ummtaalib

Three types of Fasting Imam Al-Ghazali says that there are three types of fasting. One is of the average Muslim (one who submits to the Will of Allah Almighty), he fasts only from food, drink, and marital relations. The second is the fasting of the mu'min (believer) - he fasts from everything that is forbidden - bad language, bad thoughts, looking at bad things, listening to bad things, etc. The third and most supreme type of fasting is that of the muhsin (one who has perfected his faith in Allah Almighty) - and this is fasting from everything other than Allah. To such a person, a Knower of Allah, nothing in the world exists besides Allah. Wherever he looks, he sees Allah, whenever he thinks, he thinks of Allah!

"A Commentary of the Mathnavi of Moulana Jalaluddin Rumi (R.A.)" BY HAZRAT MOULANA HAKIM MUHAMMAD AKHTAR SAHEB (DAAMAT-BARAKAATUHUM) VOLUME ONE I Link to PDF Ma-aarif-E-Mathnavi.pdf

THE MATHNAVI Towards the end of the Ghaznawi Empire Hakeem Sinai (RA.) wrote a book, "Hadeqah" which was the first book written on tasawwuf in a poetic form. After that Hazrat Fariduddin Attar (RA.) wrote many Mathnavis among which the most famous one was "Mantiquttayr". One day while Moulana Rumi (R.A.) was in a special state of ecstasy, he involuntarily uttered the first lines from the Mathnavi. Husamuddin Chalpi (RA.) heard it and insisted that Moulana should continue with it and complete the Mathnavi. Theresult was that six volumes were written. During the period of writing there were many lapses of time. Hence we find quite a few couplets which were written wherein Husamuddin Chalpi (R.A.) was the cause for it being written. In some volumes Moulana had given a very good reason for the delay in writing, as for example: "For quite some time, this Mathnavi has been delayed It takes time for blood to become milk. Until you are not blessed with another baby The blood (in the body of the mother) would not transform into sweet milk." The Mathnavi was commenced in 662 A.H. WRITING STYLE When writing on academic and ethical matters, one way of writing is to discuss one specific mas-ala (rulings of Shariah) separate from the others and at the same time to mention similar topics under one heading and division. Another manner is to write a certain story and thereafter deduce from it various "ilmi masalas" and provide explanation thereof. In this second manner the benefit derived is that the topic under discussion settles in the mind, which does not become tired thereof. This is the style which Moulana has adopted in the writing of the Mathnavi. Moulana himself says: "0 Brother this story is like a shell And the meaning in it is like a seed (in the shell)". A grammarian said "Indeed Zayd hit Amr" (this was to show the nominative case of 'Zaidun' and the accusative case of 'Amran' The student (looking at the outer meaning) objected "Why did Zayd hit Amr without cause?" ' The Teacher said "This sentence is only a container for the meaning, Just retain the grain and discard the shell. The tale (sentence) of Zayd and Amr is constructed for explaining the case ending (of the subject and the object), If this tale is untrue, you should (rather) worry about the case ending." Of all the books written in Persian on this topic (tasawwuf and ethics), in no other book are such delicate and intricately sensitive issues mentioned. These issues abound in the Mathnavi. The Mathnavi is not only a book on tasawwuf and ethics, it also deals with dogma and metaphysics. Whether it deals with masail on tasawwuf or on matters of dogma, these are explained by way of examples, similes and metaphors in such a manner that no ground is left for rejection. The most complicated masail are clarified in such a manner that they become easy to understand. Not a single "masala" of the important points pertaining to tasawwuf and to ilmul Kalaam have been ignored.. The Mathnavi has been composed in 'Ramal' (a poetical method) that is hexagon curtailed. Its singular scale and beat is "Fa'ilatun, Fa'ilatun Fa'ilun" twice In this Mathnavi, there is a musical nature in the words and letters used, a uniqueness in the expression and clarity in its measure. Apart from that, the spiritual blessings, and the effect and the ecstatic feelings experienced in reading it, is quite overwhelming. From "A Commentary of the Mathnavi of Moulana Jalaluddin Rumi (R.A.)" BY HAZRAT MOULANA HAKIM MUHAMMAD AKHTAR SAHEB (DAAMAT-BARAKAATUHUM) VOLUME ONE I

