THE BOOK ON THE SECRETS OF PILGRIMAGE

(KITAB 'ASRAR AL-HAJJ)

BY

 

'ABU HAMID MUHAMMAD AL-GHAZALI

 

BY

 

IBRAHIM UMAR

 

JUNE 1975

 

 

 

THE BOOK ON THE SECRETS OF PILGRIMAGE

 

In the name of God, the Benificent, the Merciful, Praise be to God Who has made the confession of [Divine] Unity a fortress and a bulwark for His servants; and has made the Ancient House [ka’ba] a resort for mankind and a place of safety; and has dignified it in relation to Himself, honouring it, fortifying it, and bestowing his favour upon it. And He has made the visiting of it and the circumam­bulation around it a [protective] veil between the worshipper and the Torment, and [has made it] a shield. The Blessing [of God] be upon Muhammad the Apostle of mercy and the Master; of the Community --­may he be granted abundant peace as well as his close relatives and companions.

Now then, the Pilgrimage is one of the Pillars and Founda­tions of Islam, the act of worship of a lifetime, the seal of all that is commanded, the perfection of Islam and the completion of religion. Concerning it God the Most High has revealed his statement "This day have I perfected your religion for you and completed My favour upon you and have chosen for you Islam as religion" (5: 4). And concerning it the Prophet – the blessing of God be upon him – said, "Whoever dies without, having performed the Pilgrimage let him die, if he wish, either a Jew or a Christian." How exalted is that act of worship with­out which religion is lacking in perfection, and the evader of which is equal in, waywardness to Jews and Christians: [Such a worship] de­serves that much attention be devoted to explaining it and to detailing its essential elements (‘arkan), its proprieties, its merits, and its mysteries. A11 of this will be dis­closed, by the grace of God the Most High, in three chapters:

1.      The first chapter concerns its merits and the merits of Mecca and the Ancient House and its essential parts and the criteria [that determine] itsobligatory character (Wujub).

2.    The second chapter [deals witb] its outward acts in [orrect] order according to their order, from the begining of the journey untill the return.

3.    The third chapter concerns its exact proprieties, its hidden mysteries and its inner (batina) acts.

Let us now, begin with the first chapter. It has two parts. Part one is on the merits of the Pilgrimage and on the [particular] merit of the House and of Mecca and Medina-- may God the Moat High protect both -- and on [the merit of] setting out on a journey to the mosques [of Mecca, Medina and Jerusalem].

The Merit of Pilgrimage

Allah said [to 'Abraham], "And proclaim unto mankind the Pil­grimage. They will come to thee on foot, and on every lean camel, coming by every distant tract" (22 : 27). Qatada said, "When God the Most High commanded 'Abraham -- the Peace and Blessing of God be upon him and upon our Prophet and upon every chosen servant of God -- to proclaim unto man­kind the Pilgrimage, he proclaimed, "0 People, God the Most High has built a House; go to it on Pilgrimage." God the Most High said. "That they may witness [it’s] benefits for them" [22 : 28]. It was [once] said, "The business is during the season [of Pilgrimage], and the reward is in the hereafter." One of the early fathers [Salaf] commented when he heard this: "By the Lord of the Ka'ba, surely they be forgiven." It has been said by way of interpretation of the saying of God the Most High, "Now, since Thou hast adjudged me as lost, I will assuredly lie in wait for them on Thy straight path" [7 : 18] that [this saying refers to] the path to Mecca [and that it is] Satan who lies in wait so as to bar people from it. [The Prophet]-- the Blessing of God upon him -- said, "Whoever per­forms Pilgrimage to the House without foul talk or iniquity is free from sin [literally: departs from his sins] as [he was] on the day his mother bore him." And the Prophet -- the Blessing Of God be upon him -- also said, "Satan has never been seen as to be more mean, or humiliated, or miserable or vexed that on the day of ‘Arafat." That is solely because of what he sees of the revelation of the mercy and forbearance of God -­may He be praised -- toward grave sins. Thus it is said, "There are some sins which are expiated, only by the standing on Mount ‘Arafat." Jafar Ibn Muhammad has attributed this saying to the Apostle of God – upon whom be the blessing of God.

One of those pious persons (mugarrabin) who have insight [into the unseen] related that 'Ib1is-- God curse him --appeared to him once at Mount ‘Arafat in the shape of a person. As his body was frail, his colour pallid, his eyes tearful, and his back broken, [The pious man] said to him, "What has made your eyes tearful?" He answered, "The going forth of pilgrims without [any intention of doing] business -- I say, they are intent [on Pilgrimage alone]; I fear they will not be disappointed, and that makes me sad." "What has made your body frail?" The [pious man] asked. He said, "The neighing of horses for the sake of God the Most High. Had it been for my sake, that would have been more to my liking." The [pious man] said, "What has changed your colour?" He said, Co-operation of people in obedience [to God]; had they cooperated in disobedience, that would have been more to my liking.” “What has caused your back to be broken?" the [pious man] asked. He answered, "the saying of a worshipper, [O-God]."I ask of You a good end. 'I say, Woe to me.’ When that man becomes pleased with his [good] deeds, I fear that he might be­come aware [of his own conceit]."

The Prophet -- the Blessing and Peace of God be upon him --­said, "Whoever sets out on the Greater or Lesser Pilgrimage and dies [before completing the Pilgrimage], will until the Day of Resurrection be awarded with the award of a pilgrim. And whoever dies in one of the two shrines will not be exposed [to Judgment] or made to give an account. To him it will be said, "Enter into Paradise," And the Prophet -- the Blessing and Peace of God be upon him -- said, "One Pilgrimage which is accepted [in the sight of God] is better than the whole world and what is in it; a Pilgrimage which is accepted [in God's sight] has no reward but Paradise."

And he -- the Blessing and Peace of God be upon him – [also] said, "those who go on the Greater or lesser Pilgrimage are a delegation of God Almighty and His visitors. If they ask [something] of Him, He grants [it] to them; if they beg His forgiveness, He forgives them; if they voice their supplication, it is granted to them; and if they intercede [on behalf of anyone], their intercession is granted." A saying [of the Prophet]

transmitted by [members of the Prophet's] household [declares]: "The most sinful man is the one who, though standing on 'Arafat, thought that God has not forgiven him."

Ibn ‘Abbas, may God be pleased with them [the son and the father], reported that the Prophet -- the Blessing and Peace of God be upon him ­said, "Everyday one hundred and twenty mercies descend on this House [i.e.the Ka'ba]; of these, sixty are for those who circumambulate [it], fourty for those who [merely] pray  [before it], and twenty for those who [merely] gaze [at it]." In [another] tradition [we find the following]: "Circumambulate the House often for it is among the most important things that you will find on your record [lit. sheets] on the Day of Resurrection, and [it is, moreover,] the most delightful deed you will find." For this reason, it is commendable first to do the circumambulation [independently] without [doing] the Greater or Lesser Pilgrimage, In [still another] tradition [we read]: "Whoever circumambulates: [the House] seven times, barefooted and bareheaded, is rewarded as though he had freed a slave, and whoever circumambulates [the House] seven times amid rain is forgiven of sins pre­viously committed." It is said that whenever God the --Most High-- pardons His servant for a sin during the time [of 'Arafat], He [olso] during that time pardons for that [same] sin all those who have committed it.

One of the Fathers (Salaf) said, "If the day of 'Arafat coin­cides with Friday, all the people [who have stood] at 'Arafat are pardoned [of their sins]. Such [a day] is the most excellent of days in this [earth­ly] life; it was on such [a day] that the Prophet-- the Blessing and Peace of God be upon him -- performed his farewell pilgrimage, and he was stan­ding [at 'Arafat] when the, [following] words of God Almighty were revealed

[to Him]: "This day have I perfected your religion for you and completed My favour upon you and have chosen for you Islam as religion."[5 : 4] The people of the Book said, "Had this verse been revealed to us, we would have made it a feast day." 'Umar, may God be pleased with him, said, "I testify that it was revealed to the Apostle of God -- the Blessing and Peace of God be upon him -- on a day of two feasts: the Day of 'Arafat

And the Day of Gathering [i.e. Friday], when he was standing at 'Arafat." The Prophet -- the Blessing and Peace of God be upon him -- said, "0 God, forgive the pilgrim and the man for whom the pilgrim asks forgiveness." 

It is reported. that `Ali Ibn Muwaffaq performed several pil­grimages on behalf of the Prophet -- the Blessing and Peace of God be upon him. He said, "I saw the Apostle of God --the Blessing and Peace of God be upon him-- in the dream and said to me, "0 Ibn Muwaffaq, have you per­formed pilgrimages on my behalf ?" 'Yes' I said. He said, 'And did you say L A B B A Y K A on my behalf?’ I replied, ‘Yes.’ He said, I will reward

you on the Day of Resurrection when I will take you by the hand in the "stopping-place" and let you enter the Paradise while all the people are in agony of the  Judgment.” Mujahid and some other scholars said, "When pilgrims reach Mecca they are met by angels who greet those who ride Camels, shake hands with those who ride donkeys, and embrace those who come on foot."

Al-Hassan said, "Whoever dies immediately after Ramadan, or after a war, or after the Pilgrimage dies as a martyr." And 'Umar, may God be pleased with him, said, "The pilgrim is forgiven his sins as well as he for whom he has sought forgiveness during the months of Dhu al-Hijja, al-Muharram, Safar and twenty days of Rabi' all 'Awwal."

It was the custom of the Fathers -- may God be pleased with them -- in bidding farewll to warriors, and in receiving pilgrims, to kiss [them] between the eyes and to ask for their prayers, and they has­tened to do this [in the case of pilgrims] lest they become polluted with sins.

