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"Ashaduan la ilaha illa Allah wa ashaduanna Muhammadan Rasool Allah" ( I bear witness that there is no deity except Allah (God) and I bear witness that Muhammad is the Messenger of Allah (God). Masha Allah Yah Allah Maddad Peace & Unity through islamic study. islam is No.1 Religion for the World. --------------------------------------------------------------------------------------------------------- Preaching and Propagation for islam This work is so great in the sight of God that for it he sent down thousands of Prophets into the world. The Prophets bore tremendous hardships and went through the severest of trials and privations to carry out their mission. They worked for the moral and spiritual reform and uplift of mankind (May the eternal blessings of God be on them their companions and supporters). The glorious chain of prophecy and Apostle ship ended with the last of the Prophet, Prophet Muhammad (Peace and Blessings of God be upon whom). Through him also God proclaimed to the world that no more Prophets would now be raised up for the guidance of humanity. The celestial mission shall now be carried on by those who had accepted his guidance and the religion he had brought with him into the world. In sum, after the termination of the luminous line of Apostle the responsibility for preaching and propagation of faith and religious instruction and reform of mankind has fallen wholly upon the shoulders of the followers of the sacred Prophet. This honour, indeed, is unique. In the Quran, the very object of the raising up of Muslims has been defined as nothing but this: You are the best of Peoples, evolved for mankind, enjoining what is right, forbidding what is wrong and believing in God. (lll :110) The Muslims were, thus, superior to all other peoples and communities for the simple reason that they, in addition to adopting for themselves the path of faith and righteousness, were charged with the special duty of striving to bring others also to practise what was right and to avoid what was wrong. It was because of this that they were given the distinction of being the Best of Peoples. It is also evident from the above verse that should the Muslims fail to discharge the function they would not only forfeit the claim to the distinction but would also render themselves liable to be punished by God for neglecting the duty He had assigned to them. Let us take an illustration suppose a company of sentries is posted in a town by the Government to check the immoral activities of its citizens and the sentries not only fail to perform their duty but, what is more, they themselves begin to indulge in the transgressions they were required to suppress. Now will they be retained in service and rewarded by the Government or taken severely to task by it for their negligence and misconduct? It will, certainly, not be improper or unjust if they were punished more severely than the other offenders. The conditions prevailing in the entire Muslims world today are so extremely deplorable that what to speak of the preaching of the faith and the correction and reform of others, not more than five or ten percent of Muslims themselves are true to Islam an do good deeds and abstrain from what is evil and prohibited. In these circumstances, it becomes our primary duty to carry out the mission of moral and spiritual reform and guidance among our own people among such sections of them as have drifted mournfully away from the path of faith and moral uprightness. On of the reasons for it is that those who call themselves, or are known as Muslims, whatever be their practical state, have, after all, forged a link between themselves and God and His Prophet and the faith, and become members of the Muslim brother hood or Ummat, through the acceptance of Islam. Solicitude for their moral and spiritual well-being is our first responsibility in any case in the same was as the responsibility of looking after the welfare of his own children and near relation is greater on a man than that of looking after the welfare of others. And, secondly, before everything else, it is the actual condition of Muslims from which the world will generally judge about Islam, and the spectacle of degeneration that Muslims, on the whole, persent these day is such that it cannot be expected to make a very favourable impression on anyone in respect of their faith. The non Muslim World is not likely to think very highly of the excellent teachings of Islam as long as Muslims remain what they are today. On the other hand, it is a feeling of revulsion and dislike which non Muslims usually get about Islam when they look at the moral and spiritual depths into which the Muslims have sunk. It has always been like this. People have always formed their opinion, good or bad or indifferent, about a religion from the actual moral and social state of its followers. In the past when Muslims used to be true Muslims, observing strictly the postulates of their faith people were attracted towards Islam simply by seeing them. Whole nations and communities were converted to Islam in this way. But since the Muslims sank so low that the majority of them remained Muslims only in name, their conduct and morals grew un-Islamic and their hearts got bereft of faith and