How would they spend Ramzan

[azc]

THE LAST RAMADAN AND THE JOURNEY TO PAKISTAN:

“The Ramadan of 1381 A.H (1962) coincided with February 1962 in Raipur. Before that and on the firm insistence of Hazrat Raipuri it was the general routine of Shaikhul-Hadith Maulana Zakarya to proceed to Raipur immediately after Jumu’ah to return to Saharanpur on Sunday. Because it was difficult to travel like that every week in Ramadan, it was decided that he spend half of Ramadan in Saharanpur and the other half in Raipur.The taraweeh salaah was led by Moulana Fazlur Rahman Dehlawi the son of Moulana Abdul Mannan. Maulana Abdul Azia Khatolwi had arrived prior to the onset of Ramadan. Perhaps at that time someone must have felt that this was Hazrat’s last Ramadan on earth and that the time for his demise was near at hand.From after Asr till shortly before Maghrib a kitab was being read.
It was the MAKTOOBAAT of Khwaja Ma’soom (printed Al-Furqan). The crowd of people present was exceptionally big and was increasing all the time. Hazrat performed Eid salaah behind Azad Saheb. When after the salaah Hazrat was put in a ‘kursi’ and carried to the grave of his Shaikh, it was a tremendous emotional moment. The time spoke for itself as if to say:“You were our predecessors. We are the one to follow. We shall surely, if Allah pleases, be joined with you.”Hazrat always had this worry and desire that after him the Madressa and the Khanqah should remain in operation. Various suggestions had at various times been put forward to see that happen.
However, no specific solution had up to then been decided upon, which gave full confidence that the objective in mind would certainly be accomplished.In this regard, prior to Ramadan, Maulana Hafiz Abdul Aziz had been summoned from Pakistan to Raipur and he was staying in the upper storey. He was, according to his own high standards and practice, busy with his spiritual efforts. For the sake of keeping the Khanqah in full operation, a suitable person had to be chosen and appointed.

Maulana Abdul Aziz is the grandson of Maulana Shah Abdul Raheem Raipuri (RA) and is a product of this Khanqah with its spiritual splendour and enlightenment. He is an Alim, a scholar, a man of righteousness, a meticulous follower of the Shariat, a man of profuse zikr and great spiritual efforts. He is a mureed of Hazrat with ‘ijazat’ for bai-’at from him - a man who had received his spiritual training under the sympathetic guidance of Hazrat himself.

Hafiz Saheb was born in 1905 and memorised the Quran in Hazrat Abdul Raheem’s lifetime and led taraweeh prayers there. He completed his studies at Mazahirul-Uloom after studying there from beginning to end. He was a member of the Daura-e-Hadeeth class of 1343 H. During the dangerous times of 1947 in the Punjab, he was an extremely brave and courageous fighter and a real pillar of strength for the Muslims. Then, when that area became ravished, he moved to Pakistan with his whole family.He finally settled in Sargodha (Pakistan). He is a man who is quite well known to the people of Raipur and the surrounding areas and they love him dearly. Because of his close link and relationship with the Raipuri spirit and system, as well as own undoubted ability, he is quite capable of keeping the Raipuri fountain of spiritual guidance strong and flowing.Hazrat chose him to be resident spiritual guide of Raipur.

Thus after Ramadan, in the first week of Shawwal 1381 H on the instruction of Hazrat Raipuri, Hazrat Shaikhul-Hadith (who was in Raipur at the time) made the announcement to all the inmates and residents of the Khanqah that Hazrat had chosen Hafiz Abdul Aziz Saheb to remain in Raipur and that Hafiz Saheb had accepted the appointment:
He said: “May AIlah grant His blessings: We had been very much worried that this programme of spiritual progress and development, which had been carrying on here, may one day die out. We thank Allah. We thank Allah.
We hope and pray that this place will remain filled and remain in operation for all time and that this programme will continue..

.”SAWANIH QADRI

:Maulana Ali Mia writes further:

“Hazrat’s period of staying in Pakistan included the month of Ramadan. For some time the sincere mureeds and faithful well wishers had expressed the desire that he should spend a Ramadan with them. They tried to get him there so that the splendour and blessings of Ramadan for them could be further increased.

Ramadan came along during the hot months of summer. During the year 1371 He spent the holy month in Murree in the home of Sufi Abdul Hammed on the invitation of Janab Mohammad Shafee Quraishy and Malik Mohammad Din. There were more than a hundred guests and attendants, but in spite of that and the great cost involved in looking after so large a crowd, these two generous persons were perfect hosts.