Sunnats and Aadaab of Safr (Travelling) – Part 11 1. Do not mess the toilet area, thus inconveniencing others. 2. When ascending any place, one should recite Takbeer (الله اكبر) , and when descending one should recite Tasbeeh (سبحان الله). قال جابر رضي الله عنهما : كنا إذا صعدنا كبرنا , وإذا نزلنا سبحنا (بخاري رقم 2993) Hadhrat Jaabir (Radhiallahu Anhuma) reports that the Sahaabah (Radhiallahu Anhum) would recite takbeer while ascending, and recite tasbeeh while descending. 3. When ascending any high place, one should recite the following Duaa: اَلَّلهُمَّ لَكَ الشَرَفُ عَلَى كُلِّ شَرَفٍ وَلَكَ الحَمْدُ عَلَى كُلِّ حَال عن أنس بن مالك رضي الله عنه أن رسول الله صلى الله عليه وسلم كان إذا علا نشزا من الأرض قال اللهم لك الشرف على كل شرف ولك الحمد على كل حال (مسند أحمد رقم 13504) Hadhrat Anas (Radhiallahu Anhu) reports that whenever Rasulullah (Sallallahu Alaihi Wasallam) would ascend onto a high ground, he would recite the following duaa: اَلَّلهُمَّ لَكَ الشَرَفُ عَلَى كُلِّ شَرَفٍ وَلَكَ الحَمْدُ عَلَى كُلِّ حَال 4. Be punctual with all your salaah whilst on your journey. 5. Do not lengthen your rakaats on the plane, thereby causing inconvenience to others who are waiting to perform salaah. 6. If you are returning after a long time, do not return unexpectedly without informing the household of the time of arrival. 7. If you are returning late at night then inform the house people of the approximate time of arrival. عن جابر بن عبد الله قال نهى رسول الله صلى الله عليه وسلم إذا أطال الرجل الغيبة أن يأتي أهله طروقا (مسلم رقم 183) Hadhrat Jaabir (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) prevented one returning from a journey after a long time to make a sudden appearance at night (without informing the family members in advance). 8. Do not accept food or other items from strangers. 9. When travelling in a group, appoint one person as the ameer. عن أبى سعيد الخدرى رضي الله عنه أن رسول الله صلى الله عليه وسلم قال إذا خرج ثلاثة فى سفر فليؤمروا أحدهم (ابو داود رقم 2610) Hadhrat Abu Sa’eed Khudri (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “When three people come out on a journey, then they should appoint one of them as the ameer of the journey. 10. If the group has stopped over for some time during the journey then if you have to go for some need or to relieve yourself, then inform your companions before you leave. 11. During one’s journey one should make abundant duaa as the duaa of a traveller is accepted. عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم ثلاث دعوات مستجابات لا شك فيهن دعوة المظلوم ودعوة المسافر ودعوة الوالد على ولده (الترمذي رقم 1905) Hadhrat Abu Hurayrah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “The Duaa of three people are certainly accepted without any doubt. The duaa of an oppressed person, the duaa of a traveller, and the duaa of a father on behalf of his child.” 12. It is not permissible for a woman to travel the safr distance without a mahram. عن أبي سعيد الخدري رضي الله عنه قال قال رسول الله صلى الله عليه وسلم لا يحل لامرأة تؤمن بالله واليوم الآخر أن تسافر سفرا يكون ثلاثة أيام فصاعدا إلا ومعها أبوها أو ابنها أو زوجها أو أخوها أو ذو محرم منها (مسلم رقم 1340) Hadhrat Abu Sa’eed Khudri (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “It is not permissible for a woman believing in Allah Ta’ala and the last day to travel a distance of three days or more (i.e. 77km or more) except if she is accompanied by her father, or her son, or her husband, or her brother, or a mahram relative of hers. 13. Upon returning home, one should proceed to the Musjid first and perform two rakaat of salaah therein. عن كعب بن مالك رضي الله عنه قال كان (رسول الله صلى الله عليه وسلم) إذا قدم من سفر بدأ بالمسجد فركع فيه ركعتين (بخاري رقم 4418) Hadhrat Ka’b bin Maalik (Radhiallahu Anhu) reports that whenever Rasulullah (Sallallahu Alaihi Wasallam) would return from a journey, he would first proceed to the Musjid and perform two rakaat of salaah. 14. Upon returning from your journey, recite the following duaa when reaching your destination: آئبون تائبون عابدون لربنا حامدون We return (from the journey) and we repent to Allah Ta’ala (for our shortcomings and mistakes), and we engage in the worship of our Lord, and we praise Him. عن البراء بن عازب رضي الله عنه أن النبي صلى الله عليه و سلم كان إذا قدم من سفر قال آيبون تائبون عابدون لربنا حامدون (ترمذي رقم 3440) Hadhrat Baraa’ bin Aazib (Radhiallahu Anhu) reports that whenever Rasululullah (Sallallahu Alaihi Wasallam) would return from a journey, he would recite the following duaa: آئبون تائبون عابدون لربنا حامدون

I've searched many sites and yes he did live in Konya however they all say Mawalana Rumi's (RA) father originated from Balkh (now Afghanistan) and move to Konya when he was a young boy. (I'm not adding links to teh following because I'm not sure of the sites) It says in one place that "This is a controversial topic, since Mawlana Rumi is claimed by the countries of Türkiye, Irân, and Afghanistân as "theirs." and, As for Mawlânâ's ancestry, his family was from the region of Balkh (now located in the country of Afghanistan)....which was under Persian rule and hence him being called a "Persian" poet In another place: Childhood Jalaluddin Rumi was born on September 30, 1207, in Balkh (in present-day Afghanistan). His father, Bahaduddin Walad, was a theologian, jurist and a mystic, while his mother was Mumina Khatun. When Mongols invaded Central Asia, between 1215 and 1220, Rumi left Balkh with his family and a group of disciples. The migrating caravan traveled extensively in Muslim lands, including Baghdad, Damascus, Malatya, Erzincan, Sivas, Kayseri and Nigde. After performing pilgrimage in Mecca, they eventually settled in Konya, located in the present-day western Turkey. At that time, Rumi’s father was an Islamic theologian, a teacher and a preacher.

A priceless quote regarding hijabNobel Peace Prize winner “Tawakkul Karman,” ‘The mother of Yemen’s revolution,’ when asked about her Hijab by journalists and how it is not proportionate with her level of intellect and education, replied: “Man in early times was almost naked, and as his intellect evolved he started wearing clothes. What I am today and what I’m wearing represents the highest level of thought and civilization that man has achieved, and is not regressive. It’s the removal of clothes again that is a regression back to the ancient times.”