`Ali Ibn Muwaffaq is reported to have said, "I performed the Pilgrimage one year, and when it was the night of 'Arafat I slept in the Mosque of al-Khaif at Mina. I saw in dream as though two angels clothed in green came down from the sky. Then one of them called to the other, '0 slave of Gods, and he [the other] replied, Here am I. [Lab­bayka], 0 slave of God''. The former continued, 'Do you know how many performed pilgrimage to the house of our lord the Most High this year?'  ‘I do not know’, he answered. 'Six hundred thousand have performed the pilgrimage to the House of our Lord', the other said, but do you know how many of them were accepted?' He said, 'No.’Six persons?, the other concluded. Then they ascended into the air and disappeared from me, and I woke up in fright. I was very much distressed and my condition great­ly disturbed. Then I said [to myself], ‘If the pilgrimage of [only] six persons has been accepted where am I among the six?’ Then, after I had left ‘Arafat I stayed for a while at Mash’ar al-Haram, and I began to meditate upon the multitude of people [who attended that year's pilgrim­age as compared to] the small number whom were accepted. I fell asleep, and all of a sudden there were [before me] the two figures having des­cended [again] in their [same] form. And one of them called the other repeating the same words [as before]. Then he said, 'Do you know What decision has our Lord made this night?’ ‘No’, the other said. He said,

'He has given everyone of the six a hundred thousand.' Then, I woke up with such rejoicing as cannot be described."

[Ali Ibn Muwaffaq] -- may God be pleased with him-- is also reported to have said, "I performed a pilgrimage one year; when I com­pleted the rites I began thinking about those whose pilgrimage was not accepted, and said, '0 God, I donate my pilgrimage and its reward to the one whose pilgrimage was not accepted. Then I saw the Lord of glory in my sleep, and He said to me, '0 ‘Ali, are you [pretending to be] more liberal than I when I am the Creator of liberality and generosity, and am the most liberal of the liberal and the most generous of the generous, and the more deserving of generosity and liberality than the all created beings. I donate all those whose pilgrimage I did not accept to those [whose pilgrimage] I did acept!"

THE EXCELIENCE OF THE HOUSE AND OF EXALTED MECCA

[The Prophet] -- the Blessing and Peace of God be upon him -- ­said, "God most High has promised this House that six hundred thousand [persons] will make a pilgrimage to it every year; and if [the pilgrims] are short [of that number] God most High will complete [their number] with the angels. And [he has promised] that the Ka'ba will be crowded about, like a bride in procession, while all the pilgrims cling to Its curtains and run about It until It enters Paradise and they along with it." And in [another] traditions "The Black Stone is one of the jewels of Pa­radise; it will be raised on the Day of Resurrection with eyes and with a tongue with which to speak, bearing witness on behalf of all" those who have kissed it in truth and sincerity." and “[the Prophet]-- the Blessing and Peace of God be upon him -- used to kiss it frequently." And it is re­ported that "He -- the Blessing and Peace of God be upon him -- prostra­ted himself before it" and used to circumambulate [it riding] on a camel, and would touch it with a stick and then kiss the end of the stick." " 'Umar -- may God be pleased with him --[once] kissed it and then said, I know you are just a stone in which there is neither harm nor benefit. If I had not seen the Apostle of God -- the Blessing and Peace of God be upon him-- kiss you I would never have kissed you." Then he wept until his sobbing raised, and he turned around and saw ‘Ali [Ibn Abu Talib] -- may God honour his countenance and be pleased with him -- and said, ‘O 'Abu al-Hassan, here is the place: where tears should be shed and supplica­tions granted. 'Ali said, '0 commander of the Faithful, there is indeed both harm and benefit [in the Black stone]. ‘He said, `How?' [Ali] said, ‘When God made a covenant with progeny [of 'Adam], He recorded [it] for them in a book, then stuffed it into this rock so that it might stand as witness to the fulfillment [of the covenant] by the believer and the re­pudiation [of it] by the unbeliever!" It is said that this is the mea­ning of those words spoken by people upon kissing [the Black Stone]:"0 God, for the faith in You, the belief in Your Book and the fulfillment of Your covenant" [I perform this duty].

It is elated on the authority of al-Hasan al-Basari -- may God be pleased with him -- that one day of fasting in it [i.e. Mecca] is equal to a hundred thousand days of fasting [in other place], and one dirham given as alms [In Mecca] is equal to a hundred thousand dirhams [given elsewhere]; the same is true of every [other] good dead. And it is said that seven cireumambulations [around the Ka'ba] is equal to one lesser Pilgrimage, and that three Lesser Pilgrimages are equal to one Greater Pilgrimage. Thus in a sound tradition [we read] : " One lesser Pilgri­mage in [ the month of] Ramadan is equal to the Greater, Pilgrimage along with me." And [the Prophet] -- the Blessing and Peace of God be upon him-- ­said, "I am the first over whom the earth will be split, then I come to the people of Baqi’ so that they will be assembled along with me [on the Day of Resurrection], then I come to the people of Mecca to be resurrected between the two Sanctuaries (haramayn)." And in [another] tradition [he declares]: "Verily, 'Adam --the Blessing and Peace of God be upon him --­was once met by angels after performing his rites, and they said to him,

‘Your pilgrimage is accepted, 0 ‘Adam. Verily we made the Pilgrimage to this house two thousand years before you." Moreover, the following is found in the tradition: "Verily God Most High looks upon the people of the earth each night. The first of those upon whom He looks are the people of the Sanctuary (harem), and the first of the people of the Sanctuary upon whom He looks are the people in the Sacred Mosque (al-Masjid, al-Harem). Those whom He sees performing the circumambulation He forgives; those whom He sees praying He forgives; and those whom He sees standing with their faces toward the Ka’ba He forgives. "One of the friends [of God]-- may God be pleased with them -- to whom the mysteries had been revealed said, "I saw all the harbours prostrate themselves before ‘Abadan, and I saw ‘Abadan prostrate itself before Jadda." And it is said that the sun will not set on any day until one of the 'Abdal has performed the circumambulation and that the dawn will not break forth after any night until one of the 'Awtad has performed it; if this [daily routine] were to come to a stop, it would cause [the Ka’ba] to be removed from the earth, so that people would awaken [to find that] the Ka'ba had vanished and would find not a trace of it. The same [would also happen] if seven years were to pass without anyone having performed the Pilgrimage, moreover the Qur'an would be removed from its pages [masahif], and people would arise and, so, the paper would be white and glittering without a single letter on it; then the Qur'an would be erased from hearts and not a word of it would be re­membered; and the people would return to the poetry, songs, and tales of the pro-Islamic period; then Anti-Christ would go forth and Jesus --­upon whom be Peace --mould descend to kill him. The hour when all this occurs would be like the pregnant woman in travail, waiting for the mo­ment of her delivery. [it is said] in the traditions "Circumambulate this House frequently before it is removed, for it has been destroyed on two occasions and on the third occasion will be removed." And it is related on the authority of 'Ali -- may God be pleased with him -- that the Pro­phet -- the Blessing and Peace of God be upon him -- said, "God Most High said, 'If I intend to destroy the world I would begin with My House: [firsts] I would destroy It and then I would destroy the world after It."

THE EXCELIECE OF RESIDING AT MECCA THE EXALTED - MAY GOD WATCH OVER IT - AND OF BEING LOATHE TO RESIDE

The more cautious and circumspect of scholars consider residing at Mecca to be reprehensible for three reasons:

1.      First, it is feared that one will become bored with and, [unduly] accustomed to the House, with the result that the burning reverence of the Heart [for it] would be tempered. Thus ‘Umar -- may God be pleased with him -- used to strike pilgrims who had completed the Pilgrimage, saying, ‘0 people of al-Yaman, to al-Yaman with you! 0 people of Syria, to Syria with you! 0 people of ‘Iraq, to ‘Iraq with you!" For this reason also 'Umar -- may God be pleased with him -- ­forbade excessive circumambulation, saying, "I fear that people will take thi House for granted."

2.    Secondly, separation [from Mecca] arouses longing, inciting the mortive to return; for God has made the House a resort for mankind and a place of security --that is to say, they may be --take themselves to it from time to time, but with­out gaining their end. One [of the learned men] said, "It is better to be in a [far] country with your heart longing for Mecca and fixed upon this House than to be in [mecca] and [find] yourself tired of remaining there and your heart in another country." One of the Fathers (Salaf) said, "Many of man in Khorasan is nearer to this House than he who circum­ambulates it." It is said that God has some worshippers around whom the Ka’ba circumambulates in order to draw near to God Most High.

3.    Thirdly, it is feared that one might commit errors and sins while there. This is indeed a grave end and, in view of the dignity of the place, is fit to bring on the wrath of God. Wuhayb Ibn a-Ward al-Makki is reported to have said, "It happened one night when I was praying in al-Hijr that I heard a voice from between the Ka'ba and the curtain saying, To God and to you, 0 Gabriel, I complain of that which I suffer from those who circumambulate around me, [namely] their engrossment in talk, their babble, and their sport. If they do not desist I will quake till every stone of mine return to the mountain from which it was hewn."

