Location: Bangkok, Thailand

Kanchanaburi's famous Bridge on the River Kwai and the beginning of
the Death Railway is a poignant reminder of the thousands of POW's and
forced laborers who lost their lives in the Second World War. This
full day guided tour from Bangkok also includes a visit to the war
museum and the opportunity to ride a local train.
Description
Fascinating, nostalgic and memorable sums up this full day tour to
Kanchanaburi, 80 miles (130 kilometers) west of Bangkok. The province
itself is an agricultural area with sugar cane, rice paddies and
pineapple plantations all forming significant portions of the stunning
Thai rural landscape. Whether a war buff or rail enthusiast, everyone
has a different reason to see this symbolic bridge.

The famous bridge and the beginning of the 'Death Railway', which lies
1 mile outside the town of Kanchanaburi, is a poignant reminder of the
thousands of POW's and forced laborers who lost their lives in the
Second World War. The building of the bridge in 1943 was one part of a
huge Japanese wartime project to link existing Thai and Burmese
railway lines to create a direct route from Bangkok, Thailand to
Rangoon, Burma (now Myanmar) in an effort to support the Japanese
occupation of Burma. Thousands of POW's and laborers died in the
process. During your tour a visit will be made to one of the Allied
War Grave cemeteries (often an emotional experience) before visiting
the JEATH war museum, which houses pictures and paintings from this
period.

An exhilarating long tailed speed boat ride will then take you down
river to the famous bridge itself where you have ample time to explore
at your own leisure. A ride on a local train is also included before
returning to Bangkok city.

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Abdur-Rahman ibn Awf - Biographies of the Companions (Sahabah)

He was one of the first eight persons to accept Islam. He was one of
the ten persons (al-asharatu-l mubashshirin) who were assured of
entering Paradise. He was one of the six persons chosen by Umar to
formthe council of shura to choose the Khalifah after his death.
His name in Jahiliyyah days was Abu Amr. But when he accepted Islam
the noble Prophet called him Abdur-Rahman - the servantof the
Beneficent God.
Abdur-Rahman became a Muslimbefore the Prophet entered the house of
al-Arqam. In fact it is said that he accepted Islam only two days
after Abu Bakr as-Siddiq did so.
Abdur-Rahman did not escape the punishment which the early Muslims
suffered at the hands ofthe Quraysh. He bore this punishment with
steadfastness as they did. He remained firm as they did. And when they
were compelled to leave Makkah for Abyssinia because of the continuous
and unbearable persecution, Abdur-Rahman alsowent. He returned to
Makkah when it was rumored that conditions for the Muslims had
improved but, when these rumors proved to be false, he left again for
Abyssinia on a second hijrah. From Makkah once again he made the
hijrah to Madinah.
Soon after arriving in Madinah, the Prophet in his unique manner began
pairing off the Muhajirin and the Ansar. This established a firm bond
of brotherhood and was meant to strengthen social cohesion and ease
the destitution of the Muhajirin. Abdur-Rahman was linked by the
Prophet with Sad ibn ar-Rabi'ah. Sad in the spirit of generosity and
magnanimity with which the Ansar greeted the Muhajirin, said to
Abdur-Rahman:
"My brother! Among the people of Madinah I have the most wealth. I
have two orchards and I have two wives. See which of the two orchards
you like and I shall vacate it for you and which of my two wives is
pleasing to you and I will divorce her for you."
Abdur-Rahman must have been embarrassed and said in reply:"May God
bless you in your family and your wealth. But just show me where the
suq is.."
Abdur-Rahman went to the market-place and began trading with whatever
little resources he had. He bought and sold and his profits grew
rapidly. Soon he was sufficiently well off and wasable to get married.
He went to the noble Prophet with the scent of perfume lingering over
him.
"Mahyarn, O Abdur-Rahman!" exclaimed the Prophet -"mahyam" being a
word of Yemeni origin which indicates pleasant surprise.
"I have got married," replied Abdur-Rahman. "And what did you give
your wife as mahr?""The weight of a nuwat in gold."
"You must have a walimah (wedding feast) even if it is with a single
sheep. And may Allah bless you in your wealth," said the Prophet with
obvious pleasure and encouragement.
Thereafter Abdur-Rahman grew so accustomed to business success that he
said if he lifted a stone he expected to find gold or silver under it!
