ummtaalib

True Nature of Bai'ah Maulana Ashraf Ali Thanvi Rahmatullah Alayh, a great scholar writes that the nature of Baiah and the relation between Murshid (the spiritual guide) and his disciple is that the Murshid promises to instruct how to perform Zikr or keep alive the remembrance of Allah, and act upon Divine orders. He also tries to diagnose the spiritual diseases of his disciples and prescribes remedies for their treatment. The disciple gives an assurance that he will act upon the advices and instructions of his Murshid. This reformation may be achieved without the customary method of taking Baiah. But becoming a disciple (Mureed) of a spiritual guide in the customary manner has an advantage that the spiritual teacher pays more attention to his disciple, and In turn the disciple takes special care in obeying his spiritual teacher. It is said that you should have only one Murshid at a time, and that you should regard him as the most beneficial of all contemporary guides. This is because in such a situation, mutual relationship are enhanced (which is necessary for reformatory progress). Putting your hand above the hand of the disciple, or allowing the woman to hold the cloth behind the curtain when she is there, it is a tradition of religious divines, which is good and is according to the customary method (Sunnah) of Rasulullah Sallallahu Alayhi Wasallam. It strengthens the covenant, which is made between the Murshid and his disciple. The covenant can also be made on both sides even without it. This is why, a person who is far away, but desires to become a disciple of some Murshid can be made to enter the fold of that spiritual teacher without actually placing both the hands above one another. The Ahadith of Rasulullah Sallallahu Alayhi Wasallam show that giving your hand in the hand of the Murshid is a good method. It is also proven from the Ahadith that Rasulullah Sallallahu Alayhi Wasallam used to take the hand of his followers in his hand whenever he took the Baiah from them. Giving a cloth in the hand of a woman is regarded as equivalent of giving one's hand. (Tasheel Qasdus-Sabeel Pg. 21). Really speaking, a man is composed of two things: one is the body, and the other is the soul. There are ways and means of maintaining both of them in a healthy state. As material food is necessary for the maintenance of the body, similarly, the soul requires spiritual sustenance, which is the remembrance of Allah and perfect obedience to Him. As there are physical diseases of the body, similarly, there are spiritual diseases, which are called internal diseases or the diseases of the heart, such as pride, vanity, conceit, hypocrisy, jealousy, hatred, love of wealth, love of fame or glory. If medical treatment is not sought for the diseases of the body it leads to physical death. Similarly, if the spiritual ailments are not cured then the health of the heart and soul can be ruined. The death of the heart is more dangerous than physical death. The Holy Qur'aan and the sayings of Rasulullah Sallallahu Alayhi Wasallam emphasize the maintenance and well being of the heart, and great warning has been given about the diseases of the heart and its death. This is why Allah the Almighty says in Surah Al-Baqarah, Ayah 10: “In their hearts is a disease and Allah increaseth their disease.” In Surah 22 Ayah 46, Allah, the Almighty says: “For indeed it is not the eyes that grow blind, but it is the hearts, which are within the bosoms that grow blind.” “The day (when for your salvation) neither wealth will be of any use, nor children, but (that one will achieve salvation) who will bring before Allah, a pure (perfect, sound and flawless) heart.” In one of the sayings of Rasulullah Sallallahu Alayhi Wasallam the following supplication by him is quoted: “0! Allah open the pores of my heart for your remembrance.” In another Hadith, these words of Rasulullah Sallallahu Alayhi Wasallam have been stated: “Truly in the body there is a piece of flesh, when it is sound, the whole body is sound, when it is diseased, the whole body is diseased. Truly it is the heart.”(It was related by Al Bukhari and Muslim). The main difference between physical diseases and the spiritual disease is that physical diseases can be felt such as a fever, headache, stomach pain, etc., but spiritual diseases go un-noticed. Therefore no attention is paid to their treatment. For those diseases a spiritual physician called a Murshid or spiritual guide is required, so that he may diagnose the disease and may suggest efficacious treatment. The Holy Qur'aan and Ahadith of Rasulullah Sallallahu Alayhi Wasallam are filled with the warnings of specific diseases of the heart, and their injurious effects. For example, a man who has pride in his heart equal to a particle of a mustard seed, he would never be able to get the fragrance of Paradise. Some times our actions are not accepted because of hypocrisy, and hypocrisy has been called minor polytheism. Regarding jealousy it has been said that jealousy destroys good deeds in the same manner as fire destroys wood. It is said that those who are not forgiven, even in the Night of Acquittal (Shab-e-Barat 15th night of the month of Shaabaan), are those people who bear hatred in their heart. Similarly, other diseases have been mentioned. Hence, it is necessary that a person should see a spiritual doctor for effective treatment. The example of the Baiah is as if someone has a chronic disease, or many diseases, then postponing other worldly affairs, he would find out which doctor or medical expert is most suitable for getting treatment. He would search out thoroughly. Finally when he would know that such and such a specialist is most suitable, he will go to him, and will promise to act on his medical instructions. The specialist would say: “The treatment of your disease would require a long time. You would have to take medicine according to my prescription, and you would have to act on those precautions which I suggest.” The patient would promise to fulfill those conditions. The specialist would say: “You have to come bi-monthly for a medical checkup.” If the patient accepts all these conditions, then it is a kind of Baiah. If the patient would act carefully on the advices of the specialist, then lnsha-Allah, Allah the Almighty will provide a cure. Similarly. We have to consult a spiritual doctor for the spiritual diseases, and we have to act upon his recommended prescription, and the precautions which he would ask to take (against unlawful, forbidden, or permitted things) we would have to guard against them. And off and on we would have to see the spiritual doctor to inform him about our condition. This is called Baiah “Oath of Allegiance” or becoming a disciple. If the patient suffering from the spiritual diseases (or the disciple) will act on his promise of following the instructions of his spiritual doctor, then Allah, the Exalted, will cure the diseases by divine grace and he would be included in the list of popular, accepted and revered servants. As in physical diseases one has to remain in the hospital, similarly, for the treatment of spiritual diseases, a necessary element is to spend a considerable time in the company of the Murshid. This treatment has no fixed time. The more you pay due attention to the rules of honour and obedience to your spiritual guide, the quicker you will achieve your aim. The more you are negligent in carrying out the instructions, the more it will be delayed. Most of the people think that becoming a friend of Allah, and achieving close proximity to him is not so easy. This is an idea put into their mind by satan, who does not want them to go on this path, although getting the treatment of the spiritual diseases is necessary for every Muslim. Hence a thing, which is so incumbent, cannot be regarded as something, which is impossible to achieve. In ancient times the people were stalwart: they were asked to perform difficult spiritual exercises and they used to reach their destination after hard labour. These days mankind has become feeble, so Allah the Exalted has made this path easy. Sufi Muhammad lqbal Muhajir Madani writes in his journal “Achievements of Love”, “Because our organs have become weak, our calibre of courage has waned, the Day of Judgement is near, hence a little labour is accepted, and even if one strives a little without vigorous effort, he is regarded as successful. It has been said about the last days of this world, that if one acts upon one-tenth of what is required by Islam he is rewarded equal to the deeds of 50 Sahaba (Radiallahu anhum) of Rasulullah Sallallahu Alayhi Wasallam. (Vide Mishkat- pg. 437). Similarly traversing the spiritual path towards Allah has become easy today, just like going to the Ka'aba has become easy. In earlier times people had to travel on camel's back for months or for years to reach Makkah. At present, the distance of thousands of miles in reaching Makkah has been reduced to that of a few hours. But the condition is that a person should be capable of going on a Journey, should have a valid passport, a ticket and his vehicle Is fit for the passage and must be moving towards the direction of Ka'aba. If any of these conditions is not fulfilled, then even if a person makes his voice hoarse by crying Makkah, Makkah all the time to show his love of the House of Allah (Ka'aba) he can never reach there. Having this ease means, that in this path, no such work will be taken which Is beyond the toleration quotient of a person. As the ages of the people are becoming shorter, hence the period required to traverse the spiritual path towards Allah has also been reduced. For example, instead of many years, only four months are required and regarded as sufficient. Some times only 40 days or less than that are sufficient.” The Need of a Spiritual Guide: - Maulana Ashraf All Thanvi Rahmatullah Alayh says that one needs a teacher even for learning how to perform outward religious requirements with their accompanying problems. Religious actions can go wrong without the direction of a teacher. But there is a greater need for a teacher for acquiring the knowledge of and acting upon spiritual and hearty actions some of which are compulsory injunctions, some semi-compulsory ones. Technically the teacher of these spiritual branches of knowledge is called MURSHID (spiritual guide). Understanding your inner baser motives, and treating yourself of libidinal disease is not possible without a Murshid. Hence, anyone, who steps on this path, needs to search for a Murshid. When he has found him, then he should follow his teachings and should act on his orders with full submission. He would realize that even making repentance requires guidance of a spiritual teacher; otherwise he would not know how to make repentance properly. (Tasheel Qasdus-Sabeel pg. 15)

