ummtaalib

What to do upon a Death WHEN SIGNS OF DEATH START SHOWING UP The blessed Companion Aboo Sa'eed Khudri radiyallahu anhu narrates that the Prophet sallalahu alayhi wasallam said, "Prompt the dying among you to say (the kalimah): Lã ilãha illallãh (I declare that there is no god but Allah)." (Muslim) The blessed Companion Ma'qil Ibne Yasãr radiyallahu anhu narrates that the Prophet sallalahu alayhi wasallam said, "You should recite Soorah Yãseen over the dying among you." (Musnade-Ahmad, Aboo Dãwood, Ibne Mãjah) IN THE AGONY OF DEATH Turn the face of the dying person towards the Qiblah. Let him or her make the following prayer, "O Allah, forgive me and have mercy on me and have me join higher companions." (Tirmizi) RULINGS 1. Soon after the signs of death become obvious, make the dying person lie on his back with the Qiblah on his right. Turn the face slightly towards the Qiblah, raise the head a little by placing a pillow or some other head-rest, in which case also, the dying person will be considered as facing the Qiblah. But leave the dying person as he is if he feels uncomfortable while being made to face the Qiblah. One should sit down close by and say loudly, "Ash'hadu allã ilãha illallãhu wahdahoo lã shareeka lahoo wa ash'hadu anna Muhammadan 'abduhoo wa rasooluh." (I bear witness that there is no god but Allah. He is One, there is no partner with Him; and I bear witness that Muhammad sallalahu alayhi wasallam is His Servant and His Messenger.) Given his condition, do not ask him to recite the kalimah, for that is a time of great trial - who knows what he might say under stress. 2. After the dying person has recited the kalimah once, leave it at that. Do not try to make him say the kalimah non-stop in an effort to see that he breathes his last whilst reciting it. For, the purpose is simply to make sure that the last words he says should be the kalimah. It is not at all necessary that the recitation of the kalimah continues right through the last breath. However, should he return to the mundane and the ordinary concerns of life, start reciting the kalimah again. When he, taking the cue, recites it, then be silent. 3. When breath loses its momentum and starts heaving faster and legs sag down, unable to stay up and the nose-top turns aside and the temples collapse inwards, take these signs to be the certain knock of death. At this time, start reciting the kalimah in a raised voice. 4. Reciting Soorah Yãseen lightens the hardship of death. Recite it sitting on the side of his head or anywhere else near the body, or ask someone else to do it. 5. At a time such as this, say nothing which may divert his attention to the concerns of worldly life, for this is the time to leave the mortal world and be present in the majestic Court of Allah Almighty. Do say that which turns his heart away from the concerns of the mortal world and diverts it towards the thoughts of his Creator, for it is here that the well being of the dying lies. At a time like this, bringing his children and family members before him, or anyone else he loved most, or to remind him of things or people in a nostalgic manner causing him to be swamped in the thoughts of loves lost, is a terrible thing to do to him. It is not nice that he says farewell to his life in the world so bound by its fond memories. 6. If, at the time of death, some unfortunate remark bordering on kufr (the denial of Faith) escapes the lips of the dying person, feel or say nothing about it. Instead, take it to be a slip of his reason under the stress of approaching death. When man loses his reason, he stands forgiven for his sayings and deeds. Keep praying that Allah Almighty forgives him. 7. When death comes, all concerned should say, "Innã lillãhi wa innã ilayhi rãji'oon" (Surely to Allah we belong, and to Him we are to return) and make the following prayer, "O Allah, help me in my hour of trial and replace it for me with what is better." (Tirmizi) 8. When death becomes obvious and certain, take a strip of cloth, wide enough to pass under the chin, bring it on to the head, tie a knot, then close the eyes gently and pray, "I begin with the Name of Allah while being faithful to the Religion of His Messenger sallalahu alayhi wasallam. O Allah, make his matter easy on him and that which he is to face after death, and make him the blessed beholder of Thy Sighting, and make that to which he has departed better than what he has departed from." (Durre-Mukhtãr) 9. Then straighten hands and feet, bring toes of the feet close together and tie them with a strip of cloth. Then, throw a sheet over the dead body and place it on a cot or a flat wooden bunk. Do not leave it lying on the ground. It is advisable to place some weight on the stomach lest it inflates. Allow no impure persons (in need of a bath, including women in conditions that exempt them from offering Salãh etc.) near the dead body. (Durre-Mukhtãr) Now inform relatives and friends of the deceased so that they can all participate in his funeral prayers. 10. Some incense (such as oblibanum, lobãn or Frankincense), if available, may be placed near the deceased. 11. Reciting the Qur'ãn near the deceased before the washing of the body is not correct. 12. All funeral arrangements including the shrouding of the dead body have to be made very quickly. Start with locating a gravesite and the preparation of the grave. Collect everything needed for the stages of washing, shrouding, funeral and burial. 13. If a person dies on a Friday, it is better to make all arrangements and bury the deceased before the Jumu'ah congregational Salãh. Holding on to the prepared body with the thought that there will be a lot of participants in the Janãzah salãh after Jumu'ah is makrooh (detested). (Shãmi) LET THERE BE NO WAILING OVER THE DECEASED It has been related in a Hadeeth that once the Prophet sallalahu alayhi wasallam paid a visit to a Sahãbi who was on his deathbed. Seeing him in that condition, the Prophet sallalahu alayhi wasallam broke in tears. When people saw him in that state, they too started weeping. He then said to them, "Listen to me O people, and listen well. Allah Almighty certainly does not apprehend the weeping eye and the hurting heart, for a Servant of Allah has no control over these." Then, pointing to the tongue, he added, "But a mistake made by this, that is, on intentional mourning and wailing, He punishes, and on reciting 'Innã lillãhi wa innã ilayhi rãji'oon' (To Allah we belong and to Him we are to return), and on raising hands of prayer and on seeking of His Forgiveness, He bestows His Mercy." (Bukhãri, Muslim) KISSING THE DECEASED After the deceased has been given the required ghusl (bath), it is permissible to kiss the deceased under intense desire to express love or personal devotion as it was with the Prophet sallalahu alayhi wasallam when he kissed 'Uthmãn Ibne Maz'oon radiyallahu anhu and wept. Very similar to this, the noble Companion Aboo Bakr radiyallahu anhu kissed the forehead of the Prophet sallalahu alayhi wasallam after his departure from this mortal world. (Zãdul-Ma'ãd) ALL FUNERAL ARRANGEMENTS SHOULD BE SWIFT It has been narrated that once the Prophet sallalahu alayhi wasallam came to visit Talhah Ibne Barã radiyallahu anhu when he was sick. Seeing his critical condition, he said to the people around him, "I feel that the time of his death has arrived. If it does come to pass, I should be informed and funeral arrangements be made with haste, for it is not appropriate that the dead body of a Muslim be left amidst his family members for long." (Aboo Dãwood) 'Abdullah Ibne 'Umar radiyallahu anhuma narrates that he heard the Prophet sallalahu alayhi wasallam saying, "When one among you dies, do not keep him in the house for long. Make haste in taking him to the grave and burying him." (Bayhaqi, Shu'abul-Imãn) Islamic Da'wah Academy