Mut’ah: The Shia menace; Compared with a blissful marriage Following is an important article written by my dear friend Mawlana Usman Iqbal. He compares marriage with Mut’ath and explains the harms of Mut’ah. We have heard that it’s not only the Shias who are in to Mut’ah, many salfees also practice it on uni campuses. May Allah give hidayat to all Muslims. Marriage- Shiaism vs Islam In Islam marriage is a long-term commitment which requires loyalty from both husband and wife. Islam gives women security and encourages life-long marriage relationships. We learn from various narrations that a successful marriage does not end at death, rather, it will continue in jannah. Hence, there are numerous virtues of reconciling between husband and wife in the case of a marital dispute, for the sake of saving the marriage and avoiding a break up. In the Islamic approach to marriage women receive numerous rights. For example, a woman whose husband passes away will inherit a fixed share of his assets. Also, if she has a child to him then the child’s parentage is established through the mother and father, making this child part of a wider family unit consisting of maternal and paternal relations, and successful family units form successful nations. Shiaism, on the other hand, encourages a temporary marriage contract known as mut’ah, which is void of the benefits marriage is expected to bring about. Mut’ah literally means ‘pleasure’ and ‘gratification’. In Shiaism terms, mut’ah is when a man has the right to sexually gratify himself with a non-mahram woman for a period of time, and a price, mutually agreed upon by the two. Shias have no minimum or maximum time limit for mut’ah. This means that a mut’ah contract may be drawn for a year, month, week, day, hour or even minutes, so long as the time and price is clearly stipulated. The price can be anything as small as a handful of dates or barley. (1) In Shiaism, neither is consent or knowledge of the women’s guardian a requirement for the permissibility of the mut’ah contract, nor do they both need witnesses present. Nobody besides the man and woman need to know of the mut’ah. When the mut’ah contract time expires the woman and man both go their separate ways without the man having to issue a divorce, regardless of whether she may well have conceived an unwanted pregnancy.(2) Shias believe mut’ah can be practiced with all non-mahram women, including adulterous women. Furthermore, Shias are permitted to perform mut’ah with married Sunni Muslim women, for, Shias do not recognize the marriages of Sunni Muslims, as they believe Sunnis are heretics and out of the fold of Islam. Mut’ah can be performed by Shias with Christian, Hindu and Zoroastrian women too, on the condition that they say ‘There is no god but Allah’ regardless of whether or not they genuinely believe. (3) In mut’ah, the man is not obliged to provide provisions and living quarters for the woman. Now you may decide for yourself whether you see a difference between mut’ah and adultery? Doesn’t what happens in mut’ah happen exactly in adultery too? If this is marriage according to Shias then one wonders how they define adultery? A hadith strengthens claims that Shia mut’ah is just another name for adultery. The Messenger SAW has said: “There will be among my ummah people who will strive to permit illegal sexual activity (zinaa), silk, alcohol and musical instruments.” (Sahih Al-Bukhari) It is shocking to learn from authentic Shia sources that this type of mut’ah is one of the fundamentals of Shiaism. Ithna Ashariyyah Shias (Twelver Shias) believe one who does not believe in mut’ah is a disbeliever and the faith of one who does not practice mut’ah is incomplete, and that he will come on the Day of Judgment with his mouth, nose and ears mutilated. (4) Does Shia mut’ah not pave the way for immorality? Can such a practice be part of a religion like Islam which advocates morality, decency and security for women? Are women so cheap for men to be allowed to just abandon them after having used them for sexual gratification? Dr. Donna M. Hughes writes: “According to an official source in Tehran, there has been a 635 percent increase in the number of teenage girls in prostitution, or rather, Mutah. The magnitude of this statistic conveys how rapidly this form of abuse has grown. In Tehran, there are an estimated 84,000 women and girls in prostitution, many of them are on the streets, others are in the 250 brothels that reportedly operate in the city. The trade is also international: thousands of Iranian women and girls have been “contracted in Mutah” to foreigners abroad. The head of Iran’s Interpol bureau believes that the Mutah trade is one of the most profitable activities in Iran today. The Mutah “pimps” take advantage of any opportunity in which women and children are vulnerable. For example, following the recent earthquake in Bam, orphaned girls have been contracted out in Tehran where Iranian and foreign traders meet. Police have uncovered a number of Mutah rings operating from Tehran that have sold girls to France, Britain, and Turkey as well. One network based in Turkey bought smuggled Iranian women and girls, gave them fake passports, and transported them to European and Persian Gulf countries. In one case, a 16-year-old girl was smuggled to Turkey, and then sold in Mutah to a 58-year-old European national for $20,000. (Adapted from an article written by Dr. Donna M. Hughes who is a Professor and holds the Carlson Endowed Chair in Women’s Studies at the University of Rhode Island) Printed and online Shia material in English usually does a good job of taqiyyah (lying) and kitman (hiding the truth) about mut’ah by downplaying it because it gives Shias a bad image in front of English-speaking westerners. However, the Shia websites and printed material in the Arabic and Farsi languages do not have to take the same precautions and can instead be more open and frank about the Shia belief of mut’ah. Why then do Shias make it out as if mut’ah is a part of Islam? With regards to mut’ah, Shias have gone wrong in two major ways: 1. By misinterpreting the word mut’ah mentioned in authentic books of hadith. 2. By refusing to accept that mut’ah was made permissible during travels and only for some time. It was later abrogated (made haram forever). The mut’ah permitted in the early days of Islam was nothing like the mut’ah of Shiaism. The mut’ah of Shiaism is clearly another word for adultery, whereas, the mut’ah which was permissible in the early days of Islam was merely nikah muwaqqat. In other words, it was a nikah in the presence of witnesses and with the consent of the woman’s guardian for a fixed period of time. After the passing of this period the woman would have to observe an iddat (waiting period) lasting one menstrual cycle to remain safe from his semen mixing with another man’s semen inside her reproductive organs. (Adapted from Mawlana Idris Kandehlwi’s Ma’ariful Quran V.2 Pg.51) Even reliable Shia sources (Al-Istibsar V.3 Pg.148) state that the Noble Companions never practiced the mut’ah nikah without witnesses. What was referred to as mut’ah in the early days of Islam was actually a form of nikah. This can be understood from the fact that the Noble Companions would draw the contract using the word ‘nikah’. Another point to note here is that in the early days of Islam such a nikah would render it necessary on the man to provide provisions and living quarters for the woman, unlike Shia mut’ah. Later, the Noble Prophet SAW made this type of nikah haram till the Day of Judement. (5) Such a mut’ah nikah was only permitted for a short period of time. Some narrations state it was permitted for only three days during one of the battles and later made haram forever. (6) No Muslim is allowed to practice mut’ah as its lawfulness has been abrogated just like alcohol, which was allowed until the Muslims migrated to Madina munawwarah. It was declared haram in the year 3AH. Just as one who considers alcohol to be still halal, cannot be a Muslim, similarly, one who considers mut’ah to be halal cannot be a Muslim. It is also important to understand that the mut’ah nikah in early Islam was permitted under exceptional circumstances only. Not everyone was permitted to practice mut’ah, and nor did they. This point is substantiated by the statement of Sayyiduna Ibn Abbas RA: “I have not said mut’ah to be halal any differently to how Allah made the carcass, pig meat and blood halal (to consume when one fears hunger may kill him).” (7) Sayyiduna Ibn Abi ‘Amrah RA states: “It was permitted in the early days of Islam for one who was compelled to it; like eating a carcass, pig meat and drink blood (when compelled by hunger). Subsequently, Allah perfected the deen and forbade it.” (8) Further, temporary marriage was only permitted during travels. It was never permitted at home. (9) Mut’ah has been made haram through several narrations narrated by the great personalities who Shias consider to be their infallible Imams. Of such great personalities are the great Sayyiduna Ali RA Imam Ja’far Sadiq RA whose narrations can be found in prominent Shia books. (10) In short, mut’ah in early Islam was exactly like a normal nikah. Witnesses would be present and an announcement would be made. Provisions and living quarters were provided by the man for his wife. After the expiry of the contract iddat was observed by the woman. The only difference was that they would agree on an expiry date for the nikah contract. Such a mut’ah was made haram by the Messenger SaW. No Muslim has the authority to oppose the teachings of Allah’s Messenger SAW. On the contrary, in shiaism, No witnesses are required, No announcement needs to be made and No iddat is required when doing mut’ah. It is merely a meeting of a man and woman for sexual gratification. Many efforts are being made by Shias and non-Muslim agencies to promote mut’ah and depict it as a forgotten Islamic practice to Muslim students at universities and colleges. After this short read you are humbly requested to educate other Muslim brothers and sisters in this regard in order to protect them from the sin of adultery. May Allah protect the entire Muslim world from all evil plots. 1. Furu’ Al-Kafi V. 5 Pg 455, V. 5 Pg 457 2.Tahdheeb al-Ahkam V. 2 Pg 189, V. 3 Pg 148, V. 5 Pg 458 3.Tahrir al-wasilah V.2 Pg 292 by Ayatollah Khomeini,Tuhfa ithna ashariyya Pg 779 [urdu] 4.Al-Istibsar V.3 Pg 144, Haqq al-Yaqeen Pg 328/ Tafsir Manhaj al-Sadiqin Pg 351 & 256/ Wasa’il al-Shi’ah V.7 Pgs 438 & 441 & 442. 5. Sahih Bukhari V.2 Pg.664, Sahih Muslim V.1 Pg.452, Fathul mulhim V.2 Pg.441, Tafseer Al-Qurtubi V.5 Pg.132 6. Fathul bari V.19 Pg.208, Fathul mulhim V.3 Pg.44 7. (Majma al-zawaaid 4/268) 8. Sahih Muslim V.2 Pg.452 9. Tafseer al-Qurtubi V.5 Pg.131 10. Al-Istibsar V.3 Pg.144, Furu’ al-Kafi V.5 Pg.453 Tafseer Raheemi

