Chapter 5: Adaab of Hajj: The manner of performing Hajj.

I replied: "No".

Sheikh: "Then you did not actually perform Rami". "Did you perform the Tawaaf-e-Ziyaarah?"

I replied: "Yes".

Sheikh: "did you experience any spiritual enlightenment at that time; and from Allah did honor and respect descend upon you?" for Rasulullah ﷺ said: "One who performs Haj, or one who performs umra is Allah's guest; and when visits someone it is only right that he should be honored".

I replied: "No, I experienced nothing".

Sheikh: "Then you never actually performed Tawaaf-e-Ziyaraah". "Did you then release yourself from Ihraam?'

I replied: "Yes".

Sheikh: "Did you at that time promise to adhere to strictly Halaal earnings at all times?'

I replied: "NO"

Sheikh: "In that case you did not become Halaal". (Released from Ihraam) "Did you perform the farewell tawaaf?"

I replied: "Yes".

Sheikh: "did you then say a complete farewell to your whole self, desires and passions?"

I replied: 'No"

Sheikh: "Then you did not perform Tawaaf-ul-Widaa". "Go back and perform Haj again; and perform it in the manner which I have described to you".

I have related this lengthy conversation to illustrate what type of Haj the saintly ones do perform. May Allah in His infinite grace and mercy grant us all that type of Haj. Aameen.

Various ulama have written numerous booklets on Haj and how it should be performed; and the etiquette of every obligatory act. For most people a Haj journey comes but once in a lifetime. For this reason it is advisable that the intending Haji should acquire a few such booklets by acknowledged ulama; some time before his departure; and study them thoroughly. How unworthy and unfortunate will it be that after spending so much money; one finds that it has been wasted as result of wrong and prohibited acts rendering the Haj invalid.

It is advisable that the booklets be studied thoroughly a few times. These should be taken with on the journey and referred to until the Haji is well acquainted with his duties; so that when the time comes to put them into practice, he is fully conversant with everything. Even the ulama groups are not exempted from this. It has often been seen that those learned ones who come for Haj for the first time are less conversant with what to do than unlearned ones who have visited the Holy places previously. Knowing the facts and teaching them does not necessarily mean that one is able to perform the act practically; when called upon to do so.

It is not my aim to explain each and every act of Haj in detail here. In a brief manner I shall mention some of the most important ones.

Allah says in the holy Qur'an: "And take with your provision for the journey; and indeed the best of provision is proper conduct". This verse draws attention to the most important fact that one should be in possession of the expenses and provision for the journey to Makkah. Mere reliance on Allah is not for everyone. In the time of Rasulullah ﷺ according to the hadith; at times people proceeded for Haj; without any provisions; saying: "We rely on Allah". On reaching Makkah, they took to begging. Thereupon Allah revealed this verse. According to another hadith some used to say: "When we are going for Haj; as Allah's guests; will Allah ten not feed us?" In answer to this challenge Allah revealed this verse as if to say: "Do provide for your journey by means of that provision which causes you to refrain from begging", (Durre Mansoor). i.e. that which saves you from humiliation of being in wants of the charity of others. Reliance in Allah is indeed a great thing. It is; however, not something connected with our tongue and speech. It is linked with our heart and faith. Complete reliance in Allah; without any dependence on worldly provisions; is only for him whose heart has faith in Allah, more than his confidence in the money in his pocket; and whose heart is completely at ease in the fact that whatever is n Allah's treasury is so much more to be trusted than that which is in his possession. He who does not have this faith should never ever proceed on reliance (Tawak'kul) alone.

In order to illustrate this point I wish quote two worthy and inspiring incidents from the life of our Rasulullah ﷺ . Firstly, there is the incident of Hazrat Abu Bakr رَضِيَ اللّٰهُ عَنْهُ at the time of the expedition of Tabook. (The story has been related in detail in 'Stories of the Sahaba').