righteousness the world has developed a prejudice against Islam itself. In fine, we should realise the truth of it clearly that the daily life of Muslims, their social and moral and spiritual conduct and behaviour, is the biggest testimony and the chief measuring rod with regard to Islam. If the practical life of Muslims is good the world will form a good opinion about Islam, and if it is bad the opinion the world will acquire about Islam will also be bad. In later case, the preaching of islam among non Muslims is destined to be fruitless. Hence, the success of all the efforts aimed at the propagation of Islam among non Muslims as well is dependent on the condition that Islamic life, i.e., the life of faith and righteous action became the chief attribute of the entire Muslims community. Form this point of view also it is necessary to strive first for the guidance and reformation of Muslims and to launch the struggle with all our might for popularizing the values of Islamic life among them before we turned our attention to others. The Quran has given the task of religious preaching, reform and guidance the name of jehad-i-Akbar the great jehad. If it is undertaken in the right spirit, with sincerity and selflessness and solely for the sake of winning Divine approbation, this work, definitely this work, definitely, is a very great jehad in the sight of God. Many people suppose that jehad means only a war which is waged in the path of God and according to the rules and instructions laid down for it in the sharjat. But this is not correct. The truth is that whatever endeavour that can be made at a particular time for the preaching and propagation of Islam and the moral and spiritual correction and guidance of mankind in the jehad of that age. The holy Prophet remained in Mecca for about twelve years after the mantle of Apostle ship had fallen upon him. During this period the jehad of the Prophet and his companions consisted altogether in adhering steadfastly to the faith inspite of the terrible persecution unleashed on them by the enemies of Islam and in doing all that lay in their power, openly as well as secretly, to spread the divine message of Islam and to reform morally and spiritually those who lived around them. To devote oneself to the noble task of guiding the ignorant, the way-ward and the thoughtless to the straight path of Islam and of bringing them nearer to God, to spend one's time and money on it, and to sacrifice one's comfort, all this, in any case, is jehad in Divine estimation. In fact, it is the jehad of the present age. The rich reward that awaits those in the here after who engage themselves in this lofty endeavour as well as the dreadful punishment that is going to fall to the lot of those who neglect it and do not participate in it can well be imagined from the Traditions we give below: "A person who guides another to a deed of virtue shall receive the same recompense for it as the doer of the deed and there will be no reduction in the reward of the doer himself because of it." what the Tradition means is that suppose ten person, or even five, were reformed through our effort and they came to believe in God and the Prophet and to observe the divine commandments-they began to offer the Namaz and to carry out other religious duties and avoided what was wrong and forbidden then the reward they will earn on it jointly will be granted to us alone also. A little thought will show that there is simply no other way in which a person can win so much reward the reward of the prayers and other pious and virtuous deeds of hundreds of men. Another Tradition of the holy Prophet says: "By the Almighty, if only one man receives guidance through you. it is better for you than red camels." As we have said earlier, the endeavour for mankind's moral and spiritual guidance and reformation is a service of the faith of the highest order and a thing of outstanding merit and excellence. It is the special heritage left to us by the Prophets. It means their deputy ship; it means their vicegerency. What wordly gain, what earthly glory, can compare with it? The holy Prophet, in the uner-mentioned Tradition, has made use of a simple example to impress upon us the importance of the work of religious reformation and guidance. He said, "Suppose there is a double storeyed boat in which the passengers of the lower deck have to fetch water from the upper deck. This causes inconvenience to the occupants of the upper deck and they do not like it Now, if in their foolishness the passengers of the lower deck decide not to go to the upper deck and for their supply of water they begin to bore a hole in the bottom of the boat, and the passengers of the upper deck do not stop them from doing so, the entire boat, with all the passengers, with sink, But if the occupants of the upper deck some how manage to dissaude the occupants of the lower deck as well as themselves from being drowned. The same is true with wickedness and sin. If a community, as a whole, dwells in a state of ignorance and sinfulness and its enlightened and virtuous sections do not take steps to reform it and to bring it on the right path then divine punishment will be sent down upon it because of its sins and transgressions and the pious and virtuous members of the community will also be caught