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Hajj ka Maqsad

Let them adore the Lord of this House, (Quraysh, 03)

A story from Hazrats early childhood:

There is a narrative from the early childhood from the life of this ajiz: perhaps this ajiz used
to study in Primary school at that time. Whenever I would see my mother pray, I saw that
she had a tasbih which she would use afterwards. She would shut one eye and with the
other eye, she would look into something inside the tasbih. She used to keep on looking in it
like this for a long time. Then she would weep profusely and make dua to Allah swt.
It was a very tender age, so we would not know what this meant. But we knew this much:
that after every prayer, she would look at something inside this tasbih. One day, when I
grew a bit older and became a bit mature, I asked my mother:
O mother, what is it that you see? She told me: Close your eye.
I was so young that I closed the eye with which I was meant to see. So she told me, No, close the
other one. When I closed the other eye, it took me a while to see the image of a man kissing the
hajr-e- aswad in the small mihraab of the tasbih.
In the old days, when there were no videos, pictures, screens etc, some people had
somehow inserted a small image inside the small wooden mihraab of the tasbih. So any haji
who would return from here would take this back as a souvenir. At times, it would contain
an image of a man kissing the hajr-e- aswad, or an image of masjid-e- nimra, masjid X
(check> :00:03:18), or sometimes it even depicted the scene of tawaf around the Baytullah.
So there would be some such picture in it.
And whoever possessed this kind of tasbih would gaze at it with the utmost yearning and
desire. Mother would also first sit there gazing at it for quite some time, and then make dua
to Allah swt that O Allah, Grant me the honor (saadat) of seeing your House.
Since in that tender age I would see my mother crying and weeping in dua, and I had a
strong natural (fitri) inclination (umang) in my heart to see the House of Allah.
Now this is the story of one mother. There must be hundreds of thousands such women and
men who have this burning desire in their hearts, that O Allah, Grant us the Taufiq to look
upon your House. Some would have even had the honor (saadat) to see it, whereas some
would have gone from this world with the wish still remaining in their hearts.
It is such an immense Karam and grace (mehrbani) of Allah swt that He has accepted us to
look upon His house in our lives. No matter how much we thank Allah swt, it would not be
enough. We just cannot thank Him.

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But look at His Karam, that a Gaze of Rahma is cast, He Draws even sinful and heedless ones
like us to His House. That perhaps these slaves of Mine would become true slaves by coming
here.
Just like we say to one another: banday ka puttar ban.
Thus for this reason Allah swt Sent us here, that perhaps hum bhi Bandey ke puttar ban jaein. That
we become pious, and let go of our sins, our khilaf-e-Shara acts, inner diseases, bad habits, that we
leave all these things when we come here. Become His worshipping servants, from the Ibad alRahman, and return as the true slaves of Allah swt.

The Markaz of Tauhid:

Allah swt has Granted us this Taufiq. This is that message which originated in the markaz/
centre of Tauhid. Thus between the Baytullah and mount of Safa there was a large house.
Here there lived a young man from the tribe of Banu Makhzum. This tribe was known to be
amongst the affluent tribes in society, just like some families in society are very rich and
affluent. The people of Banu Makhzum were thus respectable and honored in Makkan
society. They had a particular standing and say amongst people there.
Amongst them, there was a 20 year old man whose name was Arqam. This was his house.
He had recited the kalima and accepted Islam. He said to the Prophet (sws) that Ya
RasulAllah (sws), your house is at a distance from the Haram. The house of Khadijatul
Kubra was close to the Haram but in those days the Prophets (sws) residence was outside
this area. And one had to pass through this area and some bazaars in order to get there.

The Dar al-Arqam:

Now to sit within the Haram and teach the Deen was a very difficult thing to do at that time.
The Kuffar were dominant and one could not openly speak about Islam. There was even a
fear for life. Because his house was nearest to the Baytullah, Arqam requested the Prophet
(sws) to come to his house. Thus the Prophet (sws) accepted the house of Arqam for his
Deeni gatherings. He would go there and whoever wanted to accept the Deen of Islam
would present themselves in front of the Blessed Prophet (sws) and he would teach him the
kalima behind closed doors.