When contributions were collected from companions for the preparation of the expedition. Hazrat Abu Bakr رَضِيَ اللّٰهُ عَنْهُ came to contribute everything which he possessed; so much so that nothing was left at his home. Such is the man whose tawakkul in Allah was complete. Secondly there is the story of the man who came to present to Rasulullah ﷺ a piece of gold; about the size of an egg; saying: "This is my sadaqah, please accept it. O Rasulullah ﷺ , I have nothing else save this". Rasulullah ﷺ turned his face away from him, and he again face Rasulullah ﷺ from a different direction; with the same request. Again Rasulullah ﷺ turned away from him. This happened a few times. Then at the fourth time; Rasulullah ﷺ took hold of the gold and threw it away with such force, that, had it struck him; he would have been badly hurt. He then replied to him; saying: "Some people are such that they give everything in charity in the way of Allah; and afterwards start begging from others". These incidents clearly show the difference. When a person being completely penniless; does not become impatient; neither does he have any form of complaint at heart against Allah; or in diffuse again anyone; and neither is he inclined towards begging of others; then it is only right that he should rely on Allah alone, and not worry about provisions. Few indeed are the ones who count among these. Whoever is not of these people; is not allowed to take the road to Makkah merely relying on Allah.

Hazrat Abu Hurairah رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said: "When a pilgrim proceeds on his Haj journey with money, provision and his means of conveyance all acquired by lawful and Halaal earnings, then he embarks on means of transport; and cries: "Labbaik O' Allah; Lab'baik". A caller from the heavens; a farishta; calls to him: "Welcome indeed to you, and happy may you e, your provisions are proper (halaal), your means of transport is proper; paid for from halal earnings; and your Haj shall be righteous; and accepted by Allah'. And when he proceeds for Haj with unlawful and haraam earnings placing his foot in stirrup; and cries. "Labbaik O Allah, Lab'baik", a caller from the heavens; a farishta; calls out to him: "No welcome to you, and no happiness, your provisions are unlawful (haraam) and so also are your earnings and your Haj is rejected". (Tabarani)

The Hadith speaks for itself. Another hadith says: "When a person goes to perform Haj with improper (haraam) earnings, and says: "Lab'baik": Allah replies to him: "You are not welcome; you have been rejected". In another hadith; Allah replies: "Your Haj is rejected". And in another hadith it says: "His Haj is folded up and is thrown back in his face". Further in another hadith it is said: "When a person with haraam earnings goes to Haj; his journey is not considered to be in Allah's obedience. When he thus cries out 'Lab'baik'; while sitting on his means of conveyance; the angels answer him saying: "NO welcome for you, and no glad tidings. Your earnings are Haraam, and also your clothing; your conveyance; and your provisions. Turn back wicked and condemned. And when a person with halaal earnings cries out: "Lab'baik"! While seated on his means of transport; the angels also cry out; 'Lab'baik'; together with him saying; 'Your earnings are halaal; and so too is your clothing; your passage; and your provisions. Return from here with a righteous and accepted Haj and no evil or corruption have you got'.

It is reported in a Hadith that Hazrat Moosa A.S. came for Haj and when he cried out 'Lab'baik' during his run from Safa to Marwa; he heard a voice from above saying: "O my servant, I am with you". When Hazrat Moosa A.S. heard this he fell down prostrating himself before Allah. (Durre Mansoor)

(Refer also to Hazrat Zainul Aabedeen's رَضِيَ اللّٰهُ عَنْهُ incident as recorded under Hadith number six in the first chapter); as when he said 'Lab'baik' his face became pale and his whole body began to quiver, then someone asked of him; why is this happening to you; he replied: "for fear of being replied; 'La Lab'baik'; (no welcome nor any glad tidings for you your 'Lab'baik' is not accepted.)

Though it should be noted that far'ziyyat (Ordinance) of Haj is considered fulfilled; and the sin of haraam earnings is recorded separately; we tend to take no heed of this. It is seen here how important it is that ones earnings should be proper and halaal according to shari'ah; and that there should be no doubt the money spent in Haj, you will find some of us unjustly taking hold of that which is not his; while feeling pleased within himself that nobody has the courage to reclaim it. Indeed, tomorrow there will come a day when every oppressed and unjustly treated one shall be the stronger one. It will dawn on him; (the oppressor) at that time what injustice really is; when is exchange for an unjustly taken item; the equivalent in value to two paisas (half a cent). One shall have to repay with seven hundred accepted salaah. We may not even have so many accepted salaah; but justice will definitely prevail. (Shami).

Rasulullah ﷺ once inquired from the sahaabah, 'do you know who the insolvent one is?' they replied: 'He is that one who has no money and possessions. Rasulullah ﷺ said: 'the bankrupt one is he who one the day of Qiyyamah shall come forward with many salaah; fasts etc. however, he swore at someone; and seized the possessions of another; and caused harm to people'. On the day of Qiyyamat they will lay claim to some of his good deeds and each claimant will take some until all his good deeds will be no more. When that happens and more creditors remain; the measure of their claims will in the form of their sins be burdened upon his; the oppressor's; shoulders. Then with good deeds exhausted and the burden of sins of others also loaded on him; he shall be taken into Hell'.