Kinds of Bai'ah Rasulullah Sallallahu Alayhi Wasallam had taken the Baiah at different times on different occasions. He had taken such covenants, at the time of accepting Islam, or for performing actions according to all the Commandments of Islam. Some times, Rasulullah Sallallahu Alayhi Wasallam had taken the Baiah for abstaining or avoiding certain sins, or for doing particular deeds. Thus there are different kinds of Baiah: Bai'ah for Islam: Is defined as when an infidel or a polytheist discards his previous convictions, seeks repentance and makes a covenant to accept Islam, it is called Baiah in Islam. Bai'ah for Jihad: This was done at the time of Be'it Ridwan In Hudaibiyah when Rasulullah Sallallahu Alayhi Wasallam had taken Baiah from his Sahaba Radiallahu an hum, that if there would be a need of fighting against the enemies of Islam, then they would not desert the battlefield, but would face the enemy until the end. Bai'ah for Caliphate: This is the Oath of Allegiance accepting a Vying person as the Caliph of the Muslims, who would rule over them. After the death of Rasulullah Sallallahu Alayhi Wasallam the Sahaba Radiallahu an hum of Rasulullah Sallallahu Alayhi Wasallam unanimously accepted Abu Bakr Siddiq Radiallahu anhu as their Caliph and took the Oath of his Allegiance, and this system continued in this manner. Baiah against committing major sins: As has been stated above with reference to Ayah 12 of Surah 6O. There are many incidents in the Ahadith of Rasulullah Sallallahu Alayhi Wasallam that he took an Oath of Allegiance from men and women that they would not make NOHA*. Taking an Oath for performing Islamic deeds: Auf bin Malik AshJaee Radiallahu anhu relates that there were 8 or 9 persons sitting in the company of Rasulullah Sallallahu Alayhi Wasallam when he asked, “Why do you not take an Oath of NOHA.” Allegiance on the hand of Rasulullah Sallallahu Alayhi Wasallam?” “We extended our hands, and asked him what was the issue on which we were to take the Oath of Allegiance; 0 Rasulullah Sallallahu Alayhi Wasallam?” Rasulullah Sallallahu Alayhi Wasallam said: “On these issues: Worship only Allah and do not Join partners with Him, perform 5 daily prayers and hear and obey all commands.” Rasulullah Sallallahu Alayhi Wasallam also added some thing in low tones, which was “Do not beg anything from anyone”. The narrator says that he had observed the Companions of Rasulullah Sallallahu Alayhi Wasallam to the extent, that if the whip of a horse had dropped from their hands, they would not ask anyone to pick it up for them, but would dismount and would pick up the whip themselves. (Hayatus Sahaba, Tabrani, Abu Nuaim, AlHakim, Al-Baihaqi and lbn Asakr etc.) In this manner, there are clear proofs that Rasulullah Sallallahu Alayhi Wasallam took Baiah on the occasion of migration, victory, on death and on other deeds and occasions. Saintly Oath of Allegiance: Regarding this Shah Waliullah Rahmatullah Alayh writes in the book Al-Qaulul Jameel, the Baiah which is inherited from the Saints (mystics) can be given for many purposes. The Baiah to avoid committing sins and to make sincere repentance. The Baiah for blessing or benediction, which means to enter the fold of the righteous people to attain auspiciousness, which is proved by a chain of authoritative sayings of Rasulullah Sallallahu Alayhi Wasallam. The Baiah for leaving overt or covert forbidden things, and making a firm intention to act sincerely on Divine Commands, and attaching your heart to Allah the Exalted and Sublime. This third kind, Is most fundamental. In the first two kinds, the aim is to leave all major sins without insisting on minor ones, and to practice all the ways of ordained obedience, such as “Sunnat Muakkedah”. The breaking of this Oath will involve persisting on committing major or minor infractions against ordained Commandments of obedience. In the third one, fulfilling the Oath means continuous steadfastness for migration, or striving in the path of Allah, or performing spiritual exercises, until one attains a light of satisfaction, and it becomes his instinctive voluntary habit. In such a condition, he is allowed to enjoy certain things which are permitted in the Canonical Law of Islam; or to keep himself busy in certain activities, the completion of which requires a long time, such as courses of religious sciences or judicial matters. The breaking of Oath refers to the condition of making it defective before achieving any enlightenment of the heart. (Shariat-u-Tariqat Ka Talazum Pg. 124) This type of Baiah can be continuously traced since the days of Rasulullah Sallallahu Alayhi Wasallam. In Quranic terminology it is called TAZKIYAH, and in the tradition of Rasulullah Sallallahu Alayhi Wasallam it is called IHSAN which is mentioned in the “Hadith of Jibraeel”. Later, it was entitled as Tasawwuf or Mysticism. The order of spiritual leaders and their disciples is an offshoot of this system. The four major tasks for which Rasulullah Sallallahu Alayhi Wasallam was responsible, which are mentioned in 4 places in the Holy Qur'aan. One of them Is Tazkiya (the purification of self) as Allah the Almighty says: It is He, who sent a Prophet for the illiterate people (of Arabia) who was from their own (nation), and who recites before them the Aayat of Divine Revelation, and purifies them (from false convictions, and immoral practices) and teaches them the “Book” (Al-Qur'aan) and words of wisdom (which include all internal or external branches of religious sciences). (Surah 62 Ayah 2) Rasulullah Sallallahu Alayhi Wasallam used to train and purify his Sahaba Radiallahu anhum. If he detected any special (spiritual) disease, he would pay special attention for its reformation, and adopt different methods for its elimination. After the demise of Rasulullah Sallallahu Alayhi Wasallam the Sahaba Radiallahu anhum used to take Baiah and this system was continued by their followers, and the disciples of the followers. These spiritual leaders then give permission to some to take the Baiah who in turn then can administer this oath to others provided he is granted authority. It is not permissible that everyone should administer the oath. This privilege is reserved for those who have been given permission by a true spiritual leader.

Definition of Bai'ah Mufti Muhammad Shafi Rahmatullah Alayh writes: The words Baiah in fact means to take a promise for performing some special deed. Its customary method according to the practical way Sunnah of Rasulullah Sallallahu Alayhi Wasallam Is to place the hands of both persons one on top of the other, although placing the hands above one another is not compulsory. If you make a promise to do something, then it becomes religiously incumbent on you to keep it, and breaking your promise is unlawful. (Ma'areful Qur'aan)

Reality of Bai'ah in Shariah The proof of taking the Baiah is abundantly found in the Aayat of the Holy Qur'aan, and in the noble sayings of our beloved Prophet, Rasulullah Sallallahu Alayhi Wasallam. Two Aayat of the Holy Qur'aan are presented as examples: Those who are swearing allegiance unto thee (Muhammad) In reality they are swearing allegiance to Allah the Exalted, because the object of this allegiance is to obey the Commandments of Allah the Exalted, and when this is so, then the hand of Allah is above their hands. Then (after allegiance) If anyone who would break his oath or covenant (that will exhibit opposition instead of obedience) then the punishment of breaking the covenant will fall on him, and he who fulfills the covenant which he has made with Allah (in his “Oath of Allegiance”) then Allah will bestow on him an immense reward in near future. (Al-Qur'aan 48:10) 0! Nabi Muhammad Sallallahu Alayhi Wasallam when the Muslim women come to you (with the object) of taking the Baiah (Oath of Allegiance) on the following points that they will not join any partner with Allah the Exalted, will not commit theft, nor commit adultery, nor kill their children, nor will produce any illegitimate child forging falsely (that it Is from the sperm of their husband.) (In the age of ignorance, it was a custom of Arabian women to rear up a child of someone else, and claimed that it was the child from their own husband, or committed fornication and the illegitimate child so born was ascribed to their own husband, which besides the major sin of adultery, the sin of ascribing the child of someone else, to their husband is also involved on which great warning of punishment has been foretold in the sayings of Muhammad Sallallahu Alayhi Wasallam as related to in Abu Dawood and Nisaai) and will not disobey you in Islamic Canonical Laws (which include all religious commandments. Then If those women accept all these conditions which form the basis of faith and acting upon them, perfects one's faith) then accept their Baiah and ask Allah to forgive (the previous sins.) Verily Allah is Forgiving, Merciful. (Al-Qur'aan 60:12). The Holy Qur'aan and the sayings of Rasulullah Sallallahu Alayhi Wasallam are full of such references regarding the Baiah. Presenting all of them here will make the subject very lengthy. Whilst I was in Madinah, I found a speech, in a cassette recording of the learned scholar, the late Maulana Husain Ahmad Madni Rahmatullah Alayh. I requested my spiritual guide to hear it. After listening to it, he ordered that it be printed, which was subsequently published under the title “Shar'ee status of Baiah”. This contains many sayings of Rasulullah Sallallahu Alayhi Wasallam concerning this subject. In one of the books of my Murshid (spiritual guide) entitled “Inseparability of Islamic Canonical Law with that of spiritual Sufistic Orders~, many sayings of Rasulullah Sallallahu Alayhi Wasallam has been mentioned. Those who are interested should read those books.