Ibn Mas’ud -- may God be pleased with him -- said that there was not a town in which one was castigated for the [mere] intention [to do wrong] prior to the actual committing [to wrong] -- except Mecca, and he recited the words of [God] Almighty; "And who seeks wrongfully to deviate therein [from the right path] we shall cause him to taste of a grievious punishment" ( 22:26 ). [Furthermore] it is said that bad deeds are [in Mecc] just as good deeds are doubled. ‘Ibn ‘Abbas --­may God be pleased with him -- used to say, "In Mecca [mere] hoarding is, within the Sanctuary, an act of apostacy." The same is also said of lying. Ibn ‘Abbas also said, "To commit seventy offences at Rukba is to me preferable to committing a single offence in Mecca." Rukba is a rest-stop between Mecca and Ta'if. Out of fear of this [consi­deration], some residents [of Mecca] have gone so far as to refrain from relieving themselves within the Sanctuary, and instead to retire to al-Hill to take care of their needs. One of them remained a month without laying down his rib on the ground. In order to bar people from remaining [in Mecca], some scholars have deemed the renting of Meccan houses reprehensible.

Do not suppose that the reprehensibility of ramaining [in Mecca] contradicts the excellence of the place, the cause of this reprehensibitly is the weakness of the creatures and their inability to give the place its full due. Our statement "it is better to avoid remaining [in Mecca] means that [such is better] in relation to remaining [in Mecca] in [a condition of] negligence and boredom. As for [ the notion that] it is better than remaining [in Mecca] while giving [the place] its full due, this it far from the truth. How could it be otherwise, considering that the Apostle of God -- the Blessing and Peace of God be upon him -- upon returning to Mecca faced the Ka’ba and said, "Thou art the best [part] of the earth of God Most High and art to me the most beloved of God Al­mighty's Lands. Had I not been driven from thee, I would not have left thee." How indeed would the matter be otherwise, when [merely] to gaze at the House is worship, and good deeds [performed] in it are counted as double, as we, have already noted.

THE EXCELLENCE OF MEDINA THE.

NOBLE OVER OTHER LANDS

No other place after Mecca is more excellent than Medina, [the city] of the Apostle of God -- the Blessing and Peace of God be upon him. All deeds are counted as double there as well. [The Apostle of God] -- the Blessing and Peace of God be upon him -- said, "A prayer performad in this mosque of mine is more meritorious than a thousand prayers in any other mosque save the Sacred. Mosque (al-Masjid al-Harem)." Likewise, every good deed in Medina is equal to a thousand [elsewhere]; then after the city [of the Apostle] comes the Holy Land where every prayer is equal to five hundred prayers [performed] in other places save the Sacred Mosque; and this is the ease with all other deeds. Ibn ‘Abbas has reported that the Prophet the Blessing and Peace of God be upon him -- said, "A prayer performed in The Mosque of Medina amounts to ten thousand prayers, and a prayer performed in the al-Agsa Mosque amounts to one thousand prayers, and a prayer performed in the Sacred Mosque (al-Masjid a1-Harem) amounts to one hundred thousand prayers." He [also] said -- the Blessing and Peace of God be upon him -- To him who endures patiently its [i.e. Medina's] hardship and severity, I will be an intercessor on the Day of Resurrection." [Still again] he said -- the Blessing and Peace of God be upon him --"He who is able to die in Medina let him do so for no one dies in it for whom I will not be an intercessor on the Day of Resurrection." All places after these three are equal save the frontiers where abiding for the sake of defence has a great merit. Consequently, he said -- the Blessing and Peace of God be upon him -- "Do not set off on a journey unless to the three mosques: the Sacred Mosque My Mosque, and the al-4Agsa Mosque."

Some of the learned men have maintained that this tradition proves that traveling to visit the shrines of martyrs and tombs of lear­ned and pious men is prohibited. However, the matter does not appear such to me, rather, visiting [tombs] is commanded, for he said -- the Blessing and Peace of God be upon him -- "I forbade [at first] to visit tombs. Now, [go and] visit them, but do not engage in obscene talk." Thus the tradition [in question] applies only to mosques; shrines are not included in its mea­ning. All mosques, with exception of the Three, are equal, and since every town has a mosque in it there is no sense in going to another mosque. But shrines are not equal, and the "baraka" obtained through there visiting is in accordance with their degree in the sight of God Most High. Of course, if one were in a place where there was no mosque, one would be allowed to set off for another place where a mosque was located, and to make a complete move to it if he wished.

Then, would that I knew whether this speaker prohibits people from understanding journeys to the tombs of the prophets -- Peace be upon them -- such as Ibrahim, Moses, John, and others -- Peace be upon them? That he should have prohibited this is highly unlikely, and if it is al­lowed, then the tombs of the friends [of God] and of learned and pious men must be included. It is not impossible that this [i.e. the visitation

of such tombs] is among the purposes of the Journey [mentioned in the tra­dition under discussion] just as the visitation of living men of learning is among [its] purposes. So much for the Journey.

As regards the residing, however, it is preferable for a dis­ciple to remain in his place if his purpose for Journey is not to acquire knowledge as long as his condition in his place is sound. If it is not sound, then he must seek a place in which inactivity is more feasible, religion is more safe, the heart more free, and worship more convenient. Such a place is best for [the disciple]. [Thus the Prophet] -- the Bless­ing and Peace of God be upon him -- said, "All countries belong to God Most High and [all] creatures are His slaves; therefore wherever you find kindness live there and thank God Most High." In the tradition [we read], "Whoever was blessed in anything, let him keep on it; and whose subsis­tence was destined to be in a certain thing, let him not abondon it un­less when it changes [to worse]."

Abu Nu’aym said, "I saw Sufiyan al-Thawri put his bag on his shoulder and take his shoes in his hands. I said to him, 'Where [are you going] 0 Abu 'Abdallah? He said, "To a town where I may fill my bag with money." Or, as another version has it, ‘It was reported to me that there was a town where things are cheap, so that I can reside there. I said, ‘Will you do that 0 Abu ‘Abdallah?' Yes', he said, Whenever you hear that things are cheap in a town, go to it because it is more secure for your religion and less [fright with] worry for you." And he was saying, "This is a time of evil, in which even the obscures are not safe let alone the distinguished. This is a time of travelling. Such that a man travels from town to town seeking escape through religion from temptations."

It is further reported that [Sufyan al-Thawri] have said, "By God, I do not know which country I may settle in." Someone said to him, "Khuresan". He said, "Conflicting doctrines and fallacious opinions [are there]. Then, someone said, "[How about] Syria?" He answered, [There] peo­ple point at you with their fingers." Then, someone said, "[How about] "Iraq?" He said "[It is] a country of tyrants." "How about Mecca", one suggested? He said, "Mecca melts both bag and body." Then a stranger said to him, "I have resolved to become a resident (mujawir) in Mecca. There­fore [please] advise me." He said, "I advise you with three things: do not pray in the first row, do not befriend any Qurashite, and do not be osten­tation in alms-giving." [Sufyan al-Thawri] disliked the first row because it makes one famous, so that whenever one is absent one is missed; and one thereby mixes one’s act with ostentation and hypocrisy.

 

 

PART TWO ON THE CRITERIA:

[that determine] whether an individual is under obligation to perform the Pilgrimage and whether the essentials [of the Pilgrimage] and those things which have been enjoined and those things which have been prohibited [with respect to it] have been validly observed.

There are two criteria [that determine] the validity of Pil­grimage: [(1) One must perform it at the proper] time and , [(2) one must be a] Muslim. The Pilgrimage of a youth is valid: if he has reached the age of discretion, he may himself enter into the state of sanctification (ihram). If he is a minor, his guardian must enter into the state of sanctification on his behalf and do for him everything done in the Pilgrimage, such as the circumambulation, the sa’y and the like. As for the [proper] time, it is [during] the months of Shawwal and Dhu al-Qa’da and [from] the nine of Dhu al-Hijja to the dawn of the Day of Sacrifice (yawm al-nahr). Whoever enters into the state of sanctification for the Pilgrimage in any time other than this, [performs] the Lesser Pilgrimage. The entire year is a [suitable] time for the lesser Pilgrimage, but who concentrates on the rites [performed] during the days of Mini should not enter into the state of sanctification for the Lesser Pilgrimage, because he will not be able to undertake [it] immediately after [those rites are performed] since he will be busy with the duties of Mina.

The criteria [that determine] whether a [truly] required Pilgri­mage has occured are five: (1) one must be Muslim, (2) free, (3) mature, (4) of sound mind, and (5) [one must perform the Pilgrimage in] the [proper] time. If a youth or a slave enters into the state of sanctification, but the slave set free and the youth reaches maturity while at Mount

‘Arafat or at Muzdalifa and returns to 'Arafat before dawn, that will do for them as required Pilgrimage, because the [standing] on 'Arafit is the Pilgrimage, and no blood offering is required of them but a sheep. These criteria, with the exception to the time, also apply to occurence of the Lesser Pilgrimage as an Islamic duty.

The criteria [which determine] the occurence of the Pilgrimage as a supererogatory act on the part of a free adult [person] [the supererogatory Pilgrimage must be performed] after such a one has discharged his responsibility with respect to the [regular] Islamic Pilgrimage, for the required Pilgrimage comes first. Then [comes] the compensatory [of the Pilgrimage] by the one who has vitiated it [i.e. the original Pilgrimage] while in the state of standing [on Mount Arafat]. After that [comes] the vow, then the Pilgrimage done on behalf of someone else (niyaba) then the supererogatory act. This order, is required, and, accordingly [if it is kept the supererogatory Pilgrimage] occurs even when [the pilgrim] proclaims his intention to be the opposite.