Abdur-Rahman distinguished himself in both the battles of Badr and
Uhud. At Uhud he remained firm throughout and suffered more than
twenty wounds some of them deep andsevere. Even so, his physical
jihadwas matched by his jihad with his wealth.
Once the Prophet, may God blesshim and grant him peace, was preparing
to despatch an expeditionary force. He summoned his companions and
said:
"Contribute sadaqah for I want to despatch an expedition."
Abdur-Rahman went to his house and quickly returned. "O Messenger of
God," he said, "I have four thousand (dinars). I give two thousand as
a qard to my Lord and two thousand I leave for my family."
When the Prophet decided to send an expedition to distant Tabuk - this
was the last ghazwah of his life that he mounted - his need for
finance and material was not greater than his need for men for the
Byzantine forces were a numerous and well-equipped foe. That year in
Madinah was one of drought and hardship. The journey to Tabuk was
long, more that a thousand kilometers. Provisions were in short
supply. Transport was at a premium so much so that a group of Muslims
came to the Prophet pleading to go with himbut he had to turn them
away because he could find no transport for them.
These men were sad and dejected and came to be known as the Bakka'in
or the Weepers and the army itself was called the Army of Hardship
('Usrah). Thereupon the Prophet called upon his companions to give
generously for the war effort in the path of God and assured them they
would be rewarded. The Muslims' response to the Prophet's call was
immediate and generous. In the fore front of those who responded was
Abdur-Rahman ibn Awf. He donated two hundred awqiyyah of gold
whereupon Umar ibn al-Khattab said to the Prophet:
"I have (now) seen Abdur-Rahman committing a wrong. He has not left
anything for his family."
"Have you left anything for your family, Abdur-Rahman?" asked the Prophet.
"Yes," replied Abdur-Rahman. "I have left for them more than what I
give and better." "How much?" enquired the Prophet.
"What God and His Messenger have promised of sustenance, goodness and
reward," replied Abdur-Rahman.
The Muslim army eventually left for Tabuk. There Abdur-Rahman was
blessed with an honor which was not conferred on anyone till then. The
time of Salat came and the Prophet, peace be on him, was not there at
the time. The Muslims chose Abdur-Rahman as their imam. The first
rakat of the Salat was almost completed when the Prophet, may God
bless him and grant him peace, joined the worshippers and performed
the Salat behind Abdur-Rahman ibn Awf. Could there be a greater honor
conferred on anyone thanto have been the imam of the most honored of
God's creation, the imam of the Prophets, the imam of Muhammad, the
Messenger of God!
When the Prophet, peace be on him, passed away, Abdur-Rahman took on
the responsibility of looking after the needs of his family, the
Ummahaat al-Muminin. He would go with them wherever they wanted to and
he even performed Hajj with them to ensure that all their needs were
met. This is a sign of the trust and confidence which he enjoyed on
the part of the Prophet's family.
Abdur-Rahman's support for theMuslims and the Prophet's wivesin
particular was well-known. Once he sold a piece of land for forty
thousand dinars and he distributed the entire amount among the Banu
Zahrah (the relatives of the Prophet's mother Aminah), the poor among
the Muslims and the Prophet's wives. When Aishah, may God be pleased
with her, received some of this money sheasked:
"Who has sent this money?" andwas told it was Abdur-Rahman, whereupon she said:
"The Messenger of God, may Godbless him and grant him peace, said: No
one will feel compassion towards you after I die except the sabirin
(those who are patient and resolute)."
The prayer of the noble Prophet that Allah should bestow barakah on
the wealth of Abdur-Rahman appeared to be with Abdur-Rahman throughout
his life. He became the richest man among the companions of the
Prophet. His business transactions invariably met with success and his
wealth continued to grow. His trading caravans to and from Madinah
grew larger and larger bringing to the people of Madinah wheat,flour,
butter, cloths, utensils, perfume and whatever else was needed and
exporting whatever surplus produce they had.
One day, a loud rumbling sound was heard coming from beyond the
boundaries of Madinah normally a calm and peaceful city. The rumbling
sound gradually increased in volume. Inaddition, clouds of dust and
sand were stirred up and blown in the wind. The people of Madinah soon
realized that a mighty caravan was entering thecity. They stood in
amazement as seven hundred camels laden with goods moved into the city
and crowded the streets. There was much shouting and excitement as
people called to one another to come out and witness the sight and see
what goods and sustenance the camelcaravan had brought.