(OATH OF ALLEGIANCE) OR SPIRITUAL PATH OF ISLAM By Dr. Mohammad lsmaeel Memon Madani Waterloo, Ontario, Canada Published by: DARUN NASHRUR RAHMANIYYAH Lenasia, South Africa. In the name of Allah, the Beneficient, the Merciful. Praise be to Allah, and peace be on those servants of Allah, the Prophets (Alaihimus Salaam) who were chosen. In Ramadhan 1406 A.H. corresponding to May 31st, 1986 this humble servant arrived in Canada. I have met different people here on various occasions. Many people have asked me different types of questions regarding the Baiah. I answered their questions orally for the time being. However, I felt that such answers should be presented briefly in a written form. This will serve a better purpose than an oral answer; as this subject is found scattered with its details in various books of Islamic Mysticism or Sainthood. In my opinion, it was better to compile it as a separate booklet. So with the name of Allah, I began to write it, and by the grace of Allah this subject was compiled and completed in two days. May Allah Ta'ala make it beneficial for the writer and for those who read it, Ameen. Dr. Muhammad lsmaeel Memon Madani (at present a resident of 213 Erb Street West, Waterloo Ontario, NZL 1V6 CANADA)

When an action or words cause hurt to a parent, teacher, shaykh etc. ask for forgiveness. They will forgive. Forgiveness is in their control. Make them happy. To make them happy is in our control. Shaykh Muhammad Saleem Dhorat Hafizahullah

The Significance of the 15th of Sha’ban The fifteenth of Sha’ban, which is commonly referred to as “Laylatul Bara-ah” (refer: Tafseer Razi and Ruhul ma’ani, surah 44. Ayah:3) is one of the significant nights in the Islamic calendar. Ibnul Haj (rahimahullah) states: “The salaf (pious predecessors) would sanctify this night and prepare themselves for it in advance” (Al-Madkhal, vol.1 pg.299) Some people, due to being ill-informed actually refute the auspiciousness of this occasion. The following paragraphs serve to correct that false notion. Ahadith on the virtue of the night There are several ahadith (plural of hadith) in which the merit of the 15th of Sha’ban has been discussed. 1) Amongst them is the narration of Sayyiduna Mu’azh ibn Jabal (radiallahuánhu) that Rasulullah (sallallahuálaihi wasallam) said: “Allah Ta’ala pays special attention to his entire creation on the fifteenth night of Sha’ban and forgives all of them except one who ascribes partners to Him and one who harbors enmity in his heart.” (Al- Mu’jam al-Awsat hadith: 6776 and Al-Mu’jam al-Kabir vol.20 pg.108-109) Reliability of this narration Imam Ibn Hibban (rahimahullah) has classified this narration as sahih (authentic) and has included it in his book – Al-Sahih. (Sahih ibn Hibban vol.12 pg.482; hadith:5665). Hafiz Al-Haythami (rahimahullah) has mentioned that all the narrators of this hadith are reliable. (Majma’ al-Zawa’id vol.8 pg.65) 2) Sayyiduna Abu Bakr (radiyallahu’anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said: “On the middle night of Sha’ban Allah Ta’ala’s mercy come to the first sky and He forgives all besides the polytheists and those who harbour enmity for their brethren” (Musnad Bazzar & Shu’abul Iman of Baihaqi, hadith:3546) Reliability of this one Hafiz al-Mundhuri (rahimahullah) has classified this as sound (لا بأس به) in his Al-Targhib (vol.3 pg.459). Al-Haithami (rahimahullah) says: “Abdul Malik hasn’t been declared weak by Ibn Abi Hatim, and the rest of the narrators are reliable” (Majma’uz Zawaid, vol.8 pg.65) In fact, Hafiz Ibn Hajar (rahimahullah) has also classified one of its possible chains as hasan (sound). (al-Amali al-mutlaqah pgs.119-1222) Abundant narrations Besides the above two narrations, there are many other Sahabah (radiallahuánhum) that narrated ahadith regarding the merit of this night. Among them are the following: 3) Sayyiduna Abu Hurayrah (radiallahuánhu) (Musnad al-Bazzar hadith: 3551 and Amali of Ibn Sam’un. Hafiz Sakhawi (rahimahullah) has said: “There are no narrators in this chain that have been declared unreliable.” Al-Ajwibat ul-Mardiyyah vol.1 pgs.325) 4) Sayyidatuna Aishah (radiyallahu’anha) (Sunan Tirmidhi, hadith: 739, Musnad Ahmad, hadith: 26018 & Shu’abul Iman, hadith: 3545) 5) Sayyiduna Abu Tha’labah (radiallahuánhu) (Shu’abul-Iman, hadith:3551) 6) Sayyiduna Awf ibn Malik (radiallahuánhu) (Musnad al-Bazzar, hadith: 2048, see Majma’uz Zawaid, vol.8 pg.65 7) Sayyiduna ‘Abdullah ibn ‘Amr ibn al-‘As (radiallahuánhu) (Musnad Ahmad hadith 6642, classified as “layyin” i.e, slightly weak by Mundhiri and Haithami rahimahumallah, Targheeb, vol.3 pg.460 & Majma’uz Zawaid, vol.8 pg.65) 8) Sayyiduna Abu Musa al-Ash’ari (radiallahuánhu) (Ibn Majah hadith 1390; Shu’abul -Iman hadith 3552) 9) Sayyiduna ‘Ali ibn Abi Talib (radiallahuánhu) (Ibn Majah hadith: 1388; Shu’abul -Iman hadith: 3542) 10) Sayyiduna ‘Uthman ibn Abil-‘As (radiallahuánhu) (Shu’abul-Iman hadith 3555) 11) The Tabi’i, Kathir Ibn Murrah (rahimahullah). (Shu’abul -Iman hadith: 3550) (see Ajwibat al-Mardiyyah vol.1 pgs.325-332) 12) The Tabi’i,Yahya ibn Abi Katheer (rahimahullah). (Shu’abul Iman, hadith:3544) Collective strength The collective strength of these (twelve) narrations cannot be refuted. After quoting some of the above narrations, Imam Baihaqi (rahimahullah) says: “…when they are combined they acquire some strength” (Da’watul Kabeer; see: Is’aful Khullan, bima warada fi laylatin nisf min Sha’ban, of Shaykh Hammad Al-Ansari (rahimahullah) pg.19) Ibn Taymiyyah (rahimahullah) has also accepted the collective strength of these narrations. (Majmu’ Fatawa. See below) The Grand Mufassir, ‘Allamah Alusi (rahimahullah) has termed those who refute the virtues of the night entirely as “rash” and “reckless”. (Tafseer Ruhul Ma’ani, surah:44, Ayah:3) Shaykh ‘Abdullah Siddeeq Al-Ghumari (rahimahullah) (a recent Moroccan Faqih and Muhaddith) has also termed this as an exaggeration. (Husnul Bayan fi laylati nisf min Sha’ban, pg.7) Statements of the Scholars The general virtue of this night has been accepted by many great ‘Ulama of the past. Amongst those many great scholars who have attested to the virtue of this night are: Verdicts of the Tabi’un 1) Imam ‘Ata ibn Yasar (rahimahullah) –the great Tabi’i of Madinah- said: “After Laylatul-Qadr, there is no other night in the year that is more virtuous than the middle (15th) night of Sha’ban” (Lataif al-Ma’arif, pg.264 & Sunan Sa’eed ibn Mansur; refer: Husnul Bayan, pg.11) 2) Khalifah ‘Umar ibn ‘Abdul Aziz (rahimahullah) wrote to his governor in Basrah: “Allah Ta’ala pours his mercy in abundance on four nights of the year, so ensure that you benefit there from. One of them being the middle (15th) night of Sha’ban” (Lataiful Ma’arif, pg.263. After quoting this, Ibn Rajab has expressed his reservation on the attribution of this statement to ‘Khalifah ‘Umar.) 3) & 4) There exists a narration from Sayyiduna ‘Ali (radiyallahu’anhu) and from Sayyiduna ‘Abdullah ibn ‘Umar (radiyallahu’anhuma) in which they two attest to the virtue of this night. (Lataiful Ma’arif, pg. 262 & Musannaf ‘Abdur Razzaq, hadith:7927) However, the authenticity of this unverified. Those after the Tabi’un 5) Imam Shafi’i (rahimahullah) mentioned that duas are accepted by Almighty Allah on the 15th of Sha’ban. (ibid, pg. 264 & Sunan Baihaqi; refer: Husnul bayan,pg.7) 6) Imam Awza’i (rahimahullah) was of the view that people should engage in individual worship on this night. (ibid, pg.263) 7) Imam Is-haq ibn Rahuyah (rahimahullah) also approved of spending this night in worship/in the masjid. (ibid, pg.263) 8) Imam al-Majd ibn Taymiyyah (rahimahullah) (Faidhul Qadeer, vol.2 pg. 317) 9) Hafiz Ibn Taymiyyah has said, ‘As for the middle night of Sha’ban, there are various narrations that have been narrated regarding its significance and it has been reported from a group of the Salaf (predecessors) that they performed salat in it individually. Hence, such a deed cannot be disputed.’ (Majmu’ al-Fatawa ibn Taymiyyah vol.23 pg.132) 10) Ibn Rajab al-Hambali (rahimahullah) writes: “Every Muslim is recommended to avail himself for ‘ibadah on this night” (Lataif, pg.265) 11) Hafiz Zaynuddeen al-‘Iraqi (rahmatullahi’alaih) (Faidhul Qadeer, vol.2 pg.317) 12) Ibnul Haj –Demise: 737- (rahimahullah) states: “ This night has great virtue and abundant good” (Al-Madkhal, vol.1 pg.299) Scholars who would personally engage in ‘ibadah (worship) on this night Tabi’un Hafiz Ibn Rajab (rahimahullah) has cited that the following (and other) Tabi’un would engage in ‘ibadah (worship) on the fifteenth night of Sha’ban; 1) Makhool (rahimahullah) 2) Khalid ibn Ma’dan (rahimahullah) 3) Luqman ibn ‘Amir (rahimahullah) and others… Those after the Tabi’un 4) Hafiz Ibn ‘Asakir –Demise:571- (rahimahullah) the author of the volumous “Tareekh Dimashq” (in 70 volumes) would also engage in ‘ibadah on this night. (Siyar A’lamin Nubala, vol.20 pg.562) 5) Ibnul Haj –Demise: 737- (rahimahullah) states: “The salaf (pious predecessors) would sanctify this night and prepare themselves for it in advance” (Al-Madkhal, vol.1 pg.299) Summary From the above paragraphs it is clear that: The virtue of the night is reported by more than ten Sahabah (radiyallahu’anhum) and Tabi’un (rahimahumullah) There are verdicts of over ten ‘Ulama (from the Tabi’un onwards) that support this. To engage in worship on this night (in addition to other occasions) has been the practice of numerous ‘Ulama. That those who totally refute the merit of this night have been labelled as reckless and exaggerate. That this night is actually considered as: “The second most auspicious night of the Islamic calendar”! All of the above sufficiently confirm the significance of the 15th night of Sha’ban. Books on this topic This discussion is further supported by the fact that several ‘Ulama have even written dedicated booklets on the virtue of the night. Among them are: 1) Hafiz Ibn ‘Asakir (rahimahullah) entitled: “Fadhlu laylati nisf min Sha’ban” – see: Al-Ajwibatul-Mardiyyah, vol.1 pgs.328. 2) Imam Ibnul Akhdar (Rahimahullah) entitled: “Fadhlu Sha’ban”- see:Al- Ajwibatul-Mardiyyah vol.1 pg.328. 3) ‘Allamah ibn Hajar Al-Haitami (rahimahullah) entitled: “Al-Idah wal bayan…”. I have a copy of the manuscript in my possession. 4) Al-Ajhuri (Maliki) rahimahullah. See Husnul bayan, pg.5 5) ‘Allamah Sakhawi (rahimahullah)- see: Is’aful Khullan, pg.1- (Shaykh Hammad Al-Ansari has cited this as a booklet on the virtues of the fifteenth of Sha’ban. Although it seems like Sakhawi’s (rahimahullah) main discussion in it is the issue of fasting after the 15th of Sha’ban, it is possible he discussed the virtue of the night too, like he has done in his: “Ajwibat al-Mardiyyah” vol.1 pgs.325-332. Wa Allahu A’lam) 6) Ibn Dihyah (rahimahullah)- see Is’aful khullan. 7) Ibn Rajab (rahimahullah) has a detailed section on the virtue of this night in his acclaimed book: “Lataiful Ma’arif” Recent Scholars 8) Shaykh ‘Abdullah Siddiq Al-Ghumari -Morocco- (rahimahullah) entitled: “Husnul Bayan fi laylati nisf min Sha’ban” 9) Shaykh Hammad ibn Muhammad Al-Ansari -Madinah Munawwarah- (rahimahullah) entitled: “Is’aful Khullan, bima warada fi laylatin nisf min Sha’ban” 10) My Honourable Teacher, Al-Muhaddith Shaykh Fadlur Rahman Al-A’zami (may Allah protect him) Final Cautionary Note In addition to du’a and istighfar (seeking forgiveness from Allah Ta’ala), on this night one should engage in any act of worship that one feels comfortable with. (see here for some ideas) Some people engage in acts of bid’ah (innovation) on this night. There are no specific salats etc that are prescribed for this occasion. The ‘Ulama of the past and present have always refuted these innovations. Some contemporaries use the statements of these Scholars to refute the significance of the night itself. This is incorrect and irrational. The negation of certain innovated practices on this night does not necessitate the denial of the virtue of the night itself! May Allah Ta’ala guide us all, and may He allow us to maximise our benefit from the auspiciousness of this night. And Allah Ta’ala Knows Best Al-Miftah