in it. On the other hand, if an endeavour is made by them to reform the sinners and wrong-doers, the whole community will he saved." Again, the Prophet is reported to have said: "By the Almighty in whose power lies my life, do not neglect the duty of enjoining what is right and forbidding what is wrong. Remember if you neglected your duty it is quite possible that God might send down His punishment on you and then all your prayers and supplications will avail you nothing." Brothers, -Some of the most enlightened and spiriiitually evolved divines of our day are of the view that the disasters and humiliations that have been visiting Muslims for a long time, and the troubles and difficulties they are caught in universally these days and which do no seem to abate or relent a bit inspite of all their pathetic petitions to God and prayers etc., are due mainly to the very reason that they have ceased to discharge the function they were raised up for and for which they were made wholly responsible after the termination of Prophecy and Apostle ship. Evidently, when a watchman fails to perform his duty he is dismissed from service and castigated sternly for his negligence. Come, let us resolve solemnly that we shall be found wanting no more in the discharge of our duty. God's help will be with us. He has promised: God, certainly, will aid those who aid His Cause. (XXII : 40) After these, the Traditions: "To believe truthfully in God and to strive in the cause of faith is the best of all deeds." "It shall not be that a person whose feet are covered with dust in the path of God went Hell." "For anyone of you to rise in the way of God (i.e., in the defense of Islam and to take some part in the struggle for its progress and glory) is better than seventy years of worship in the corner of his house." May it be allotted to us also by Allah to earn the Divine reward that is for those who make earnest exertions in the path of His faith ! Since faith is the greatest blessing on the earth and we have attained it solely through the merciful agency of the Prophet, our greatest benefactor, next to God, is Prophet Muhammad. There is nothing we can do to pay back the enormous debt of gratitude we own him. We can only pray for him to God as token of our loyalty and gratefulness. But what prayer can we make that may be worthy of the Prophet? Naturally, none besides that God may magnify him and bless him with His choicest favours. This is just what Durood is. The Quran clearly enjoins on us to offer the Durood, and in what a wonderful manner does it do so: God and His Angels send blessings on the prophet: O Ye that believe! send ye blessings on him and salute him with all respect. (XXXIII : 56) In this verse we are first told that God Himself honours the Prophet and holds him in strongest affection and that His Angels also do the same they pay reverence to him and beseech God to bless him with His most marvelous favours. The verse then goes on to command us also, i.e., the believers to send blessings on him and salute him with all respect. Thus, before the command is given care is taken to explain to us that the thing we are being required to do is something which is particularly pleasing to God and which the angels also fondly do. After knowing it, what Muslim is there worth his name who will not make it a religious duty to offer the Durood? Below we give a few Traditions of the Prophet extolling the virtue and merit of Durood Sharif. The Prophet is reported to have said: "He who will send blessings on me once God will confer ten favours on him. "(In another Tradition it has also been said that, "God will forgive his ten sins and rise him higher in rank by ten degrees)". "There are many angels of God whose special duty is that they keep on moving in the world and whichever follower of mine sends blessings on me they carry it to me at once." Gracious is the Lord ! Our Durood is communicated to the Prophet by the angels and through it we get a chance of being mentioned in his presence. What greater honour could there be for us, really? The Prophet says: "Closest to me on the Day of Requital will be he who sends blessings on me oftener." "That man is a big miser in whose presence my name is taken and ge does not offer the Durood." "May he be disgraced in whose presence my name is taken and he fails to offer the Durood." In sum, to send blessings on the Prophet is a foremost duty we owe to him a source of stupendous virtue and blessedness and the fountainhead of prodigious blessings in this world and the next. Words of Durood Once the Companions asked the Prophet, "How are we to offer Durood and Salutation?" The Prophet advised them about Durood-i-Ibrahimi which is recited in the Namaz. We have already reproduced it in Lesson II. Very much similar to Durood-i-Ibrahimi, but a little shorter, is another Durood which was also taught by the Prophet. It reads: O Allah ! magnify Prophet Muhmmad , the Unlettered, his wives, the mothers of the faithful, his posterity (followers), and his family as Thou hast magnified the family of Ibrahim. Verily, Thou art the Praiseworthy, the Majestic. Daily Routine Some determined persons with a natural flair and fondness for Durood-i-Sharif make it a regular habit to recite it thousands of times daily. But if weak - willed men like