The Wash Cycles for the Heart
The Wash Cycles for the Heart by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) Once, on viewing the Mataf from one of the upper levels of Masjidul Haram, the scene of thousands of people engaged in Tawaf brought to my mind the following analogy: Seeing thousands of people moving around the Baitullah reminded me of the wash cycles of the washing machine. Indeed, we find that we can draw parallels between the Tawaf and the work of the washing machine. The purpose of the washing machine is to wash our clothes clean. We place dirty clothes into the drum of the machine, and we add the detergent, bleach and softener. With a press of the Start button, the drum starts to spin, water pours in, and the machine does its work of extracting the dirt repeatedly until the final rinse. Once the drum stops, the clothes are taken out, hung up to dry, and when dry, they are ironed —with the result being well-pressed, crease-free, clean clothing. Tawaf resembles the purpose and work of the washing machine, except that we are not washing dirty clothes; instead, we are washing our hearts —our spiritual hearts Like how dirty clothes are placed into the washing machine, we put our dirty hearts into the Tawaf —hearts which are stained with all kinds of sins, including the ‘tough’ stains of major sins. What is not found in this heart? So much has soiled and spoilt our hearts: Pride, Jealousy, Malice, Vanity, Hubbe Dunya, Hubbe Jah, and the deep, dirty stains of lustful gazes, backbiting, and other such evils have blotted our hearts, smeared and blackened them. Before washing badly stained clothing, a stain remover is used. Accordingly, we apply to our hearts the stain remover of regret and remorse over our sins and earnest intention that what has passed has indeed passed. The Hajre Aswad can be likened to the ‘START’ button. The intention of Tawaf and the raising of the hands with ‘Bismillah Allahu Akbar wa- lillahil Hamd’ signify the commencement of the Tawaf. Simultaneously the washing of the heart commences. The detergents of Istighfar, Durud Sharif, and Zikrullah then contribute to the cleansing of the heart. Just as water gushes into the drum, Allah Ta’ala’s Tajalli, special mercy, and noor cascading onto the Baitullah drench those in Tawaf. These are the ones who are the first to benefit, and they benefit more than all others. Their hearts, too, are soaked with this Noor, similar to how dirty clothes become soaked with water. The detergent of sincere Istighfar and Taubah wash the heart. The amount of detergent a person needs for washing his clothes depends on the load size. So if our hearts are heavily loaded with sins, then naturally, the demand will be of plenty of Taubah and Istighfar. If we want our hearts to be white, the bleach of Zikrullah is added to the Tawaf, just as bleach is used when a person wants his white clothes to be as white as possible. If we want our hearts to be soft, then the softener of Durood Shareef is also released into the washing of our hearts. Each round of the Baitullah is similar to the wash and rinse the dirty clothing goes through for a good wash. Round and round, each cycle is completed with Istighfar and Taubah, Durud Sharif, Dua and Zikrullah. Together with that Tajalli, the dirt of the heart is extracted until the final rinse and —the 7th round. Now the heart is clean and purified. If we enter the Tawaf with total concentration on Allah Ta’ala and complete focus on the great privilege of Tawaf of Baitullah – which is, in reality, Tawaf of Rabbul-Bait, then we will experience that beautiful Noor and that Tajalli. Naturally, for the full benefit of Tawaf, the gaze has to be controlled. If a person has ‘khauf-e-Khuda’ and ‘Azmat’ of Baitullah, he will not raise his glance towards strange women; he will not cast an evil gaze – in the Tawaf and out of Tawaf. If during Tawaf, the person is engaging in lustful gazes and other sins, there will be just an accumulation of darkness and dirt. Once the heart is washed, it is taken out of the Tawaf – clean, bright, and white. After completing the 2 Rakats of Wajib Salah after Tawaf, the person proceeds to the Multazam, where he places his chest against the wall. That pressing of his chest is akin to pressing and ironing the “creases” of his heart, similar to how clothes are ironed, making them ‘crease-free’. The tears shed at the Multazam are like droplets of sweet musk which now fragrance that heart. SubhanAllah, what a sparkling heart, emitting the sweetest of scents. Whilst we will sense it – Insha Allah – we will have to thereafter look after this cleanliness and this sparkle. We have to make sure that we fulfil the rights of Taubah by making amends for our shortcomings in Huququllah (the rights of Allah Ta’ala) and Huququl Ibad (the rights of the servants of Allah Ta’ala). Whatever is outstanding of Salah, Zakah, and fasts will have to be made up for, and whatever is due to people will have to be returned to them, or forgiveness secured from them. May Allah Ta’ala grant us all the Taufiq of making such Tawafs, which only increase our hearts in purity and whiteness and increase that Qurb (proximity) to the Owner of the House, Aameen.