Sayyidina Hamza converts to Islam:

With the Grace of Allah, 38 people accepted Islam and the Prophet (sws) would keep on
making profuse duas.
One day, Abu Jahl behaved in an utterly and extremely offensive way with the Prophet
(sws). People found out about Abu Jahls behavior with the Prophet (sws).
His uncle, who was also his friend due to their proximity in age, was very courageous and
used to hunt. Thus his aim was very accurate.
He returned home and heard the news of what had happened to the Prophet (sws). Because
he had blood ties with the Prophet (sws), he went out to that particular leader of the

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Quraysh in a state of ghayrah. Not only did he severely reproach him, but he also hit him
where he had hit the Prophet (sws).
Then he went to search for his nephew and found him to be in the Dar al-Arqam. He
consoled him and gave the good news that he too, wanted to convert to Islam.
In terms of numbers, he was thus the 39th person to accept Islam.

The Prophets (sws) dua:

The Prophet (sws) was extremely happy about this but he would still pray to Allah swt to
Strengthen the Deen through either one of Umar ibn al-Khattab or Umar ibn-Hisham.
Because both of them were very influential and if one of them was to accept Islam, then
others would not mistreat the Muslims.

Sayyidina Umar (ra) converts:

So it happened that this dua of the Prophet (sws) was accepted.
Umar (ra) came to the Prophet (sws). (You must have read the story of the event that took
place prior to this between him and his sister). When he came and knocked at the door, a
sahabi close by looked at him in astonishment. That this is Umar and his sword is also
hanging by him.
Sayyidina Ali (ra) told that Sahabi to let him in. If he has come with a good intention, we
will welcome him and if he carries some other kind of intention in his heart, then Hamza is
present with us!
When the door was opened, Umar (ra)s entire demeanor was different, his heart had
changed. He said: I want to recite the kalima and accept Islam.
Upon hearing this, the Muslims were so elated that out of sheer happiness they exclaimed
Allahu Akbar! Imagine the happiness of the Beloved Mahbub (sws).

The ghayrah of Sayyidina Umar Faruq (ra):

Thereafter, Sayyidina Umar (ra)said to the Blessed Prophet (sws) that Ya Rasul Allah (sws),
till now you have been teaching and spreading the Deen behind locked doors. Now Umar
has become Muslim, and my honor (ghayrah) does not allow me to accept that we should
secretly worship Allah swt. Lets go to the Haram because Umar has become Muslim.
O Quraysh of Makkah, whoever wants their wives to become widowed and their children to
become fatherless should come forth.
Obviously nobody had the courage.
Thus the Prophet sws granted him the laqab of Faruq i.e. the one who distinguishes/ does
farq between truth and falsehood. After this, the open invitation and spreading of the Deen
began and this silsila continued, alhamdulillah. Today, whether north, south, east or west,
everywhere those who have this flame of Allahs muhabbat in their hearts, especially at the
occasion of Hajj, they get pulled and attracted here.

The restlessness of Maulana Husayn Ahmad Madani (ra):

It is written about Hazrat Maulana Husayn Ahmad Madani (ra) that in the beginning, though
the doors of the Hijaz were not opened for him, but he still had a lot of love in his heart. He
would be in a state of extreme restlessness when the days of Hajj would come. When he
would sit down to eat, he would stop eating and utter only the following sentence: malum
nahi ushaq kya ker rahay hon ge. In his eyes, those who were undertaking this journey of
Hajj were actually the lovers of Allah swt.
Someone would be doing tawaf, someone would be praying at the Maqam-e-Ibrahim,
someone would be kissing the hajr-e-aswad, someone would have thrown himself at the
Multazim. So he would keep uttering the same sentence: who knows what the lovers are
doing right now, and he would have sleepless nights.
Allah swt Accepted his burning desire (tarap) by opening the doors of the Haram-eMuhtaram to him. Hazrat (ra) gave dars-e-hadith in the Masjid-e-Nabawi for 18 years.
This is the love of the heart, the deep desire of the heart. This is what is acceptable to Allah
swt. So what is considered is the level of muhabbat a person comes with. Everybody comes,
but Allah swt Sees the level of love that different people come with.