Hadhrat Umme Sulaym (Radhiallahu Anha) and the Mubaarak Perspiration Hadhrat Umme Sulaym (Radhiallahu Anha) (who was a mahram of Rasulullah (Sallallahu Alaihi Wasallam) narrates that once Rasulullah (Sallallahu Alaihi Wasallam) visited her, and took his afternoon rest (qayloola) at her home. Whilst sleeping, Rasulullah (Sallallahu Alaihi Wasallam) began perspiring. She narrates that she took a small bottle and began collecting his blessed perspiration. Rasulullah (Sallallahu Alaihi Wasallam) awoke and asked her what she was doing. She informed Rasulullah (Sallallahu Alaihi Wasallam) that she was collecting his blessed perspiration, as there was no fragrance sweeter than it. Rasulullah (Sallallahu Alaihi Wasallam) permitted her and did not disapprove of this action. (Muslim) يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Initially when a person does a wrong, there is reluctance and hesitation. This is a favour of Allah Ta‘ala which needs to be appreciated and taken advantage of. When a person ignores this inspiration a few times, it stops and then he does not feel anything in doing the worst of sins. On the other hand, if he appreciates it, he will be blessed with more of these inspirations. The whole trial is that of resisting of temptation. This temptation comes in various ways. Sometimes it is in what we look at, what we listen to, or even what kind of deals we get involved in. If we leave out temptation, 90% of the battle is won. Source: Al-Haadi

Can an heir reject their inheritance? Q. Can an heir reject his/her share of inheritance and give it to others? (Question published as received) A. An heir does not have an option in accepting or refusing his/her share of inheritance as their shares are given to them by Allah Ta’ala and the inheritor inherits his/her share automatically. However, an heir may dispose of his/her share of inheritance after taking possession of it by gifting it to whomsoever they wish. (Shaami) And Allah Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

...why is Islam the fastest growing religion in the world? Some of the reasons attributed by people who convert to Islam are listed below. Eloquence of Quran’s language – The uniqueness and beauty of Quran’s text has been marveled by the best of Arab linguists and scholars from the days it was revealed until today. The more knowledgeable people are in the language, the more they appreciate the wonders of the textual fluency of the Quran. Overwhelming scientific evidence and proofs – The Quran, revealed more than 1400 years ago has numerous scientific facts that are being validated by science only in this era. Divine wisdom behind various social issues – The Quran provides a solution to numerous social issues, a deviation from which has known to cause societal chaos at all levels. Divine Text – Quran’s language and prose is very different from the language in the hadith (Prophet’s sayings) thus proving that Quran is not the “imagination” or words of Prophet Muhammad (Peace be upon Him), as many doubters have alleged in the past and do so even today.