They really did look after the needs of all and bore the expenses with great generosity.n 1374 Ramadan was again spent in ‘Ghora Gulley’, Murree. In 1375 H it was spent in Lyalpur, where the guests and attendants numbered more than two hundred. In 1376 H it was in Lahore where the late Chaudrey Abdul Hameed bore a considerable part of the responsibility of hosting Hazrat and his entourage. During 1378 it was in Lyalpur again, where after Hazrat did not spend another Ramadan in Pakistan. The last two Ramadans of his life were spent in Raipur in 1380 and 1381 H.
SAWANIH QADRI:

It had already been said that Ramadan of 1372 A.H was spent in Mansoori.
In the above quotation form Maulana Ali Mia he left out the year 1377 H. This Ramadan was also spent in Lahore in the home of Chaudrey Abdul Hameed.

Maulana Ali Mia also wrote that Ramadan 1378 H was spent in Lyalpur. This was quoted from my diary. But in actual fact it was a mistake made by the one who copied it or who copied it from him. This Ramadan was actually spent in Saharanpur in Bahut House and the Ramadan of 1379 was also spent in Lyalpur.

 

[azc]

THE RAMADAN OF MY LATE FATHER MAULANA YAHYA SAHEB:

My late father had a fixed programme and routine for Ramadan. The programme changed annually according to prevailing circumstances. I cannot remember any of his travels in Ramadan while resident in Gangoh. I have already said that in the last Ramadan of the life of Hazrat Gangohi in 1322 A.H my late father led the taraweeh salaah in Gangoh at the instruction of Hazrat himself.

That was the year when for the first time since having memorised the Quran, he sat down on the 29th Sha’baan to recite 1-1/4 paras from the Quran as preparation for taraweeh out of fear for Hazrat Gangohi and out of fear for making a mistake. After the first day of recitation, the fear left him and thereafter he never again had to make ‘daur’.

I have-already mentioned repeatedly that my father was so addicted to Quranic recitations by heart, that he did the manual work of running a bookshop, taking out books, making parcels, addressing them, while all the time reciting Quran.

During his stay in Saharanpur, I do not remember him having performed taraweeh in any other place, except for the year 1332 A.H when the mosque of the old Darul Talabah was being erected. On the erection of my late Shaikh, Maulana Saharanpuri, my father was the first person to recite the Quran from the mehrab of this mosque in 1332 A.H.

During his stay in Saharanpur, my father’s routine was that he spend most of his time in the Masjid of the shoemakers next to the house of Hakeem Yaqoob Saheb. This was apart from the time he used to spend in teaching. It was here that he performed iftar without any special preference for anything special. Of Course, if there were some dates and zam-zam available, these were given preference over all other things. (At the iftar table of Hazrat Maulana Khaleel Ahmad Saheb great importance was given to having dates and zam-zam for iftar. Any dates and zam-zam brought to him by Hajis, as presents were stored away in tins and in bottles. In those days there was not this free availability of dates and zam-zam as is the case in our times when Allah made travel so fast and easy.


After Maghrib salaah my father generally performed nafl salaah very lightly before going home to eat a light meal either by himself or in the company of one or two guests. He usually liked to refrain from eating with a lot of people as that took up a lot of time. After the meal he lay down on his bed, reciting softly by himself the para, which he was to recite in taraweeh. The recitation of the day (which he did continuously) is a different khatam from this one. After taraweeh he came home to rest for a short while. He always complained about difficulty in falling asleep and of sleeping very little. If it so happened that he could not fall asleep, or if he woke up from sleep, he started reading Quran.

Sehri was taken at the very last minute. Here too there was no special preference, and neither was it fixed that he should drink milk or tea or anything else. Anything that was cooked at home was welcome. But at that time it was quite common that in our family roti and kofta were eaten and thus these things were generally put before him.

I have already explained in ‘AAP BETI’ that in our home village of Kandhla it was our family tradition for generations, which was respected by the Elders, that in Ramadan after Asr, a huge pot of ‘pulao’ was cooked daily. It was usually ready just before Iftar time. From it smaller pots were filled and sent to the houses of the village. The rest was then brought to the traditional family home near the masjid and placed there on a small platform. There, in the open field next to the mosque, the elders of the family performed iftar.

