that Rasulullah Sal’am and the hazrat Sahabaa R.A. used to attach themselves to; and place their cheek against the multazam. It is something that brings to mind the search of one madly in love with his beloved. The description of the ardent lover does not end there. After that the Haji is seen running on top of the hill of Safa in the direction of Marwa and back numerous times. We see him with a bare head; and without his usual pants and shirts; running towards his Maker, the object of his love, as one who is deeply distressed. As a lover in that distressed state-not knowing whether he is worthy of his Beloved’s love; and ready to be tested by Him-Gaining momentum we next see him leaving Mecca to spend a night in Mina; from where he then proceeds in the morning for the desert waste of Arafaat. Continuing this trail o beloved, we see him the same night at Muzdalifah where he spends the night; and early the next morning he sets forth for Mina. Thereafter, it is back to Mecca and again to Mina. “What is the love for Layla compared to the love for the every pathway is being trodden. What a hazardous journey it is; one morning the lover is in one place; the afternoon at another; the evening again in another place. The last phase of this unique scene of a searching lover comes at the time of stoning the Sahytaan at Mina, which signifies casting aside and obliterating everyone, and everything that can possibly come between the lover and the Beloved; anything that can tear them apart; especially this Shaytaan that he now stones.

This phase ends with the sacrificial act of Qurbani. In reality this is the sacrifice of one’s own self; which in His mercy; Allah has changed to an animal sacrifice. This is the climax of the lover’s entity on the sacrificial altar to his beloved Master. In other words before this he was prepared to sacrifice his health, wealth, strength and time. Now he sacrifices his most precious possession, his life, for Allah.

In the above paragraphs I merely sketched in brief how Haj has great similarity with an attached devotee deeply in love. There has been no time to go into minute details. Apart from these there are numerous other points of wisdom and significance in Haj. This is the case with all Allah’s commands. Very often these points of significance and intrinsic meaning are such that our intelligence does not even perceive. The more one ponders over these commands; day by day, more and more significance and meanings become clear and apparent. Everyone looks at command of Allah according to his ability; from his own point of view, and with his own professional eye, and each one will see very many different meanings. Hence a politician looking at Haj sees its many significance differently from a sufi. These cannot all be put on paper here.

Rule Of Action
If a person left Arafat before sunset, a Dam would be obligatory despite the fact that he might have left Arafat in order to take hold of stray camel or a to look for a person. If indeed he returned before sunset, the Dam would be eliminated but if he returned after sunset the Dam would stand. (Zubda).

Proceeding Beyond Miqat Without Ihram
Rule Of Action
Suppose an adult and sensible inhabitant of outside Miqat intends to enter Makkah. It matters naugt whether his intention to enter Makkah is for the purpose of Hajj or Umra or for some other purpose. If he moves forward beyond Miqat towards Makkah without wearing Ihram he will stand sinful and it will be Wajib for him to go back to Miqat. If he did not return to Miqat and wore Ihram at a place beyond it, a Dam would be obligatory as Wajib on him and if he wore Ihram on returning to Miqat, theDam would be eliminated.

Note : Sea travellers of Hajj from Pakistan have an allowance of delaying Ihram-wearing till reaching Jeddah, yet to wear Ihram earlier is preferable. On proceeding beyond Jeddah, a Dam will be obligatory. The air-travellers should however wear Ihram while getting into the aircraft carrier. If they reached Jeddah without Ihram a Dam would be obligatory, because in the way they fly across the Miqat.

To Perform Tawaf Without Ablution Or With Pollution, Menses Or Birth-Blood
Discharge And To Reduce The Circuits Of Tawaf
If at the time of performing Tawaf-e-Fardh or Tawaf-e-Nafl your body or clothes were “Najis” (polluted), nothing would be obligatory but it would stand Makroh. (Zubda).

Rule Of Action
If a person performed full or a major part of Tawaf-e-Ziyarat without ablution he would give a Dam ; and if he performed Tawaf-e-Qudom or Tawaf-e-Wida or Tawaf-e-Nafl or less than a half of Tawaf-e-Ziyarat without ablution, he would have to give a Sadaqa equivalant to Sadqat-ul-Fitr for every circuit of the performed Tawaf. If in all such cases he revised the Tawaf after making an ablution the expiation and Dam would be eliminated (Alamgiri).

Rule Of Action
If a person performed a full or a major part of Tawaf-e-Ziyarat with pollution, menses and birth-blood discharge, a Badana i.e., a full cow or a full camel would be obligatory as Wajib. If the Tawaf performed with such a state of impurity was Tawaf-e-
Qudom or Tawaf-e-Wida or Tawaf-e-Nafl, (the sacrifice of) a goat would be Wajib. In all such cases a revision of the Tawaf after the purification would eliminate the expiation (Ghunya).

Rule Of Action
The Tawaf which pollution, menses and birth-blood discharge is Wajib to be revised, while the revision of the Tawaf performed without ablution is only Mustahab but in case of non revision it attracts the above mentioned penalty.

Rule Of Action
A Sai’ already performed after first Tawaf is not required to be revised, as the first Tawaf has already stood admitted and is being revised only on account of its being defective. This 2nd Tawaf is only to make good that loss (Zubda).