Aishah, may God be pleased withher, heard the commotion and asked:
"What is this that's happening in Madinah?" and shewas told: "It is
the caravan of Abdur-Rahman ibn Awf which has come from Syria bearing
his merchandise." "A caravan making all this commotion?" she asked in
disbelief." "Yes, O Umm al-Muminin. There are seven hundred camels."
Aishah shook her head and gazed in the distance as if she was trying
to recall some scene or utterance of the past and then she said:
"I have heard the Messenger of God, may God bless him and grant him
peace, say: I have seenAbdur-Rahman ibn Awf entering Paradise
creeping."
Why creeping? Why should he not enter Paradise leaping and at a quick
pace with the early companions of the Prophet?
Some friends of his related to Abdur-Rahman the hadith whichAishah had
mentioned. He remembered that he had heard the hadith more than once
from the Prophet and he hurried to the house of Aishah and said to
her: "Yaa Ammah! Have you heard that from the Messenger of God, may
God bless him and grant him peace?" "Yes," she replied.
"You have reminded me of a hadith which I have never forgotten," he is
also reported to have said. He was so over-joyed and added:
"If I could I would certainly like to enter Paradise standing. I swear
to you, yaa Ammah, that this entire caravan with all its merchandise,
I will giver sabilillah."
And so he did. In a great festival of charity and righteousness, he
distributed all that the massive caravan had brought to the people of
Madinah and surrounding areas.
This is just one incident which showed what type of man Abdur-Rahman
was. He earned much wealth but he never remained attached to it for
its own sake and he did not allow itto corrupt him.
Abdur-Rahman's generosity did not stop there. He continued giving with
both his hands, secretly and openly. Some of the figures mentioned are
truly astounding: forty thousand dirhams of silver, forty
thousanddinars of gold, two hundred awqiyyah of gold, five hundred
horses to mujahidin setting out in the path of God and one thousand
five hundred camels toanother group of mujahidin, four hundred dinars
of gold to the survivors of Badr and a large legacy to the Ummahaat al
Muminin and the catalogue goeson. On account of this fabulous
generosity, Aishah said:
"May God give him to drink from the water of Salsabil (a spring in
Paradise)." All this wealth did not corrupt Abdur-Rahman and did not
change him. When he was among his workers and assistants, people could
not distinguish him from them. One day food was brought to him with
which to end a fast. He looked at the food and said:
"Musab ibn Umayr has been killed. He was better than me. We did not
find anything of his to shroud him with except whatcovered his head
but left his legsuncovered. . Then God endowed us with the (bounties
of) the world... I really fear that our reward has been bestowed on us
early (in this world)." He began to cry and sob and could not eat.
May Abdur-Rahman ibn Awf be granted felicity among "those who spend
their substance in the cause of God and follow up not their gifts with
reminders oftheir generosity or with injury. For them their reward is
with their Lord, on them shall be no fear nor shall they grieve". (The
Quran, Surah al-Baqarah, 2: 262).

Abdullah ibn Umm Maktum- Biographies of the Companions (Sahabah)

Abdullah ibn Umm Maktum was a cousin of Khadijah bint Khuwaylid,
Mother of the Believers, may God be pleased with her. His father was
Qays ibnSaid and his mother was Aatikahbint Abdullah. She was called
Umm Maktum (Mother of the Concealed One) because she gavebirth to a
blind child.
Abdullah witnessed the rise of Islam in Makkah. He was amongst the
first to accept Islam. He lived through the persecution of the Muslims
and suffered what the other companions of the Prophet experienced. His
attitude, like theirs, was one of firmness, staunch resistance and
sacrifice. Neither his dedication nor his faith weakened against the
violence of the Quraysh onslaught. In fact, all this only increased
his determination to hold on to the religion of God and his devotion
to His messenger.
Abdullah was devoted to the noble Prophet and he was so eager to
memorize the Quran that he would not miss any opportunity to achieve
his hearts desire. Indeed, his sense of urgency and his insistence
could sometimes have been irritating as he, unintentionally, sought to
monopolize the attention of the Prophet.