Cupping(Hijamah) - A Beautiful Sunnah Cupping is a therapeutic process of removing unclean blood from the body . It is a form of medical treatment which has been recommended by Shariáh. Rasulullah (Sallallaahu Álayhi Wasallam) underwent cupping many times. During the battle of Khaibar in 7 AH with the Jews, a Jewish woman prepared some meat which she filled with deadly poison and presented to Rasulullah (Sallallaahu Álayhi Wasallam). (Bukhari). Upon tasting the meat the poison affected Rasulullah (Sallallaahu Álayhi Wasallam) Rasulullah (Sallallaahu Álayhi Wasallam) used to undergo cupping in order to relieve him from the effects of the poison in his blood. (Shamaail Tirmidhi). Rasulullah (Sallallaahu Álayhi Wasallam) was once hurt on his leg. Hence (probably due to the clogging of the blood), he underwent cupping on his leg. (Mishkãt p. 389) Rasulullah (Sallallaahu Álayhi Wasallam) said, ‘Jibraaeel (Álayhis salaam) repeatedly emphasised upon me to resort to cupping to the extent that I feared that cupping will be made compulsory.’ (Jamúl Wasaail p. 179). Hadhrat Anas (Radhiallaahu Ánhu) reports that Rasulullah (Sallallaahu Álayhi Wasallam) said, ‘The best medicine is cupping.’ (Shamaail, chapter of Cupping) Hadhrat Abu Kabsha (Radhiallaahu Ánhu) narrates that Rasulullah (Sallallaahu Álayhi Wasallam) used to undergo cupping on the head and between his shoulders and he used to say, ‘Whosoever removes this blood, it will not harm him that he does not take any other medical treatment.’ (Mishkãt p. 389) Rasulullah (Sallallaahu Álayhi Wasallam) praised a person who performs cupping, saying it removes blood, lightens the back and sharpens the eyesight (Jamúl Wasaail p. 179) The above quoted Ahaadith are clear that cupping was practised by Rasulullah (Sallallaahu Álayhi Wasallam) himself and strongly recommended by him. The scholars advise that administering medicine requires medical expertise. Therefore, with regard to any medical treatment recommended by Rasulullah (Sallallaahu Álayhi Wasallam), due to health and medical intricacies, one must exercise caution and consult with a physician. Similarly, with regard to cupping, although it is strongly recommended by Rasulullah (Sallallaahu Álayhi Wasallam), one must consult with a medical practitioner before undergoing cupping. Rasulullah (Sallallaahu Álayhi Wasallam) has also given some guidelines regarding cupping. Once he came across a fasting person who underwent cupping and became weak. Hence, he said, ‘The person who underwent cupping broke his fast.’ (Jamúl Wasaail p. 179) Mullah Áli Qari (Rahmatullaahi Álayhi) while explaining the Hadith states that since a person is already weak by fasting, undergoing cupping weakens him further. Thus such a person due to feeling extremely weak may be forced to break his fast. He further states that in the light of the principle understood from the Hadith, cupping should not be administered immediately after having a hot bath, or while the belly is full. Hadhrat Abu Hurayra (Radhiallaahu Ánhu) reports that Rasulullah (Sallallaahu Álayhi Wasallam) said: ‘One should not undergo cupping during the 13, 14 and 15 of the lunar month.’ Some Muhadditheen explain that on those days the full moon has a gravitational impact on many things on earth. For example, the sea has high tides due to the full moon. Similarly, the flowing of the blood is also affected and flows faster during the full moon. One may lose much blood in these days if one undergoes cupping. Therefore, Rasulullah (Sallallaahu Álayhi Wasallam) advised that one should undergo cupping on the 17, 19 and 21 of the lunar month. (Mishkãt p. 389). Rasulullah (Sallallaahu Álayhi Wasallam) advised that cupping should not be done on a Tuesday, since there is a certain time on a Tuesday that flowing blood does not stop. (Mishkãt p. 389). Rasulullah (Sallallaahu Álayhi Wasallam) also advised that cupping should not be done on Saturdays and Wednesdays as this could lead to leprosy. (Mishkãt p. 389) Written By: Hazrat Mufti Ebrahim Desai Saheb (Ameer Idealwoman.org)

Many people experience acid re flux , a condition in which gastric juices from the stomach flow back to the esophagus. Do you ever experience a feeling of warmth, burning, heat, and pain that starts in the upper abdomen or just beneath the breastbone, which often spreads upwards, ending up in your throat and leaving a bad taste in your mouth? Here are some ways to prevent these common symptoms: Eat slowly, enjoy your food, and chew it well. Eat mild foods, and avoid spicy or strong foods until the heartburn passes. Avoid foods that form gas, such as onions, beans, cabbage, and broccoli. If you need to incorporate these foods into your diet, do so in moderation. Avoid eating meat, grains, coffee, and dairy. Take a walk after your meals. Being mobile helps your stomach digest food and get your intestines working. If your heartburn is mild, a glass of water may help settle the stomach. Doctors have long promoted drinking a glass of milk as a home remedy for heartburn. Research has shown that milk may give temporary relief, but can worsen the situation by increasing acids in the stomach. It is highly recommended increasing intake of green leafy vegetables, fruit, mint, fennel, prunes and fruit juice. Aloe vera juice is very effective and used by many as a great natural remedy. Chamomile tea is also a good remedy and prevents acidity and helps prevent stomach upsets and ulcers. If you have heartburn or reflux together with the following symptoms, you may have a condition called functional dyspepsia (FD): Constipation Diarrhea Alternating Abdominal pain Bloating (with an inability to finish a meal Nausea and sometimes vomiting A sour taste in the mouth Excessive burping FD may come and go, and symptoms can become increasingly severe weeks or months and then decrease or disappear entirely for some time. There is no definitive diagnostic test for FD. And this can lead to anger or frustration for patients who continue to experience very real symptoms. Certain foods can make symptoms worse, but that varies from person to person. If you have symptoms of FD, try not to lie down for at least two hours after a meal. Avoiding large portions and eating smaller, more frequent meals is important to normalize upper gut motility. Make sure you consult a health care professional to discuss causes of your symptoms and treatment options. idealwoman.org