ourselves can manage tto recite it a hundred times morning and evening with proper devotion and reverence they will profit so much by it and there will be such exquisite favours of the Prophet on him that it is not possible even to imagine them in this world. O Allah ! Magnify Muhammad and his posterity and followers as Thou hast magnified Abraham and his posterity and followers; verily, Thou art the Praiseworthy, the Majestic. O Allah ! bless Muhammad and his posterity and followers as Thou hast blest Abraham and his posterity and followers; verily, Thou art the praiseworthy, the Majestic. O Allah ! Send him down on the Day of judgment into the place of special nearness unto thee and elevate him to place of special nearness unto Thee and elevate him to place of honour and intercession and grant him that place of choicest favour and worthiness which thou hast promised for him, and bless us with his intercession on the Day of Recompense: for Thou never breakest Thy promise. And your Lord says: "Call on Me: I will answer (your Prayer)." (XL : 60) Say (to the reject ors): my Lord is not uneasy because of you if ye call not on Him. (XXV : 77) Together with calling on us to supplicate to God in our needs the Quran also goes on to assure that God is very close to His servants: He hears their petition and grants them. When My servants ask thee concerning Me, I am indeed close to them. I listen to the prayer of every suppliant when he calleth on Me. (II : 186) The holy Prophet also assures that to beg to God for our needs, to turn to Him and to make our petitions to Him, is the very essence and marrow of worship. Says he: "Du'a (making of earnest entreaties to God) is worship. "(According to another version, the Tradition reads: "Du'a is the essence and marrow of worship)." "Nothing enjoy a loftier place in the sight of God than Du'a." God is displeased with those who do not beg for their needs to Him. The Prophet is reported to have said, "God is displeased with His servant who does not supplicate for his needs to him." Glory be! If a person approaches a close friend or a near relative with his needs every now and then they get sick of him, but God is so marvelously gracious and benevolent to His servants that he gets angry if they do not turn to Him in their need. A Tradition says: "For whom the doors of Du'a have opened for him the doors of mercy have opened." Anyway, to pray to God for one's needs or for the realisation of one's ambitions is not only a means to their fulfillment but also a superb act of worship and God is very happy with him who does so. He opens the gates of His mercy for him. This is true of all supplications whether they be of a religious or spiritual nature or for a worldly need. The only condition is that the object or need should be of a lawful and legitimate kind. To pray for an improper or sinful things is also improper and sinful. The greater the depth of feeling, the stronger the realisation of one's own helplessness and the firmer the conviction of Divine Omnipotence and Benevolence with which a Prayer is made, the greater the chances are of its acceptance. A prayer is made, the greater the chances are of its acceptance. A prayer which does not spring from ther heart but is uttered only by the mouth as a formality is not a prayer. The Prophet says: "God does not grant a prayer that is made with a sleeping heart." God listens to prayers at all hours but we learn from Traditions that there are certain occasions on which if a prayer is made it stands greater chances of acceptance as, for instance, after a Farz (obligatory) Namaz, during the later part of the night, at the time of breaking a fast or at any other moment of a similar nature when a good act is performed, and during the course of a journey particularly when it is undertaken for a religious purpose and for the sake of God. It is not necessary for a man to be a saint, or innocent of sin, for his prayers to be granted. It is true that the prayers of noble and virtuous persons are granted more than those of others but it does not mean that the prayers of ordinary men and sinners are not heard at all. One, therefore, must not give up making supplications to God thinking what would the supplications of a sinner do. God, the Beneficent, the Merciful, listens to the prayers of his sinning servants, too, just as He feeds them and clothes them in spite of their misdeeds. Everyone should, therefore, pray. We have seen how Du'a is regular worship. Divine recompense will in any case be his who will engage himself in it. It will be foolish to loose heart and cease praying if the object for which for which an earnest prayer is made to God is not realised. God, in any event, is not bound by our desires. Sometimes, in his judgment, it is in our own interest that our prayers should not be granted at once. Sometimes delay is found by him to be better for us. But, we in our ignorance, get disheartened. We are inclined to be hasty and when our prayers are not answered we give up praying as futile. As a Tradition of the Prophet assures us: "Du'a never wasted. But the forms of its acceptance vary. Sometimes a person a person gets what he begs for. Sometimes God does not think it best for him that the thing he prays for should be granted. So He does not give it to him but, in its