Rasulullah ﷺ said: "Whoever as a debt to pay; even if it is in the form of an insult he made to someone, etc; let him beg his pardon in this world before that day comes when money shall be of no avail. If on that day he has any good deeds; some of these shall be given to his victim; and if he has none; then the sins of his victim shall be dragged onto him'. (Mishkaat)

In another Hadith it is mentioned: "When a man unjustly takes hold of a piece of land the size of a hand's span; that piece of ground shall on the day of Qiyaamah be made to the size of all the seven earths and be then hung around his neck'. (Mishkaat)

One can imagine what unbearable weight it will be around his neck. Once while performing salaah because of the eclipse of the sun; Rasulullah ﷺ saw a vision of the conditions of Heaven and Hell. In hell he saw a woman who had kept a cat tied up. She had neglected feeding it. Hence, she was being punished in hell for not feeding the cat, nor freeing it; so that it could search for feed from the earth. (Mishkaat).

Although it seems irrelevant here; I consider it useful to remind those who keep animals as pets to look after them well; because the responsibility of that is great and it often happens that these innocent animals suffer hunger and thirst.

In one Hadith it is stated: 'On the day of Qiyaamah the most wicked person shall be the one who, for the sake of other's worldly assets and benefits; destroys his own necessities of the hereafter'. (Mishkaat)

This is the case where someone acted unjustly to a third person and as a result of your friendship or relationship with the unjust one; you also become his assistant in the crime. These things are all heinous crimes in Islam. It is necessary that all Muslims refrain from such acts. Who knows that death may overtake us in such a manner that we have not been injustices. Hence it is a duty of each person, especially those intending to travel to the Holy places, to see and receive pardon from those people who have been victims of our injustices and persecution. Such forgiveness must be sought before proceeding to Makkah. It is imperative that wrongs should be redressed. The journey is a long one and who knows whether he will return or not.

Hazrat Ibn Abbas رَضِيَ اللّٰهُ عَنْهُمَا reports: 'On the day of Arafaat a young man; Fadhl; was Rasulullah's ﷺ companion, sharing his camel; when the young man cast his eyes, staring at the women.

Whereupon Rasulullah ﷺ 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'. (Ahmed)

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 ﷺ 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 ﷺ 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 ﷺ replied: "Go ahead to perform Haj with your wife". (Mishkaat)

It should be noted here, that Rasulullah ﷺ 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 ﷺ 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 ﷺ 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.

Hazrat Ibn Umar رَضِيَ اللّٰهُ عَنْهُمَا reports: 'A certain man once asked Rasulullah ﷺ : 'What is the true condition and appearance of a Haji?'. To which Rasulullah ﷺ replied: 'The true Haji it he who comes with disheveled hair and clothes laden in dust; and moist with sweat.' Then another inquired: 'O Rasulullah ﷺ which Haj is in which the voice is loudly raised; repeatedly reading the Lab'baik and the excessive shedding of the blood of the sacrificial animals'.(Mishkaat)

Three main points are mentioned in this Hadith. Firstly, it speaks about a Haji with disheveled hair; and clothes covered in dust and sweat. These are the signs of a true Haji. It is not becoming of a haji to appear adorned in flashy robes. This is why the use of scents and it'r have been forbidden for him in Ihraam. What does a person madly in love, wish to have these things for. It so happened that hazrat Maulana Husain Ahmad Madani R.A once visited us on the eighth or ninth of Zil Hijja. I came forward with a small bottle of fragrant it'r. After using from it, Maulana sighed; and said 'This is a day in which those who are the true lovers of Allah have been prohibited from the use of scents', and he then returned the scent to me. This is one incident among many, showing that when a heart has been touched with the love of Allah; it pains and bleeds even though it be far away from Makkah; the center where the lovers gather. During the first ten days of Zil Hijja, I have seen how my father; may Allah have mercy upon him; recited the 'Lab'baik often, involuntarily. In previous pages we mention how Allah expresses pride to the angels over the appearance and the deeds of man on the day of Arafaat. (See first chapter; third hadith). Allah says to them: 'See how my servants have come to me with disheveled hair and dust covered clothes'. Secondly we have in this hadith their reciting the 'Lab'baik' aloud. In another hadith Rasululah ﷺ said: 'Hazrat 'Jibrail A.S. came to me and said; 'Allah has commanded that you instruct your companions to recite the 'Lab'baik' in loud voices because this is indeed the recognized motto and slogan of the Haj'.