Conditions that determine whether the Pilgrimage is obligatory are five: [one must be] (1) of age, (2) a Muslim, (3) of sound mind, (4) free, and (5) able. On whomsoever the Greater Pilgrimage becomes obliga­tory, the Lesser Pilgrimage [also] becomes obligatory. Whoever intends to enter Mecca on a visit or on business, and is not a woodcutter, upon him sanctification (ihram) is incumbent according to one view; then he becomes lawful (halal) by performing either Pilgrimage or Lesser Pilgrimage.

Ability is of two kinds. The first is "immediate" [i.e.physical] ability. It is determined by several factors ('asbab) having to do either with [the pilgrim] himself, i.e. his health; or with the road, i.e.whether it passes through fertile lands and is safe and free of perilous waters and overpowering enemies; or with money, i.e. whether he has provisions [for the journey] from and back to his homeland since living away from one's home is difficult whether one has a family or not; whether he has provisions for those who require provisions of him during this period; whether he owns what is required to settle his debts; and whether he can afford a riding camel [by way of buying it] or by hiring. [Has the riding camel]       a litter (mahmal), a sack (Zamila) [or not it does not make differences] if he can hold fast on the sack.

The second kind [of the ability] is the ability of a permanently disabled person (Ma’dub) through his wealth. He can hire someone to perform a Pilgrimage on behalf of him provided that the hired person had already done his own required Pilgrimage. In this case it is sufficient to make provision for travelling with a Zamila. If a son offers himself to his permanently dis­abled father, the father becomes thereby able; but if [the son] offers his money [to the father] the father cannot be considered able, for in physical service [on behalf of the father] there is honour for the son, but in the spending of money there is [only] benevolence toward the father. Whoever is able is under obligation to perform the Pilgrimage. He may delay it al­though in so doing he takes a risk. If it becomes convenient for him [to perform Pilgrimage] even in the later part of his life, this suffices but if he dies before [performing] the Pilgrimage, he meets God Most High as one who has disobeyed [God] by omitting the Pilgrimage, and the Pilgrimage is included in his legacy and performed on his behalf [by someone else], even if he did not mention this in his will, the same is true of his other debts. If he was able [to perfom Pilgrimage] in one year but failed to set out with the people and his possessions were destroyed in that same year and before the [time of the next] Pilgrimage of the people, and he himself died, he would meet God Most High without being held res­ponsible for the Pilgrimage.

Whoever dies without performing the Pilgrimage while he is well off, his case will be very serious in the sight of God Most High. ‘Umar --may God be pleased with him -- said, "Verily, I intended to write to the provinces imposing a levy on those who were able to find a way to perform the Pilgrimage but did not." Sa'id Ibn Jubayr, Ibrahim al-Nakha’i, Mujahid, and Tawus are all reported to have said, "Had I known a wealthy person on whom the Pilgrimage was obligatory, then died without having performed the Pilgrimage, I would have not prayed for him." One [of the early Muslims] had a wealthy neighbour who died without performing the Pilgrimage, and [he] did not pray for him. Ibn ‘Abbas used to say, "Whoever dies without paying zakat nor performing Pilgrimage will ask to be sent back to thin world," then he read this verse, "My Lord, send me back that I may do righteous deeds, in the life that have left behind" (23 : 99-100) [and concluded by saying] , "[This refers to] the Pilgrimage.

The essential elements without which no Pilgrimage is valid are five: (1) ihram [the entering into sanctification], (2) Tawaf [the eircumambulation of the Kabba] followed by (3) Sa’y [running between the two eminence called Safa and Marwa], (4) standing at [Mount] 'Araft, which according to one view must be followed by (5) head shaving. The essential elements of the Lesser Pilgrimage are the same, with the exception of the standing at [Mount 'Arafat].

The duties [the omission of which] may be rectified by blood [sacrifice] are six: (1) Sanctification from the Miqat,[1] Whoever neglects it and goes beyond the miqat in his ordinary condition (muhillan) must slaughter a sheep. (2) The throwing (of the pebbles, i.e. al-Rainy, the omission of which can be restitutes by) blood [sacrifice] according to

a unanimous opinion [of learned men]. As for (3) patient waiting at [Mount] 'Arafat until sunset, (4) spending the night at al-Muzdalifa arad (5) at Mina, and (6) the farewell circumambulation, the omission of any of these is, according to one opinion, rectified by a blood [offering]. According to another opinion [however] the blood offering is in their case command­able [but not required].

As for the requirements [pertaining] to the performance of the Greater and lesser Pilgrimage [together], there are thre:

1.      The first is ‘ifrad, which is the most meritorious; it means to begin by [performing] the Pilgrimage by itself, then, after com­pletion, to go to al-Hill and there to enter into the state of sanc­tification and perform the lesser Pilgrimage. The best place in al-­Hill to enter into sanctification for the lesser Pilgrimage is al­Ji’ran; next [in merit] is al-Tan’im, then al-Hudaybiya. No blood sacrifice is required of the one who chooses 'ifrad, although he may [make a sacrifice] voluntarily.

2.    The second is qiran, which means that [a pilgrim] combines [the rites of sanctification for the Greater and Lesser Pilgrimage] and thus says, "Here I come, 0 Lord, for both Greater Pilgrimage and Lesser Pilgrimage" thereby sanctifying himself for both. The rites of the Greater Pilgrimage are sufficient for him, since the Lesser Pilgrimage is included in it (i.e. the Greater Pilgrimage) just as the minor ablution is included in the major ablution. However, if he circumambulates and performs the sa’y before stand­ing on [Mount] `Arafat, the sa’y counts for the both rites, whereas the circumambulation does not count because the condition of the obligatory circumambulation in the Greater Pilgrimage is to do it after standing on 'Arafat. Blood sacrificing of sheep is required of the one who chooses qiran unless he is a native of Mecca, in which case nothing will be required of him because he has not left his migat which is Mecca.

3.    The third is tamattu’, which means that [a pilgrim] passes by his migat in the state of sanctification in order to perform the Lesser Pilgrimage and [after completion of the Lesser Pilgrimage] enters into his ordinary condition (yatahallal) at Mecca and enjoys what was prohibited to him [while in the state of sanctification] until the time of Pilgrimage, then enters [again] into the state of sane­tification for Pilgrimage. A person will not be a ‘mutamatti' unless he satisfies five conditions.

1) He must not [during the period of tamattuu’] be among those who stay near the Sacred Mosque (al-Masjid al-Haram). Those who stay near [the Sacred Mosque] are [keeping] within such a distance from it as not to require that the prayer be curtailed.

2) He must perform Lesser Pilgrimage before the Greater Pilgrimage.

3) He must perform the lesser Pilgrimage within the months of Greater Pilgrimage.

4) He must not return back to the migat of the Greater Pilgrim­age, or to a similar distance, in order to enter into the state of sanctification for the Greater Pilgrimage.

5) Both the Greater and Lesser Pilgrimages must be on behalf of one and the same person.

If these conditions are realized, the pilgrim becomes a ‘mutmatti’ and it is necessary for him to offer the blood of a sheep. If he does not have a sheep, then he must fast for three days, either consecu­tively or separately, during the Pilgrimage [but] before the Day of Sac­rifice (yawm al-nahr), and seven [days] when he returns home. If he has not fasted for the three days until he returns home, he must fast for ten [days] either consecutively or separately. The substitutionary offering of the blood [offered] for qiran and tamattu’ is the same. Ifrad is the best, then [comes] tamattu’ and then qiran.

As for the forbidden things (mahzurat) of Pilgrimage and Lesser ­Pilgrimage, there are six.

1.      The wearing of shirts, trousers, boots, and turbans. But it is commendable to wear lion cloth (‘izar), robe (rida'), and sandals (na’layn). If one does not have sandals [one can wear] a shoe with the upper leather out away (muka’abayn). And also, if one does not have a lion cloth [one can wear] trousers. There is no harm [in wearing] a girdle and sitting in the shade of the mahmil, but he ought not cover his head since his sanctification is in the head. A woman can wear any sewn [dress] but she must not cover her face with anything that touches it because her sanctification is in her face.

2.    Scent. let him [a pilgrim] abstain from using anything which sane people might recognize as being scent. If he uses scent, or wears [prohibited dress] he must sacrifice a sheep as blood [offering].

3.    Shaving and baring [of nails]. There is a ransom, that is to say a blood offering of a sheep, for these things. There is no harm in [using] kohl, entering the [public] bath-house, bloodletting, cup­ping, and combing the hair.

4.    Sexual intercourse. It vitiates [the Pilgrimage if it occurs] be­fore the first desacralization (al-tahallul al-'awwal) and [a sacrifice] of a camel, or a cow, or seven sheep [is required]; but if it occurs after the first desacralization, a camel is nee­essary and the Pilgrimage is not invalitaed.

5.     The preliminary [elements] of sexual intercourse: such as kissing and embracing which, if done with a woman, renders the ritual pu­rification invalid. This is [strictly] prohibited and for it a sheep [offering is required]; the same goes for masturbation. To marry or to give in marriage is forbidden, but there is no blood [offering] for it because [the contract] is not conclusive.

6.    Killing of a wild game, that is to say whatever is [lawfully] edible, or is born from [a mixture of] lawful and prohibited [animals]. If [the pilgrim] kills game, he must sacrifice what is equal to it from the live-stock, giving [due] regard to the natural affinity [between specie]. The game of the sea is lawful and no reparation is required for it.

The Second Chapter Concerning

the Sequence of "External Acts"

[al-A’mal al-Zahira] from the Beginning

of the Journey Until the Return.