…why do Muslims regard the Qur'aan as a living Miracle? The Quran is the only book that has remained in its original form since it was revealed. It has, and continues to be memorised word for word, from cover to cover by millions of Muslims throughout the world, thus ensuring that not even a word can be changed. The Quran, revealed more than 1400 years ago has numerous scientific facts that are being validated by science only in this era. It cannot be reproduced by a human : God, in the quran challenges people to reproduce something similar to the Quran: “Do people imagine that this Qur’an is not from Us, and that you, O Prophet are falsely attributing to us? Tell them that if they are speaking truly they should produce ten surahs (chapters) resembling the Qur’an, and that they are free to call on the aid of anyone but God in so doing.” (11:13) “Oh people, if you doubt the heavenly origin of this Book which We have sent down to Our servant, the Prophet, produce one surah (chapter) like it.” (2:23) A yet stronger challenge occurs in another chapter: “Or do they say: 'He forged it'? Say: 'Bring then a sura (Chapter) like unto it and call [to your aid] anyone you can”. (10:38) Source

Stepfather-in-law a Mahram? Q. I am a Muslim female. My father in law passed away and my mother-in-law remarried another man? Is my mother in laws new husband a Mahram to me or not? (Question published as received) A. Your mother-in-law’s new husband i.e. your husbands stepfather, is not a Mahram to you. (Verse 23 Suratun Nisaa). Hence, it is necessary for you to observe Hijaab from him at all times. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Who is a Mahram?

Insha'allāh, with the blessed month of Ramadān now very close, the respected Shaykh hafizahullāh regularly reminds us that we value every second of this blessed month. To understand the virtues of this great month and how to benefit from it, we would like to share with you an editorial of the respected Shaykh. Ramadān – a Mercy for All by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh Ramadān is a month of mercy, forgiveness and deliverance from the fire of Jahannam. Salmān al-Fārsī radhiyallāhu ‘anhu narrates that once, while addressing the Sahābah radhiyallāhu ‘anhum at the end of Sha‘bān, Rasūlullāh sallallāhu ‘alayhi wasallam said: ...It [Ramadān] is a month whose beginning is mercy, whose middle is forgiveness and whose end is freedom from the Fire... (Ibn Khuzaymah) People around us can be divided into three categories: 1. The muttaqīn servants of Allāh ta‘ālā. Who are the muttaqīn? They are the servants of Allāh ta‘ālā who refrain from disobeying Him, and who, if they do ever commit a sin, do not delay in repenting immediately. In this way they remain pure, and their state is such that if they were to depart from this world at any moment, they would go straight to Jannah. 2. Those who mix good deeds with bad deeds. This is the category in which most of us belong. Sometimes we are overcome with regret - due to sitting in gatherings of the ‘ulamā and the mashā’ikh or on blessed nights or blessed occasions and places - and we beg Allāh ta‘ālā to forgive us. In this way, our sins are washed away but then, some days later, we relapse and go back to the way we were before. Or it may be that we repent from one sin but not from another. In other words, we are fifty-fifty when it comes to obeying Allāh ta‘ālā. 3. Those who are disobedient to Allāh ta‘ālā. They do not carry out the Commands of Allāh ta‘ālā and when they sin, they do not repent. They carry a burden of sin on their shoulders at all times, and their condition is such that if they were to depart from this world, they would go straight to Jahannam. The first category, who keep themselves pure and are not in need of forgiveness, will find that Ramadān showers them with mercy and bounties right from the very first day. For the second category, it is as if Allāh ta‘ālā is saying that although during the last eleven months they have disobeyed Him for half that time, in return for ten days work He will forgive their sins come the eleventh of Ramadān. The third category, those who have done nothing but wrong, are invited to work for twenty days, and then from the twenty-first day Allāh ta‘ālā will deliver them from the fire of Jahannam. So it is clear that during Ramadān every category can reap the fruits of mercy, forgiveness and deliverance from the Fire. Through the immense mercy of Allāh ta‘ālā, He has made it easy for us to do this. A hadīth describes how Allāh ta‘ālā helps His servants during Ramadān: When Ramadān comes the doors of Jannah are opened, the doors of Jahannam are closed and the shayātīn are imprisoned. (Al-Bukhārī) This means that the actions that lead to Jannah are made easy and the actions that lead to Jahannam are made very difficult. It can be observed that people who never offer Fajr salāh outside of Ramadān feel no burden in doing so in Ramadān, and people who would normally find even two raka‘āt of nafl salāh difficult, perform twenty raka‘āt tarāwih every night with ease during Ramadān. This year we should all make the intention to work hard so that before the crescent of ‘Īd is sighted, we are included in the list of the friends of Allāh ta‘ālā - the muttaqīn. My beloved Shaykh, Hājī Fārūq rahimahullāh, used to say that as Allāh ta‘ālā states in the Qur’ān: ‘O you who believe, fasting has been prescribed for you as it was prescribed for those that came before you, so that you can become muttaqīn,’ we should beseech Him to make us of the muttaqīn, as that is what He has created this month for. We should also hold fast to the following points: • Abstain from all sins, be they major or minor. • Do not waste a single second. • Do as much tilāwah of the Glorious Qur’ān as possible. • Mix as little as possible with others, for the more we get together with others, the more we talk; and talk eventually ends up becoming sinful, be it in the form of ghībah, slander, accusations, making fun of people etc. Shaykh-ul-Hadīth Mawlāna Muhammad Zakariyyā rahimahullāh used to tell his assistants to announce to those spending Ramadān with him that they should go to sleep rather than engage in talking with each other. • Ask Allāh ta‘ālā to grant you His mercy, His love and His friendship. • Contemplate over the past and make resolutions for the future. • In a hadīth, Rasūlullāh sallallāhu ‘alayhi wasallam has directed us towards four things we should do in abundance during the blessed month: recitation of the Kalimah Tayyibah, asking for forgiveness, asking for Jannah and seeking refuge from Jahannam. My late father rahimahullāh taught me a special formula of du‘ā to recite abundantly in Ramadān when I was a child back in India. He taught me the words: lā ilāha illallāh, astighfirullāh, as’alukal-jannah wa a’ūdhu bika minan nār. It was only when I had grown up that I learned this hadīth, and realised that by teaching me that simple formula, my beloved father rahimahullāh was helping me to practice on it. • During the last precious portion of the night, perform tahajjud and then sit in the darkness of your room, alone, and turn to Allāh ta‘ālā, asking for all your needs of this world and the hereafter. • Ten to fifteen minutes before breaking the fast, forget everything and just turn to Allāh ta‘ālā and ask Him to fulfil all your needs. May Allāh ta‘ālā make this Ramadān a turning point for us all, and may He enlist us in the honoured group of those who are His special friends. Āmīn. I humbly request all readers to also make du‘ā for me, my parents, teachers, mashā’ikh, family and associates during the blessed month. © Riyādul Jannah