When anyone passed near them, they would call him and insist that he join them for iftar. Having eaten ‘pulao’ for iftar, they then went to perform Maghrib in the masjid nearby and remained busy with nafl salaah up to Esha time.

In the masjid apart from the muazzin, there were two safs in which all the musallis were hafiz of the Quran. The muazzin came there as a young man from somewhere else who had run away from home and found himself begging from door to door. The elders of the village told him: “Better than begging will be for you to serve our masjid. Why not become our muazzin and caretaker? You will receive your meals, clothes and daily needs.” He accepted and until the last day at the age of 80, he remained the muazzin of the mosque.

Sometimes they used to say to him light-heartedly:

“0 Mullah, they have kept you here. Actually among the musallis of this mosque there is no non-hafiz.


The elders always remained busy with nafl prayers up to or near the time for Esha. Those who resided near the mosque then went home performed wudoo and other necessary tasks before gathering for Esha. Everybody performed Esha salaah together where after the younger ones returned homewards to continue performing nafl salaah till sehri time.

Because there was great emphasis upon not more than three muqtadees for nafl salaah behind one Imam, the lady muqtadees were changed continuously and so were the Imams. The Hafiz Saheb would perform four raka-’ahs with such and such relatives in one place. Then he would go to another place to perform four raka’ahs with some other relatives as muqtadees. This continued until sehri time. For sehri everybody - old or young - again gathered in their own homes to eat sehri with their own families.

As already stated, for sehri roti and ‘kofta’ was very necessary together with ‘mithi chori’ (a kind of sweetmeat) as the third indispensable. People used to believe that because these things take a long time to be digested, one did not experience hunger in Ramadan.

Fajr salaah was performed in the ‘awwal waqt’ soon after the azaan. After the salaah everybody went to sleep and some would get up a bit later, others earlier. Then throughout the day they remained busy with tilawat until shortly before Maghrib, some reading by themselves, others reciting to others.

I have written in VIRTUES OF RAMADAN’ as well as in VIRTUES OF THE Quran ‘about the women and the girls of our household. May Allah grant them more strength to do more. In spite of their duties in connection with preparations for meals, and in spite of their manifold duties of rearing children of which each one of them had several children, they spend the nights of the month of Ramadan listening to various hafizes in salaah and during the day they each read (up to 14 or 15 paras per day. In this manner they competed with and emulated each other.

My paternal grandmother (as I have mentioned before) was herself a hafiza of the Quran. Hence it was her daily routine to recite one ‘manzil’ per day by heart. But during Ramadan she recited fourty paras daily. In other words, one full khatam plus ten more paras. Apart from that she also recited hundreds of various tasbeehs daily, which altogether totalled 17000. The details of all this is to be found in TAZKIRA-E-KHALIL.

The story of my father’s grandmother is also mentioned there. She listened to the whole Quran in one rak-’ah recited by her son Maulana Ra-ooful Hasan. Allah be praised that the love for the recitation of the Quran is still alive in my family. These females do not find much time left for sleep or rest. The time of the night is spent in listening to the Quran being recited at a time when the children are asleep. The poor children are forcibly kept awake by day. Should a child wish to fall asleep during the day one of them will pinch him to stay awake and another will start making all kinds of noises to drive away sleep. Sometimes I used to feel very sorry for these poor children. May Allah accept all the efforts of these women. Ameen!

 

[azc]

Maulana Muzaffar Hussain writes regarding the practices of the MASHAA-IKH KANDHLA:

“During the month of Ramadan they spend the whole night in ibadat, and never slept for a moment, neither lay down on their beds. For the fear of the day of Judgement, tears streamed from their eyes.”

MASHAA-IKH KANDHLA:

All this has merely been mentioned by the way.

My father’s main pleasure lay in performing salaah at its earliest time. At that time, however, fajr salaah in all the Saharanpur mosques was performed at isfaar time, and he also did so. In Hazrat Saharanpuri’s time in all the other eleven months it was performed at isfaar time but in Ramadan it was done about fifteen minutes earlier. After fajr salaah my late father also used to go to sleep. He normally woke up about three hours later to busy himself with his ‘ilmi’ activities, teaching some of those students who remained in the madressa and had a special close relationship with him. During the day he did not have the habit of making ‘daur’ of the Quran nor of reciting to anyone.