This Chapter [Consists of] Ten Subsection

I. Concerning the Journey from the beginning up to the sanctification; this subsection [consists of] eight [divisions].

1.      Concerning money. He [the pilgrim] ought to begin with repentance, redress of grievances, payment of debts, arrangements for provisions for [those for whom he must provide until his return], returning of the trusts [entrusted] to him, taking in hand a lwaful and fair [sum of] money that would be sufficient for him [on his way] to and fro without parsimony [on his part], and [would enable him] to be liberal with his provisions and benevolent toward the weak and destitute. [Furthermore] he should, before setting out, give away something as alms, as well as buy for himself or hire a strong beast of burden that will not [be likely to] weaken [under the strain of the journey]. If he hires [the Beast], he must show the hirer what he intends to load on it, no matter how little or great, and obtain [the hirer's] consent in the matter.

2.    Concerning the companion. [The Pilgrim] should find a companion who is pious, fond of and intent on the good, [so that] if he forgets [something, the companion] will remind him; and if he remembers [some thing, the companion] will help him [accomplish it]; and if he fears [something, the companion] will encourage him; and if he becomes weak, [the companion] will strengthen him; and if he becomes annoyed, [the companion] will calm him. Then he [should] bid farewell to his friends who, live with him, his brothers, and his neighbours -- bid them fare­well and request their prayers, for God Most High does good [things] through their prayers. The customary way of taking farewell is to say, "I entrust to God your religion, your honesty, and the fruits of your labours." [The Apostle of God] --the Blessing and Peace of God be upon him -- used to say to anyone intending to travel, "(May you be] in God's care and His shelter, may God provision you with piety and pardon your sin and direct you to the good wherever you may be."

3.    On setting out from home. When the pilgrim has resolved to come out, he should say a prayer of two rak’as, reciting after, al-Fatiha, "Say, 0 ye disbelievers!" [109] in the first rak'a, and [surat] al-Ikhlas in the second; and when he finishes, [he should] lift his hands up and call sincerely and with good intention upon God Most High [saying],"O God, You are the companion in travelling, and You are [my] deputy in respect to [my] family, [my] wealth, [my] children, and [my] friends. Protect us and them from all calamity and infirmity. 0 God, we ask You, for righteousness and piety in this our journey, and such deeds as are acceptable to You. 0 God, we ask You encompass the earth on our behalf and to facilitate the journey for us and provide us in this journey with soundness of body, religion, and earthy goods; and enable us [to perform] the Pilgrimage to Your House and to visit the tomb of Your Prophet, Muhammad -- the Blessing and Peace of God be upon him. 0 God, we seek Your protection from the hardship of travel, the sorrow of death and the prospect of evil for [my] family, for [my] possessions, for [my] children and [my] friends. O God, place us and them in Your vicinity and do not deprive us and them of your beneficent gift, nei­ther change what is with us and with them of Your good health.

4.    When he reaches the gate of his house he says, "In the name of God, I rely upon God; there is neither might nor power but in God. 0 Lord, I seek protection from You [so that I will] neither mislead nor be misled; neither humiliate nor be humiliated; neither cause [others] to slip nor be made to slib; neither oppress nor be oppressed; neither behave fool­ishly [towards others] nor be fooled. 0 God, I go forth neither boast­fully nor heedlessly nor [in an attitude of] hypocrisy nor [for the sake of] fame. I go forth out of fear of Your wrath and out of a need for Your consent, [wishing to fulfill] Your commandment and to follow the custom (Sunna) of Your Prophet and desiring to meet You." Then, when he has gone forth, he says, "0 God, through You I was brought to life, and upon you I have placed my trust. In You I find shelter and towards You I direct my face. 0 God, You are the One I trust, and You are my hope. Make sufficient for me [both] that which I care about and that which I do not care about, as well as that which You know better than I. Mighty is the one whom You have protected! Great is Your praise! There is no duty other than You. 0 God, provide me with piety and for­give me my sin and direct me to goodness wherever I turn face," Let him say this prayer at every place he happens to enter.

5.     On riding. As he rides the camel, [the pilgrim should] say, "In the name of God, through God, God is greatest. I have placed my trust in God. There is neither might nor power except through the Most High Most Great. Whatever God intends happens and that which He does not intend will never happen. Holy is He Who has made this as nothing to us, though we had not the strength to sustain it on our own. To our Lord surely shall we return. 0 God, I have directed my face to You, and have handed over all my affairs to You, and have placed my trust in you with respect to all my affairs. You are sufficient for me and an excellent Guardian". And When he has taken his seat on the camel and [the camel] has taken its position under him, he [should] seven times say. "Glory be to God. Praise be to God. There is no deity save God. God is Most Great"; and [also] say, "All praise belongs to Allah Who has guided us to this. And we could not have found guidance, if God had not guided us. 0 God, You are the One Who causes [me] to ride on the back [of this camel], and the one whose help is sought in every affair."

6.    On taking a rest-stop. The customary thing is not to stop until the heat of day. Thus, the greater part of [the pilgrim’s] journey is in the night. [The Prophet] -- the Blessing and Peace of God be upon him-- said, "Take care to travel at night, for the land is better traversed by night than by day." Accordingly [the pilgrim] should lesser his sleep at night in order to expedite his journey. Wheneverr he approaches a stopping place, he [should] say, "0 God, the lard of seven heavens and that which they shade, the Lord of the seven [regions of the] earth and that which they contain, the lord of Satans and those whom they lead astray, the Lord of winds and that which they disperse, the Lord of the Seas and that which they carry away, I beseech from You the welfare of this place and the welfare of its members, and I take refuge in You from evil [of this place] and from the evil of that which is therein; turn away from me the evil of the evil ones among them." Then, when he stops at the place, he should perform a prayer: [consisting] of two rok'as, then says, "I take refuge in all of God's words, which neither the pious man nor the sinful man can pass by, from the evil of that which He created." And when the night becomes dark he should say, "0 earth, my Lord and your Lord is God. I take refuge from your evil, the evil of that which lies within you and the evil of that which creeps upon you. I sake refuge in God from the evil of every lion, serpent, snake and scorpion, and from the evil of the townsman and of the father and his son. 'To Him belongs whatever dwells in the night and the day. And He is the All-hearing, the All-knowing."(6 :14).

7.     On Being on one’s guard. [The pilgrim] should be on his guard during the day. Let him not venture alone away from the caravan, for he may be assassinated or lose [his way]. [He should also] be on his guard at night [especially] while sleeping. If he sleeps in the, beginning of the night, let him spread out his arm; and if he sleeps in the later part of the night, then let raise his arm up and place his head on his palm. Thus was how the Prophet of God -- the Blessing and Peace of God be upon him -- used to sleep while travelling. For it is pro­bable that [if the pilgrim does not take such precaution] th sleep­ing will become heavy and the sun will rise, without his notice. There­fore, what he missed of the [obligatory] prayer outweights what he gained from the Pilgrimage. The most desirable thing at night is to let the two mates arrange to be on guard by turns [so that] when one sleep, the other will be keeping watch. This is the custom (al-Sunna). If an enemy or a beast of prey heads toward him, by night or day, let him read ‘ayat al-Kursiy’, ‘shahid Allah’, ‘al-Ikhlas’, and ‘al-mu’awad­hatayn’, then let him say, "In the name of God. Whatever God wills [comes to pass], there is no power save in God. God is sufficient for me and I have placed my trust in God. Whatever God wills [omes to pass], no one brings good [to pass] but God. Whatever God wills [comes to pass], no one turns away evil but God. God is quite sufficient for me. God hears whomever calls [Him]. There is no terminus beyond God and no shelter besides God. "God has decreed, most surely I will pre­vail, I and My Messengers. Verily, God is powerful, Mighty." I forti­fy myself through God the Great, and I seek aid from the Living Who will never die. 0 God, protect us with Your Eye Which does not sleep, and shelter me with Your support that will not be moved. 0 God, show mercy on us through Your power over us, let us not perish while You are our confidence and our hope. 0 God, let the hearts of your male and female servants, incline towards us with clemency and mercy. You are the Most Merciful of all those who show mercy."

8.    Whenever he ascends a promontory of the land on his way, it is com­mendable for him to magnify [God by saying "God is Great''] three times, and to say. "0 God, Yours is Dignity over any other dignity, and Yours is Praise in every condition." And when he descends he should glorify [God by saying ‘Subhan Allah’]. And whenever he is afraid from lone­liness in his travel, he [should] say, "Glory be to God, the King, the Holy One, the Lord of Angels and the [Holy] Spirit; You have honoured the Heavens with glory and might."

II. Concerning the proprieties of the ihram [state of sanctification] from the miqat to the entering of Mecca. [This subsection consists of] five divisions.

1.      [The pilgrim] must perform the major ablution [i.e. the bath] with the intention to perform the ablution for the 'ihram [i.e. the state of sanctification]; when he reaches the famous miqat where people enter the ihram, he completes the major ablution by cleaning [himself], then combs his beard and his head, bares his nails, cuts his moustache and completes the cleansing that we mentioned in [the chap­ter on] purity.

2.    He must put aside all sewn clothing and wear the two [speceial] 'ihram garments: (1) a rida' and (2) two white lioncloths. White clothing is the most desirable [in the eyes] of God Most High. Then he uses scent on his clothes and body, and there is no harm if a trace of scent re­mained [on the clothing] after 'ihram, for "Some of the musk which the Apostle of God -- the Blessing and Peace of God be upon him -- had used before 'ihram was seen on his forehead after 'ihram."