Importance of proper Libaas While shaykh Yunus Saheb was here, someone brought a little girl for dum (blessing). He gave duas and then he said “These tights should be avoided. Even little girls should be trained to wear the shalwar, so that the shape of the body is not visible.” Yesterday I was driving and I saw mature Muslim girls, with the camel’s hump hijab, and tight leggings and short skirts. I remembered shaykh and his wise words. These days ladies wear ajeeb clothing. Please understand that the aim of clothing is to cover the whole body, ie the skin, it’s colour, the body, it’s shape, the hair, and only then will the hijab be complete. Please Remember the grave warnings for nudity, and for displaying the body. Hadith says “Allah’s la’nat goes upon the one who stares and the one who is stared at” Also the Hadith regarding “wa nisaaun kaasiyaatun aariyaatun” ie. Ladies clothed, yet naked. It is in the interest of the ladies to remain properly covered so that they are not molested. Why force people to commit the sin of the eye? Equally men should cover their bodies properly as well, so that they don’t give the ladies the opportunity to stare at them. Both genders need to avoid the sins of the eyes. May Allah keep our eyes paak and clean. May Allah give us tawfeeq to dress appropriately. May Allah give hidayat to the whole mankind. Ameen Tafseer Raheemi

Assalaamu 'alaykum AishaZaynap I think he is referred to as Persian as he was born in Balkh. His father moved to Konya when he was six years old....refer to first paragraph of the OP and this is what i've read in books too and Allah knows best. Anyway since he grew up and lived and worked in Turkey i suppose he is Turkish

The Mevlâna Museum located in Konya, Turkey, is the mausoleum of Jalal ad-Din Muhammad Rumi, a Persian Sufi mystic also known as Mevlâna or Rumi. It was also the dervish lodge (tekke) of the Mevlevi order, better known as the *whirling dervishes. * Read previous post regarding the whirling dervishes

Moulana Rumi and Whirling Zikr Q: Are the sufi practices of Moulana Rumi such as the whirling Zikr acceptable in Islam and can he be considered to be a Wali (saint)? A. Moulana Jalaaluddeen Rumi (Rahmatullaahi Alayh) was a Wali of a very high ranking, an Aalim and a master of Tasawwuf. To attribute the ‘whirling Zikr’ to him is wholly incorrect. He never did this. This has been attributed to him by people who are unaware of him and his teachings. Mufti Siraj adds: The Sufis of old had a practice called Simaa’. This was a gathering of Sufis who were all 40 years of age or older, in which they would recite poems in Praise of Allah Ta’aala and His Rasool (Sallallaahu Alayhi wa Sallam). Due to their strong Love for Allah and His Rasool, these poems would have an extremely invigorating and inspiring effect on their hearts and souls, and would enhance their spiritual effulgence tremendously. In this gathering there were no dancing, or any musical instruments. Moulana Jalaaluddeen Rumi and his contemporary Sufis participated in this Simaa’. However, later on this Simaa’ was modernized to include dancing and music, thus giving rise to the concept of “whirling dervishes”. This is a Bid’ah and is not the creation of orthodox Sufism. Moulana Yusuf Laher Checked by: Mufti Siraj Desai Source