According to another hadith hazrat Jibra'il A.S asked Rasulullah ﷺ to shout out 'Lab'baik' aloud; because it is the slogan of Haj' (Kanz)

In Hadith six, of chapter one; we have related that when a person recites the 'Lab'baik', then every stone and tree; and all the earth utters the same. One hadith reads; 'that when hazrat Moosa A.S. used to recite 'Lab'baik'; then Allah replied: 'Lab'baik, O Moosa'. Thirdly, in the hadith under discussion is the slaughter of the Qurbani (sacrificial animal). Qurbani is in itself a worship of Allah; which is obligatory on a person who possesses the nisaab; i.e. the minimum amount that makes zakaat compulsory; and when one is not among those on whom it is compulsory; then Qurbani is mustahab. However, it is much more rewarding during Haj, and encouragement is given to slaughtering qurbani animals as much as possible. Rasulullah ﷺ himself slaughtered one hundred camels during his haj. Rasulullah ﷺ said: "To offer an animal as sacrifice for Allah; is a sunnah of Hazrat Ibrahim A.S; and every hair of the sacrificed animal brings a reward of one good deed for the one who offers it in sacrifice. He also said: 'when a person slaughters a qurbani animal; he is forgiven at the fall of the first drop of blood; and verily, the animal shall be brought forward with all its blood; meat; horns and hoofs; and shall be increased in weight seventy times more than its own weight; and thereafter will it be placed to be weighed on the scale of deeds. (Kanz)

Kindly note that Rasulullah ﷺ slaughtered his qurbani and slaughtered on behalf of all the members of his ummah. This was out of his love and concern for them; therefore it is only proper and decent that when one has the means to slaughter an extra animal for Rasulullah ﷺ ; then, in addition to his own qurbani; one other animal should be slaughtered on behalf of Rasulullah ﷺ . Hazrat Ali رَضِيَ اللّٰهُ عَنْهُ always did this. He slaughtered one from himself; and one on behalf of Rasulullah ﷺ . Someone inquired about it; and he said: 'I remember the words of Rasulullah ﷺ : 'Shall I make a sacrifice on your behalf?' Hence, I will continue to do so'. (Kanz)

Hazrat Umar R.A, also offered qurbani on bahalf of his small children. In actual fact the qurbani is a deed in remembrance of the sacrifice of Hazrat Ibrahim A.S. it commemorates the act of Hazrat Ibrahim A.S. as Rasulullah ﷺ mentioned; 'It is the sunnah of your father Ibrahim; who yearned for a child in his old age; until at last he was granted Ismail. When this young child reached the stage of becoming intelligent and useful: then, he' Hazrat Ibrahim A.S. was commanded to slaughter him.

Hazrat Ibrahim A.S. did not falter or hesitate in his obedience to Allah. This was indeed a great trial and test for both father and son; and both accepted this test happily and obediently. Then with a sharp knife he proceeded to cut across the throat of his beloved son; but Allah, out of His mercy; with only a glimpse of His infinite power; allowed this sacrifice to be complete with a sheep in the place of Hazrat Ismail A.S. thus declaring: 'Thou hast already fulfilled the vision. (Surah 37; verse 105)

This sacrifice of an animal is in reality a sacrifice of ones own children for the sake of Allah, which Allah in His mercy has changed to a sacrifice of an animal. At the time of sacrifice the real intention should be that one is actually offering himself and his children in the way of Allah; and for his service. With every act of worship in Islam, there goes a special etiquette and form; whether it be salaah, zakaat, or Haj. For a muslim it is necessary to follow this form of common etiquette; (Asadaab), to the very limit.