In this period, the Prophet, peace be upon him, was concentrating on
the Quraysh notables and was eager that they should become Muslims.
Onone particular day, he met Utbahibn Rabiah and his brother Shaybah,
Amr ibn Hisham better known as Abu Jahl, Umayyah ibn Khalaf and Walid
ibn Mughirah, the father of Khalid ibn Walid who was later to be known
as Sayf Allah or 'the sword of God'. He had begun talking and
negotiating with them and telling them about Islam. He so much wished
that they would respond positively to him and accept Islam or at least
call off their persecution of his companions.
While he was thus engaged, Abdullah ibn Umm Maktum came up and asked
him to read a verse from the Quran. "O messenger of God," he
said,"teach me from what God has taught you."
The Prophet frowned and turnedaway from him. He turned his attention
instead to the prestigious group of Quraysh, hoping that they would
become Muslims and that by their acceptance of Islam they would bring
greatness to the religion of God and strengthen his mission. As soon
as he had finished speaking to them and had left their company, he
suddenly felt partially blinded and his head began to throb violently.
At this point the following revelation came to him:
"He frowned and turned away when the blind man approachedhim ! Yet for
all you knew, (O Muhammad), he might perhaps have grown in purity or
have been reminded of the Truth, andhelped by this reminder. Now as
for him who believes himself to be self-sufficient, to him you gave
your whole attention, although you are not accountable for his failure
to attain to purity. But as for him who came unto you full of
eagerness and in awe of God, him did you disregard.
Nay, verily, this is but a reminderand so, whoever is willing may
remember Him in the light of Hisrevelations blest with dignity, lofty
and pure, borne by the hands of messengers, noble and most virtuous.'
(Surah Abasa 8O: 116).
These are the sixteen verses which were revealed to the noble Prophet
about Abdullah ibn Umm Maktum, sixteen versesthat have continued to be
recited from that time till today and shall continue to be recited.
From that day the Prophet did not cease to be generous to Abdullah ibn
Umm Maktum, to ask him about his affairs, to fulfill his needs and
take him into his council whenever he approached. This is not strange.
Was he not censured by God in amost severe manner on Abdullah's
account? In fact, in later years, he often greeted Ibn Umm Maktum with
these words of humility:
"Welcome unto him on whose account my Sustainer has rebuked me." When
the Quraysh intensified their persecution of the Prophet and those who
believed with him, God gave them permission to emigrate. Abdullahs
response was prompt.He and Musab ibn Umayr were the first of the
Companions to reach Madinah.
As soon as they reached Yathrib, he and Musab began discussing with
the people, reading the Quran to them and teaching them the religion
of God. When the Prophet, upon whom be peace, arrived in Madinah, he
appointed Abdullah and Bilal ibnRabah to be muadh-dhins for the
Muslims, proclaiming the Oneness of God five times a day, calling man
to the best of actions and summoning them tosuccess .
Bilal would call the adhan and Abdullah would pronounce the iqamah for
the Prayer. Sometimes they would reverse the process. During Ramadan,
they adopted a special routine. One of them would call the adhan to
wake people up to eat before the fast began. The other would call the
adhan to announce the beginning of dawn and the fast. It was Bilal who
would awaken the people and Abdullah ibn Umm Maktum who would announce
the beginning of dawn.
One of the responsibilities that the Prophet placed on Abdullah ibn
Umm Maktum was to put him in charge of Madinah in his absence. This
was done more than ten times, one of them being when he left for the
liberation of Makkah.
Soon after the battle of Badr, theProphet received a revelation from
God raising the status of the mujahideen and preferring them over the
qaideen (those who remain inactive at home). This was in order to
encourage the mujahid even further and to spur the qaid to give up his
inactivity. This revelation affected ibn Umm Maktum deeply. It pained
him to be thus barred from the higher status and he said:
O messenger of God. If I could go on jihad, I would certainly do." He
then earnestly asked Godto send down a revelation abouthis particular
case and those likehim who were prevented because of their
disabilities fromgoing on military campaigns.
His prayer was answered. An additional phrase was revealed to the
Prophet exempting those with disabilities from the importof the
original verse. The full ayah became:
"Not equal are those who remain seated among the believers, except
those who possess disabilities, and those who strive and fight in the
way of God with their wealth and their persons . . ." (Surah an-Nisaa,
4: 95).