Ibrahim bin Adhams journey to the Baytullah:

Our elders would come from their homes with so much love. They say that when Ibrahim
Adham intended to come to the Haram, he began from Balkh and completed the journey to
Makkah Mukarammah in 2.5 years.
How? He would take a step, place his musalla and read two rakahs nafl, then he would take
the next step, place his musalla and pray two rakahs. At every single step of the way, he
would pray two rakahs and thus reached Makkah in 2.5 years! When he got to Baytullah, he
prayed 2 rakahs of nafl and made the following dua:
O Allah, your slaves come to do the deedaar of your House walking on their feet. I have
presented myself at your House and came prostrating all the way (palkon/ sajdon ke bal aya
hun). I came treading on my eyes (check 00:16:28).

Ibrahim Adhams encounter with Rabia Basariyyah:

Ibrahim Adham is there in front of the Kaba when an old woman came into the Haram. So
he saw that the same tajalliyat that were descending upon the Baytullah, were descending
upon the heart of this woman at that time. He saw this through his kashf. Ittaqu firasatal
mumin this is the insight (firasah) of the mumin fa inna yanzuru bi-nurillah (hadith
00:17:01), he sees with the Nur of Allah swt. So he was very astonished.
When he inquired about her, he found her to be Rabia Basriya. I came from so far away and
after such a long time, but I do not feel these special tajalliyat on myself that I see on this old
woman.
So he came close to her and asked: Rabia, what kinds of ibadah have you done? Log ban ke
aatay they, these people would come after having done a lot of ibadah. In the court of that

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King they would bring the ultimate gift of love. Rabia, what have you brought, that upon
you those tajalliyat are descending. And I made such a long journey here.
She replied: Ibrahim, tum sar-e-niyaz yahan le ker aaye ho, mein dil-e-niyaz yahan le ker aai hun
You have brought a bowing head; I have brought a humble heart.

The love of Rabia Basariyyah:

When she passed away, someone saw her in a dream and asked her: Rabia, what became
(of you)? She told them that Munkar and Nakeer came to her and asked man rabbuk?
(Who is your Rabb?).
She said, go to Allah swt and tell Him that your creation is so vast, yet you did not forget this
old woman. I dont have anyone but you, so how can I forget you? Aise dil le ke aatay they.
That ya Allah, I dont have anyone but you.
When they would bring this talab, they would return with hearts overflowing with the love
of Allah swt. When our elders would come back from this journey, their hearts would be
overflowing with the love for Allah swt.

The story of Malik Ibn Dinar and the young man:

There is a famous story which you must have heard. Malik ibn Dinar. It was summer time,
and one afternoon he emerged from his home and saw a young man who had lost both legs.
He was sitting on the road and was dragging himself forward with his hands. The heat was
so intense that his face was absolutely red and he was drenched in sweat.
I asked him: o young man, where are you going?
He said: I am on the way to Hajj.
You can rest in my house and in the evening when the sun sets and when it gets cooler, then you
may set out again.
He said: O Malik ibn Dinar, you travel on foot with ease, and travel quickly whereas I have to drag
my whole body. I fear that if I stop for rest and respite on the way, the days of Hajj would begin
there and I would not yet have reached my destination. So I dont stop.
I told him: O young man, you should stop and rest. I can arrange a ride for you. You can go riding
on a horse or a camel.
When I said this, he looked at me with anger and said: O Malik Ibn Dinar, I used to think that you
were very wise. What kind of statement have you just uttered?
I asked him why.
He said that tell me, if a master is upset with his slave and the slave wants to please him again, then
does it befit him to go on foot or on a steed with shan?

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I was astonished at what he said and after saying this that young man went away.
That same year, Allah swt Granted me the taufiq for Hajj as well. After I had performed Hajj,
and had done Rami-e-jimaar on the 10th of Dhil Hijja, I saw that a lot of people had gathered
in one place. I asked them what it was and they said there is a young man who is making
dua to Allah swt and we are just listening to him. He asked them to step aside so that he
could also see. Thus the people stood aside. I saw that it was that same person in ihram and
he was deep in conversation with Allah swt.
Meray Maula, it is your Karam, your Ihsan, your Grace (mehrbani) that I gazed upon your blessed
House. I prayed nawafil at the Maqam-e-Ibrahim. I did wuquf in Arafah. I did wuquf in Muzdalifa. I
have even expressed my hatred and be-zari for Shaytan by pelting him with pebbles. Now the time
for qurbani has come. All these people around me are all sahib-e-istitaah. They will now go and
offer their animals for sacrifice. You know that I am a faqir, and have nothing except this ihram. O
Allah, I want to offer my life in your Name. Accept it from me
He said these words and said the kalima and passed away. This was the kind of love they
used to bring.
Allah swt must surely be Pleased when He looks at this gathering of His lovers. My lovers
are present at my house.
Today, though we have come on the same journey, we can only wish we had the same
yearning of love in our hearts, the same burning desire (soz e ishq) within us with which we
should come and perform tawaf here.