Nani’s Coming! Imagine if you were married overseas with no relatives around you. Moreover you haven’t seen your parents and siblings for years. Your children don’t even know what their Nani’s face looks like. Out of the blue, your mother drops a surprise call that the entire family is coming over to visit for one full month. Can words ever express the level of excitement at home??? You would be over the moon. You would turn the house upside down cleaning and scrubbing, perhaps even applying a new coat of paint. A special menu would be planned and your pantry would be stocked up. Your house and family would be shipshape and ready for the very special visitors. Why is all this done? … Because these guests are very important to you. As the day draws closer, the anxiety increases and the wait becomes unbearable. This is exactly the condition of the pious with regards to the month of Ramadhaan. Some of them begin preparing for it six months in advance. When the moon of Rajab would be sighted, Rasulullah (sallallahu ‘alaihi wasallam) would beg Allah Ta‘ala to allow him to witness the blessed month of Ramadhaan. We also need to prepare for this great guest by ‘spring cleaning’ the thick layers of dust that have settled on our hearts through sins and disobedience, and by patching up with those whom we have cut off ties with. Let us draw up a spiritual ‘menu’ of the different acts of worship that we would complete in this month, laying greater emphasis on completing all our past qaza salaahs. When the ‘big day’ finally comes, and our guests finally arrive, we will spend maximum time with them. Perhaps we would stay awake the whole night catching up on the years of stories and ‘panchaat’. We would never ‘dump’ them in the lounge and continue with our daily routine, or leave them at home and go for a stroll in the mall, or a night out with the friends!!! We won’t even dream of allowing our children to go on an excursion, or spend their entire weekend in sport practice and league matches!!! Never! That’s unimaginable! Why? Because they mean too much to us. In fact some might even freeze food in advance to spend more time with them. If this great guest of Allah Ta‘ala, the blessed month of Ramadhaan, means as much to us as well, we won’t allow it to merely pass whilst we continue with our normal lives. Rather we would definitely spend maximum time ‘in its company’ and stay awake during its nights. Source