3.    He should wait after putting on [ihram] garments until his camel starts, if he is riding, or he himself sets out walking, if he is on foot, then, at this moment, he should express his intention of having entered into ihram [as a preparation] for the Greater or lesser Pilgrimage either of qiran or 'ifrad, as he will. Mere intention is sufficient to validate the 'ihram, but the custom is to join with the intention the words of talbiya: "Here am I, 0 God, here am I; there is no partner with you, Verily, Yours is the praise, the blessing and the kingdom. There is no partner with You." And if he wishes to add more he says, "Here am I happily. Goodness is entirely through Your hands and virtue [is sought] from You. Here am I [to perform] Pilgrimage in truth, in devotion and in bondage. 0 God, have mercy on Muhammad and on the family of Muhammad."

4.    If his ‘ihram is concluded by means of the afore mentioned [formula, called] talbiya, it is commendable for him then to say, "0 God, I intend [to perform] Pilgrimage, [please] make it easy for me and help me to carry out its requirements, and do thou accept it from me. 0 God, I intend to fulfil what You have required in the Pilgrim­age, consider me among those who have responded to you, believed in Your promise, and followed Your command. Consider me among Your guests to whom You are gracious and with whom You are content. 0 God, make it easy for me to observe the Pilgrimage which I intend to perform. 0 God, my flesh, my hair, my blood, my nerves, my brain and my bones have all entered into the state of sanctification for Your sake, and I forbid for myself women, scent and the wearing sewn clothing for the sake of Your Face and the Last Day."

From the time of [his entering into] the state of sanctifica­tion all the six prohibited things we previously mentioned become for­bidden to him, He must avoid them.

5.     It is commendable to repeat the talbiya so long as the state of 'ih­ram lasts, especially when encountering [other] caravans or when com­ing together with people, or when ascending or descending [hills] or when mounting or dismounting [a riding beast]; he should utter it in a raised voice, but not to the extent that his voice become coarse or he pants, for "he is not calling upon a deaf [person] or absent" as the tradition has it, There is no objection to uttering the talbiya with a raised voice in the three mosques, for they are supposed to be among the places where rites [are performed]. I mean [by three mosques] the Sacred Mosque (al-Masjid al-Haram), the Mosque of al-Khayf; and the Mosque at the miqat. There is, however, no objection in uttering the talbiya in other mosques [provided that] the voice is not high. [The Prophet] -- the Blessing and Peace of God be upon him -- used to say, whenever attracted by anything, "Here am I. Verily, the life of the hereafter is life [indeed]."

III.Concerning the Proprieties [to be observed] from [the time of] entering Mecca until the circumambulation [of the Ka’ba].

[This subsection includes] six divisions:

1.      [The pilgrim must] perform the major ablution at Dhu Tuwaq [in pre­paration] for entering of Mecca. The commendable customary [occasions for] the major ablution during the Pilgrimage are nine. [These are] (1) the 'ihram at the miqat; (2) the entering of Mecca; (3) the cir­cumambulation of the arrival; (4) the standing at [Mount] `Arafat; (5) the standing at al-Muzdalifa. (6) Three performances (6,7,8,) of the major ablution [are required] for the throwing of pebbles at the three stones, but none [is required] for the throwing at the stone of al-‘Agaba. [The final occasion for the major ablution is (9)] the farewell circumembulation. Al-Shafi'i -- may God be pleased with him -- does not in his new [doctrine] oonsider (3) and (9) to be fresh ablution. Hence the number is reduced to seven.

2.    Unpon entering the firat [part] of the Haram which is outside Mecca, [the pilgrim] is to say, "0 God, this is Your Sanctuary and Your se­curity, so make my flesh, my blood, my hair and my body inviolable against the Fire, and protect me against Your punishment on the Day You raise Your servants, from the deal, and consider me as one of Your friends and those obedient to you."

3.    [The pilgrim] must enter Mecca through al-‘Abtah which is [a part of] the Kada’ path. [The tradition says that], "The Apostle of God--the Blessing and Peace of God be upon him -- deviated from his course [in order to go] to it" and following his example is better. Then when going out [of the city] he leaves via the Kada path which is the lower path while the first [i.e. Kada’] is the higher.

4.    When he enters Mecca and reaches Ra's al-Radm where his eyes fall upon the House, he then says, "There is no deity but God. God is the Most Great. 0 God, You are the Peace, and the Peace is from You. Your House is house of Peace. You are the Blessed One, 0 Lord of Glory and Honour. 0 God, this is Your House [which] You magnified, nohoured and exalted. 0 God, increase its magnificence, increase its exaltation and its ho­nour. Increase its prestige and increase those who make the Pilgrim­age to it in righteousness and dignity. 0 God, open for me the doors of Your Mercy and let me enter Your Paradise and protect me from Satan the Accursed."

5.     When he enters the Sacred Mosque (al-Masjid al-Haram) through the gate of Banu Shayba, he says, "In the name of God, through God, from God, to God, for the sake of God and according to the religion of the Apostle of God -- the Blessing and Peace of God be upon him." And when he ap­proaches the House, he says, "Praise be to God and Peace be upon those servants of his whom He has chosen. 0 God, grant blessing to Muhammad Your servant and Your Apostle, and to Abraham Your intimate friend, and to the rest of Your Prophets and Apostles"; then he raises his hands and says, "0 God, I ask You in this the place of the first of my rites to accept my repentance and forgive my shortcoming and put aside my transgression. Praise be to God Who brought me to His Sacred House that He has established a refuge for mankind and [a place of] safety, and made it [the House] blessed and a guidance for all the worlds. 0 God, I am Your servant and the city is Your city and the Sanctuary is your Sanctuary and the House is Your House; I come to You Seeking for Your mercy and beseeching You as one Who is under duress and fear­ful of Your punishment, [but] hopeful of Your mercy and desirous of Your acceptance."

6.    Then [the pilgrim] goes directly to the Black Stone and touches it with his right hand and kisses it, saying, "0 God, my charge I have carried it out, and my covenant I fulfilled it. So witness for me that I fulfilled it." If he cannot kiss it, he stands facing it and saying this same [prayer]. Then proceeds straightaway to the [cir­cumambulation which is called] Tawaf al Qudum [i.e. cireumambulation of the Arrival] unless he finds the people [engaged] in the obligatory [prayer], in which case he should pray with them and then perform the Tawaf.

IV. Concerning the Tawaf (circumambulation). If [the pilgrim] intends to start the Tawaf, whether the Tawaf al-Qudum or another [tawaf], he must observe six things:

1.      First, he must observe the conditions [governing] ritual prayer, such as purity from the ritual contamination (hadath) and uncleanness (Kha­bath) of the clothing, body and place [of prayer], as well as the co­vering of nakedness. For circumambulation of the House is prayer, but God Most High has permitted talking during it. Let [the pilgrim], be­fore starting the Tawaf, fling the central part of his garment under his right armpit and put both its ends on his left shoulder, then let down one end on his back and the other on his chest. He should end the talbiya when starting the Tawaf and bury himself with invo­cation which we will mention [later].

2.    When he has finished arranging [his garments in the manner described above], he is to put the House on left and stand by the Black Stone leaving a small space between so that the Stone is in front of him; then as he begins the Tawaf he is to pass by the who1e of the stone with the whole of his body. He should leave between him and the House [a space] of about three steps so as to be near to the House, since that is better, and so he will not be circumambulating in the Shadharwan (fountain), for it is [a part] of the House, [though] at the Stone, the Shadharwan may join the ground and become confused with it. One who circumambulates around it has performed an invalid circum­ambulation, for he has circumambulated inside the House. The fountain is that part which remained outside [the original] breadth of the wall of the House after the upper wall was narrowed. The Tawaf begins from this spot.

3.    Let him say before going beyond the Stone, but at the beginning of the Tawaf, "In the name of God. God is the Most Great. 0 God, believing in You and Believing in Your Book and in fulfillment of Your covenant and following the Sunna of Your Prophet Muammad -- the Blessing and Peace of God be upon him – [I begin Tawaf, then he proceeds with the Tawaf. As soon as he passes by the House [whereupon] he says, "0 God, this House is Your House and this Sanctuary is Your Sanctuary, and this Security is Your Security, and this is the place of the one who seeks refuge in You from the Fire." When reciting the [word] "Plaee" (magam), he points with his eyes to the place of Abraham -- Peace be on him – [and continue], "0 God, Your House is Great and Your Countenance is gracious and You are the Most Merciful of those who show mercy; protect me from the Fire [and] from Satan the Accursed, make my flesh and my blood inviolable against the Fire, and save me from the terror of the Day of Judgment, and make sufficient for me the provisions of this world and of the Hereafter." Then he glorifies God Most High and praises Him until he reaches al Rukn al 'Iragi where he says, "0 God, I seek refuge with you from idolatry and doubt and unbelief and hypocrisy and discord and immorality and the evil eye in respect to [my] family, [my] wealth and [my] children." Then, when he reaches the Mizab (Spout) he says, "0 God, shade us under [the shadow] of Your Throne on the day when there is no shadow ex­cept Yours. 0 God, offer me a drink from the Cup of Muhammad -- the Blessing and Peace of God be upon him -- a drink that will quench my thirst for ever." And when he reaches al-Rukn al-Shami, he says, "0 God, make this an accepted Pilgrimage and a praised one; and [cause] the endeavour therein to be rewarded, and sin to be forgi­ven, and let not the merchandise perish, 0 the Almighty, the Forgiver. 0 Lord, forgive, show mercy and pardon me whatever [sins] You know of. You are the Almighty the Benign." When he reaches the Rukn al-­Yamani, he says, 0 God, I seek refuge in You from unbelief, and I seek refuge in You from poverty, fom the punishment of the grave and from the trial of life and death. I seek refuge in You from the disgrace of this world and of the Hereafter." And [while he is] between al-Rukn al Yamani and the Black Stone, he says, "Our Lord grant us good in this world as wall as good in the world to come, and protect us with Your Mercy against the trial of the grave and the tor­ment of the Fire." And when he reaches the Black Stone, he says ,"O God, forgive me through Your Mercy. I seek refuge in the lord of this Stone from debt and poverty and from sadness [lit. narrowness of the chest] and the torment of the grave." With this, one circuit has been completed. [The pilgrim] is to circumambulate seven times in the same manner and repeat the [same] invocations during each circuit.