Become a Pearl

Sunnats and Aadaab of Ramadhaan – Part 2 1. Refrain from anything that is doubtful or haraam whether it is doubtful food or actions etc. 2. Increase four actions in Ramadhaan: (a) The recitation of the kalimah ‘laa ilaaha illallah’ (b) istighfaar © seeking entrance into Jannah (d) seeking protection from Jahannum عن سلمان رضي الله عنه قال خطبنا رسول الله صلى الله عليه و سلم في آخر يوم من شعبان… واستكثروا فيه من أربع خصال خصلتين ترضون بهما ربكم وخصلتين لا غناء بكم عنهما فأما الخصلتان اللتان ترضون بهما ربكم فشهادة أن لا إله إلا الله وتستغفرونه وأما الخصلتان اللتان لا غناء بكم عنهما فتسألون الله الجنة وتعوذون به من النار (الترغيب و الترهيب رقم 1483) Hadhrat Salmaan (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) delivered a khutbah on the last day of Sha’baan (wherein he mentioned): “And (in this month) carry out four actions in abundance. Two actions are to please your Rabb and two actions are such that you cannot do without it. The two actions which will be pleasing to your Rabb is the recitation of the kalimah “Laa ilaaha illallah” and seeking His forgiveness. The two actions that you cannot do without is asking Allah Ta’ala for entry into Jannah, and seeking deliverance from the fire of Jahannum. 3. Make abundant duaa during Ramadhaan. The duaa of a fasting person is readily accepted, especially the duaa that is made before iftaar. عن أبي هريرة قال : قال رسول الله صلى الله عليه و سلم ثلاثة لا ترد دعوتهم الصائم حتى يفطر والإمام العادل ودعوة المظلوم يرفعها الله فوق الغمام ويفتح لها أبواب السماء ويقول الرب وعزتي لأنصرنك ولو بعد حين (ترمذي رقم 3598) Hadhrat Abu Hurayrah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “There are three people whose Duaas are not rejected; The fasting person until he breaks his fast, the just ruler, and the duaa of the oppressed which Allah Ta’ala lifts above the clouds and opens the doors of the heavens for it. Allah Ta’ala says ‘I take a qasm on My honour, I will definitely assist you, even though it may be after some time.” عن عمرو بن شعيب، عن أبيه، عن جده، قال: سمعت رسول الله صلى الله عليه وسلم يقول: للصائم عند إفطاره دعوة مستجابة ". وكان عبد الله بن عمرو إذا أفطر دعا أهله وولده ودعا (شعب الايمان رقم 3624) Hadhrat Abdullah bin Amr (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “At the time of iftaar, the fasting person’s duaas are accepted.” Hadhrat Abdullah bin Amr (Radhiallahu Anhu) would call his family and children at the time of iftaar and engage in duaa. 4. The month of Ramadhaan is known as the month of the Qur’aan. Hence, one should recite as much Qur’aan as possible. Huffaaz should recite much more than the non-huffaaz. 5. Fasting is a great ibaadat, hence during the fast one should ensure that one does not involve oneself in any action whereby the reward of the fast is lost. One should exercise caution in refraining from all types of ‘la ya`ni’ (vain talk and futile activities etc.). عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم رب صائم ليس له من صيامه إلا الجوع ورب قائم ليس له من قيامه إلا السهر (ابن ماجة رقم 1690) Hadhrat Abu Hurayrah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Many are the ones who fast, attaining nothing by such fasting except for hunger, and many are the ones performing salaah by night attaining nothing by it, except for the discomfort of staying awake at night.” 6. During the fast one should refrain from quarrelling, fighting and entering into arguments. If someone wishes to engage the fasting person into an argument, he should respectfully say to him: ‘I am a fasting person’ (i.e. it does not behove a fasting person to enter into quarrels, fights and arguments). عن أبي هريرة رضي الله عنه قال : قال رسول الله صلى الله عليه وسلم : وإذا كان يوم صوم أحدكم فلا يرفث ولا يصخب فإن سابه أحد أو قاتله فليقل إني امرؤ صائم (بخاري رقم 1904) Hadhrat Abu Hurayrah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “During the fast, one should not engage in obscene talk or act in an ignorant manner by shouting and yelling. If anyone hurls abuse at you or swears you, or fights with you, then you should (respectfully) say ‘I am fasting’. 7. Ramadhaan grants one a good opportunity to perform tahajjud as one is awake at the time of sehri. 8. Try to complete all commitments and necessary duties before Ramadhaan so that all one’s time can be dedicated and devoted to ibaadat. عن عبادة بن الصامت رضي الله عنه أن رسول الله صلى الله عليه و سلم قال يوما وحضر رمضان أتاكم رمضان شهر بركة يغشاكم الله فيه فينزل الرحمة ويحط الخطايا ويستجيب فيه الدعاء ينظر الله تعالى إلى تنافسكم فيه ويباهي بكم ملائكته فأروا الله من أنفسكم خيرا فإن الشقي من حرم فيه رحمة الله عز و جل رواه الطبراني ورواته ثقات إلا أن محمد بن قيس لا يحضرني فيه جرح ولا تعديل (الترغيب و الترهيب رقم 1490) Hadhrat ‘Ubaadah bin Saamit (Radhiallahu Anhu) reports that on one occasion close to Ramadhaan, Rasulullah (Sallallahu Alaihi Wasallam) addressed the Sahaabah saying: “Ramadhaan, the month full of blessings is about to dawn upon you. It is in this month wherein Allah Ta’ala turns His special mercies towards you, forgives your sins, accepts your duaas and supplications, looks at your vying with each other in carrying out good deeds (to please Allah Ta’ala) and boasts to His angels about you. Hence, show Allah Ta’ala your works of piety and righteousness. For certainly the most unfortunate one is the one who is deprived of the mercy of Allah Ta’ala in this blessed month.”

Muhammad Sallallahu 'alayhi wasallam - The Best Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh The Greatest Favour After the gift of Imaan, Allah Taala has not conferred upon us a favour greater than including us in the ummah of the greatest Nabi, Muhammad Sallallahu 'alayhi wasallam Clear Sign A sign that our religion is complete and comprehensive is that there is not a single aspect of human life that our beloved Nabi Sallallahu 'alayhi wasallam did not address in his twenty-three years of Prophethood. Special Ṣadaqah Everything related to Deen that has reached us, including every noble quality and trait, is a sadaqah of our beloved Nabi Sallallahu 'alayhi wasallam. Without this gift, our lives would not be much different to those of animals. It is therefore necessary to send Salat & Salam upon our beloved Nabi Sallallahu 'alayhi wasallam in abundance. Sincerity in Salat & Salam We should convey Salat & Salam upon our beloved Nabi Sallallahu 'alayhi wasallam with great reverence and love, with the thought that although we have not sent forth much by way of good deeds for the hereafter, maybe this deed will secure our salvation. Rights Restored Rasoolallah Sallallahu 'alayhi wasallam restored the rights of every sector of humanity, especially the weak. Sirah is Sufficient When talking to non-Muslims about Islam there is no need to go into detailed matters of fiqh; the exemplary Sirah of Rasoolallah Sallallahu 'alayhi wasallam is sufficient. (From Words to Treasure - Compilation by Teachers & Students of Riyaadus Saalihaat)

Thermometer of Ikhlās A thermometer of ikhlās (sincerity) for those engaged in the service of Dīn: if you learn of someone else also doing or progressing in the service of Dīn, and this news makes you happy, you have ikhlās, otherwise not. (From Words to Treasure - Compilation by Teachers & Students of Riyaadus Saalihaat)

Is there any proof for ta’widh (amulet)? Question Is there evidence in the Quran or hadith that supports the concept of ta’widh (amulet)? Answer The reciting of certain du’as in a particular way is advised by some ‘Ulama for the treatment of specific ailments. This is based on experience and is not necessarily classified as sunnah or mustahab. Hence there is no need for substantiation. Treatment of ailments in itself is permissible. However there are certain methods (like writing a ta’widh and hanging it around the neck) that are supported by the practice of Sahabah (radiyallahu’anhum) and those after them. Consider the following: 1) Nabi (sallallahu’alayhi wasallam) said: “If any of you awakens at night in fear he should recite: أعوذ بكلمات الله التّامّات من غضبه وعقابه وشرّ عباده ومن همزات الشّياطين وان يحضرون A’udhu bi kalimatillahit tammati min ghadabihi wa ‘iqabihi wa sharri ‘ibadihi wa min hamazati shayatin wa ay yahdurun Sayyiduna Abdullah Ibn ‘Amr (radiyallahu’anhuma) used to teach his children who reached the age of understanding these Kalimat (phrases) and for those children who did not reach the age of puberty (understanding) he would write these Kalimat and hang it around their necks. (Sunan Tirmidhi, hadith: 3528 & Abu Dawud, hadith: 3889) Declared sound (hasan) by Imam Tirmidhi (rahimahullah) and others. See: at-Targhib vol.2 pg.456 & Footnotes of my beloved teacher; Al-Muhaddith Shaykh Muhammad ‘Awwamah on Musannaf ibn Abi Shaybah, hadith: 24013) 2) Abu ‘Ismah said: I asked Sa’id Ibnul Musayyab (rahimahullah) about (the permissibility of) ta’widh. He replied that there was nothing wrong if it was placed in a leather covering. (Musannaf Ibn Abi Shaybah, hadith: 24009) 3) Several other Tabi’un saw nothing wrong in writing verses of the Quran or hadith to hang around the neck. (Musannaf Ibn Abî Shaybah, hadith: 24010-24018) 4) Ibnul-Qayyim (rahimahullah) has quoted its permissibility from Sayyidah ‘Aishah (radiyallahu’anha) and other Sahabah too. 5) He also quotes that Imam Ahmad (rahimahullah) would himself write ta’widh for those who were afflicted. (Zad al-Ma’ad vol. 4, pg.327-329) Note 1: ta’widh is an Arabic word. Note 2: The ruling of permissibility of the ta’widh only applies as long as there are no words that denote disbelief or polytheism (shirk) on the ta’widh. And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomer hadithanswers