I have already mentioned that during the time he was resident in Gangoh, he loved to call out the Maghrib azaan. He had a loud voice and recited quite a long azaan. He used to say that the reason for pulling the azaan so long was so that people could be perform their iftar at home and come to the mosque without having to hurry themselves unduly and still be in time for salaah. His azaan used to reach quite far. He said:

“On hearing my azaan, people can perform iftar without haste. And after it they can leave their homes and with ease they are able to join Hazrat Imam Rabbani Maulana Rasheed Ahmad Gangohi in the first takbeer.”

At Hazrat Gangohi’s place there was the practice of synchronising clocks and watches daily at midday. My father says:

“About one or two minutes before sunset, I used to ascend onto the roof of the khanqah and await sunset, upon which I normally picked one or two blades of grass, which I chewed by way of-breaking my fast before giving the azaan. The azaan was given in loud and lengthy manner.”

The incidents about my father in Meerut, the Nawab wali masjid, Delhi and in the village of Bahut have already been mentioned. In MASHAAIKH KANDHLA is written:

“It was the fixed routine of Maulana Mohammad Yahya to go to Kandhla every Ramadan to recite the Quran in salaah to his mother and grandmother and on completing a full recitation in three days, he returned. In the year in which he passed away, in Zil Qada, he completed a full khatam for them in one single night and returned from there the next morning.”

MASHAA-IKH KANDHLA:

My father also had the habit of reciting the Quran aloud in the latter part of the night, both in and out of the salaah. Quite often I was woken up from deep sleep by his loud recitation and his crying before Allah. There are two of my Elders whose late night crying in supplication before Allah I have observed - one is Shaikhul Islam, Maulana Madani and the other is my father. Whenever Hazrat Shaikhul-Islam had to travel to any place in the neighbourhood of Saharanpur, for a lecture or to attend some function. I was almost always his companion. His travels were always fast and quick affairs. He would arrive here in his motorcar by four o’clock, pick me up and proceed to places like Rerhy or Dhulapura, for example, for a public lecture and thereafter drop me off again on his return by late night or early morning.
Once in this manner I happened to go with him to Abha. There he instructed that my bed should be placed in the same room where he was to sleep, even though some of his special attendants were with us. It was winter time and quite cold. The other attendants were put in another room.

The people of Abha had close contact with all the Shaikhs of Deoband, Saharanpur, Raipur and Thana Bhavan. Hence they were a very brave outspoken and courageous group. One of them said to Maulana Madani:

“Why is it that his bed should here in your room while the others have their beds at another place?”

Before Hazrat could reply, I said: “Through Hazrat’s being here in your midst, there is the possibility that he may suffer some harm. Hence one body-guard should be on the outside and the other on the inside.”

The truth of the matter is that whenever Hazrat Madani, Hazrat Raipuri, and Hazrat Meerut came here, they all insisted that my bed should be near their sleeping places. As for my father I always used to sleep near him. That was how I always used to see and hear him cry bitterly (for the welfare of the Umma) in the middle of the night before Allah, like a child.

I have heard that Hazrat Gangohi used to seclude himself in his private room after Zuhr and at times the sounds of his crying in dua before Allah used to be so loud that it could be heard outside the room.

 

[azc]

THE RAMADAN OF HAZRAT MAULANA ILYAAS SAHEB:

Although Maulana Ilyaas has been mentioned already in ‘AAP BETI’, I now only wish to mention something here about his Ramadan routine. It was the general habit of this uncle of mine that whatever he was to eat at night was eaten at iftar time. He did not have a habit of drinking tea. His meal was indeed a very simple one - not the “meal of your fathers” as mentioned in the hadith of Abu Dawood Shareef.

The hadith says that if the time for Esha is at hand and the evening meal was ready, than the evening meal should be eaten first. Then it so happened that a certain person in surprise said to Hazrat Abdullah Ibn Abbaas that we have heard the word of Rasulullah (SAW), and if we are going to get busy with the evening meal, the congregational prayer, will be lost. Thereupon Sayyiduna Ibn Abbaas said:

“How do you think was their meals? Do you think it was like the” meal of your fathers”?”

In other words: Do you think it was such a multiple-course meal, which took such a long time to eat like that to which your fathers are used to? Their meal merely consisted of a few dates and a cup or two of 'abattu’.