place, a greater favour is bestowed on him or an impending calamity is averted or the prayer is made an atonement for his sins. (Since the suppliant does not know it he imagines that his entreaties and supplications have come to nothing). Sometimes the prayer is turned into the harvest of the Hereafter. The object for which a person prays is not granted to him in this life but a greater rewards is reserved for him in the life to come as a compensation thereof ." And here is another: "Some people, many of whose prayers had not been granted in this world, when they will see in the Hereafter the glorious rewards and blessings that had been set aside for them as a recompense for their unfulfilled prayers. will exclaim mournfully how great would it have been had none of their prayers been granted in the world so that they could get the compensation for them all in the Hereafter." In fine, everyone who believes in God should make it a habit of his to call on Him for his needs with all his heart and with an unshakable faith in the Omnipotence and the Benevolence of the Almighty and believing positively that the prayer will be granted. He must be sure in his heart that his prayer shall never, never go waste. The endeavour should be to pray in words richly expressive of Divine Might and Magnificence and of one's own total helplessness. Many prayers are contained in the Quran and hundreds of them in the Traditions. These prayers, the prayers of the Quran and the Tradition, are by far the best. and the Traditions Praise be to God. Lord of the worlds, the compassionate, the Merciful, Owner of the Day of Judgment, Thee alone do we worship, and to Thee alone do we beg for help. Show us the straight path: the path of those whom thou hast favoured; not the path (of those) who earn Thine anger, nor of those who go astray. Amen! 2 Our Lord ! Give us good in this world and good in the hereafter, and defend us from the torment of the fire. 3 Our Lord ! We have, indeed, believed : forgive us, then, our sins, and save us from the agony of the fire. 4 O Lord ! Forgive us our sins and anything we may have done that transgressed our duty: establish our jeet firmly, and help us against this people that resisteth faith. 5 Our Lord ! We have heard the call of one calling us to faith, "Believe ye in the Lord" and we have believed. Our Lord ! forget us our sins, blot out from us our inequities, and take to Thyself our souls in the company of the righteous, Our Lord ! grant us what Thou didst promise unto us through Thine Apostle, and save us from shame on the Day of judgment : for Thou never breakest promise. 6 Our Lord ! We have wronged our souls; if Thou forgive us not and bestow not on us Thy mercy we shall certainly be lost. 7 Our Lord ! Make us not a trial for those who practise oppression and deliver us by Thy mercy from those who reject Thee. 8 Creator of the heavens and the earth ! Thou art my Protector in this world and the Hereafter. Take Thou my soul at death as one submitting to Thy Will (as a Muslim), and unite us with the righteous. 9 O may Lord ! Make me one who establishes regular prayer, and also raise among my off-spring, O our Lord, and accept Thou my prayer. O our Lord ! cover us with Thy forgiveness-me, my parents and all Believers, on the Day that the Reckoning will be established. 10 My Lord ! Bestow on my parents Thy mercy even a they cherished me in my childhood. 11 O my Lord ! Advance me in my knowledge. 12 O my Lord ! Grant Thou forgiveness and mercy ! For Thou art the Best of those who show mercy ! 13 O my Lord ! Grant me that I may be grateful for Thy favour which Thou hast bestowed upon me, and upon both my parents, and I may work righteousness such as Thou mayst approve; and be gracious to me in my issue. Truly have I turned to Thee and truly do I bow to Thee in Islam. 14 Our Lord ! Forgive us, and our brethren who came before us into the faith, and leave not, in our hearts, rancour (or sense of injury) against those who have believed. Our Lord ! Thou art, indeed, full of kindness, Most Merciful. 15 Our Lord ! Perfect our light for us and grant us forgiveness : for Thou hast power over all things. 16 O thou living, Eternal One ! Unto Thy Mercy do I appeal. 17 O God ! Set aright my faith which is the safeguard of all my affairs; set aright my world where in is my living, set aright my hereafter whereto I have to return. Let life be unto me a source of advance in every kind of righteousness, and let death be to me a release from every kind of evil. 18 O God ! I beg of Thee forgiveness and peace in this world and the next. 19 O God ! I beg of Thee guidance and modesty and righteousness and freedom from want. 20 O God ! I beg of Thee sustenance that is clean, knowledge that is useful, and conduct that is acceptable to Thee. 21 O God ! Open the doors of Thy Mercy for us and make easy for us the doors of sustenance. 22 O God ! Let Thy lawful sustenance suffice for me against unlawful sustenance, and let me be, by Thy Grace, dependent on no one besides Thee. 23 O God ! Let it be my good fortune to do things that are pleasing to Thee and make the Hereafter better for me than this world. 24 O God ! Guide me to the right path, to the path of truth and piety, and save me from the mischief of my own self. 25 O God ! Help me in Thy remembrance and in being thankful to Thee and in good worship. 