In spite of thus being excused from jihad, the soul of Abdullah ibn
Umm Maktum refused to be content with staying among those who remained
at home when an expedition was in progress. Great souls are not
content with remaining detached from affairs of great moment. He
determined that nocampaign should by-pass him. He fixed a role for
himself on thebattle field. He would say: "Place me between two rows
and give me the standard. I will carry it for you and protect it, for
I am blind and cannot run away. "
In the fourteenth year after the hijrah, Umar resolved to mount a
major assault against the Persians to bring down their State and open
the way for the Muslim forces. So he wrote to his governors:
"Send anyone with a weapon or a horse or who can offer any form of
help to me. And make haste."
Crowds of Muslims from every direction responded to Umar's call and
converged on Madinah. Among all these was the blind mujahid Abdullah
ibn Umm Maktum. Umar appointed Saud ibn Abi Waqqas commander over the
army, gave him instructions and bade him farewell. When the army
reached Qadisiyyah, Abdullah ibnUmm Maktum was prominent, wearing a
coat of armor and fully prepared. He had vowed to carry and protect
the standard of the Muslims or be killed in theprocess.
The forces met and engaged in battle for three days. The fighting was
among the most fierce and bitter in the history ofthe Muslim
conquests. On the third day, the Muslims achieved a mighty victory as
one of the greatest empires in the world collapsed and one of the most
secure thrones fell. The standardof Tawhid was raised in an idolatrous
land. The price of this clear victory was hundreds of martyrs. Among
them was Abdullah ibn Umm Maktum. He was found dead on the battlefield
clutching the flag of the Muslims.

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Hajj Preparation, Hajj Information, Hajj Meaning, Hajj Covenant, Hajj Guide

Conversation between fourth Imam Zaynul Abideen (as) and Shibli: Amust
for those planning to go for Hajj
When the fourth Imam Zaynul Abideen (as) returned from Hajj,
Shiblicame to meet him. They engaged in the followingconversation:
Imam Zaynul Abideen (as): Did you go for Hajj OShibli?
Shibli: Yes O son of the Messenger of Allah.
Imam Zaynul Abideen (as): Did you stop at the Miqat (Miqat are the
stations at which pilgrimson the Hajj, the pilgrimage to Makkah, put
on Ihram, the pilgrim's garment) and put away the sewn clothes and
perform the sacred bath?
Shibli: Yes
Imam Zaynul Abideen (as): When you stopped at Miqat did you make the
intention that you are taking off the clothes of disobedience and
putting on the clothes of obedience?
Shibli: No
Imam Zaynul Abideen (as): And when you had taken off your sewn clothes
did you make the intention that you had taken off hypocrisy and
entering dubious acts?
Shibli: No
Imam Zaynul Abideen (as): And when you took the bath did you have the
intention that you are washing yourself from all sins and errors?
Shibli: No
Imam Zaynul Abideen (as): You did not stop at Miqat, nor did you take
off sewn clothes nor did you perform the sacred bath.
Imam Zaynul Abideen (as): Did you cleanse yourself and put on Ihram
and fulfill your covenant of Hajj?
Shibli: Yes
Imam Zaynul Abideen (as): When you did this did you have the intention
that you are cleaning yourself with the nurah of the sincere
repentance to Almighty Allah (SWT) the most high?
Shibli: No
Imam Zaynul Abideen (as): When you put on the Ihram did you have the
intention that you are forbidding yourself everything that Almighty
Allah (SWT) has forbidden?
Shibli: No
Imam Zaynul Abideen (as): When you fulfilled the covenant of Hajj did
you have the intention that you have nullified allother covenants with
other than Allah (SWT)?
Shibli: No
Imam Zaynul Abideen (as): You did not cleanse yourself nor did you put
on the Ihram nor did you fulfill the covenant of hajj.
Imam Zaynul Abideen (as): Did you enter the Miqat and pray the two
Rakats of the Ihram and did you chant Talbiyah?
Shibli: Yes
Imam Zaynul Abideen (as): When you entered the Miqat, did you make the
intention of entering as a visitor?