And so was the meal of my uncle in its simplicity. It sometimes consisted only of a piece of roti. In any case after iftar, he performed Maghrib salaah. After maghrib it had always been his practice to perform long raka-’aha of nafl salaah, but in Ramadan, it used to be so long that he finished very near to the time for Esha.

After these nafls he used to lie down for a while in the masjid while some of his attendants pressed his legs to restore strength. About half an hour later it would be time for Esha and taraweeh, which he himself led. After taraweeh, he again lay down for a while without there being any majlis.

Very often he used to tell me that he feared that he would fall asleep as soon as he gave the salaam for Witr and before a pillow could be placed for him to rest his head upon. But when I visited there if he happened to be my guest, that time after taraweeh was my time for eating my evening meal. At such a mealtime, there always used to be some fruits brought along by some friends. My uncle generally joined in and in fact, I insisted on his partaking of it with us. He then used to spend about fifteen minutes or so with us.

At night it was his fixed routine to wake up at twelve O’clock, at which time his attendants would give him two boiled eggs, still warm. The eggs were boiled while he was busy with his toilet preparations. Having eaten the eggs, he busied himself with tahajjud salaah. This continued for a long time till the last moments of sehri time and then he ate sehri. There are times when I have seen him with a morsel of food in his right hand asking for someone to bring water, with which to rinse his mouth while at the same time telling someone to call the azaan. While the muezzin will ascend onto the roof, he will finish that little morsel, finishing just as the azaan is called.

There is a little story about wild figs. Hazrat and myself had a relative, who is an Imam somewhere in Delhi. He used to think my brother is the spiritual guide of everybody and that many things are disclosed to him in Ramadan in unseen manner. Once I spent the night there. At the time of iftar my uncle asked: “Is there anything to eat?”

Some people replied: “Only some wild figs which had been left over from last night."

My uncle replied: ‘How nice! Bring it.”

At the time for Sehri he again asked whether there was something to eat and again they told him: “Only some of the same wild figs which had been left over from last night."
Four or five such figs were then taken for sehri

The whole story can be read in ‘AAP BETI’.


Uncle performed his salaah at the earliest time. In Ramadan he did not have the habit of giving a lecture after fajr salaah. This was started by Maulana Yusuf Saheb. Hazrat used to remain seated on his musallah until Ishraq time making zikr and reciting his wazeefas.

All the attendants used to perform fajr and then go to sleep to wake up some time later at their own times. Hazrat remained busy and performed Ishraq salaah.

Generally he felt a bit tired at that time and if he had time he lay down to rest for a while. Otherwise he would give words of advice for the jamaats about to leave for Mewat or conversed with guests. In accordance with their standing he treated his visitors, looked after them and bore the expense of hosting them himself. And if anyone, who was a Sayed, happened to arrive, he gave them extra special attention. He even emphasised to me the importance of showing honour and respect to such people. If any of his mureeds or students was a Sayed, he was prepared to pardon and overlook faults.

Once I complained to him about one of him mureeds and students, who was also one of his attendants. Hazrat replied:

“I know of his fault; but he is a Sayed.”

Maulana Ali Mia writes in his book: ‘MAULANA ILYAAS AND HIS DEENI DAWAT’ “Maulana Mueenullah Nadwi reports: “I was once sick during Ramadan. My food was being brought to me in bed where I lay sick. Maulana Ilyaas was about to perform his nafl salaah and said to the boy responsible for bringing the food: “Leave the food. I will take it to him.”

The boy did not understand properly and brought the food to Maulana’s room. When he had finished salaah, he said: “I said to the boy, leave the food, I will take it away.” Thereafter Maulana himself brought the food and sat down by my bedside. For a long time he sat there talking to me in sympathetic terms and to comfort me.”

 

[azc]

DEENI DAWAT:

The fact that Maulana Mueenullah was a Sayed had a lot to do with this great respect shown to him.

Hazrat also had the habit of sleeping for two or three hours in the afternoon, but for the period after Zuhr to Asr he retired to his private room and converse with visitors until Asr time. If he had arranged to teach any students some kitab, this was the time for that. After Asr he busied himself with loud zikr until Maghrib time. In the days other than during Ramadan, this zikr was performed in the latter part of the night, after tahajjud till Fajr time. This could be done at that time because in those times Fajr was performed a bit late at the onset of the greyness of dawn.