The Spiritual Drip
The Spiritual Drip by Hazrat Maulana Yunus Patel Saheb (rahmatullah alayh) In a Majlis of my Shaykh, Hazrat Maulana Hakim Muhammad Akhtar Saheb (rahmatullah ‘alayh), Hazrat requested one of his mureeds to recite a verse of his poetry. Each time the verse was rendered, the person was told to read it again. This went on for one solid hour – that is, the repetition of the one verse; but the effect on the hearts was seen in the tears that were shed by those who were present. The verse, translated, is : “If you hide and commit sins, Someone is watching from above (Allah Ta’ala)…” A person not acquainted with the aim and objective would say that listening to the same verse repeatedly for an entire hour would be boring, tiresome, and uninspiring. But not so for those who are sincerely seeking the pleasure of Allah Ta’ala. The true believer understands that anything good which is repeated benefits him. “And remind, for indeed, the reminder benefits the Believer.” [Surah Zariyat 51:55] An analogy came to mind when giving thought to the above experience: The likeness of the repetition of this one verse of poetry and its benefit upon the hearts of all those who were present at the time is like that of a ‘drip’. A person is admitted to the hospital due to various reasons: dehydration, loss of blood, surgery, childbirth, an accident, etc. Many a time, there is a need for the use of a drip. The ‘drip’ is called ‘drip’ because its work is to administer fluid slowly, drop-by-drop, directly into a vein. Thus, one drop at a time enters the person’s system until the drip is empty. This process is slow, sometimes taking a number of hours – yet the drip is described as a very efficient process whereby the entire body quickly receives the supply of medication which it requires. Moreover, a drip chamber controls the process whereby the fluid flows into the vein without air entering the bloodstream. If air is introduced into the bloodstream, this can lead to health complications, which could even be fatal. If it is a blood transfusion, the patient receives healthy blood through a drip. Depending on how much blood is required, the process can run into hours. If it is dehydration, the drip is used to hydrate the patient with a solution of glucose and electrolytes because glucose boosts the energy system once it enters the bloodstream. If it is due to some other ailment, the drip is used to supply the needed medication or nutrients. No sane patient will complain that the process is too long, he is becoming bored, and the drip should be removed because it is a tedious experience. The person knows his health is dependent on the drip. Now, if we have to look at our own condition as Muslims, as an Ummah, we find that we have lost so much spiritual blood or we are so severely dehydrated spiritually. These sessions or Majaalis of the Masha’ikh are like short-term ‘hospitalization’ where we are attached to a drip – the drip being the Suhbah of the Masha’ikh, their advice tawajjuh and duas, by which we hydrate our Imaan which is withering away, or we regain the spiritual blood that we have lost due to our negligence and indulgence in sins. The repetition of Qur’an Sharif, Ahadith, and the poetry of the Ahlullah is the medication or nutrients which are supplied to our souls through this spiritual ‘drip’ and which, in turn, keep us spiritually alive. If we do not take this recourse – of attaching ourselves to a spiritual ‘drip’ – a Shaykh-e-Kaamil, we can find ourselves in a critical and spiritually life-threatening condition. May Allah Ta’ala protect us. These Majaalis of the Masha’ikh are to be appreciated – especially in these times of fitnah, where indulgence in sins has led to severe spiritual dehydration and loss of spiritual blood and a domino effect of corruption and immorality throughout the world. Our weakness is evident at every turn, except for those who continuously supply their soul with the nourishment of Taqwa via these spiritual drips. Allah Ta’ala has confirmed this in the Qur’an Sharif: “O You who Believe, Fear Allah and join the company of the Truthful ones (the pious, the Auliya Allah).” [Surah Taubah 9:119] Maulana Masihullah (rahmatullah ‘alayh) explained very beautifully that this Ayah (verse) draws attention to three important matters: Imaan, Taqwa and Suhbah. Maulana Masihullah (rahmatullah ‘alayh) elaborated, saying that for Imaan’s nourishment, growth, health and preservation, Taqwa is required. Without Taqwa, one’s Imaan will weaken, decline, wilt, and wither away. However, for the nourishment, development, growth and progress of Taqwa, the Suhbah (companionship) of the pious is indispensable. It is absolutely essential. Allah Ta’ala commands us to keep the company of the ‘Siddiqin’, the truthful ones – because they are truthful in their piety. They have the reality of what they project. Another point that we are informed of was that if air is introduced into the bloodstream, this will lead to health complications which can be fatal as well. Similarly, when a person keeps such company and attends such Majalis, but entertains in his heart insincerity or in his good efforts, the person begins to suffer the infection of ‘Ujb or Kibr, or the person becomes jealous of others and allows malice to breed in his heart – then this is that poison which can lead to spiritual death, despite being in the right environment and company. May Allah Ta’ala grant us all Ikhlaas and full benefit in the efforts we make to keep company with His Friends.