The cycle of “War” within our homes Adults must model the kind of behaviour and world that they want for their children. It requires them to look at themselves in a very deep and responsible way and make changes that will help them not to pass on their own old injuries onto their children. What the parents share are children. When parents continuously fight the house becomes a war zone. In this war zone the children’s lives are torn apart. They live in a war in which they have no say, nor do they have any control over what happens to them. They are left damaged, in pain, full of resentment, insecure, unloved and torn between two adults who are too busy trying to fulfil their own needs and greed. Children have a right to feel wanted, secure and loved in their homes. However, they are often used as fodder by the parents who are at war with each other. Revenge sinks into the children’s hearts. At a subconscious level, pain and revenge festers. They know not how, or when they will vent and let go of this festering pain they carry. They don’t know on whom they will erupt. They don’t even know that their hearts fester with pain and feelings of revenge. When all they ever see is adults waging war around them how will they ever know what peace looks like? They grow up into adults. How can they know about peace? They did not learn about peace. They are wounded but don’t know how to heal. So they turn to self-destructive behaviours such as drug addiction, joining gangs, alcohol abuse, truanting, dropping out from school, getting into fights, abusing their spouses, rejecting authority and generally just being angry with the world. They become adults who repeat the pattern of abuse. Their revenge is often visited upon their spouses. Thus the cycle of war continues from one generation to the next. These are the cries of the wounded but who hears them? Parents should be prepared to make a shift in their old ways of thinking and develop new perspectives of their strongly held views and positions which only lead to friction and storms. They should be prepared to break down the fences that keep them apart and learn to deal with their differences and stressors in a positive way as they are role models for their children. If they can't resolve differences between themselves, they need professional help and they should be prepared to accept that help. When children grow up and repeat the cycle of war, individuals and families are sometimes forced to resort to damage control. Steering the ships off rocky shores becomes an emotionally, psychologically and financially expensive and draining exercise. May Allah Ta’ala guide us to fulfil the rights our children have over us. They have a right to grow up in homes which support and promote their emotional, social, psychological, spiritual, physical, mental growth and wellbeing. Rasulullah Sallallahu Alayhi wa Sallam has stated, “There is no gift a parent can give his child that is better than good manners.” (Musnad Ahmad) Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

Stance of classical Ahle Sunnah scholars on Mawlana Jalaluddin Rumi Question: Could you please explain the stance of classical ahly sunnah scholars on mawlana jalaluddin rumi? Have scholars like Ibn Hajar al-Asqalani or Dhahabi said something about him? Answer: assalamu `alaykum Mawlana Jalal al-Din al-Rumi (d. 672 h.) was a recognized scholar of the Hanafi school, as were his father, son, and grandson, all being jurists of the highest caliber, as well as an Imam of the science of self-purification (ihsan). In his compendium of Hanafi scholars, Abu’l Wafa’ al-Qurshi (d. 696 h.) introduces him as someone “knowledgeable of the [Hanafi] school, possessing vast understanding of juridical matters, thoroughly knowledgeable of juridical differences and other types of sciences.” [Jawahir al-Mudiyya] Similarly, Ibn Qutlubugha (d. 879 h.), the great Hanafi jurist, stated in his Taj al-Tarajim after mentioning Mawlana Rumi’s lineage back to our liege=lord Abu Bakr (Allah be well pleased with him) that “he was knowledgeable of the legal schools, differences of opinion, and various types of sciences… and he composed many lines of poetry.” On account of his mastery of the Islamic sciences, he was given the duty of teaching after the death of his father in the city of Konya (in modern day Turkey). He continued the task of instructing students in the outward sciences until his meeting with Shams al-Tabriz. Perhaps more noteworthy than all of the above are the biographical notices on his son, Baha’ al-Din Ahmad, who was described in Ibn Hajar `Asqalani’s Durar al-Kamina as, “one of the Imams of the Hanafi Masters, brilliant, ascetic, pious, a jurist, scholar of legal methodology (usul), and grammarian…” and by al-Qurshi in his Jawahir as an “Imam… who followed his father in leaving the world behind.” The reason why these notices on his son are significant is because he was one of the standard-bearers of his father, both in the outward and inward sciences. This is so much so that the foundations of the Mevlevi order are often stated to have been laid by Baha’ al-Din Ahmad and he, like his father, composed an array of Persian poetry. All of this goes to show that Mawlana Jalal al-Din was nothing but an orthodox Sunni scholar who not only mastered the outward sciences but actualized the inward as well. May Allah be well-pleased with him and those who followed him. Salman Checked & Approved by Faraz Rabbani