Relationship between Bayt and Rabb ul Bayt

Now, one thing is a house: Haaza al-bayt is and one thing is Rabba haaza al-bayt: The
Rabb of this house. These are two separate things.Haaza Al bayt is the place (makaan) and
Rabb ul-bayt is like the inhabitant (makeen).
Just like the body and the soul. The body is like a house and the Ruh is its inhabitant.
Or understand it this way: one is a harf or a word (lafz) and the second is its meaning. Now
the word is a medium (wasila) through which that meaning is understood. The goal
(maqsad) is its meaning.

The purpose of the Bayt

The house [acts as a] medium towards reaching the dweller in that house.
[Similarly] Bayt is an aid in reaching Rabb ul-Bayt
This Markaz e Mehsoos [Tangible Centre], Allah has bestowed upon us. We can see it,
embrace it, we can hold on to its cover (ghilaf). We can find expression for this force of love
within us. But the purpose is not the structure of the house (makaan), the purpose is the
Lord (Makeen) of that house.

The signs of the Beloved

Just as speech reflects the personality of the speaker, similarly this house reflects upon the
Magnanimity (Azmat), Glory and Stature of that Owner of All Sovereignty (Malik ul Mulk).
There was a poetess by the name of Zaibun Nisa Makhfi, she used to write in Persian and
was the daughter of a pious father. Those days there was an Iranian poet who wrote a verse
but was unable to complete it.
Persian: Durre Ablaq kam kase deeda mawjd (Check 25:44)
Durre Ablaq is a pearl such that its white with a slight black streak and this black
streak adds to its attractiveness. This makes its beauty very unique. This is why the poet
exclaims:
English: Who has seen a Durre Ablaq; it is but a rare gem (26:10)
Now the second verse wouldnt match, several poets tried their hand but to no avail.
Someone asked Zaibun Nisa Makhfi and she completed the couplet. She said:
Persian: Durre Ablaq kam kase deeda mojood
Magar ashk e buthane (Check 26:28) chashma ld
That beautiful people when they wear kohl and when tears flow from their eyes, those
tears carry with them a thin black streak of that kohl. So she allegorized a blackstreaked tear to a streaked pearl. And it was a complete match. Whoever heard it
became envious. So the prince of Iran announced that whoever completed this couplet
should come forth; I want to give him a grand reward.
Now Zaibun Nisas father reminded her of his earlier warnings that her hobby would one
day get them into trouble and he asked her what she would do now.
She said: Oh my father, I will send them a reply in the form of a couplet, if that person is
intelligent he will understand my intention and she wrote:
Persian: Dar sukhan makhfi manam
English: I am hidden within my words
Persian: Choon Boo e Gul dar barg e gul
English: Like the smell of a flower within flower
Persian: (Check, 28:05)
English: Whoever wants to meet me should meet me in my words
So he understood that this is some lady veiled from the public eye (purdah-dar) with whom
a meeting would be impossible.

Purpose of the Story

The purpose of relating this incident was that look Makhfi also said that I am hidden within
my words (kalam). You can look through my words and you will find me.
The very same example is that of the Kaba. As if Allah swt is saying: Oh my slaves I am far
far beyond your imagination, perception and purview, such that you cannot see me. Yes, if
you want to get some idea then come:

Let them adore the Lord of this House, (Quraysh, 03)

Come encircle (tawaf) this house, bow your heads in front of it; the magnanimity of this
house may draw your attention to the magnanimity of the Lord of this house. If the makan is
like this, then what must the makeen (its inhabitant) be like?
That is why when a person sets his eyes on the Kaba, he feels a magnetism towards it. He
feels a strong power/force from the Baytullah. Its like a magnet of the heart, it
gravitates/pulls peoples hearts towards itself; such that one keeps gazing it at until one
wants to keep looking at it time and time again. Its like an insatiable desire to keep gazing
at it.
Therefore that same relationship that a word has with meaning; a body with its soul; a
house with its dwellers (makaan, makeen): that same relationship exists between the Bayt
and Rabb ul Bayt.
Now we gaze at the Bayt so that we may also become the gazers of the tajalliyaat of Rabbul-Bayt with the eyes of our heart.