The Concern of a Muslim
The Concern of a Muslim by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) When you go to Delhi, Bombay or Calcutta and such places in India, you find many ‘shoeshine boys’ on the streets who will shine your shoes. The interest and sole concern of these shoeshine boys are the person’s shoes, whether the person walking by is the president, a lawyer, an ‘Aalim[1] or a Mufti[2]. The shoes of anyone who crosses their paths draw the attention of these shoe-shine boys. If the shoes are dirty or they are not in a ‘tip-top’ and shining condition, then these shoeshine boys invite you to have your shoes cleaned and polished. Their interest in shoes does not mean that they do not eat, drink, marry, etc., although it does seem that their only objective and purpose in life is shining shoes. The following came to my mind having observed this when I was in India: This is the concern, concentration, and single-mindedness of these boys —in earning a living. Similarly, the sole concern and attention of the Muslim should be the Deen[3] of Allah Ta’ala: How can it be brought into my life? How can it remain in my life? Deen takes priority because our lives, salvation and success depend on it. As such, we will do everything according to Deen – and Deen is such that it encompasses every aspect of life. Our priority and focus are then conforming to Qur’an and Sunnah. We work on bringing our character, business dealings, social dealings, family life, etc., in line with the teachings of Shariah and Sunnah[4]. We work towards establishing balance and harmony in fulfilling both the rights of Allah Ta’ala and the rights of creation. Earning the Pleasure of Allah Ta’ala and earning Jannah in the Hereafter is the concern, concentration, and single-mindedness of the Muslim. Moreover, there is also a deep-hearted concern that others become practising on Deen, and effort is made to invite others to Islam. [1] ‘Aalim: Scholar of Islam [2] Mufti: An expert in Islamic Law and Jurisprudence [3] Deen: Religion [4] Sunnah: Practices of Rasulullah (sallallahu ‘alayhi wa sallam) and his noble Sahabah (Radhiyallahu ’anhum).
Charging the Emergency Lights
In these times of ‘Load Shedding’[1], there are so many advertisements that market generators, emergency lights, gas stoves and whatever else that offer an instant or quick solution to power cuts. When load-shedding became the order of the day, the sales of all these products were so high that it seemed as if everyone wanted to make some quick money selling anything that would benefit people during load-shedding. Because we depend so much on electricity, we are prepared to spend money purchasing any such product, as long as we are not inconvenienced during power failures. The many complaints verbalized and published in various newspapers indicate how impatient and intolerant most people are over the power cuts. It was much of an inconvenience, causing a loss of working hours and, inevitably, a loss in business and profit. Everyone was unwilling to accept even a few hours without electricity. Nevertheless, some very apt lessons came to mind on observing the above, as well as how, when there is a power failure or power cuts, these emergency lights automatically take over the responsibility of providing light, and generators take over in providing electricity. The emergency lights we purchase have to be plugged into the power source and left to charge; so that when we experience a power failure or load shedding, they automatically switch on and provide light. The condition for the benefit is that the emergency light is plugged in for a considerable period of time. Whilst we do not see anything happening when the light is being charged, we know that something very significant is happening – and the benefit will be evident when there is darkness. We have the reassurance that the emergency light will immediately switch on when there is a power cut. It would not serve its purpose if it were not plugged in and charged. We will remain in darkness when there is a power cut. We should take a lesson when the lights go off and should utilize the opportunity for a little Muraqabah (meditation): When the lights of our lives switch off, no surgeon can switch that light on