Shibli: No
Imam Zaynul Abideen (as): When you prayed the two Rakats did you make
the intention that you are trying to get closer to Allah (SWT) withthe
best of acts from the prayers and the biggest of good deeds from the
acts of worship?
Shibli: No
Imam Zaynul Abideen (as): When you chanted the Talbiyah did you have
the intention that you were talking to almighty Allah (SWT) withall
obedience and keeping quiet from all disobedience?
Shibli: No
Imam Zaynul Abideen (as): You did not enter Miqat nor did you pray nor
did you chant the Talbiyah.
Imam Zaynul Abideen (as): Did you enter the Haram and did you see the
Holy Kaaba and did you pray there?
Shibli: Yes
Imam Zaynul Abideen (as): When you entered the Haram did you have the
intention that you were prohibiting on yourself all backbiting of all
the Muslims from the Nations of Islam?
Shibli: No
Imam Zaynul Abideen (as): And when you reached Makka did you make the
intention with your heart that you had come to Almighty Allah (SWT)?
Shibli: No
Imam Zaynul Abideen (as): You have neither entered Haram nor seen the
Holy Kaaba nor prayed.
Shibli: No
Imam Zaynul Abideen (as): Did you go round the house and did you touch
the Rukn and did you make Saee?
Shibli: Yes
Imam Zaynul Abideen (as): And when you did the Saee did you have the
intention that you were running towards Almighty Allah (SWT) and did
Allah (SWT) the knower of all secrets know this?
Shibli: No
Imam Zaynul Abideen (as): You did not go round the house nor did you
touch Rukn nor did you make Saee.
Imam Zaynul Abideen (as): Did you touch the Hajar al-Aswad (The
BlackStone) and did you stand at the Maqam Ibrahim (Station of
Abraham) anddid you pray two Rakats on it?
Shibli: Yes
Here the Imam Zaynul Abideen (as) gave a scream as if he was aboutto
leave this world sayingAh! Ah! Whoever touches the black stone it is
as if he has shaken hands with Almighty Allah (SWT). So Look O poor
chap that you do not destroy the reward of something whose sacredness
has been made very great and you do not spoil your Handshake by
disobedience and by grasping evil like the sinners.
Then Imam Zaynul Abideen (as) asked: Did you have the intention when
you were standing on Maqam Ibrahim (Station of Abraham) thatyou were
are standing on every obedience and that you have put behindyou all
disobedience?
Shibli: No
Imam Zaynul Abideen (as): When you prayed two Rakats there did you
make the intention that you are praying the prayers of Ibrahim and
that you are humiliating Shaitan with your prayers?
Shibli: No
Imam Zaynul Abideen (as): You did not stand onMaqam Ibrahim (Station
of Abraham) nor did you pray two Rakats on it.
Imam Zaynul Abideen (as): Did you look over the well of Zamzam and did
you drink from its water?
Shibli: Yes
Imam Zaynul Abideen (as): Did you have the intention when you
werelooking over the well that you looking at obedience to Almighty
Allah (SWT) and closing your eyes from all disobedience?
Shibli: No
Imam Zaynul Abideen (as): You did not look over it nor did you drink
from its water.
Imam Zaynul Abideen (as): Did you run between Safa and Marwaand did
you walk between it repeatedly?
Shibli: Yes
Imam Zaynul Abideen (as): Did you have the intention that you were
between hope and fear?
Shibli: No
Imam Zaynul Abideen (as): You did not run between Safa and Marwa.
Imam Zaynul Abideen (as): Did you go out to Mina?
Shibli: Yes
Imam Zaynul Abideen (as): Did you have the intention that every Muslim
was safe from your tongue, your heart and you?
Shibli: No
Imam Zaynul Abideen (as): You did not go out to Mina.
Imam Zaynul Abideen (as): Did you stay a short time at Arafa and did
youclimb Jabal al-Rahma anddid you recognize the wadi of Namira and
did to supplicate to Almighty Allah (SWT) near al-Mil and al-Jamaraat?
Shibli: Yes
Imam Zaynul Abideen (as): Did you conceive by your stay in Arafa the
gnosis (Irfan) of AlmightyAllah (SWT) and the knowledge of good things
and acts; and did you conceive that your book of deeds was in the
hands of Allah (SWT) and that Allah (SWT) had full knowledge of your
secrets and what is in your heart?