4.    He must hasten his pace in the [first] three circuits and do the re­maining four in a normal pace. The meaning of "haste" (rami) is quick­ness of walking with close steps. It is slower than running and faster than ordinary walking, and the idea behind it and behind ‘idtibagh is the demonstration of skill, toil and [physical] strength. Thus, the iginal idea [behind this was to eliminate any desire on the part of unbelievers [to participate]. The custom has remained since. It is pre­ferable to quicken the pace when one is near to the House; if he was unable to do so because of congestion, then [it is preferable] to quicken the pace when one is further away. Let [the pilgrim] withdraw to the margin of the circumambulation area (mataf) and quicken his pace three [times], then go near to the House in the congestion and walk [the cir­cuit] four [times]. If it is possible for him to kiss the Stone on every circuit, so much the better, but if he is prevented by the congestion, let him make a gesture [simulating touching] with his hand then kiss his hand, likewise, the touching of al-Rukn al-Yamani is commendable from [its] all corners. It is reported that [the Prophet] -- the Blessing and Peace of God be upon him -- used to touch al-Rukn al-yamani.and kiss it and put his cheek on it. Whoever wishes to confine kissing to the [black] Stone and restrict himself to touching al-Rukn al-Yamani, I mean touching it with hand, is more deserving.[2]

5.     When [the pilgrim] has completed the seven circuits of the circumambu­lation, let him come to al-Multazam which lies between the [black] Stone and the House, and which is a place of responding to the sum­mons (da’wa); and let him attach himself to the House, clinging to its curtains, and let him place his front side against the House, with his right cheek [touching] it and his arms and palms spread upon it, then say, "0 God, 0 Lord of the Ancient House [i.e. the Ka’ba] free me (lt. free my neck) from the Fire; preserve me from Satan the Ac­cursed; preserve me from all afflictions; make me content with what You have bestowed upon me and bless that which You have given me. 0 God, this House is Your House and this servant is Your Servant, and this is the Place of the one who seeks refuge with You from the Fire. 0 God, let me be the most virtuous of Your delegates to You." Then let him praise God frequently at this place, and pray for his Apostle -- the Blesing and Peace of God be upon him -- as well as for the other Apostles, then for his special needs, asking forgiveness for his trespasses. One of the Fathers used to say at this place to his ser­vants, "leave me alone to confess my trespasses to my lord."

6.    When this finished, it is befitting to say a prayer of two rak’as behind the Maqam reciting in the first [rak’a], "Say, 0 ye disbelie­vers!" [109] and in the second, surat al-Ikhlas [112]. These [two rak’as] are [called] the rak`as of circumambulation. Al -Zuhri said., "the orginal custom was to pray: two rak'as for every circumambulation." But, if he joins together several circumambulations and prays two rak’as [for the whole], this is allowed, for the Apostle of God-- ­the Blessing and Peace of God be upon him-- has done so. Every cir­oumambulation consists of seven circuits. And let him say after the two rak'as of Tawaf, "0 God, make smooth for me the path to bliss keep me from the path of distress. Forgive me in the Hereafter and in this world; and preserve me through Your Grace so that I will not disobey You. Help me to obey You with [the help of] Your guidance, keep me from disobeying You. Consider me among those who love You and love Your Angels, Your Apostles and love Your righteous servants. 0 God, render me lovable to Your Apostles and to Your righteous ser­vants, 0 God, as You have guided me, to Islam, make me firm in it by Your Grace and Your Power, and use me for Your obedience and obedience of Your Apostle, and protect me from the misleading temptations." Then, he should return to the [Black] Stone, touch it and conclude the cir­cumambulation around it. [The Prophet] -- the Blessing and Peace of God be upon him -- said, "Whoever circumambulates the House seven times and prays a prayer of two rak'as has a reward as though he had freed a slave." This is how the circumembulation [is to be performe]. The absolute requirements (al-wajib) of the circumambulation, as a whole, beyond those which apply to the ritual prayer (salat), are [as follows: one must] must complete seven Tawafs [around] the whole House; one must begin [the Tawaf] from the Black Stone, with the House on ones left, circumambulating within the Mosque, but outside the House and not around the Fountain (Shadharwan) or in the Hijr; and one must perform the circuits in succession, not separating them other than in the usual way. All other things are customs (Sunan) and forms (Hai'at).

 

Concerning the Running (Sa’y).

When [the pilgrim] has finished the Tawaf, let him go out through the gate of al-Safa which is opposite the corner [of the House] that is between al-Rukn al-Yamani and [Black]Stone. When he has done this and has reached al-Safa which is a mount, he then climbs [the mount until he has reached] a height from the base of the mount equal to a man's stature. The Apostle of God -- the Blessing and Peace of God be upon him -- climbed [the mount] to the point where the Ka’ba was visible to him. To begin the Sa’y [i.e. running between al-Safa and al-Marwa] from the base of the mount is sufficient. The addition [i.e. the climbing] is recommended, although some of the stages of [climblng, i.e. the higher stages] are an innovation. One should not leave them [i.e. the stages of elimbing] behind lest one did not consummate the Sa’y fully. One begins from here then runs briskly bet­ween [al-Safa] and al-Marwa seven times.

When climbing al-Safa, [the pilgrim] should face the House and say, "God is Most Great. Praise be to God for His Guiding us. Praise be to God by all His praiseworthinesses for all His Grace. There is no deity but God alone; He has no partner; His is the kingdom and His the praise; He gives life, and He causes death; in His hand is all good, and he has power over everything. There is no deity but God alone. He has no partner. He has executed His promise, and has given victory to His servant, and has made strong His army, and He has alone defeated the hosts of infidels. There is no deity but God, toward Whom [the pious] are sincere, though [unbelievers] may be averse. There is no deity but God, toward Whom [the pious] are sincere. Praise be to God, Lord of all the worlds. So, glo­rify God when you enter the evening and when you enter the morning. And to Him belongs all praise in the heavens and the earth; and [glorify Him] in the afternoon and when you enter upon the time of the decline of the sun, He brings forth the living from the dead, and He brings forth the dead from the living; and He gives life to the earth after its death. And in like manner shall you be brought forth. And [one] of His signs [is this] that He created you from dust, then, behold, you are men who move about [on the face of the earth]. 0 God, I ask of you everlasting faith and true conviction and profitable knowledge and a God-fearing heart and a tongue which praises [You]. I ask of You favour and good health and constant peace in this world and in the hereafter. " Then he prays for Mohammad -- the Blessing and Peace of God be upon him. Having completed these invocations, he then prays to God concerning whatsoever [personal] needs he wishes [to mention].

Then, he comes down [from the mount] and begins the Sa`y say­ing, "0 Lord, forgive, show mercy and pardon me of that which is known to You, You are the Almighty, Most Benign. 0 God, grant us good in this world as well as good in the world to come, and protect us from the tor­ment of the Fire." Then he walks leisurely until he reaches the Green Slope (al-mail al-akhdar) which is the first thing ones: comes to, upon descending from al-Safa and which is situated at the corner of the Sacred Mosque. When there remains about six cubits between him and the posi­tion opposite the Slope, he starts walking briskly in the manner which is [called] "ramal" until he reaches the two Green Slopes, then resumes the leisurely [pace].

When he reaches al-Marwa, he goes up as he did at al-Safa and, facing al-Safa, utters the same invocation [that he used on al Safa]. One complete Sa’y is [now] completed, and when he returns to al-Safa two Sa’ys have been completed. He must perform the [Sa'y] seven times and quicken his pace (ramal) at the proper place during each [Sa’y] as well as [resume] a leisurely pace at the proper place, as [mentioned] previously, and he must go up al-Safa and al-Marwa each time. If he does this, he has completed the Tawaf of arrival and the Sa’y both of which are Sunna. Ritual purity is recommended for the Sj’y, but not obliga­tory, contrary to the Tawaf. If he performs the Sa'y [once], he should not perform it again after the Wuquf [on Mount ‘Arafat]. He ought to be satisfied with that as a "rukn", for it is not a precondition for Sa’y to be delayed [until after] the Wuquf, although that is a precondition for the obligatory Tawaf (Tawaf al-Rukn). A precondition for every Sa’y is, however, that it must occur after a Tawaf of some kind [i.e.Tawaf al Rukn, or other kind].

VI. On the Wuquf and what precedes it:

If the pilgrim reaches "Arafat" on the Day of ‘Arafat, let him not waste time in doing the Tawaf of Arrival, or [tawaf] for enter­ing Mecca, before [and instead of] Wuquf. But if he arrived some days before that and did the circumambulation (Tawaf) of the arrival, let him stay in the state of being sacralized (muhriman) until the seventh day

of Dhu al-Hijja when the ‘imam will deliver a sermon at the time of after­noon [prayer] at the Ka’ba, and will order people to prepare for the jour­ney to Minna on the Day of Tarwiya and to spend a night there. And then in the morning to go from there to ‘Arafat in order to observer the duty of Standing (Wuguf) after the decline of the sun (ba'd al-zawal). The [prescribed] time for the Standing is from the decline [of sun] up to the rising of ull dawn, on the Day of Sacrifice. It is befitting to go down to Mina chanting the talbiya, and it is recommended that [the pilgrim] walks from Mecca [as he performs the various] rites until the [entire] Pilgrimage is over, provided that he is able to do so. Walking from the Mosque of Abraham --Peace be on him -- to the place of the Wuquf [al-ma­wagif] is especially meritorious and sanctioned (‘afdalu wa’akadu).