again. When the light of life is gone, no medication will bring it back. We should ask ourselves: What preparation has been made for the power cut that must inevitably occur to our lives? What will happen when our lives will be switched off permanently, and we will have to enter the darkness of the grave? Here, in this worldly life, we have emergency lights and generators, but the same will not be of any assistance to us in the grave. No one will be taking emergency lights to light up his grave. So when we cannot tolerate a few hours of darkness, how will we be able to handle the darkness of the grave? When we cannot accept material loss due to load-shedding, how can we accept spiritual loss —with the ongoing load-shedding in our hearts due to our excessive indulgence in sins —of which the consequences are extremely detrimental and destructive to our worldly lives and more so, our lives after death? The lesson we take is that just as the emergency lights and generators are being charged for a purpose, we also need to ‘charge’ ourselves spiritually with good, righteous deeds. The benefit will be seen when the light of our lives is switched off, once and for all. Our hearts contain an “Imani” generator or battery which needs to be plugged into a power point and charged, whilst our ’emergency lights’ are charged with different kinds of righteous deeds – Salah, Zakah, Fasting, Zikrullah, Tilawah, good character and so forth. After our souls are extracted, and we are placed in our graves, our Imaan and our good deeds generate light which automatically lights up the darkness of our graves, and we experience the comfort of life in the grave – until Qiyamah. If we have not charged our “Imaani” battery and our ’emergency’ lights with noble deeds, and if we spend our lives in the darkness of sins, the grave will be a place of darkness and disgrace. (Allah Ta’ala protect us all). We know that it is the power plant that makes electricity. And this electricity flows through transmission lines to sub-stations and electric poles; thereafter, via ‘distribution lines’ electricity enters our homes. Allah Ta’ala blessed us with the Power House of His Love: Rasulullah (sallallahu ‘alayhi wa sallam). Rasulullah (sallallahu ‘alayhi wa sallam) passed on this love into the hearts of his companions, who in turn passed on that love to those who kept their company —and in this way, Allah Ta’ala established the “transmission lines” of His Love; and we find in each era and time, Allah Ta’ala provides the Masha’ikh, who then do the work of ‘distributing’ Allah Ta’ala’s love in the hearts of people. By plugging our hearts into the power points of Allah Ta’ala’s Love —that is, by keeping the company of the Ahlullah, whose hearts contain the powerful current of Allah Ta’ala’s Love, we will be able to charge ourselves spiritually with ease. Through the blessings of this spiritual power, our hearts are charged with the Love of Allah Ta’ala and courage for good deeds. They teach us the Love of Allah Ta’ala and His Rasul (sallallaahu ‘alayhi wa sallam) —in fact, they generate that love into our hearts and guide us to the best deeds. In other words, they offer us these emergency lights for free. There is no charge for the knowledge they disseminate, the good deeds they teach us, and the good company they offer us, whereby our Iman and love for Allah Ta’ala are nurtured. It is free from their side. It is only for us to take advantage of and appreciate the value of what they generously and willingly share. They give; they don’t take. So we don’t need to worry about loss in wealth; rather, their company is an investment with great profits – in both worlds. Allah Ta’ala also
The Magnet That Pulls Hearts