Question Are there any hadiths on the virtues of completing the Quran other than the ones which are for a Hafiz? Answer There are numerous authentic narrations which state the virtues of reciting the Holy Quran, When a person completes the Holy Quran, he too will receive those rewards. Here under are a few narrations which specifically mention the virtue of completing the Holy Quran: 1) Sa’d ibn Abi Waqqas (radiyallahu ‘anhu) says: “When a person completes the Quran in the evening, the angels seek forgiveness for this person till the morning, and when he completes the Quran in the morning, the angels seek forgiveness for this person till the evening”. (Sunan Darimi, hadith: 3483) ‘Allamah Suyuti (rahimahullah) has graded the above hadith as sound (hasan). (Al Itqan, vol. 1 pg. 156) 2) Sayyiduna ‘Irbad ibn Sariyah (radiyallahu ‘anhu) reports that Nabi (sallallahu ‘alayhi wa sallam) said: “… Whoever completes the Quran, will have a du’a that will definitely be answered” (Al Mu’jamul Kabir of Imam Tabarani -rahimahullah- , with a weak chain. See Majma’uz Zawaid, vol. 7 pg. 172) The Sahabah and Tabi’un (radiyallahu ‘anhum) would lay great emphasis on attending gatherings where the completion of the Holy Quran was held. 3) When Sayyiduna Anas ibn Malik (radiyallahu ‘anhu) would complete the Quran, he would gather his family and children and make du’a for them. (Al Mu’jamul Kabir of Imam Tabarani -rahimahullah-. Hafiz Haythami -rahimahullah- has classified the above narration as authentic; Majma’uz Zawaid, vol. 7 pg. 172) 4) Mujahid (rahimahullah) reports: ” The Sahabah (radiyallahu ‘anhum) would gather at a completion of Quran and say, “Mercy is descending” (Fadhailul Quran of Abu Bakr Al Firyabi – rahimahullah- pg. 189) 5) Hakam ibn ‘Utaybah (radiyallahu ‘anhu) says: “Mujahid and ‘Abdah ibn Lubabah (rahimahumallah) once called for me and Salamah ibn kuhayl (rahimahullah) and said, “We called your’ll because we are completing the Holy Quran and du’as are answered at the time when the Holy Quran is completed”. (Fadhailul Quran of Abu Bakr Al Firyabi – rahimahullah- pg. 189) The above narrations explain the virtue of completing the Holy Quran, be it looking inside or by memory. And Allah Ta’ala Knows best Verified by: Moulana Muhammad Absoomer Approved by: Moulana Haroon Abasoomar hadithanswers

Who should/could attend the Bukhari graduation gatherings? Question Can you advise what are the benefits/merits in participating in the gathering of the completion of Sahih Bukhari. Some brothers explain it’s an occasion where du’as are accepted and some argue it’s not a gathering for the laymen. It should only be attended by the students of knowledge. Answer Attending gatherings wherein the hadith of Rasulullah (sallallahu’alayhi wasallam) is recited draws the mercy of Allah Ta’ala and immense barakah in one’s life, irrespective of one’s academic credentials. (Muqaddimah ibnus Salah, pg.245-246) The lessons of the Muhaddithun in the past would be extremely crowded, a lot of the attendees – in some cases- were ‘non scholars’. Large crowds in the past 1) There would be up to five thousand attendees at the hadith lesson of Imam Ahmad (rahimahullah) – demise: 241 A.H.-. Only five hundred where students and the rest were there to learn from him etiquette and manners of Islam. (i.e, practical aspects instead of the academics) (Siyar A’lamin Nubala, vol.11 pg.316; as in Adabul ikhtilaf, pg. 73) 2) The teacher of Imam Tirmidhi and Ibn Majah; Imam Abu Ja’far Al-Yami (rahimahumullah) – demise: 258 A.H.- said: “There was a time when we would attend hadith lessons and you would only hear the sounds of those who were writing (i.e, students) or those who were crying (out of the effect of the hadith, many of whom would have been those who were not writing, i.e, not students) (Ma’alim Irshadiyyah of Shaykh ‘Awwamah, pg. 239) 3) On one occasion, there were 120 000 attendees at the lesson of the Muhaddith; ‘Asim ibn ‘Ali ibn ‘Asim (rahimahullah) -demise: 221 A.H.- (Nukatuz Zarkashi, vol.2 pg.28-29) Bukhari completions 1) With specific reference to the gatherings of the completion of Sahih Bukhari, it is widely accepted among the Muhaddithun, that when Sahih Bukhari is completed, Allah Ta’ala accepts the du’a more speedily. (see a similar point in: Hadyus Sari, pg.16, Al-Wajhus Sabih, fi khatmil Jami’is Sahih, pg. 25 & Al-Fawaidud Darari, pg.156-157) 2) The muhaddith & Mufassir; Ibn Kathir (rahimahullah) said: “Sahih Bukhari is a book that is recited for cure from illnesses.” (Al-Fawaidud Darari, pg.150) 3) When the Grand commentator of Sahih Bukhari; Hafiz ibn Hajar Al-’Asqalani (rahimahullah) completed writing his commentary on Bukhari, he had a ‘Majlisul khatm‘ (a gathering of completion) which was attended by many ‘Ulama and non ‘Ulama. The last portion of the book was recited and the people were fed and given gifts too. (Ad-Daw-ul Lami’, vol.2 pg. 38 & Al-Badrut Tali’ pg.105) 4) The famous commentator of Riyadus Sawlihin & Al-Adhkar; Shaykh ibn ‘Allan (rahimahullah) writes: “The book (Sahih Al Bukhari) is filled with abundant good, with its completion one attains barakah (blessing) in all affairs and all harm and adversity is alleviated. (Al-Wajhus Sabih, fi khatmil Jami’is Sahih, pg. 25) 5) Ibn ‘Allan & Shaykh Al-’Ajluni (rahimahumallah) -demise: 1162 A.H. have mentioned an incident wherein a Muhaddith completed the last portion Sahih Bukhari in the presence of the masses. (Al-Wajhus Sabih, fi khatmil Jami’is Sahih, pg. 24 & Al-Fawaidud Darari, pg.157) 6) Such gatherings are usually crowded, and the bigger the crowd the closer the du’a is to acceptance. (Mustadrak Hakim, vol.3 pg.347 & Al-Mu’jamul Kabir of Tabarani, hadith: 3536 with a sound (hasan) chain, see Majma’uz Zawaid, vol.10 pg.170) 7) These gatherings generally have many pious saints in attendance. One is easily affected with their presence. In current day society, we need more of such opportunities… 8) By attending these completions, the layman is also encouraged to aspire for the same for himself or his children, or at least to support this noble cause of the preservation of our deen. 9) Several latter day Muhaddithun (hadith masters) have authored dedicated books for the ‘Khatm (completion) of Sahih Bukhari’ Among them are: ‘Allamah Sakhawi (rahimahullah) -demise: 902 A.H. Hafiz Ibn ‘Allan (rahimahullah) -demise: 1057 A.H. and Shaykh ‘Abdullah Salim Al-Basri (rahimahullah) -demise: 1134 A.H. This, in addition to all of the above points show the importance given to such gatherings. Nobody should remain deprived of this! These are great bounties of Allah. May Allah Ta’ala increase the number of such gatherings in the world. 10) Shaykhul Hadith, Mufti Sayyid ‘Abdul Jalil Qasimi (may Allah protect him) – who is one of my Bukhari teachers- has authored a 7 volume commentary on Sahih Bukhari. At the end of this commentary, he has elaborated on this issue too. Unfortunately, the last few volumes of this book are still under print and I don’t have access to it as yet. Cautionary note Having said all of the above, the general masses are not to be exposed to the very academic discussions that take place in a hadith class. This will become a cause for confusion. (Muqaddimah ibnus Salah, pg.244) Those who conduct Bukhari completions are generally aware of this. They usually provide more practical lessons in these gatherings, and do not engage in deep academic discussion except where necessary. One would observe that they also do not grant the ijazah (permission to transmit) to one and all. When these Hadith scholars (Shuyukhul Hadith) confer their ijazah, they stipulate that they are granting it to the graduating students, the other ‘Ulama etc. A new trend The recent trend of arranging public ‘maqra-ahs‘ (swift hadith recitals) of certain books, like Sahih Bukhari etc. are indeed beneficial for the scholars, but harmful for the layman who doesn’t have a sound grounding in the basic subjects of the Islamic sciences. Such recitals should be held in controlled environments, for the scholarly only. An ‘under qualified’ layman cannot suffice on mere hadith recitals like these after which ‘ijazah’ (permission) for transmitting hadith is given to all. This could inflate one’s ego more than his knowledge! (see similar warnings in Muqaddimah ibnus Salah, pg.250) Attending a few gatherings of completion of hadith books (like the khatm Bukhari) for the purposes mentioned earlier is a different issue altogether and should not be viewed as a justification for the layman attending a maqra-ah. My Esteemed teacher, Al-Muhaddith Shaykh Muhammad ‘Awwamah (may Allah protect him) has discussed this (new trend of maqra-ahs) in his recent book; ‘Ma’alim Irshadiyyah’, pgs.188-194. See an explanatory translation of that section of the book here And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomer Approved by: Moulana Haroon Abasoomar hadithanswers