The Story of Hasan Basri (rA)

Hasan Basri (rA) narrates that once he was encircling the Kaba (tawaf) when he
saw a young woman also doing tawaf but completely overcome by the love of her
Lord such as a forlorn lover when distant from his beloved. It was in such a state in
which she read out love poetry while in tawaf.
At this Hasan Basri (rA) told her: you are a young woman and for you to read such
verses in the presence of other people including ghair-mahram men is
inappropriate.
Hasan Basri (rA) narrates that when I stopped her she turned towards me and said:
Oh Hasan, tell me somethingare you doing tawaf of the Bayt or the tawaf of the
tajalliyaat of Rabb ul Bayt?
Hasan Basri (rA) replied that I am indeed making tawaf of this Bayt, this house.
At this she smiled and said: Those whose hearts are of stone, make tawaf of this
stone building and those whose hearts are alive, they make tawaf of the tajalliyaat
of Rabb ul Bayt

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So this is the difference between our tawaf and the tawaf of Allahs [true] slaves. We are going
around it, keeping pace with our feet but our wujud is, in fact, encircling only the Bayt [of stone].
But those whose hearts are alive with the love of Allah swt, they then encircle (make tawaf) of the
tajalliyaat of Rabb ul Bayt. The house is only a medium (wasila) in tangible form.

Arabic: Atfu ala jidri diyri Layla

English: I encircle the walls leading to Layla

Arabic: Uqabbilu zal jidri wa zal jidra

English: Sometimes I kiss one wall sometimes another
Oh Allah we encircle your house, we kiss the Black Stone (Hajr e Aswad) after once tawaf and then
after another.
Arabic: Atfu ala jidri diyri Layla
Arabic: Uqabbilu zal jidri wa zal jidra
Arabic: wam hubbu diyari shaghafna qalbi
English: The love of this house has not pulled me
Arabic: wa lkin hubbu man sakana al-diyra
English: But the love of the one who resides within it
Make tawaf with that same love and may our intention be the Lord of that house (whom we
cannot see), not the house itself that we see [with our eyes].

The Purpose of this Journey

So the purpose of this entire journey: is that just as the tajalliyaat of our Lord befall upon
this Bayt, in a similar manner and with the ever-flowing Mercy of our Lord, may they fall
upon this house [qalb].
Only he is Asl-e-Makaan and La-Makaan.

A poet once said:

Persian verse (Check 34:23)
Persian:
English: Im present but my heart is with that Ghaib Being/ is nathi with Him
A speaker once said:
Persian: Raaz daar o raaz e maa Bayt ul Haram
Persian: Soz e maa ham-saaz o maa Bayt ul Haram

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Let us fill our hearts with His love.

And this is that very thing that gathers/culminates all of humanity on to a single point. The
lovers of Allah swt. There is one way to unite all the humans in this world, that you should
join/ gather them on the love for Allah swt.

Urdu: Arab ke soz mein saaz-e-Ajam hai

Haram ka raaz tauhid-e-umam hai
(Saari ummat aik ho jaye gi)

English: The entire ummah will become one if we gather upon the love for this House and
the Sahib of this House.

An Arab Poets Reflections at Umrah:

An Arab poet by the name of Kamal Bashir, once did umrah, and immensely enjoyed (lutf)
the blessings (barakaat) of the Haram. He wrote a qasidah in the Arabic language, called the
Lil wahyil Umrah. It is an ajeeb reflection of his emotions, kaifiyaat, and consciousness
(ihsaasaat) and shows the love with which he performed umrah.