Hazrat Shah Abdul Aziz saheb (Rah) of Delhi; the famous scholar of hadith and tafseer; says in his commentary of the Qur'an 'Fathe Azizee': 'Whosoever deals lightly; and discards, the aadaab of any duty shall be deprived of the sunnah by way of punishment, and whosoever thinks lightly of the sunnah and discards it shall be deprived of the obligatory duties (Fardh) by way of punishment, and whosoever deals lightly with obligatory duties shall as punishment be deprived of the true knowledge and recognition of Allah'. The above quotation is a reason why we find in the hadith that a verdict of kufr (disbelief or rejection of faith); is given against some people, because disregard of proper procedure in action leads to it. In the light of this it is deduced that importance of following the proper etiquette and aadaab of any Islamic injunction is necessary. Should one be forced to neglect any etiquette for a special reason; then there shall be no blame attached to that; although one should never loose the sight of the importance of that point. Under no circumstances should such action be left aside willfully as if it is of no consequence. The Ulama of Islam have divided the duties of a Muslim into various stages of importance, and with great care did they preserve and compile them. Careful study of these compilations and to seek and avail oneself of the company of the learned ones will bring all these things home to us. Here I only wish to mention some of the aaddaab of Haj in broad outlines.

Adaab of Hajj 1) When Allah bestows His favor on any fortunate person to perform the obligatory Haj or nafl Haj; he should not delay at all in the execution of that duty; particularly the fardh Haj. Under no circumstances should it be postponed unnecessarily, because this only affords shaytaan the opportunity to involve one in unnecessary activities, which will keep him so busy that, the journey to the Holy Places becomes postponed or cancelled. Hazrat Ibn Abbaas رَضِيَ اللّٰهُ عَنْهُمَا reports that Allah says in the Qur'an that the Shaytaan said: 'Because Thou hast thrown me out of the way, lo! I will lie in wait for them on Thy straight way'.

The straight path mentioned here is the path of Islam, in which all the walks of Islamic life are included. In commenting on the verse Hazrat Ibn Abbaas رَضِيَ اللّٰهُ عَنْهُمَا is reported to have said: 'according to 'Ithaaf'; that this verse refers especially to the path of Haj. The evil accursed one; shaytaan sits on that route and in every manner causes them; the pilgrims; to worry and despair by way of obstacles, and by also providing for them numerous excuses in order to stop them from performing Haj properly.

Shaytaan's major aim with the Hajis' enroute to Makkah is to particularly stop them from being able to gather at Arafaat; where their hearts will cry out in repentance to Allah; and where particularly their every sin will be forgiven. For this reason every Haji should regard every obstacle in his journey as being from the shaytan and must try and fight against his (shaytaan's) efforts which on the journey to Haj may cause them grief, unrest, inconvenience and worry. It is apparent that when Haj, in particular, is the one sure means of the unreserved and total forgiveness from Allah for the Haji at Arafaat; and when it is a devastating blow to the untiring efforts of the shaytaan; then; on the Haj journey; shaytaan will certainly do his utmost to cause the Haji some inconvenience and worry; so as to make him uncertain and despondent.

2) It is sunnah to perform Istikhaara when one intends to go on a journey; however when a person desires to perform any righteous deed; no Istikhaara is necessary. Yet, where Haj is concerned, it is advisable that Istikhaara should be made before one proceeds. This will not be for asking Allah to assist us in deciding whether to go or not; but as to which route should be taken, or when one must proceed etc. Hazrat Jaabir رَضِيَ اللّٰهُ عَنْهُ reports; 'Rasulullah ﷺ used to teach us the chapters of the Qur'an'; and he ( ﷺ ) used to say: 'When any important matter faces you; for your decision; perform two Rak'ahs for Allah and thereafter recite this prayer……' The Istikhaara dua is well know and can be found in most of the booklets on Haj.

3) It is the duty of every intending Haji to learn the details and mass'il of Haj. Hazrat Ibn Ameerul Haaj R.A writes that for a Haji it is the most important duty to learn everything he is required to do before proceeding for Haj; during Haj; and after Haj; as Rasulullah ﷺ has made it obligatory on every person to seek knowledge. For this reason it is necessary that one should learn all that which is fardh, sunnah, makrooh and haraam in Haj. (see 'Madkhal')

In Urdu there are numerous books in this respect. One should acquire a suitable one and study it thoroughly a few times at least before commencing the journey; so that during Haj this most important duty is not performed incompletely or incorrectly as a result of one's ignorance. Even the ulama groups are not exempted from this. It is one thing to teach others how to perform Haj; and all the details go with it; and completely another thing when it comes to being in the know when the need arises. On the other hand; where the ulama may only be required to glance through such books; the general public has to study it much more intensely. For such people it would be most advisable to travel the Haj journey in the company of an Aalim, who knows the rules; so that when any doubts arise in the mind, or when the need is felt; the correct procedure may be obtained from him. In all humbleness I would recommend three Haj guide books.

a. Zubdatul Manaasik; by Maulana Rasheed Ahmad Gangohi. b. Mu'allimul Hujjaj.: by Maulana Saeed Ahmad Saheb. c. Ziyaratul Hramayn: by Maulan Aashiq Ilahi Saheb.