Hadhrat Umar R.A had great control of his nafs, the story that follows shows how he dealt with the Romans Heraculeus, the Roman emperor, sent some gifts to Hadhrat Umar (radhiyallahu anhu). Of the four items he sent, one was an exquisite golden casket filled with diamonds. The second item was a stunningly beautiful slave girl dressed in the most beautiful garments with jewels. The third item was a bottle of such perfume which was priceless. Only kings and emperors could afford it. The fourth item was a bottle of such lethal poison, the odour of which was sufficient to kill a person. When the emperor’s representative arrived in Madinah Munawwarah in great style and pomp, the inhabitants were intrigued. He asked the people to direct him to the palace of the Muslim Emperor, Ameerul Mu’mineen Umar. The people said that their Ameerul Mu’mineen had neither palace nor fortress. At that time he was in the Musjid in all probability taking a nap because during the night time he would tour the streets taking care of the citizens. The emperor’s representative was extremely astonished to learn that the king whose name sent shudders down the spines of emperors and kings was sleeping in the Musjid, had neither palace nor fortress, and would walk the streets guarding the citizens. He went to Musjid-e- Nabawi where he found a man sleeping in the sand. There were no carpets in the Musjid. It was a date-palm structure with a sand floor. The Christian was dumbfounded. He stared in bewilderment at the sleeping Ameerul Mu’mineen. His garments and the covering sheet were full of patches and he was sleeping on the sand. He had no weapons. Only a whip was at his side. But the face of Hadhrat Umar was so awe- inspiring that the Christian began to shiver uncontrollably. While the emperor’s man was riveted in the place where he stood, Hadhrat Umar’s eyes opened. Seeing the stranger in gaudy apparel shivering, he exclaimed:“Don’t fear! Don’t fear!” On Hadhrat Umar’s enquiring, the Christian explained who he was and the purpose of his mission. Hadhrat Umar (radhiyallahu anhu) said: “Let me see the gifts.” The Christian first presented the golden casket filled with diamonds. Hadhrat Umar opened and admired it. Then he handed it to a Sahaabi with the instruction to deposit it into the Baitul Maal (Public Treasury). Then he said: “What else have you brought?” The emperor’s man called the girl who was waiting outside dressed in splendid garments and jewellery. He instructed that she remove her Niqaab (face-covering). When Hadhrat Umar (radhiyallahu anhu) saw her stunning beauty, he exclaimed: “Glory to Allah Who is the Creator of the most beautiful appearances.” This is an aayat in Surah Al-Mu’minoon. Accepting the gift, he looked around the Musjid and saw a slave. He called the slave and asked: “Do you prefer this girl?” The slave in delight exclaimed: “Undoubtedly, I love her.” Hadhrat Umar presented her as a gift to the slave. He asked: “What else have you brought?” The Christian presented the bottle of perfume and extolled its wondrous virtue. Hadhrat Umar said: “The Musjid is most deserving of it.” He opened the bottle and emptied the contents all over the Musjid. The Christian was stunned by the behaviour of Hadhrat Umar (radhiyallahu anhu). Here was a mighty conqueror, emperor and ruler, yet he had no desire for worldly possessions. He simply eliminated whatever was given to him. Lastly the representative presented the bottle of poison explaining its lethal effect, and that it was a wonderful protection against enemies. Just one whiff and a man would be killed. Hadhrat Umar said: “I have no enemies except one great enemy, that is my evil nafs which needs to be killed. So saying, he took the bottle, recited Bismillaahoir Rahmaanir raheem, and with one gulp drank the entire contents of the bottle. The Christians as well as the Sahaabah who were present were shocked. What will now happen? Hadhrat Umar (radhiyallahu anhu) perspired profusely. His garments were drenched with perspiration. But besides this, there was no detrimental effect whatsoever on him. This was Ameerul Mu’mineen Sayyiduna Umar Bin Khattaab (radhiyallahu anhu). Even Shaitaan would not walk in the same street when he would see Hadhrat Umar (radhiyallahu anhu) approaching. And about him, Rasulullah (sallallahu alayhi wasallam) said: “If a Nabi had to come after me, it would have been Umar.”

"If I relax who will undertake the responsibility of governing." The deeds of Muslims, their exertions, their sacrifices in the way of Allaah, their integrity and fortitude. All provide us with lessons. If we study these lessons and forget then what deficiency is it of the lesson? It is our shortcoming that we do not remember the lessons we read. Narrated below is the anecdote of the victory of Alexander. Hadhrat Amr bin al -'Aas (RadhiAllaahu-anhu), who was very brilliant and courageous, was in command of the army at Alexandria. He reported on each matter to the Khaleefa. It took rather long in conquering Alexandria so Hadhrat Umar (RadhiAllaahu-anhu) wrote him a letter stating: "Perchance you have become fond of extravagance. On receiving my letter you must instantly command the army to attack and let that person be in the forefront whom I have appointed as commander. The army must attack the enemy simultaneously". When Umar's (RadhiAllaahu-anhu) letter reached Hadhrat Amr (RadhiAllaahu-anhu) he commanded a ferocious attack. By the Will of Allaah, Alexandria was conquered. Amr bin al Aas (RadhiAllaahu-anhu) noted this good news, summoned a messenger and instructed him to stop at every two and three `manzils' and communicate the glad tidings to the Commander of the Believers. The Messengers name was Mu'aawiya. This is not that Mu'aawiya who was Abu Sufyaan's son, and who had a son named Yazid. This was Mu'aawiya, son of Khadeej. When Mu'aawiya reached Madinah it was already early afternoon. He thought it best to rest and not to go to the Khaleefa straight away. After resolving thus he proceeded in the direction of Masjid-e-Nabawi. By coincidence, Hadhrat Umar's (RadhiAllaahu-anhu) maid-servant saw Mu'aawiya, who was riding on a camel and enveloped in dust. She inquired :"Where are you coming from?" Mu'aaywiya replied: "From Alexandria". The maid-servant ran and told Hadhrat Umar (RadhiAllaahu-anhu) that the messenger from Alexandria had arrived. Hadhrat Umar (RadhiAllaahu-anhu) replied:"Bring him here instantly". Hadhrat Umar (RadhiAllaahu-anhu) was setting his sheet which he wore before emerging when Mu'aawiya approached him and conveyed the good news of the victory to him. Hadhrat Umar (RadhiAllaahu-anhu) fell down in sajda forthwith; he then proclaimed that the people should come to the Masjid. When the inhabitants of Madinah learnt that the messenger from Alexandria had arrived the Masjid was overflowing. Mu'aawiya (RadhiAllaahu-anhu) narrated all the events of the victory. Subsequently, Hadhrat Umar (RadhiAllaahu-anhu) took him to his house. Hadhrat Umar (RadhiAllaahu-anhu) inquired: "Why did you not come to me instantly on reaching Madinah?" Mu'aawiya replied:"I did not come pondering that as it was already early afternoon You would have been in relaxation". Hadhrat Umar (RadhiAllaahu-anhu) retorted : "Mu'aawiya! If I relax who will undertake the responsibility of governing." From those who were appointed administrators of districts and towns, and under-took the responsibility of collecting taxes, an oath was taken: They would not wear splendid clothes; They would not eat refined flour; They would not ride Turkish horses; They would not keep butlers or door-keepers; Their doors would constantly be open to the destitute. Occasionally, these conditions were also written in their documents of appointment and read aloud in public congregation so that the people were aware of the administrators constraints. If any account was received stating that an administrator's expenditure was more than his income, the issue was investigated. And if the expenditure was definitely more than the income, an explanation was demanded. Enormous amounts were deposited in the Baitul Maal, The National Public Treasury

The Peace Treaty with the inhabitants of Jerusalem The text of the peace pact, which has already been mentioned was as follows: The servant of Allaah and Commander of the Believers, Umar makes the following pact with the inhabitants of Jerusalem by the Munificence and Grace of Allaah: 1. The lives of everyone, their belongings, places of worship, Churches and crosses - which they revere - shall be protected in every manner. It will be the responsibility of the government to safeguard them. 2. They shall have the privilege to pray either inside or outside the Churches, according to their religious belief. 3. Their possessions and properties shall not be confiscated under any circumstances. 4. Their Churches shall remain as they are. No Masjid or any other building shall be built in its place. Their crosses shall not be impounded. 5. No `jizya'-land tax will be received from them until the next harvest would be available". Hadhrat Khalid bin Waleed (RadhiAllaahu-anhu), Amr bin al Aas (RadhiAllaahu-anhu), Mu'aawiya bin Abi Sufyaan (RadhiAllaahu-anhu) and 'Abdur Rahmaan bin al - Auf (RadhiAllaahu-anhu) signed this pact as witnesses.