Short Biography From "A Commentary of the Mathnavi of Moulana Jalaluddin Rumi (R.A.)" BY HAZRAT MOULANA HAKIM MUHAMMAD AKHTAR SAHEB (DAAMAT-BARAKAATUHUM) VOLUME ONE I Maulana Rumi's (RA.) name was Muhammad and his title was Jalaluddin but generally he became known as Maulana Rumi (RA.). He was born in the town of Balkh in 604 A.H. and belonged to the family of Hazrat Abu Bakr. His father's name was Bahauddin bin Hussain Balkhy. Muhammad Khwarizm Shah Balkhy (d 617) was his maternal grandfather. In 610 A.H. Maulana 's father, Bahauddin, left Balkh and settled in Nayshapur. On arrival at Nayshapur, his father took him to the famous saint, Khwaja Fariduddin Attar (RA.) Maulana Rumi (RA.) was then 6 years old. Khwaja Fariduddin (RA.) gave them a copy of his Mathnavi as a present and said to his father, "Do not be negligent of this able one. He will one day make his voice heard. " Maulana Rumi (RA.) acquired his initial instructions from his father. The father chose his most foremost student and Mureed to be a teacher and mentor to the young boy and in this manner Maulana Rumi (RA.) studied most of the branches of knowledge under this student, Maulana Burhanuddin (RA.). At the age of 18 years, Maulana Rumi (R.A.) got married and in that same year he went with his father to settle in Qunya. When Maulana Rumi (RA.) was 25 years old, his father passed away. Maulana then went to Syria for the sole purpose of completing his studies. For some time, Maulana stayed at the Madrassa Jaladiya in Halb (Alepo) where he also sought the spiritual guidance and blessings of Kamaluddin bin Adeem (RA.). Thereafter for 7 years he went to study in Damascus. At Damascus, Maulana Rumi (RA.) studied all the Mazaahib, Ilmul Kalaam, Fiqah and acquired a good knowledge of all the differences of opinions in deeni matters. He was also highly qualified in philosophy and tasawwuf. After the death of his father, Sayed Burhanuddin (RA.) was also his mentor on the path of tariqat for 9 years. Thereafter he spent the rest of his life in teaching and lecturing. SECOND PHASE OF MOULANA RUMI'S (R.A.) LIFE A complete transformation came over Moulana's life from the moment he came into contact with Hazrat Shamsh Tabrezi (RA.). Shamsh Tabrezi (R.A.) was from a pious family which belonged to the Ismaili sect. He left his family sectarian connections, acquired knowledge and became a mureed of Baba Kamaluddin Jundy (RA.). In the company of the merchants he used to travel around from place to place. Once he made a duah: "0 Allah, grant me the companionship of such a companion who will be able to bear my company". In reply to this duah the good news was given to him: "Go to Rum". He immediately set forth and soon reached Qunya where he arrived at a place of brass goods sellers. There was a platform whereupon the leaders always used to sit. It was at this place that the meeting between Moulana Rumi (RA.) and Shamsh Tabrezi (RA.) took place and from where their friendship and companionship commenced. From that day onwards, a complete change came over Moulana Rumi (RA.) and the fire of Divine love was kindled in his heart. He avoided 'Sima', the listening to musical renderings. He also left teaching, lecturing and preaching. But he did not leave the company of Shamsh Tabrezi (R.A.) even for a little while. However, a great commotion took place in the town with the result that Shamsh Tabrezi (R.A.) secretly left for Damascus. This caused Moulana tremendous sadness. After some time, some people noticing Moulana's discomfort and uneasiness, went to call Shamsh Tabrezi (R.A.) back. But after staying for a short while, he again disappeared to an unknown destination. Although they searched for him, he could not be found. Some historians are of the opinion that he had been martyred. After the disappearance of Shamsh Tabrezi (R.A.), Moulana Rumi (R.A.) suffered tremendous uneasiness, restlessness and loneliness. It was during this troubled period that he once happened to pass by the shop of Salahuddin Zarkoob who was busy beating metal into thin leaves. At that moment a strange condition came over Moulana. Salahuddin did not stop beating the leaves and thus many leaves were lost. Finally Salahuddin allowed the shop to become squandered away and he joined the company of Moulana Rumi (R.A.). In this manner he spent 9 years with Moulana. Through this companionship Moulana was greatly consoled. In 664 A.H. Salahuddin passed away and after his death Moulana chose Husamuddin Chulpi (R.A.) from among his mureeds to be his companion for as long as he lived. Thereafter, Moulana consoled his heart through this new companionship. Moulana used to respect and honour Husamuddin (R.A.) to such an extent that people were under the impression that he was Moulana's spiritual guide. It was through the encouragement of Moulana Husamuddin (R.A.) that Moulana Rumi (R.A.) wrote the famous Mathnavi Shareef. MOULANA RUMI'S (R.A.) SICKNESS AND DEATH In 672A.H. a strong earthquake shook Qunya and for 40 days thereafter the vibrations were experienced. Moulana used to say that the earth was hungry and wanted a morsel. A few days thereafter Moulana became ill. Some very good physicians were called to treat him but to no avail and without success. On Sunday, the 5th Jamad-as-Thani 672, at the time of sunset, Moulana passed away. The Janaza left the next morning. Everybody from the King to the poorest soul accompanied the Janaza. People were so emotional that they even broke the coffin in which the body was being transported for the sake of barakat. The Janaza reached the graveyard by the evening. Sheikh Sadruddin (RA.), a mureed of Sheikh Akbar Muhyuddin (RA.) together with his mureeds also followed the Janaza. He was appointed to lead the funeral prayer but as he stood ready to do so, he uttered a cry and fell unconscious. Thereafter, Qadi Sirajudd (RA.) lead the funeral prayers. In accordance with the wasiyat of Moulana Rumi (R.A.), Hazrat Husamuddin (R.A.) became the Khalifa after him. Moulana left 2 sons; Ala-uddeen Muhammad and Sultan Wala. In 684 A.H., Hazrat Husamuddin (R.A.) also passed away and the next appointed Khalifa was Sultan Wala. MOULANA'S WRITINCS Among Moulana's writings is a compilation of his sayings under the title: IIFeehi maa jeehi". Then there is an anthology of 50 000 couplets which many people mistakenly consider to be the work of Shamsh Tabrezi (R.A.) The third writing is the 'Mathnavi' through which Moulana is kept alive today in the world. It seems proper at this stage to just mention shortly some of the special features of this most famous work so as to have an insight into it.