I have not seen any of my Elders so punctual about loud zikr as my late uncle. Before the last few years of his illness, he regularly recited the twelve tasbeehs and zikr of the ‘Ismi zaat’ in the latter part of the night, while in Ramadan he did so from Asr till Maghrib.

My uncle’s third Haj journey commenced in Ramadan. Maulana Ali Mia writes: “In 1351 A.H he went for his third Haj. The new moon heralding in the month of Ramadan was sighted in Nizamuddin and taraweeh was performed at Delhi station. After the taraweeh salaah he left for Karachi.”

DEENI DAWAT:

I had also gone to Delhi to see him off at Delhi station to bid him farewell. After having placed all the luggage on board the train, he performed taraweeh salaah on the station. Not only those who were to accompany him on the Haj journey, but also a large number of the residents of Delhi followed him in salaah. Many of them had already finished their taraweeh in the various mosques in the city, where salaah finished quite early. They were able to join in this congregation because this salaah started quite late.

Hazrat commenced his reading from Alif Laam Meem and performed the taraweeh in his own easy and comfortable manner as he was used to doing in his own mosque. The train left late and he had about (two) hours for the taraweeh.

Hazrat was a man who at all times talked about ‘tableegh’ and the ‘tableeghi movement’, just like the late Maulana Yusuf Saheb. He always engaged his listeners in such talks, even while eating and even in the compartments of a train or on a station. Many are still around who will be able to testify to this great missionary spirit of Maulana Yusuf.

Brother Maulana Thaani writes in his book: Sawaanih Yusuf: “Maulana Muhammad Ilyaas attached tremendous importance to the month of Ramadan. Numerous jamaats from Mewat used to arrive at the central headquarters during this month, and many jamaats left from there for all corners of the land. And at the centre itself the work carried on diligently.”

 

[azc]

SAWAANIH YUSUF:

While dictating the writings for ‘AAP BETI’ about the great efforts and sacrifices of the Elders, many stories about them were remembered, and while doing so, an idea came into my mind to write a special booklet about their general practice and routines in the month of Ramadan, and to make it a supplement to “VIRTUES OF RAMADAN”. It was meant to be an addition to the objective of my late uncle, which he had in mind when he commands ‘VIRTUES OF RAMADAN’ to be written.

But alas! How deprived can one be! These eyes have seen the Elders from Hazrat Gangohi to his Khalifahs and the successors to his Khalifahs. Their kind affections and their spiritual attentions upon us were without ending and yet there is this deprived one of ill fortune!

All of them have showered me with their attentions, but like the tail of a dog am I, that even if the tail should remain in starch for twelve years-or sixty years-it will still remain crooked.

I wrote somewhere that when Hazrat Maulana Khaleel Ahmad wrote ‘BAZAL MAJHOOD’ in Medina, I was also present by his side. While he dictated, Hazrat Maulana once said:

Whenever that scene comes to mind, a thundering noise comes over me. I remember that when Hazrat said this to me, I was somewhere else in my thoughts. I also remember that when he said it, it shocked me into reality and for a very long time thereafter remained thinking: "Where was I'!”

There is a little story which I have heard from my late father and which I have also read somewhere. The jackal makes a Jot of noise while roaming about at night, especially during the last part of the night, crying out aloud. It is said that when the whole host of jackals come together, the leader of the pack exclaims with great pleasure and pride: “My father is a king!” On hearing this announcement, the whole pack of jackals all exclaim: “But what is that to do with you? What is that to do with me?” (What right does that give us to brag about that?)

That is exactly how I see myself. I shout out to the world that: “My father was like that. My grandfather was like this. My great-grandfather was like this. My Uncle was like this. My Shaikh was like this, and my Sheik’s Shaikh was such a wonderful person.” But then comes the question: “What is that to me? What is that to you?”
If Allah out of His Infinite Mercy and Grace should grant to me only a small share of the habits, worship, character and beautiful qualities of those Elders, what a joyful pleasure it will be!

“0 Lord, through the blessings of the great guides,

Let mine ending be a righteous one,

Through the intercession of the family of the Rasul

And his companions let Thy Grace be my companion;

Grant to me, 0 Lord of All, that strength and might

That full control over myself I shall have;

Let it be that at the final hour the Kalimah be on my tongue,

And that on Judgement Day among the righteous I be raised

Grant me Thy Helping Hand in this world and the next

Through the blessings of every saintly, pious one.”

Mohammad Zakariyya Ist Rajab 1392 Saturday