And on reaching Mina, let him say, "0 God, this is Mina, bestow upon me what You have bestowed upon Your Friends and those obedient to You." Let him stay that night at Mina which is just a place for spending the night and has nothing to do with rites. When he gets up on the morning of the Day of ‘Arafat, let him per­form the morning prayer; then when the sun rises on the Mount Thabir, let him proceed to ‘Arafat, saying, "0 God, make it the best journey I have ever taken and the closest to [gaining] Your acceptance and the furthest from [incurring] Your Wrath. 0 God, to You I come and in You [alone] I hope and upon You I rely; Your countenance do I desire. [0 God] include me today among those of whom You boast to those who are better and more excellent than I.

When he comes to ‘Arafat, let him pitch his tent at Namira quite near to the mosque, for it is there that the Apostle of God pitched his dome (qubba). Namira is a part of 'Urna just below the place of Wuqufand [Mount] 'Arafat. Let him perform the major ablution for the Wugif; and when the sun declines, the 'Imam delivers a short sermon and sits down, and the Muezzin gives the prayer-call and the 'Imam [then] starts the second sermon. ‘Iqama (institution) must be joined with the ‘Adhan (prayer-call), and the ‘Imam will finish [his sermon] with the comple­tion of the ‘Iqama by Muezzin, then joins together both Zuhr and ‘Asr prayers with one ‘adhan and two 'iqamas, but curtails the prayers. [After that] he goes to the place of Wuquf, he must stand on [mount] ‘Arafat not on the valley of ‘Urna.

The Mosque of Abraham -- Peace be on him – is, however, si­tuated partly in the valley [of ‘Urna] and partly on [mount] ‘Arafat. Therefore, whoever-stands at the front of the Mosque, has not perfor­med the Wuquf on ‘Arafat. The site of ‘Arafat is distinguished from the Mosque by some big rocks spread out there. The best [Procedure] is to stand by the rocks near the Imam, facing the qibla' (i.e. Ka'ba) and mounted [on a beast]. [The pilgrim] should recite frequently the various formulas of praise, glorification, confession of faith, eulogy of God Most High, and supplication and repentance but he should not past on that day so that he will have strength to persevere in his supplications. Let him not stop [uttering] the talbiya on the Day of 'Arafat; the most desirable [practice] is to utter the talbiya part of the time and to con­centrate on supplication the rest of the time.

He ought not to leave the site of ‘Arafat until after sunset so as to join day with night. If it is possible for him to stand for some time on the eighth [of Dhu al-Hijja] in case of a mistake in the [exact date] of the moon, this is prudent and is a safeguard against [the possi­bility of] having missed [the Wuguf].

Whoever misses the Wuguf up to the break of dawn on the Day of Sacrifice, has missed the Pilgrimage and must terminate the state of sanctification (‘ihram) by [performing] the rites of Lesser Pilgrimage, then offer a blood sacrifice for missing [the Pilgrimage]; he must discharge [his unfulfilled duty] the following year. Let supplicatory prayer be then his chief preoccupation, for that day. It is in such a place and at such a gathering that the acceptance of one's supplication is most to be hoped fpr.

The supplicatory formula transmitted from the Apostle of God --the Blessing and Peace of God be upon him -- as well as from the Fathers on the Day of 'Arafat is the best thing to use as a supplication. So, let [the pilgrim] say [it], "There is no deity but God alone, He has no part­ner; His is the kingdom and His the praise; He gives life, and He causes death; He is the living that will never die; in His hand is all good and He has power over every thing. O God, set a light in my heart, and a light in my ears, and a light in my sight and a light in my tongue. O God, en­large my breast and make easy for me my affair." He then says, "O God, the lord of praise. Yours is praise, as spoken by us and better than what we speak; and Yours is my prayer and my sacrifice and my life and my death, and to You is my return and from You is my reward. O God, I seek refuge in You from anxious thoughts and from the disruption of [my] affairs; and from the torment of the grave. O God, I seek refuge in You from the evil of that which enters in the night, and from the evil of that which enters in the daylight, and from the evil of that is carried in by the winds, and from the evil of the misfortunes of life. O God, I seek refuge in you from the change of Your Grace and the sudden [attack of] Your punishment and the totality of Your wrath. O God, guide me with guidance and forgive me in the hereafter and in this world. O the best of all those who are besough and best of all those who are called upon and most generous of those who are petitioned, give me this evening the best of that which You have given to any of Your creatures and pilgrims of Your House, O Most Merciful of those who show mercy. O God, O Most Exalted of attributes and Who sends down Blessings. O Creator of Lands and Skies! Voices have cried aloud to You in different languages asking You [to satisfy their] needs. And my need before You is that You forget me not in this house of affliction when the people of the world have forgotten me. 0 God, You hear my speech and see my place and know both my secret and that which I reveal, and none of my affairs is concealed from You. I am miserable and poverty-stricken, a seeker of aid and refuge, fearful and apprehen­sive, confessing my sins. I implore You as one who is destitue I beseech You with the supplication of an abject sinner, and I call upon You as a blind and frightened man, as one who submits utterly to You, and cries out to You, with body prostrate before You, having been subdued by You. 0 God, do not make me to be disappointed in praying to You. Be merciful and compassionate, 0 best of those who hear supplications and best of those who bestow. 0 God, though some may praise themselves before You, I will blame myself before You. My God, the sins have made my tongue si­lent and I have no means [to perform good] deeds, and no intercessor ex­cept hope. My God, I know that because of my sins I no longer have any standing with You, nor is there any ground for excuse. But You are the Most Generous of the generous. My God, if I am not suited to reach Your mercy, Your mercy is suited to reach me, for Your mercy encompasses all things, and I am a thing. My God, though my sins are grave, they are small as compared with Your pardon, so forgive them 0 Most Generous One. My God, You are You and I am I; I persist in sin, and You persist in for­giveness. My God, if You do not have mercy except on those who obey You, to whom shall sinners betake themselves? My God, I intentionally have avoided Your obedience and have gone straight into disobedience. Glory be to You. How irrefutable is Your case against me, and how generous is Your pardon forward me! By the decisiveness of Your case against me and the futility of my case against You, by my need for You and Your lack of need for me, forgive me 0 Best of those who are called upon by any petitioner, and Most Gracious of those who are besought by any solici­tor. By the sacredness of Islam and the guarantee of Muhammad – [the Blessing and Peace of God be upon him]-- I beseech You to forgive me all my sins and send me from this place of standing with my needs granted. Bestow upon me what I ask and fulfil my hope in accordance with that I desire. My God, I have prayed to You with the prayer that you have taught me, so do not censure me from the hope which You have instilled in me. My God, what will You do this evening with a servant who confessed to you his sins, submitted to You in humiliation, yielded [to You] his body, humiliated himself before You because of his [bad] deeds, re­pented to You [of such deeds], asking You to forgive his transgression, beseeching You to pardon him, seeking from You the satisfaction of his needs, hoping in You in this place of standing despite the multitude of his sins. 0 shelter for every living thing and friend of every believer; whoever does well, obtains Your mercy and whoever transgresses, preshes in his transgression. 0 God, to You we come and in Your open place we, dismount; and to You alone we look and Your favour we seek and to Your beneficence we expose ourselves. We hope for Your compassion and we fear Your punishment. To You we fall with the burden of [our] sins and to Your Sacred House we woke Pilgrimage. 0 You Who possess all that is needed by [Your] supplicants, You Who know the thoughts of the silent. 0 You Who have no other Lord to be petitioned and beyond Whom there is no other crea­tor to be feared. 0 You Who have no vizier to be consulted and no chamber­lain to be bribed. 0 You Who do not respond to the accumulated petitions except with bounty and excellence, and do not provide for the great quan­tity of needs but with favour and charity. 0 God, You have appointed hos­pitality for every guest, and we are Your guests; so let our hospitality from You be Paradise. 0 God, there is recompense for every delegate, and bounty for every visitor, and a gift for every petitioner, and fulfillment for all who hope, and satisfaction for all who request that which is in Your possession, and mercy for all who seek mercy, and nearness [to You] for all who desire You, and pardon for all who implore. [0 God] we have come to Your Sacred House and stood at these great religious [places] of ceremony and attended these great shrines hoping for Your favour. Do not make us to be disappointed. Our God, You have blessed [us] repeatedly so that [our] souls have grown confident of the continuous flowing of Your blessing, and You have brought forth examples [for our consideration] until [even] the speechless things have contended on Your behalf, and You have disclosed Your Grace until Your friends confessed their falling short of Your truth, and You have revealed many signs that even the heavens and the earth have eloquently advanced as proof [of Your Word], and You have overcome [everything] with Your Might until everything has submitted to Your Power, and all faces have been humble before Your Grandness. If Your cservants displease You, you forbear and give respite; and if thuy do well, You then show favour toward them and acepet them; and if they dis­obey You, You conceal [it]; and if they commit sins, You pardon and for­give; and if they call [upon You], You Listen; and if we call, You hear; and if we come to You, You draw near; and if we turn away from You, You call [us back]. Our Lord, You have said in Your Book [the Qur'an] to Muhammad the Seal of the Prophets, "Say to those who disbelieve, if they desist, that which is