Treatment of Wasawis https://www.youtube.com/watch?v=H19CaOtnpZY&index=5&list=UUA8Vjja9LNxc1ZeebVsrmOw

Treatment for Backbiting https://www.youtube.com/watch?v=plhGzndzHmM&index=3&list=UUA8Vjja9LNxc1ZeebVsrmOw

Short discourses of Hakeem ul Ummah Mawalana Ashraf Ali Thanwi (Raheemahullah) by RedSulphurVideos Priority Self Islah https://www.youtube.com/watch?v=dlswh9EdCWY&index=4&list=UUA8Vjja9LNxc1ZeebVsrmOw

“True Zikr is to fulfil the Command of Allah Ta’ala which is directed to the Muslim at a particular time”

Popular English Lectures by Shaykh Muhammad Saleem Dhorat At Tazkiyah Objective of Life - Pleasing Allāh (Al-Huda Academy, Bolton 11/08/13) (3396) The Theme of the Qur’ān: Tawḥīd, Risālah & Ākhirah (Chorley 11/08/13) (3170) Islamic Concept of Rights (27/08/13) (2510) Goal of Life - Pleasing Allāh (Madrasah Sirajul Ilm, Leicester 15/09/13) (1742) Save Yourself from Loss and Regret (London 29/09/13) (1552) One Solution & One Resolution (Croydon 23/11/13) (1398) Our Only Solution: Taqwā (Nuneaton 10/11/13) (1282) The Path to the Love of Our Nabī sallallāhu ‘alayhi wasallam (Northfileds Education Centre 26/01/14) (1153)

Popular Urdu Lectures by Shaykh Muhammad Saleem Dhorat At-Tazkiyah Dil kī Pukār (‘Īdul Fitr 1434 - 08/08/13) (4233) Allāh se Muhabbat awr Allāh kī Muhabbat (30/08/13) (2788) Mazā Allāh ke Ta‘alluq me(n) hai (30/08/13) (2788) Hamārī Sachchī Haqīqat (Darleston 31/08/13) (2590) Hādithe ke Waqt Kiyā Karnā Chahye? (13/09/13) (2353) Allāh kī Ridhā me(n) ‘Ilm kā Kirdār (Jameah Taleemul Quran, Leicester 15/09/13) (1735) Allāh se Rāzī Raho awr Allāh ko Rāzī Rakho (27/09/13) (1540) ‘Ilm kī Azmat awr Wālidayn kī Du‘ā (Madani Education Centre, Leicester 14/09/13) (1502)

Message of Ramadan by Khalid Baig We observe Ramadan every year. Do we also listen to it? Ramadan is the most important month of our calendar. It is a tremendous gift from Allah in so many ways. In our current state of being down and out, it can uplift us, empower us, and turn around our situation individually and collectively. It is the spring season for the garden of Islam when dry grass can come back to life and flowers bloom. But these benefits are not promised for lifeless and thoughtless rituals alone. They will be ours if our actions are informed by the message of Ramadan. Today the message of Ramadan tends to get drowned out by much louder voices of the pop culture that have an opposite message. We have become so accustomed to them that many of us remain enslaved to them even during Ramadan. The most important message of Ramadan is that we are not just body. We are body and soul. And that what makes us human beings and that determines our value as human beings is the soul and not the body. During Ramadan we deprive the body to uplift the soul. This is all simple and familiar. But we can understand its significance if we remember that the message of the materialistic hedonistic global pop culture that has engulfed every Muslim land today --- just like the rest of the world--- is exactly the opposite. It says that body is everything. That the materialistic world is all that counts. That the greatest happiness -- if not virtue-- is in filling the appetites of the body. This message produces endless appetites and consequently endless wars to fill those endless appetites through endless exploitation. It produces endless frustrations since the gap between desires and achievements can never be filled. It produces endless chaos and endless oppression. Yet this trash comes in such beautiful and enticing packages that we can hardly resist it. We equate this slavery with freedom. We consider this march to disaster as progress. And with every movement, we get further and deeper into the mire. The message of the materialistic hedonistic global pop culture that has engulfed every Muslim land today is exactly the opposite of the message of Ramadan. Ramadan is here to liberate us from all this. Here is a powerful message that it is soul over body. Take a break from the pop culture. Turn off the music and TV. Say goodbye to the endless and futile pursuit of happiness in sensory pleasures. Rediscover your inner self that has been buried deep under it. Reorient yourself. Devote your time to the reading of the Qur'an, to voluntary worship, to prayers and conversations with Allah. Reflect on the direction of your life and your priorities. Reflect on and strengthen your relationship with your Creator. On the last day of one Sha'ban, Prophet Muhammad, gave a Khutbah about the upcoming month of Ramadan. It is a very important Khutbah that we should carefully read before every Ramadan to prepare ourselves mentally for the sacred month. It begins: "Oh people! A great month is coming to you. A blessed month. A month in which there is one night that is better than a thousand months. A month in which Allah has made it compulsory upon you to fast by day, and voluntary to pray by night. Whoever draws nearer to Allah by performing any of the voluntary good deeds in this month shall receive the same reward as is there for performing an obligatory deed at any other time. And whoever discharges an obligatory deed in this month shall receive the reward of performing seventy obligations at any other time. It is the month of Sabr (patience), and the reward for sabr is Heaven. It is the month of kindness and charity. It is a month in which a believer's sustenance is increased. Whoever gives food to a fasting person to break his fast, shall have his sins forgiven, and he will be saved from the Fire of Hell, and he shall have the same reward as the fasting person, without the latter's reward being diminished at all." The hadith continues and contains many other very important messages. However let us take the time to highlight two of the statements contained above. First, that Ramadan is the month of sabr. The English translation is patience but that word has a very narrow meaning compared to sabr. Sabr means not only patience and perseverance in the face of difficulties, it also means being steadfast in avoiding sin in the face of temptations and being persistent in performing virtues when that is not easy. Overcoming hunger and thirst during fasting is part of it. But protecting our eyes, ears, minds, tongues, and hands, etc. from all sins is also part of it. So is being persistent in doing good deeds as much as possible despite external or internal obstacles. Ramadan requires sabr in its fullest sense and provides a training ground for that very important quality to be developed and nurtured. Here is a recipe for the complete overhaul of our life, not just a small adjustment in meal times. The highest point of Ramadan is itikaf, an act of worship in which a person secludes himself in a masjid to devote his time entirely to worshipping and remembering Allah. Some in every Muslim community must take a break and go to the masjid for the entire last ten days of Ramadan. Others should imbibe the spirit and do whatever they can. But we must differentiate between worldly pleasures and worldly responsibilities. We take a break from the former and not the latter. Syedna Abdullah ibn Abbas, Radi-Allahu unhu, was performing itikaf, when a person came and sat down silently. Sensing his distressed condition Ibn Abbas enquired about his situation, learnt that he needed help, and proceeded to leave the masjid to go out and help him. Now this action does nullify the itikaf, making a makeup obligatory. So the person, though grateful, was curious. Explaining his action, Ibn Abbas related a hadith that when a person makes efforts to help his brother, he earns the reward for performing itikaf for ten years. This brings us to the second statement to consider: that Ramadan is the month of kindness and charity. With those in distress in the millions in the world today, the need for remembering this message of Ramadan cannot be overstated. Unfortunately, today another scene seems to be dominant in some parts of the Muslim world. Here Ramadan is the month of celebrations, shopping, fancy iftars at posh restaurants, entertainment and gossip. People stay up at night but not for worship; they while away that time watching TV or wandering in the bazaar. Ramadan here is more a month of feasting than fasting. No one can take away our Ramadan from us; we just give it away ourselves. And if we realize the utter blunder we have made, we can take it back.