Besides these three, many other books written by reliable pious ulama.

4) When departing from home, the only intention in the heart should be the search for Allah's pleasure.

All other evil intentions; as for example; to show people or to wish to be called Haji, or the intention of having an enjoyable tour; should be completely removed from the mind. (See discussion in chapter one; hadith one.)

5) Seek for yourself one or more reliable, religiously inclined and practicing Muslims to be your companions. They should be people who take an interest In Islam and religious work: who will be in a position to assist you on the journey. When you happen to forget any important thing, they will be in a position to remind you and invite you toward righteousness. When you become lazy or negligent they will encourage you. When cowardice may take hold of you may be troubled and worried, their words will cause you to keep calm and have patience, and when they are learned they will be able to assist you from the treasure of their knowledge.

Some Ulama have stated that at times it is more advisable to travel in the company of strangers than with relatives. The reason being that difference in temperament among relative; it often causes quarrels and arguments etc; is particularly detrimental to the important ties of blood and that of the in-laws; unlike the ties of mere friendship only. However if one's friendship with a relative is such that an occasion of dispute will not arise then there is no harm in travelling with him?

6) Acquire halaal and pure money with which to perform Haj. Should one perform Haj with money from haraam sources; whether it be from bribery or from some other haraam means; then the fardh Haj will be considered to have been performed, but such a Haj can never be a maqbool Haj. (See chapter one)

The Ulama have stated that should a person have doubt about his money; it would be better for him to perform his Haj with money borrowed from someone. Afterwards he may settle his debt with the money in his possession.

7) Before proceeding for Haj, do sincerely repent for all sins. Where one had unjustly acquired anything from someone else; that thing should be returned. Where any form of injustice had been committed; pardon should be sought from the unjustly treated one. One should seek forgiveness from all those brothers and sisters with whom we normally have dealings. If you have debts, repay and settle all debts or alternatively make arrangements for your debts to be paid. If certain things are left in your trust, return those items to the owners or make arrangements for them to be looked after in your absence. Make suitable arrangements for the maintenance of all those for whose maintenance you are responsible (wife, children and all dependants) until the time you return to them.

The Ulama have written that when a person has done an injustice to somebody or when certain rights of somebody are due on him, then that person is like a creditor, who when demanding his rights from his debtor, prods him on by telling him; 'Where are you going to?' Are you going to the court of the king while there are rights of others due on you? Do you not fear that he will reject you and send you back empty-handed? If you have any wish of being accepted by him then fulfil the rights due on you or have them pardoned, otherwise you will suffer the fate of one whose journey begins with difficulty, and which ends with rejection and nothing achieved.

8) Take with you halaal earnings which shall be sufficient to last and maintain you for the full journey to the Holy Places, your residing there and your journey back. In fact you should take the precaution of having something more than the normal needs, so that you may be in a position to assist needy ones on the way and to serve those who may be in need of it. Those who take with them less than their normal needs often become a burden to the others, because they often have to resort to begging. Allah has commanded; 'And take a provision with you for the journey, but the best of provision is right conduct.'

9) Before commencing the journey, perform two rak'aats, in which Surah Kaafiroon is recommended to be recited in the first rak'ah and Surah Ikhlaas to be recited in the second rak'ah. It is better to perform two rak'ats at home before leaving as well as two rak'ats in the masjid nearest to your home.

10) Give something in charity before your departure, and also after the departure, because sadaqah removes calamities from you. Rasulullah ﷺ is reported to have said: 'Charity cools the anger of Allah and saves one from a bad death.' In another hadith it is said: 'The person who clothes another shall be in the care of Allah as long as those clothes remain on the clothed one.' (Mishkaat0

11) At the departure read those duaas which have been reported in the Ahaadith especially for this occasion of Haj. These masnoon duaas are so many that if I quote them all here this book will increase three folds. With Allah's help it is my intention to complete a special booklet on all thee duaas, however it should not be very difficult to obtain one such booklet containing some of these duaas.