Q. On which hand is it Sunnah to wear a watch? (Query published as received) Answer The wrist watch was not present during the time of Rasulullah (Sallallahu Alaihi Wasallam) and therefore it is not possible to state that it is Sunnah to wear a watch on either the right or left hand. However, analogy can be taken from the practice of the Prophet (Sallallahu Alaihi Wasallam) wearing a ring. There are narrations that state that the Prophet (Sallallahu Alaihi Wasallam) wore a ring on his right hand and left hand. The same can be applied to the wrist watch and it will be permissible to wear it on the right hand or left hand. Some scholars have favoured wearing the watch on the right hand due to the Prophet (Sallallahu Alaihi Wasallam) giving preference to the right hand in praiseworthy actions. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Is shaving the head Sunnah? Q: In besides Umrah and Hajj is it Sunnah or just permissible to shave the head? (I read Imam Tahawi Rahmatullahi alaih has mentioned it is sunnah). A: It is only established in the Hadith that Rasulullah (Sallallahu Alayhi Wasallam) shaved his head at the time of Hajj and Umrah. Hence shaving the head at other times besides Hajj and Umrah will not be regarded as a Sunnah, instead it will be regarded as permissible. And Allah Ta'ala (الله تعالى) knows best. عن على رضى الله عنه أن رسول الله صلى الله عليه وسلم قال من ترك موضع شعرة من جنابة لم يغسلها فعل به كذا وكذا من النار قال على فمن ثم عاديت رأسى فمن ثم عاديت رأسى ثلاثا وكان يجز شعره (سنن أبي داود #249) وبهذ الحديث استدل الطيبي على سنية حلق الرأس لتقريره صلى الله عليه سلم ولأنه من الخلفاء الراشدين الذين أمرنا بمتابعة سنتهم ورد عليه القاري وابن حجر فقالا إن فعله رضي لله عنه إذا كان مخالفا لسنة عليه الصلوة والسلام وبقية الخلفاء يكون رخصة لا سنة (بذل المجهود 1/ 152) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Traveling & Fasting A: It is compulsory for a person who is present in his hometown at the time of Subh Sadiq to fast. Since he only intends travelling during the course of the day the concession of not fasting does not apply to him. Hence, if he does not keep the fast he will be sinful. (Ahsanul Fataawa vol.4 pg. 447) ومنها السفر الذي يبيح الفطر وهو ليس بعذر في اليوم الذي أنشأ السفر كذا في الغياثية فلو سافر نهارا لايباح له الفطر في ذلك اليوم وإن أفطر لا كفارة عليه بخلاف ما لو أفطر ثم سافر كذا في محيط السرخسي (الفتاوى الهندية ج1 ص206) (وللمسافر الذي أنشا السفر قبل طلوع الفجر إذ لايباح له الفطر بإنشائه بعد ما أصبح صائما بخلاف ما لو حل له مرض بعده فله (الفطر) لقوله تعالى فمن كان منكم مريضا أو على سفر فعدة من أيام أخر … (وصومه) أي المسافر (أحب إن لم يضره) لقوله تعالى: ,أن تصوموا خير لكم (مراقي الفلاح ص686) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Sunnats and Aadaab of Ramadhaan – Part 1 Preparation 1. Start preparing for the month of Ramadhaan well in advance. Some of the pious elders would prepare six months in advance. 2. Make a timetable for how one will utilise the valuable moments of Ramadhaan. عن أبي سعيد الخدري رضي الله عنه عن النبي صلى الله عليه و سلم قال من صام رمضان وعرف حدوده وتحفظ مما ينبغي له أن يتحفظ كفر ما قبله رواه ابن حبان في صحيحه والبيهقي (الترغيب و الترهيب رقم 1474) Hadhrat Abu Saeed Khudri (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whoever fasts the month of Ramadhaan and acknowledges its boundaries and limits and ensures that he fulfils the rights of ramadhann as he ought to fulfil it, all his previous sins will be forgiven. 3. If a person has any outstanding rights in relation to the Creator (e.g. qadha salaah, qadha fasts unpaid zakaat etc) or the creation (e.g. one has oppressed someone or hurt anyone in any way) or any unsettled debts, then before the month of Ramadhaan enters, he should sort out his affairs and fulfil all outstanding obligations in order for him to be able to derive the full blessings of the month of Ramadhaan. 4. Try to gradually increase your ibaadat from before Ramadhaan and get into a set routine of making ibaadat so that it will be easy to carry out ibaadat during the month of Ramadhaan. 5. Engage in plenty of istighfaar and du`aa from before Ramadhaan . 6. When the month of Rajab comes, recite the following duaa abundantly: اَللّهُمَّ بَارِكْ لَنَا فِيْ رَجَبٍ وَّ شَعْبَان وَ بَلِّغْنَا رَمَضَان “O Allah! Bless us in the months of Rajab and Sha’baan and take us forth to the month of Ramadhaan.” عن أنسٍ رضي الله عنه قال كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيهِ وَ سَلَّمَ إذَا دَخَلَ رَجَبٌ قَالَ اَللّهُمَّ بَارِكْ لَنَا فِيْ رَجَبٍ وَّشَعْبَانَ وَبَلِّغْنَا رَمَضَان (شعب الايمان رقم 3815) Hadhrat Anas (Radhiallahu Anhu) reports that whenever the month of Rajab would arrive, Rasulullah (Sallallahu Alaihi Wasallam) would make the following dua, “O Allah! Bless us in the months of Rajab and Sha’baan and take us forth to the month of Ramadhaan.” 7. With the approach of Ramadhaan recite the du`aa: اَللّهُمَّ سَلِّمْنِيْ لِرَمَضَان وَ سَلِّمْ رَمَضَانَ لِيْ وَ سَلِّمْهُ لِيْ مِتَقَبَّلا O Allah! Safeguard me for the Month of Ramadhaan (by making me see the Month of Ramadhaan healthy and fit so that I can take maximum benefit from it), and safeguard the Month of Ramadhaan for me (by making the conditions in it such that I can take maximum benefit from it) and accept it from me عن عبادة بن الصامت قال: كان رسول الله صلى الله عليه وسلم يعلمنا هؤلاء الكلمات إذا جاء رمضان اللهم سلمني لرمضان وسلم رمضان لي وسلمه لي متقبلا. رواه الطبرناني في الدعاء والديلمي وسنده حسن. (كنز العمال رقم 24277) Hadhrat Ubaadah bin Saamit (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) would teach the Sahaabah the following duaa at the approach of Ramadhaan: اَللّهُمَّ سَلِّمْنِيْ لِرَمَضَان وَ سَلِّمْ رَمَضَانَ لِيْ وَ سَلِّمْهُ لِيْ مِتَقَبَّلا 8. Any nafl (voluntary good deed) carried out in the month of Ramadhaan fetches the reward of a fardh act and the reward of a fardh act carried out in Ramadhaan is multiplied 70 fold. عن سلمان رضي الله عنه قال خطبنا رسول الله صلى الله عليه و سلم في آخر يوم من شعبان… من تقرب فيه بخصلة من الخير كان كمن أدى فريضة فيما سواه ومن أدى فريضة فيه كان كمن أدى سبعين فريضة فيما سواه (الترغيب و الترهيب رقم 1483) Hadhrat Salmaan (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) delivered a khutbah on the last day of Sha’baan, (wherein he mentioned): “Whoever intends drawing near to Allah Ta’ala by performing any virtuous deed (nafl), for such person shall be the reward like the one who performed a fardh in any other time. And whoever performs a fardh, shall be blessed with the reward of seventy faraaidh in any other time.

Here's one with Urdu Manzil (www.tauheed-sunnat.com).pdf and one with English manzil_en.pdf

The Correct Expression of Parental Love (Highlights of Mufti Ebrahim Salejee’s majlis - Saturday 15th March) Allah Ta‘ala has created a natural bond of love between parent and child. There is no way that this can be erased and removed. Mashaayikh explain that there are two types of relationships where the senior wishes that the junior excels him. One is the father and child and the other is the shaikh and mureed. In any other relationship the one will want to outdo the other. However, the thing to see is how do we maintain this love. It shows itself in different ways and it is Allah Ta‘ala that has created it. But in the feeling of emotions not every person knows how to express this love. Because of the bond you cannot say that all your decisions are right and that because I love my child I will make all the decisions in his life. At one level are our emotions, but above that is intellect and above that is the Sharee‘ah. Allah Ta‘ala wants us to express love, but at the same time we should consult because with emotions at times our reasoning becomes clouded. So you will take mashwarah, but the umbrella over everything is the Sharee‘ah. The point to understand is that whose love is greater, is your love for your child greater or the nabi’s love? The reality is that the nabi’s love is greater. So when his love is greater for your child, then how much greater will his love be for his own children. Hence, what he loves for his children will be the best. So what did he love for his children? Allah Ta‘ala speaks of the bequest of Ebrahim (‘alaihis salaam) to his children during his last moments – wa was saa bihaa ebrahimu . . . What was the legacy? Allah Ta‘ala has chosen this deen for you. And this was my whole life’s effort. Deen is an entire package. It is not a selective package. You give everything of yours to deen; your life, your wealth, your intelligence, for everything belongs to Allah. The second bequest was that you should make sure that you die as Muslims. When ‘Umar bin ‘Abdul ‘Aziz (rahimahullah) was in his last moments, someone came and reprimanded him saying that you have left nothing for your children. He replied that if they are righteous then Allah will take care of them and if they are sinful then why should I leave wealth behind for them and assist them in their wrong. This was his succession plan for his children. The historian reporting this says that I saw the children of ‘Umar bin ‘Abdul ‘Aziz and the children of the other khulafaa. Not long had passed and the children of the other khulafaa would actually stretch out their hands for handouts from people, whereas the children of ‘Umar bin ‘Abdul ‘Aziz were able to equip the Muslim army with 200 fully laden horses to assist the mujaahideen. This does not mean that we should not leave behind anything for our children. We should leave something for them, but our equations are wrong. We feel that if they are left with wealth and investments then only will they prosper. Rather, 15 to 20 percent can be wealth and the rest 80 percent should be deen. Deen does not mean merely seeking knowledge, but practically implementing deen and transferring right healthy Islamic values. This will come about with pious company and Allah Ta‘ala says: koonu ma‘as saadiqeen (Join the ranks of the truthful.). This is an obligation that is perpetual. But if we cannot remain in their company then the substitute will be to study those kitaabs that they recommend. The idea is to break away from every other thing and connect to Allah Ta‘ala. We will eventually have to meet Allah. So we should meet Him in a state that He is pleased with us and we are pleased with Him.