Leopard Machine Imagine if your best friend who works in the South African Bank Note Company, which is responsible for printing money, loans you a machine that prints ‘leopard notes’ (R 200.00). This machine is manually operated. All you have to do is slide in a blank sheet of paper, turn the handle and a R 200.00 note ‘pops out’ on the other side. He can only loan you this machine for one month. What will your response be? Will you just ignore this rare opportunity and store away the machine or turn it just a few times. Never! Rather, the moment you receive the machine, you will start turning the handle non-stop till the last second of the thirtieth day. Perhaps you will cut down your three meals to one and some may even prefer wearing adult diapers instead of ‘wasting’ time in going to the toilet. What if the Soccer World Cup had to coincide with those thirty days? Will you ever give preference to watching the matches and following the scores over turning the handle? And say a friend invites you for a Saturday night stroll in Gateway or a Sunday afternoon drive on the beach front. Your answer will simply be: “Akh! We can delay all of this for some other time. I don’t know whether I will ever get this opportunity again.” More valuable than this ‘leopard’ printing machine is the blessed month of Ramadhaan where every moment turns out eternal investments for us in the Hereafter. Let us use every second correctly and ‘mint it’ in these few days. Who knows if we will see another Ramadhaan? Source

the blue box at the end of the article on central-mosque...monthly, yearly figures

There are no specific forms of salah for the 27th night of Rajab Question Are there any specific nafil prayers to be prayed in the night of Miraj, the 27th of Rajab? Answer There are no specific forms of worship for the 27th night of Rajab to be found in the authentic books of Hadith. In fact, although some scholars have opined that Mi’raj occurred on 27th Rajab, there does exist legitimate difference of opinion on this too. See here for more To specify a form of salah for this night without substantiation from the sunnah is an innovation (bid’ah). Click here for more on this. And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar hadithanswers

Imam Ghazali's Observation "Imam Ghazali (Rahimahullah) observes that the lofty status of the Shaikh is not on account of worldly affluence. His status is the product of intelligence, understanding and expertise in the ways of Najaat. It is for this reason that many men who became Mashaa-ik, were not of noble lineage, but were poor members of such working classes which people despised. Many such men of lowly social rank attained the ranks of honourable Mashaa-ik. Regardless of appearance, race or social rank, a Shaikh should be a man who follows the Road of Haqq and be aware of the pitfalls and dangers of the spiritual path, so that he may keep his Mureedeen informed of its benefits and harms. The standard of Tariqat is the Qur-aan, Sunnah and Ijma (Consensus) of the Ummah. A path which conforms to this Standard is accepted. If it does not, it will be rejected and shunned. The Suhbat of such a Shaikh (Shaik-e-Kaamil) is of immense value. It is a wonderful bounty. In the worlds of Rasoolullah Sallallaahu alaehi wa-sallam, the companionship of a pious companion is like a perfume vendor. Even if he does not give any perfume, nevertheless, one will derive the benefit of his fragrance by virtue of associating with him. In contrast, the similitude of an irreligious companion is like that of a blacksmith. Even if the fire of his furnace does not reach one’s body or clothes, the smoke will most assuredly cause discomfort. It is incumbent on one who intends to become a Mureed to search thoroughly for a Kaamil (qualified) Shaikh. He should scrutinize the person whom he intends to appoint as his Shaik so that he may ascertain whether the person is the right man for acceptance as a Shaikh." Guidance for the people seeking a Shaykh of Tariqat Selected passages from Irshaadul Mulook, translation of Imdadus Sulook by Qutbul Alam Gangohi (Rahimahullah), by Hazrat Moulana Aashiq-e-Ilaahi Meeruti (Rahimahullah).

Maulana Jalaluddeen Rumi (Rahmatullah ‘alaih) had said: “Develop contact with a righteous one So that through his company and Du`aa you may succeed, But search for a guide who is awake in all situations So that you too may become awake. And if you should remain in the company of the vanquished, You too will become vanquished.” There are many who make the claim of being mashaa`ik but are themselves caught up in the snares of nafs and shaytaan. They have not even recognized their own nafs, have no experience in the field of Islaah and Tazkia, and instead of guiding, they misguide. They then become a trial for the people. The true Mashaa`ik don’t promote and advertise themselves, nor do they canvass for mureedeen. They don’t chase after name and fame. They don’t hanker after Dunya. They wish to remain concealed, but Allah Ta’ala sometimes chooses for them to be known. Thus, when choosing a Shaykh, consider the Shaykh who is learned, practical on his knowledge, pious, trained and experienced in the field of Islaah and Tazkia, and acknowledged by the Ulama-e-Haq as one who is truly Sahib-e-Nisbat and Waliullah. It is through attaching oneself to such a Shaykh that the Saalik will acquire value." Taken from : The One Cent Coin by Shaykh Yunus Patel (Raheemahullaah) Source