12) Before departing one should meet all his/her friends and relatives. Bid them farewell and ask them to pray for you. Rasulullah ﷺ said: 'When a person from among you proceeds on a journey, he should greet his brothers because their prayers together with his own prayers becomes the cause of increased blessings on him.' It is sunnat at the time of farewell to say: 'I entrust your religion, your faithfulness and your last deeds (before your death), the most important deeds of your lifetime to Allah'.

13) There are also numerous prayers to be recited when you leave the door of the house. According to a Hadith in Ithaaf Rasulullah ﷺ said: 'When a person leaves his home and says: "I commence my journey in the name of Allah, having put my reliance in Allah. No power is there in man to do well or to save himself from the punishment of evil deeds and sin except with Allah, the High and Mighty'. Then he is told in answer to that duaa: "You shall indeed find the road to your destination and you shall be protected throughout the journey, in addition, shaytaan stays away from him".

14) Finally when the journey begins, choose among the co-travelers the most righteous, most intelligent, experienced, humble and cool-headed person and appoint him as the Ameer. If he is from the clan of Quraish so much the better. Rasulullah ﷺ said; 'Whenever three people proceed on a journey, one of them should be appointed as the Ameer (leader) of the group. (Mishkaat)

This was the general practice of Rasulullah ﷺ whenever he sent out an expedition, he appointed one of them as Ameer. And it is important that when one becomes appointed to that position, he should carry out his responsibility conscientiously. He should take note of the needs and discomforts of his companions; he should arrange for the safety of their baggage; he should see to their comfort and rest etc. (Kindly refer to the Hadith of Shaikh Abul Qais appearing in the chapter of the aadaab of Madinah later in this book).

15) It is better and strongly recommended that the journey should commence as early as possible on a Thursday morning. In the hadith we learn that Rasulullah ﷺ used to like starting a journey on Thursday. (Mishkaat)

In another hadith we read that whenever Rasulullah ﷺ used to send off an army or an expedition he used to do so in the early hours of the day. Sakhar was a big merchant. Because of this practice of Rasulullah ﷺ he too used to send his goods out in the early hours of the day, and gain great deals of profit.

16) Read those duaas that the prescribed in the Hadith for boarding or alighting any conveyance.

Similarly, when stopping at any place, recite the appropriate prayers for the occasion. If it is in anyway possible, then continue the journey for a portion of the night and for the early part of the day, while resting during the day. Rasulullah ﷺ used to say: 'Prefer to travel by night for the earth becomes folded up under you at night so that the distance is more quickly covered". This is indeed true and I have experienced it on many occasions. However, it only applies to those areas where one can still travel by camel, where the road is safe, and cannot be strictly applied to a journey by rail or plane, which is fixed by specific times.

17) When arriving at any place on the way it is best not to move around alone until such time that you are sure that it is quite safe. Most times we are unaware of the conditions prevailing in an area with which we are unacquainted. When stopping anywhere some members of the group should alternatively be appointed to look after the baggage and even at night someone should be appointed to protect the lives and interest of the party. In the event of any danger, theft, attack or attempts at these they will be able to sound the alarm. It was the general habit of Rasulullah ﷺ to appoint those who were responsible for guarding over the company by night.

My late father always used to tell us how his father, my grand father used to express his great thanks and appreciation to Allah for the fact that no portion of a night ever passed when there was no one busy worshipping Allah in the house. This to him was a great source of utmost pleasure. It used to take place in this manner: My late father used to be very fond of studying religious books by night. So great was his love for this that time used to go by while he had no conception thereof? He used to pass half the night n this manner, while my grandfather used to sleep. When the old man used to get up for Tahajjud prayers he used to send my father, Yahya to bed while he remained busy in prayers. For about one third of the night he used to remain like that. Before he again went to rest, he used to wake my Uncle Maulana Muhammad Saheb who then continued in Ibaadat until the break of dawn. What a fine system! It is indeed a pity that we have not been able to inherit the same good fortune.

18) When during the journey you happen to pas a high lying area or ascent a hill or mountain it is strongly recommended that you recite Allah Akbar thrice and when you descend into a low lying area or a valley you should recite Subhanallah thrice. Whenever you are afraid or are in difficulty in any place recite the following duaa:

19) It is a very commendable act for any person if he travels the whole journey on foot. He should, however, be careful that it does not cause undue hardship nor commit inadvisable (Makrooh) acts. If however he travels on horseback or by camel it is advisable that for some part of the journey, without undue hardship, he walks on foot. This refers especially to the journey from Makkah to Arafaat. For every stride he takes he earns the reward of seven hundred good deeds, according to the measure of righteous deeds within the haram. Within the Holy Haram every good deed is equal to 100,000 good deeds.