From his kalam:

Arabic: Wa-aniltan sharf al-tawfi wa-izzah

Urdu: (Aur mujhe mili tawaf ki izzat aur sharafat)

English: And I got the honor and respect of circumambulation

Arabic: Subhna rabb l jawz nawzuh

Urdu: (Paak hai who dhaat ke us ihsaanaat band eke upper kabhi kam nahi hotey)
English: Pure is that Being whose bounties have no end

Arabic: Wa shafaytu shawq lil hatmi wa zamzami

Urdu: (Mein ne shifa paai apne shawq ki hatim mein aur zamzam pi ke)
English: I found the cure to my longing (shawq) in the Hatim and in the drink of Zamzam

Arabic: Wa al-shawqu tla ala al-fud matluh

Urdu: (Aur yeh shawq meray dil per aur ziada daraz/ gehra/ azbat ho gaya)
English: And this longing (shawq) intensified in my heart even more

Arabic: Wa maqmu ibrahima qad jwartuh

Urdu: (Aur who maqam-e-ibrahim keh jis ki humsayigi mein ne haasil ki keh uss ke paas beth
ke ibadat ki)
English: And indeed I adopted the neighborhood of the Maqam-e-Ibrahim

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The ibadah of our Elders:

Our elders used to do so much ibadah that there was a person by the name of Allama Zamakhshari
(ra), that the Arabs used to call himthe Jaar-Allah (the neighbor of the House of Allah). Itna to dera
daal ke bethte they Haram mein

Arabic: Wa lah thanu waqruh wa jalluh

Urdu:(Aur uss ke liye bulandi hai, waqar hai, aur bara jalal hai)
English: And for Him is exaltation, waqar and jalal

Arabic: Wa saidtu fil hajril karmi muqbilan

Urdu: (Aur hajr-e-aswad ko bosa dene ki saadah bhi mujhe haasil ho gai)
English: And I also got the honor (saadah) of kissing the Black Stone

Wa majlamajluh(Check, 00:39:57)
Those whose hearts are alive, feel kayfiyat while performing these actions (a'maal) in the
haram. We should also go with our hearts alive, and if our hearts do not come alive there, then
we are surely in major trouble - fa innahu a'zamu illal masa'ib (check - 40:15)
The heart was asleep in the world, as it was amidst attractions, amidst the glittering world,
engulfed on all sides by temptations. We left all that; made a bargain. We should make du'a
here: ''Oh Allah! Grant me a (bayzaar) heart, a restless heart, a heart filled with desire (sowz)
(check - 40:50 ). Oh Allah! Awaken our hearts.''
When you pray and recite the Quran there with this depth of love and feeling, and make dua,
then you will leave with return with abudant blessings. In fact, Allah s.w.t. will grant you so
much, you will be compelled to say, stop!
This is because every giver grants according to his status. For example, if anyone asks of this
'aajiz, it is possible he will give one riyal, two riyals, five riyals, according to his means. But if
one asks of a richer person, it may be that he gives a hudred riyals. If he asks of a minister, he
may receive a thousand. And if one seeks from a king, they speak the language of millions; it
may be possible the king gives the order for him to be given a million riyals!
Notice that as the status increases, the amount increases too. So what expectation do you have
of the Malik-ul-Mulk, in Whose Hand are the keys to the treasures of the Heavens and the earth?
He is the Owner of all treasures. If someone spreads his hands in front of Him, grabs on to His
Lord and pleads with Him: ''Oh Allah! Your faqeer, the questioner at Your door, is present at
Your door. Oh Kind Lord, please open Your door. ''
Surely if this du'a is made from the depths of one's heart, Allah's Mercy will intensify
(josh)(check - 42:42) and the Giver will give according to His status! And Allah's blessings
always supercede the receiving capacity of seeker.
The job of the slave is to seek, to humble himself, to lower himself, to eradicate himself. Then
watch how Allah's Mercy descends.

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So where you ask Allah for wordly blessings, ask Allah for Allah Himself too. Some will ask for a
son, some for business, some for wordly rank, some will ask for rizq-e-halal, some health. These
things surely have to be asked for. But there is a purpose other than this. And what is that? That
we ask Allah for Allah Himself.
Someone said:
din raat, mah-o-saal se aagay nahin gaye,
par hum teray khayaal se aagay nahin gaye.
logoun ne tujh se mangan har roz kuch naya,
ik hum teray sawaal se aagay nahin gaye.
[ ''Days and nights did not exceed months and years,
but we did not think beyond thinking about You.
People sought from You something new everyday,
Only we did not go beyond asking for You!'']

A persian poet said:

tujh se agar ho guftagu, chehra ba chehra, ru ba ru,
mein apna gham bayan karoun, nuqta ba nuqta, hu ba hu.(check - 47:17)