Shaikh Ibn Arabi (rahmatullah alayh) briefly summarises the signs of a Shaykh-e-Kaamil (the perfect and qualified Shaykh) to be three: 1. Deen resembling the Deen of the Ambiya. 2. Prescribing like the physicians. 3. Management and control like that of kings. The exposition of the above summary is as follows: 1. He should possess the necessary knowledge of the Deen which he must have acquired by either academic pursuit of such knowledge or from companionship with the Ulama-e-Muhaqqiqeen . 2. He must be a deputy (Khalifah) of a Shaikh-e-Kamil attached to an authentic Silsilah. 3. He should be uprighteous and pious. 4. He derived spiritual benefit by remaining for an adequate period of time in the company of the Shaikh. Such “companionship” is either by means of correspondence or by physical presence in the association of the Shaikh. 5. The people of knowledge (i.e. the Ulama) hold him in high esteem, and refer to him. 6. The effect of his companionship (suhbat) is increase in the desire for Akhirat and Divine love as well as detestation for the love of the world. 7. The majority of his mureeds are followers of the Shariat, their conditions conforming with the demands of the Shariat. 8. He is devoid of greed and desire (for worldly gain and benefit). 9. He engages in Thikr and devotional practices. 10. He does not leave his mureeds unfettered, but reprimaands them when the need arises. He treats everyone according to their respective abilities. The one in whom these attributes exist is worthy of being a Shaikh and he should be considered a wonderful alchemy. His companionship and service to him are in fact priceless treasures. Once these attributes or perfection are found in a Shaikh. One should not be concerned about karamat (miracles) and kushf (inspiration). It is not necessary that these states exist in the Shaikh-e-Kamil nor is it necessary that he be one who does nor himself earn his livelihood.

THE SIGN OF SHAYKH-E-KAAMIL (QUALIFIED SHAYKH) "A Shaikh is one who has full knowledge and experience of spiritual ailments (amradh-e-batinah), attributes of vice and virtue (akhlaq-e-razeelah and akhlaq-e-hameedah), their characteristics (khawas) and their effects (ta’theerat). He should further be able to distinguish between their similarities and he must have perfect ability in devising plans and prescriptions for the acquisition of the attributes of virtue and the elimination of the attributes of vice. He has to be aware of the progress and retrogress of these attributes. He must be well versed in the hazards of the nafs and shaitaan, the intuitive senses and feelings pertaining to the angels and the Divine Being. He must be able to distinguish these various intuitive and extra-sensory feelings and perceptions. It is therefore imperative that the Shaikh of tareeqat be one who is qualified in this knowledge, be a mujtahid in this field and possesses natural ability and inherent propensity. if he has acquired the Tareeq by a mere self-study of books on Tasawwuf or by listening from others, he will destroy the mureed whom he is attending, because he will not be in position to correctly diagnose the various states of the mureed." Selected Passage from Shariat and Tasawwuf by Hadhrat Maulana Maseehullah Khan (Rahmahullah)

Necessary Requirements for a Shaykh-e-Kaamil: Knowledge of the Qur`aan and Hadeeth. Merely being an Aalim is not sufficient. He should be adorned with the qualities of Kamaal (perfection or excellence). He should be devoid of the love of wealth. He should be one who had acquired Tariqat from such Mashaa`ikh-e-Rabbaniyeen whose Silsilah (Chain linking one Shaikh with another) reaches Rasoolullah Sallallaahu alaehi wa-sallam without any intervening break. He should have achieved accomplishment in Riyaadhat (spiritual exercises) and Mujahadah (striving against the nafs) according to the instructions of his Shaikh, thus having achieved reduction in association with people, in conversation, eating and sleeping while having attained progress in Sadaqah, silence, Salaat and Saum. The noble qualities : e.g. Sabr (patience), Shukr (gratitude), Tawakkul (Trust), Yaqeen (resolute faith), Sakhawat (generosity), Qana`at (contentment), Amanat (Trustworthiness), Sidq (Truth), Tawaadhu (humility), Sukoon (peace), Ikhlaas (Sincerity), Hayaa (modesty), dignity, thinking before acting, contentment with Aakhirah, renunciation of love of wealth and fame, etc. must have become his nature and character. He has to be one who has inculcated in him, the Torch of Nubuwwat and in the light of this Torch, he has obliterated all the evil qualities such as Takabbur (pride), Ujub (vanity), Bukhl (stinginess), Hasad (Jealousy), Keenah (Malice), Hirs (greed), vain and distant hopes and despicable acts not befitting the dignity of Imaan. It is not a requirement for a Shaikh to be qualified in all branches of knowledge. However, he should possess sufficient knowledge pertaining to the Faraa`idh, Sunan and Nawaafil as well as the knowledge of the prohibitions and permissible things. It is incumbent that the Shaikh be well versed with the ways of treatment for the spiritual maladies and the methods of Mujahada and Riyadhat for the Saalikeen of Tariqat so that he may treat and instruct every person according to his ability. It is necessary for a Shaikh to be a man of wisdom which enables him to recognize the different temperaments of the mureeds and diagnose their spiritual maladies and conditions. The Shaikh should possess the knowledge, expertise and deep spiritual insight (Ma-arif) of those matters which are necessary for the mureeds following the path of Tariqat. It is imperative for the Shaikh to be kind, benevolent, patient and forebearing. He should not be harsh and of sour temperament. His talk should not be bitter nor sarcastic. He should not wander around aimlessly going on futile visits and sight-seeing. He should not desire an abundance of mureeds. He should not hanker after the world nor be in the pursuit of adornment and fame. The affection which the Shaikh should have for his Mureedeen should be similar to the affection which Rasoolullah Sallallaahu alaehi wa-sallam had for his Sahabah. Allah SWT says, "Verily, there had come to you a Rasool from among you. He becomes distressed with things which distress you and he is eager for (goodness and bounties) to settle over you. Towards the believers, he is most kind and benevolent." When the Shaikh is one with these attributes and he is adorned with the character of Nabi Sallallaahu alaehi wa-sallam, then undoubtedly, he will be the Heir of Rasoolullah Sallallaahu alaehi wa-sallam in respect of the spiritual reformation of the Mureeds.