Rule Of Action
If a person performed Tawaf-e-Ziyarat without ablution in the days of Nahr (Sacrifice), then he performed Tawaf-e-Wida in these very days of Nahr with ablution, this would stand for Tawaf-e-Ziyarat. But, on the other hand, it would not stand for Tawaf-e-Ziyarat if performed after the days of Nahr and a Dam would be Wajib (Zubda).

Rule Of Action
If a person performed Tawaf-e-Umra with pollution, menses or birth-blood discharge or without ablution a Dam would stand obligatory irrespective of the Tawaf being complete or comprising a major part thereof or a minor part thereof confined to only one circuit (Zubda). In case of revision of the Tawaf, the Dam would be eliminated (Ghunya).

Rule Of Action
Abandoning of any Wajib of Umra does not attract the obligation of any Badana of Sadaqa ; only a Dam (i.e.a goat or seventh part of a cow or camel) becomes obligatory. But in the Ihram of Umra a violationof the restrictions of Ihram attracts the obligation of a Dam or a Sadaqa as in attracted in the Ihram of Hajj (Zubda).

Rule Of Action
While performing Tawaf-e-Qudom or Tawaf-e-Wida, if a person missed one, two or three circuits thereof, he would fall under the obligation of one Sadaqa for each of the circuits. In case of his missing four or more circuits, a Dam would be obligatory. On the other hand, if a person missed Tawaf-e-Qudom totally, nothing would be obligatory but it is considered as Makroh and unpleasant (Zubda).

Rule Of Action
If a person abandoned Tawaf-e-Qudom after giving it a start, a Dam would be obligatory in case of abandoning most number of its circuits ; and in case of abandoning least number of its circuits he would be obliged to pay one Sadaqa for each abandoned circuit as in Tawaf-e-Sadr. The rule of action in this respect for a Nafl Tawaf would be on the lines of Tawaf-e-Qudom (Ghunya, Shami).

Hazrat Ibn Abbaas R.A. reports that a Sahabiyah (a Muslim lady who saw Rasulullah (Salallaho Alaihi Wassallam) once said to Rasulullah (Salallaho Alaihi Wassallam): “O Rasulullah (Salallaho Alaihi Wassallam), the obligation of Hajj has come at a time now when my father is a very old and weakly man. He is unable to remain seated on a camel (or horse). Can I then proceed to perform Hajj on his behalf?”

Rasulullah (Salallaho Alaihi Wassallam) replied: “Yes, you can.”

Another Sahabi R.A. also came with a similar request: “O Rasulullah (Salallaho Alaihi Wassallam), my sister made vow that she would perform Hajj. Now she has passed away. What should we do?”

Rasulullah (Salallaho Alaihi Wassallam) replied: “Should she have passed away while she owed someone something, would you have settled that debt?”

The man replied: “Yes indeed.”

Rassulullah (Salallaho Alaihi Wassallam) said: “This is a debt due to Allah. Settle it.” (Mishkaat)

In another instance one Sahaabi came to Rasulullah (Salallaho Alaihi Wassallam) saying: “My father is very old. Neither can he perform Hajj nor Umrah, nor can he travel about.” Rasulullah (Salallaho Alaihi Wassallam) said: “In that case perform Hajj on his behalf as well as Umrah.’ (Mishkaat)

In one similar Hadith Rasulullah (Salallaho Alaihi Wassallam) replied to this question by saying: “If your father was in debt, and you paid his debt, would it be considered as discharged?”

He said: “Yes it would be discharged.”

Rasulullah (Salallaho Alaihi Wassallam) said: “Allah is most merciful. (Why will Allah not accept it). perform Hajj on behalf of your father.” (Kanz)

Kanzul Ummaal mentions a Hadith in which it is stated: “Whoever performs Hajj on behalf of his parents, after they had passed away, he shall be save from the fire of hell, while for the parents the reward of a full Hajj shall be written. The reward of the one who performs it shall not be decreased. And no one can do anything better for his near relatives than to perform Hajj on their behalf, and sending the reward to them in their graves.”

One Sahabi inquired: “O Rasulullah (Salallaho Alaihi Wassallam), when my parents were alive, I used to treat them well. Now they are dead, I still wish to look after them as before. How can I do that?”

Rasulullah (Salallaho Alaihi Wassallam) replied: “when you perform salaat, then perform salaat on their behalf as well, and convey the thawaab to them; and when you fast, fast on their behalf as well.”

One Sahabi asked Rasulullah (Salallaho Alaihi Wassallam): ‘O Rasulullah (Salallaho Alaihi Wassallam) when we give charity on behalf of the deceased ones, or perform Hajj, and pray for their forgiveness, does the benefit of these actions of ours reach them?”
Rasulullah (Salallaho Alaihi Wassallam) replied: “indeed it does reach them and they become so please with it, just as if someone had placed a present before them in a plate.’ (Manaasik Qari)

Note: There are two ways in which Hajj may be performed on behalf of someone else. Firstly there is the nafil Hajj, Umrah or tawaaf on behalf of anyone else. Secondly there is the Hajj which had become compulsory on the persons on whose behalf it is being performed. Here then there are some conditions. It is best that these should be inquired from the learned ulama when required.