Pious Thoughts! Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh The reward and significance of tilāwah of the Qur’ān during Ramadhān is indeed great. Realising this, someone who is currently reading three juz per day may entertain the noble intention of reading six juz a day – not from tomorrow, but next Ramadhān! It would be no sin if he were to start reading six juz instead of three this very Ramadhān! It is also noticed that before the advent of Ramadhān, many people realise that indeed they should engage in tilāwah during the blessed month. However, with this noble thought in mind, they fail to do any tilāwah during the remaining days of Sha'ban and wait for the first of Ramadhān to begin. Just imagine how much reward they deprive themselves of!

Practical Preparation: (Excerpt from a Spiritual Gathering held by Shaykh Riyadh ul Haq) 1. Plan Ahead for Ramaḍān We should plan our activities ahead and try to ensure that our worldly tasks are either completed before Ramaḍān or, if possible, are postponed and delayed till after Ramaḍān, thus freeing ourselves for as much time as we need for ‘ibādah (worship) during Ramaḍān. 2. Plan Everyday of Ramaḍān In addition to planning for the month of Ramaḍān, we should also plan the twenty-four hours of each day of Ramaḍān. For instance, we should allocate a specific amount of time everyday for reading Islamic literature, for recitation of the Holy Qurʾān, for doing dhikr (remembrance of Allah) and other acts of worship. This does not mean that we aim for an entire day of wo...rship as that is not physically possible. The aim of this mental and practical preparation is to actually create more time for ʿibādah (worship) by freeing ourselves from worldly activities to benefit from Ramaḍān as a time of peace, silence, thoughtfulness, contemplation and worship. If possible, we should try to take a few days or at least the last ʿashrah (ten days) off from work to increase the time we spend in worship. 3. Minimize Cooking in Ramaḍān First off, as a family we should declare that we will not allow the coming month to become a month of feasting. A whole day spent fasting with the idea that ifṭār is a time of feasting leads to a lot of tension and heightened expectations in the household. To meet this expectation, instead of spending time in ʿibādah we end up running around, shopping, spending a lo...t of money and investing a large amount of time and effort in preparing the food. The preparation of a grand ifṭār also leads to a significant increase in the load of household work for the women. The hunger and thirst of the fast, complemented by the panicking and rushing for the preparation of food, leads to agitation and bad temper within the household; emotions and practices that blatantly go against the spirit of Ramaḍān. 4. Fulfill the Right of the Body in Ramaḍān By following this routine and doing a minimum amount of cooking, we can give ourselves the maximum amount of time for ‘ibādah. However, this does not mean that we deprive ourselves of sleep and do ‘ibādah all day and all night. In Ramaḍān, especially in the summer months, the body undergoes many changes due to remaining hungry and thirsty for a long per...iod of time. In addition, our sleep is broken due to getting up for saḥūr, then not sleeping until after Fajr, and then maybe sleeping during the day. With this running around, cooking and preparing along with a disturbed sleep cycle, a person is not in a frame of mind to think of any ‘ibādah or of Allah سبحانه وتعالى . This agitated and heedless state of mind goes against the spirit of Ramaḍān and fulfilling the requirement of the fast

Mental Preparation: (Excerpt from a Spiritual Gathering held by Shaykh Riyadh ul Haq) Mental preparation for the coming month should start with reminding ourselves that the goals of tazkiyah (purification) i.e. purification of the soul, cleansing of the heart and its adornment with beautiful and noble qualities, filling our hearts with the love of Allah سبحانه وتعالى and the Messenger صلى الله عليه وسلم and striving to reach the rank of iḥsān, can be most easily and ideally achieved in Ramaḍān. Thus, in our lifelong struggle to reach the goals of tazkiyah, Ramaḍān should be the peak period of our spiritual activity.

An ideal Ramaḍān An ideal Ramaḍān would be where you fulfill the rights of the body, i.e. you get enough sleep and eat enough food without any indulgence and you spend the rest of the day, with a healthy mind and a healthy body, in worshipping Allah سبحانه وتعالى , reciting the Qur’ān, contemplating, meditating and evaluating oneself. Such a Ramaḍān would be far more productive and fruitful than any other kind of feasting Ramaḍān. (Excerpt from a Spiritual Gathering held by Shaykh Riyadh ul Haq)