The Shaykh-e-Kaamil "The Shaikh-e-Kaamil should be one who possesses the ability to entrench the Deen and the Shariah in the hearts of his Mureedeen. Without having adopted the Path of Sulook, it is not possible to be a Shaikh. By having traversed the stages of Sulook, he will have gained the experience of good and evil and have understood beneficial and harmful matters. Although a Majzoob has attained the Goal (Matloob), he is not qualified to be a Shaikh because he is unaware of the dangers and calamities of the Road. He is unable to guide and conduct the spiritual sojourn." Selected passage from Irshaadul Mulook, translation of Imdadus Sulook by Qutbul Alam Gangohi (Rahimahullah), by Hazrat Moulana Aashiq-e-Ilaahi Meeruti (Rahimahullah). Source

Spiritual Illnesses Require Spiritual Doctors Just as we consult a physician for the diagnosis and cure of our physical illnesses, similarly we need to "consult" a Shaykh who is a fully trained "Doctor" for our spiritual illnesses. No one consults books to diagnose and treat themselves. We need expertise in every field. One calls a plumber when plumbing is required and we consult a painter/decorator when our homes needs decorating and for our wordly needs we will of course consult the best there is. Now since spiritual illnesses will affect out our Hereafter should we not show concern and consult the best?. Spiritual doctors are know as Mashaikh (Plural of Shaykh). One such "Doctor", Shaykh Zulfiqar Ahmad Naqshbandi explains: Hence the need for a qualified Shaykh of Tasawwuf! Every traveller travelling the unknown needs a guide who is familiar with the terrain and is aware of its pitfalls. There is safety in having a guide who knows the path well. Similarly on the path of Sulook the Saalik (seeker) is in need of guide who is aware of the pitfalls as he himself has traversed the path under the guidance of another qualified guide. The company of the Shaykh is the means of attaining proximity to Allah Most High as this is the ultimate goal. If one wishes to acquire meat one will go to a meat seller (meat wala) and if one wishes to acquire fish one will go to a fish monger (fish wala). Similarly if one desires Allah ta’ala then one has to go to an Allah wala, the Ahlullaah (Friends of Allah)! Allah subhaanahu Wata’ala) says: يا ايها الذين امنوا اتقوا الله و كونوا مع الصادقين (التوبة “Oh you who believe, Adopt the fear of Allah and be in the company of the truthful ones” (At Tawbah) This points toward the importance of keeping the Suhbat (company) of the Saadiqeen, the Truthful Ones. The above verse links the quality of Taqwa with that of the companionship of the truthful ones. This clearly advocates and demonstrates the importance of Suhbat (companionship of the pious). Allah (Ta’ala) has given us the prescription of Suhbat in order to develop Taqwa. Shaykh Ashraf Ali Thanwi (An expert in this field) Rahmatullah says: The companionship of a pious man will induce piety just as the companionship of an evil man will induce evil in a person. Question is how do we recognise a qualified Shaykh? What are the signs of such a person? InshaAllah we will compile information which will be of benefit.