The Magnet That Pulls Hearts by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) We know that magnets draw different metals: steel, iron, nickel and other material. Imagine if the Ka’bah Sharif had the properties of a magnet. How much would it have drawn —considering its proportions and weight? One ton? Two tons? Perhaps ten tons? However, the Ka’bah Sharif is not a magnet like the magnets of this world. Whilst it is made of stone, it contains Allah Ta’ala’s Tajalliyaat. It thus has a different kind of magnetic effect. It does not draw metal; instead, it draws the hearts. Subhanallah! Throughout history, we find that the Baitullah drew the hearts of the Ambiyaa (‘alayhimus salam) to it. It drew the Mubarak heart of Sayyidul Mursalin (sallallahu ‘alayhi wa sallam), and it pulled the hearts of all the Sahabah (radhiyallahu ‘anhum), the Tabi’een, Tabu’t Tabi’een, millions of Auliya-e-Siddiqin, Gauth, Qutub and Abdaal. It also pulls sinful, sinful ones like us. The Ka’bah Sharif has such magnetism, which draws and pulls and attracts millions and billions. Unlike a magnet which has limitations regarding the amount it draws, we find people pouring into Makkah Mukarramah, into Masjidul Haraam, because their hearts are pulled to the Mubarak Baitullah. And there is no end to the number of people. This attraction is not because of the stone; it is due to the Tajalliyat of Allah Ta’ala, which pulls the hearts that have the commodity of Imaan. For a magnet to draw another metal, the metal has to have specific properties. Without it, there is no attraction and no pull. Once these properties are found, the metal is drawn, and we see how it clings to the magnet. Imaan is the necessary component in the heart, which the Tajalliyat of Allah Ta’ala pulls. A person’s heart desires to be nearer and nearer to Baitullah, desires to cling onto the Multazam, to enter the Hatim, to hold onto the Ghilaaf of the Kab’ah Sharif, to make Istilam of Hajre Aswad and to touch the Rukne Yamani. If a knife is taken and is constantly rubbed against a magnet, it will draw the properties of the magnet and will be able to also draw metals. There used to be a shoemaker outside my late father’s shop in the old days. He used to have a magnet, and he used to take a knife or piece of metal and rub it over the magnet. The effect of the magnet would then be evident in the knife or piece of metal, and it would be able to also draw nails and other such items. In those days, we even saw the ladies in the family use magnets to pick up their pins and needles. Since the blade or the knife made contact with the magnet, it drew that magnetic effect. The greater the effort made and the more the knife rubbed against the magnet, the more it increased in its magnetic effect. If contact was for a lengthy time, the magnetic effect would be strong; if for a short time, the magnetic effect would be temporary; and if there was no contact, then there would be no effect. The friends of Allah Ta’ala have made such effort on their hearts with their Mujahadah (Striving) and Ibaadaat; they have “rubbed” their hearts – so to speak – with the Zikr of Allah Ta’ala and with Durood Sharif. Their hearts are filled with such Ishq and Ma’rifat of Allah Ta’ala and His Rasul (Sallallaahu’ alayhi wasallam) that their hearts also became like magnets. Similar to how the Ka’bah Sharif pulls the hearts of people, these pious servants also cause the hearts of people to be attracted towards them. Since the heart has drawn the “magnetic” effect of Allah Ta’ala’s Love, it also draws people’s hearts. In the company of the Auliya Allah, we will draw that love of Allah Ta’ala and Rasulullah (sallallahu ‘alayhi wa sallam), that Khashiyat and Yaqin. Zikrullah and Durood Sharif will increase the strength of our hearts until our hearts, too, will become like magnets.
An SMS from Madinah Sharif
Sweet Madina, Sweet Madina… Very, very sweet. On the way to Musjid-e-Nabawi (sallallahu ‘alayhi wa sallam), on our feet, Thousands of Muslims to greet and meet. At the Raudha Mubarak, Durud and Salam to read, At Iftar, Zam Zam to drink and dates to eat. Allah Ta’ala and Rasul’s (sallallahu ‘alayhi wasallam) advice, we should heed: Take care of the widows, orphans and those in need; The poor and hungry, we must feed, Purify the hearts from jealousy, malice, pride and greed, To Allah, we must plead… that from Hellfire, we are freed. Now take your time and read, Longest SMS from me you have ever received; Do a good deed Forward to Allah Ta’ala with speed – A dua for this servant of His, in need, Kaash Madina ab watan hota. Yaha jeeta, yaha marta Yaha goro kafan hota.* With Salams, love and duas Your father, Yunus Patel * How I wish Madina Sharif was my place of residence, that I live here, die here, and my Kafan and burial take place here.