It has been the habit of the saintly ones to travel by camel until the time of Asr prayers. From then until Maghrib salaat they went on foot. Thereafter they again used to ride. This is not a very long period and at this time it is normally neither hot nor dark. The ulamaa have said that it is much more virtuous to travel on foot from Makkah to Arafaat and onto Mina. Those who are used to walking and have the necessary strength and health should not discard walking this portion of the Haj journey. When one travels by horse, camel or motor, it often happens that one is prevented from performing certain mustahab deeds. When one walks he is able to perform all those deeds.

20) Do take car that you do not overburden your animal. The God-fearing ones even refrain from sleeping on its back as that normally caused a dead weight. According to the ulama, one shall be called on the day of Qiyaamah to account for his treatment to his animals and how one rode them. It is reported that one of the companions, hazrat Abu Dardaa رَضِيَ اللّٰهُ عَنْهُمْ addressed his camel thus before he passed away; Please do not fight with me on the day of Qiyaamat, I never caused you to perform such duties, that were beyond your power' (Ithaaf).

Rasulullah ﷺ used to have a habit of going into some orchard or among trees when he answered the call of nature. Once he went for a similar reason into an orchard. A she-camel saw him and cried (as if to draw his attention). He then asked; 'Who is the owner of this camel?' A young man from among the Ansars replied that he was. Rasulullah ﷺ then said; 'this she-camel has laid a complaint against you. She informs me that you over-burden her with work and feed her too little.' (Abu Dawood)

21) 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 رَضِيَ اللّٰهُ عَنْهُ , 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)

22) Once Hazrat Abdullah bin Umar رَضِيَ اللّٰهُ عَنْهُ 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.

23) 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 Makkah spends more than what he would normally spend on food, rent and hire of animals or vehicles, thereby intending to assist the people of Makkah, then that too is a deed calling for reward and is then not extravagance.

24) 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.

25) 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.

26) 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)

27) 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 Makkah 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 Makkah 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 رَضِيَ اللّٰهُ عَنْهُ while on the way to Makkah 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.

28) 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.

29) 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 رَضِيَ اللّٰهُ عَنْهُ reports that he saw about thirty companions who inspite of being companions of Rasulullah ﷺ 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 ﷺ 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 ﷺ gave the same reply until he said: 'Allah only accepts these acts, which are done purely for His sake'. (Targheeb)

Hazrat Shafee رَضِيَ اللّٰهُ عَنْهُ a Tabi'ee once came to Madinah 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 رَضِيَ اللّٰهُ عَنْهُ He then asked: 'O Hazrat Abu Hurairah رَضِيَ اللّٰهُ عَنْهُ I wish to hear from you a hadith which you had heard directly from the mouth of Rasulullah ﷺ . Hazrat Abu Hurairah رَضِيَ اللّٰهُ عَنْهُ replied: 'Yes, I shall recite to you a Hadith, which I heard directly from Rasulullah ﷺ and understood.'

Saying this Hazrat Abu Hurairah رَضِيَ اللّٰهُ عَنْهُ 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 ﷺ 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 رَضِيَ اللّٰهُ عَنْهُ 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 ﷺ 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 رَضِيَ اللّٰهُ عَنْهُ 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 رَضِيَ اللّٰهُ عَنْهُ 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 ﷺ 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 ﷺ placed his hands on the thighs of Abu Hazrat Hurairah رَضِيَ اللّٰهُ عَنْهُ 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 رَضِيَ اللّٰهُ عَنْهُ , hazrat Shafee رَضِيَ اللّٰهُ عَنْهُ went to Hazrat Muaawiya رَضِيَ اللّٰهُ عَنْهُ and related the hadith to him. Hazrat Maawiya رَضِيَ اللّٰهُ عَنْهُ 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 رَضِيَ اللّٰهُ عَنْهُ 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 ﷺ went to visit a young sahaabi who was very sick. His last moments were very near when Rasulullah ﷺ 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 ﷺ 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 رَضِيَ اللّٰهُ عَنْهُ 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 رَضِيَ اللّٰهُ عَنْهُ 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)