26 O Thou who controlleth the hearts ! Keep my heart steadfast in Thy faith. 27 O God ! Grant me that I may live as a Muslim and die as a Muslim. 28 O God ! I beg of Thee Thy love and the love of him who loveth Thee and the conduct that will enable me to attain Thy love. O God ! let Thy love be dearer to me than myself, my wealth, mine household and water that is cold. 29 O God ! Cover me with Thy Mercy and save me from Thy Punishment. 30 O God ! Keep me steadfast when feet begin to waver. 31 O God ! Judge me leniently on the Day of Judgment. 32 O God ! Forgive me my sins on Day of Requital. 33 O God ! Save me from Thy Chastisement on the Day Thou wilt raise up Thy slaves. 34 O God ! Thy forgiveness is wider than mine inequities and I have better hope in the Mercy than in my conduct. 35 O God ! I beg of Thee Thy good pleasure and the Garden (i.e., paradise). I also beg of Thee to spare me out of Thy Mercy the Punishment of Fire. 36 O God ! I seek refuge in Thy good pleasure from Thy displeasure, and Thy forgiveness from Thy retribution; and I seek refuge in Thee from Thee. Unable am I to reckon Thy praise which is Thine. Thou art, indeed, as Thou hast described Thyself. 37 O God ! Forgive me, be kind to me, have mercy on me Verily Thou art Most Kind, Most Merciful. 38 O God ! Thou art my Lord. There is no God save Thee. Thou hast created me and I am thy slave. and I abide by Thy Covenant and Promise as best as I can. I seek refuge in Thee from the mischief of what I have wrought. I acknowledge unto Thee Thy favour which Thou hast bestowed upon me. I confess also my inequity : so, forgive me for none forgiveth sins save Thee. 39 O God ! I seek refuge in Thee from the mischief of my ears, and from the mischief of my eyes, and from the mischief of my tongue, and from the mischief of my heart, and from the mischief of my carnal desires, and I seek refuge in Thee from the punishment of Hell, and from the Punishment of the grave, and from the calamity of Dajjal, and I seek refuge in Thee from the trials and temptations of life and death. 40 O God ! I beg of Thee all the good things that (Prophet) Muhammad (Peace be upon him) had begged of Thee, and I seek Thy refuge from all the evils from which (Prophet) Muhammad (Peace be upon him) had sought refuge in Thee. Particular Occasions 1. At Day-break O God ! with Thy help do we enter upon the morning, and with Thy help do we enter upon the evening : with Thy help do we live and with Thy help do we die: and unto Thee shall be the resurrection. 2. When evening sets in O God ! with Thy help do we enter upon the evening and with Thy help do we enter upon the morning : with Thy help do we live and with Thy help do we die: and unto Thee shall be the Resurrection. 3. On retiring to bed O God ! in Thy name do we live and die. 4. On rising up in the morning Praise be to God who restored us unto life, having caused to die, and unto Him shall be the Resurrection. 5.Before entering the lavatory O God ! I seek refuge in Thee from the wicked devils, both male and female. 6. On coming out of the lavatory Praise be to God who relieved me of faces and gave health. 7. While performing the Wazu O God ! forgive me my sins, bless my household and grant anspiciousness and prosperity to my sustenance. 8. When the Wazu is finished I bear witness that there is not except One God. He is alone : He hath no partner. And I bear witness that Muhammad is His slave and His Messenger. O God ! make me among those that repent and among those that remain cleam. 9. On entering the mosque O Lord ! forgive me my sins and open unto me the gates of Thy Mercy. 10. On coming out of the mosque O Lord ! forgive me my sins and open unto me the doors of Thy Bounty. 11.Before commencing to eat In the name of God and upon the blessings of the lord. 12. At the end of a meal Praise be to God who fed us and gave us drink and raised us up as Muslims. 13. When dining at someone's place O God ! feed him who fed us and give him drink who gave us to drink. 14. When riding a beast of burden or a carriage Glory be to Him who hath subjugated it to us though we were unable to subdue it. Behold, we are assuredly to return unto Lord. 15.When setting forth on a journey O God ! make this journey of ours easy for us and roll up for us the distance thereof. O God ! Thou art our Companion in the journey and the Caretaker of our households when we are away. O God ! I seek refuge in Thee from the toil of the journey and from beholding a sad sight and a bad reverse in my fortunes and on my return. 16. On returning home from a journey We return unto God, penitents, adorers and worshippers of the Lord. 17. When bidding farewell to anyone I place thee in the hands of God, and thy things that need protection and the end of Thy deeds. 18. On seeing any one in distress Praise be to Lord who saved me from that from which lie hath afflicted thee, and made me better than of his creatures (purely out of His Mercy. I claim no credit for it). 19. On entering a town O God ! bless this town for us and make it for us ouspicious. 20. When rising from a company O God ! Glory be to Thee, I celebrate Thy praises: There is no Lord save Thee, I beg Thy forgiveness and I repent. 707 |
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