Tug of War
Once, I had the opportunity to spend time at a park with some young boys. They were students of a Hifz class and were having a picnic —we all require rest, exercise, and some entertainment, but of the Halal kind. One of the games that these youngsters were playing was “Tug of War”. After their game, I mentioned that two parties pull a rope in tug of war. Winning is based on the side that pulls stronger. And I said that we should take a lesson from this: In life, there is always a tug of war. There is the pull of temptation and sins, and there is the pull of Deen and Shari’ah; there is the pull of the Nafs and Shaytan, and the pull of the Ruh (soul). From our side, we have to suppress and overcome the pull of temptation towards Haraam. We have to resist the Nafs when it demands and commands anything Haraam. To come out as the victorious party – as the champions – we will have to strengthen our Imaan, Istiqaamah and Yaqeen in Allah Ta’ala. In this way, we will be the dominant and stronger side. If we do not give any attention to building our spiritual stamina, strength, and prowess, the other side will easily defeat us. Nafs and Shaytan will not have to pull very hard because we will be weak spiritually. So, to always maintain the upper hand, we draw our strength – and great spiritual strength will be drawn – establishing Salaah, five times a day. For us men, this must be performed in the Masjid, in Jamaat (congregation). Together with this, we need to maintain our identity as Muslims and work towards fulfilling the Commands of Allah Ta’ala – especially, staying away from all those actions which are displeasing to Him. We should also be selective of the company we keep and seek out friends who are concerned about their Deen and are also trying to be obedient to Allah Ta’ala. If not, then a bad ‘friend’ is no friend. He belongs to the opposite party, with Nafs and Shaytan – and will pull hard to draw us into sin. Then we will be defeated. If the friend is a good friend, he will assist us and be on our side, overcoming the opposition. In the game of “Tug of war”, there are occasions and times when there is a balance —or the other side is even stronger. The weaker side gets the upper hand when there is a slight lapse. In our day-to-day lives, this is what we term ‘accidental’ sins: There is a lapse in our hold of the rope of Taqwa. We lose our grip, and Nafs and Shaytan gain the upper hand. To regain control, there is a need for plenty of remorse and Taubah. In this way, we redeem our position of being the stronger side. Of course, we should allow the Nafs Halaal pleasure and entertainment. Having a picnic and playing for a little while is important to keep us refreshed, re-energised and happy. However, we should always be on guard that Nafs and Shaytan don’t get any leeway and pull us away from Allah Ta’ala and Deen. May Allah Ta’ala grant us the Taufiq of becoming tough and strong against Nafs and Shaytan, Aameen.
Tajalli Conductor
A person asked me a question regarding a talk wherein I mentioned that Allah Ta’ala’s Tajalli cascades down upon the Baytullah like a waterfall and drenches all who are making Tawaaf and are near the Ka’bah Sharif. The person mentioned that when Musa (عليه السلام) requested that Allah Ta’ala manifest Himself to him, Allah Ta’ala responded that Musa (عليه السلام) would not be able to see Him, but instead, he should look at the mountain. When Allah Ta’ala manifested His Tajalli upon the mountain, the entire mountain crumbled to dust, and Moosa (عليه السلام) fell unconscious. Allah Ta’ala mentions this incident in Surah Al-A’raf: When Musa came at the appointed time, and his Lord spoke to him, he asked, “My Lord! Reveal Yourself to me so I may see You.” Allah answered, “You cannot see Me! But look at the mountain. If it remains firm in its place, only then will you see Me.” When his Lord appeared to the mountain, He levelled it to dust, and Musa collapsed unconscious. When he recovered, he cried, “Glory be to You! I turn to You in repentance, and I am the first of the believers.” [Surah Al-A’raf 7:143] His question was: Why does this Tajalli —descending upon Baytullah not render the Ka’bah Sharif and Haram Sharif into fragments, like in the case of the mountain? And why is it that we also do not fall unconscious with the Tajalli of Allah Ta’ala descending upon Ka’bah Sharif? Allah Ta’ala’s Infinite kindness that on listening to the question Allah Ta’ala placed a beautiful answer in my mind. And I replied: “Lightning is highly destructive and causes great damage. It is known that lightning is attracted to the highest point in any specific area and can destroy tall buildings. Allah Ta’ala inspired man to invent a simple device whereby tall buildings are protected. This device is known as the lightning conductor or lightning rod. The lightning conductor provides a conducting path and directs the lightning charge down to the earth. This safely discharges the energy into the ground; otherwise, the lightning would hit the building and cause damage. The conductor is a means of protection for the building, machines, equipment and the people inside. So if Allah Ta’ala gave man the intelligence to protect buildings and protect himself from lightening, then what is it difficult for Him to have established a Tajalli “Conductor”, whereby the Baytullah, the entire Haram Sharif, and all the people therein are protected —yet they still benefit tremendously from that Tajalli —that special Noor and Mercy pouring down in torrents?” Alhamdulillah, the brother appreciated the response and may Allah Ta’ala also accept. May Allah Ta’ala grant us the Taufeeq of making the most of the beautiful opportunities whilst being in the Haram Sharif – whether in Tawaf, watching the Baytullah, engaging in Salaah, Dua, Tilawah, Zikrullah, Istighfaar, Durood Sharif —all of which is multiplied in rewards and is a means of great Noor and purification, Aameen.