Shibli: No
Imam Zaynul Abideen (as): And when you climbed the Jabal al-Rahma did
you have the intention that Almighty Allah (SWT) may have mercy on all
believing men and all believing women and that He will help all Muslim
men and women?
Shibli: No
Imam Zaynul Abideen (as): Did you have the intention at wadi of Namira
that you would not enjoin good until youpractice it yourself and you
would not forbid eviluntil you leave it yourself?
Shibli: No
Imam Zaynul Abideen (as): And when you stopped at al-Mil and
al-Jamaraat did you have the intention that they were witnessing all
your acts of worship and that they were guarding you together with
guardian angels by the order of Almighty Allah (SWT)?
Shibli: No
Imam Zaynul Abideen (as): Then you did not stay at Arafat nor did
yougo up the Mountain of Mercy nor did you recognize the wadi of
Namirah nor did you supplicate to Almighty Allah (SWT).
Imam Zaynul Abideen (as): Did you pass between the two columns pray
two Rakats before crossing; go to Muzdalifah pick up pebbles and cross
the Mash'arul Haram?
Shibli: Yes
Imam Zaynul Abideen (as): When you prayed the two Rakats, did you have
the intention that you were praying the prayer of thanksgiving within
the ten nights which removes every hardship and facilitates every
ease?
Shibli: No
Imam Zaynul Abideen (as): At the time of passing between the
twocolumns without deviating to the right or the left did you have the
intention that you would never deviate from the true religion to the
right or the left neither with your heart, tongue nor with your limbs?
Shibli: No
Imam Zaynul Abideen (as): When you walked through Muzdalifah and
picked up the pebbles did you have the intention that you have plucked
all acts of disobedience and ignorance and that you had affirmed
knowledge and action?
Shibli: No
Imam Zaynul Abideen (as): Then when you walked in the Mash'arul Haram
did you have the intention that you had embossed your heart with the
identification ofthose who have Taqwa and fear of Almighty Allah (SWT)
the Most High?
Shibli: No
Imam Zaynul Abideen (as): Then you did not pass between the two
columns nor did you praythe two Rakats, nor walked into Muzdalifah,
nor picked up the pebbles nor walked in the Mash'arul Haram.
Imam Zaynul Abideen (as): Did you arrive at Mina, throw stones at
theJamarah and did you shave your head and slaughter the sacrifice and
did you pray in Masjid al-Kheef and did you return to Makkah and
perform the Tawaf of Ifadha (return) to Makkah?
Shibli: Yes
Imam Zaynul Abideen (as): When you reached Mina and pelted the Jamarah
did you have the intention that you have attained your goal and your
Lord has fulfilled all your needs?
Shibli: No
Imam Zaynul Abideen (as): And when you pelted the Jamarah did you have
the intention that you had pelted your enemy Iblees and by completing
this precious Hajj you had disobeyed him?
Shibli: No
Imam Zaynul Abideen (as): And when you shaved your head did you have
the intention that you had cleansed yourself from all filth andfrom
all the injustice of the children of Adam andthat you had purified
yourself from sin just like a new born baby.
Shibli: No
Imam Zaynul Abideen (as): And when you slaughtered your hadiya did you
have the intention that you are cutting the artery of greed by holding
fast to the reality of piety and that you are following the tradition
of Prophet Ibrahim / Abraham (as) when he was prepared to slighter his
son, the fruit of his heart, throughwhich he established the Sunna of
gaining nearness to Almighty Allah (SWT) for those whocame after him?
Shibli: No
Imam Zaynul Abideen (as): And when you returned to Makka and did the
Tawaaf of Ifadha did you have the intention that you had come back
with the Mercy of Almighty Allah (SWT) to His obedience and that you
had clasped His love that you had performed your duty to Him and had
gained nearness to him?
Shibli: No
Imam Zaynul Abideen (as): Then you did not reach Mina nor did you pelt
the Jamaraat nor didyou shave your head nor did you slaughter the
hadiya nor did you pray in the Masjid Al-Kheef nordid you return to
Makkahand perform the Tawaaf of Ifadha. Go back because you have not
performed Hajj!
Having heard all this Shibli started to cry because of what he had
missed in his Hajj and he continued to learn the secrets of Hajj until
he could perform the Hajj through knowledge and understanding.