The Response of Hadhrat Zaid bin Dathina (radhiyallahu ‘anhu) When the disbelievers were about to execute the great Sahaabi, Zaid bin Dathina (radhiyallahu ‘anhu), they asked him: “Would you be happier if Muhammad (sallallahu ‘alaihi wasallam) was in your place and you were left free to be with your family?” His spontaneous response was: “By Allah, I cannot even bear that I be sitting comfortably with my family while even a thorn is pricking Rasulullah (sallallahu ‘alaihi wasallam).”On this, Abu Sufyaan remarked: “There is no parallel anywhere in the world to the love which the companions of Muhammad (Sallallahu Alaihi Wasallam) have for him.” (Fazaail Aamaal) يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Rasulullaah (SAW) was once with Hadhrat Ali (RA) at Hadhrat Ummu Mundhir w’s house when they were served some dates. When he had some, Rasulullaah (SAW) said to Hadhrat Ali (RA), “Enough now Ali! You are still weak (recovering from your illness).” When Hadhrat Ummu Mundhir w then served them a dish with beetroot with barley, Rasulullaah (SAW) said to Hadhrat Ali (RA), “O Ali! Eat this because it is good for you.” [Abu Dawood 3856] This dish consisting of beetroot with barley is extremely beneficial for people who are recovering from their illnesses and need to gain strength. Mufti Elias - (five minute madrasah)

SAUM & TAQWA People of Imaan! Siyaam (fasting) has been ordained for you just as it was ordained for those before you so that you attain Taqwa! [Quran 2:183] Siyãm is among the fundamental acts of Ibãdat. It has been ordained by Allah Ta’ãla for the development of Taqwa (piety) in the Mu’mineen. Fasting is extremely efficacious for the acquisition of Taqwa. A Muslim cannot acquire Divine Proximity without Taqwa. Without Taqwa, the Muslim must necessarily drift far off the straight Path (Sirãt-ul- Mustaqeem) which leads to Allah Ta’ãla and everlasting success in the Ãkhirah. One who denies the fardhiat (obligation) of Saum no longer remains a Muslim, and the one who does not fast during the month of Ramadhãn is a fãsiq (transgressor) of the highest order. Such a fãsiq totally destroys his spirituality and morality. There are numerous benefits, both spiritual and physical, of fasting. The prime benefit in the pursuit of Taqwa is the suppression of the inordinate desires and demands of Nafs- Ammãrah (man’s base carnal propensity). The Nafs is perpetually in collusion with Shaitãn to spiritually and morally ruin the Mu’min. If the Nafs is allowed unrestrained freedom, it will succeed to make man the slave of passion, lust and base emotions. His Imãn will suffer. The Noor of his Imãn will be extinguished. It is, therefore, essential that the Nafs is put in fetters. Fasting greatly aids in this direction. By fasting, the Muslim learns to restrain his lowly desires. The Nafs is not allowed free expression. The Nafs becomes accustomed to submit to the Shariah’s restrictions. Carnal desires are weakened and the ability of inculcating Taqwa is created. Fasting produces purity in the Rooh (soul). For such purity to come into the Rooh, spiritual authorities (the Auliya) say, there is nothing that has greater efficacy than fasting. While fasting results in even physical health, it creates a feeling of palpable spiritual purity in the Mu’min. The Door of Roohãniyat (the spiritual domain) is opened up by fasting. Fasting creates pleasure in Ibãdat. It also makes the heart more conducive for Ibãdat. The bond with Allah Ta’ãla is strengthened and the Mu’min acquires a greater awareness of his spiritual and moral goals for which he has been created. By fasting, the Mu’min progressively draws nearer to Allah Ta’ãla. Once Rasulullah (Sallallahu Alaihi Wasallam) s upplicated "O Rabbul ‘Ãlameen! When does the servant become closest to You?" The Divine Reply came: ‘When the servant is hungry and when he is in sajdah." The development of lofty, angelic attributes are engendered in the Mu’min by fasting. In fasting, man brings about in him a resemblance with the angels since the latter do not eat. They are devoid of evil inclinations and all things base. Man, by reducing his worldly relations and by increasingly stripping his Nafs of emotional desires, moves closer to the angelic domain. Zikrullah is the nourishment of the angels. By increasing His Zikrullah, especially in the state of fasting, the Muslim enters the realm of Divine Proximity. Fasting engenders a feeling for the poor. Man becomes more conscious of his less fortunate brethren and their hardships. He thus learns the lesson of sacrificing some of his wealth, to aid others in need. He inculcates in him feeling for humanity. The greatest and highest benefits of fasting are the acquisition of Allah’s Pleasure and lofty ranks in the Ãkhirah. In a Hadith-Qudsi, Allah Ta’ãla says: "Saum is for Me. I shall (personally) apportion out the reward for it." (Bukhãri). For the acquisition of the numerous benefits of Siyãm, there is, however, one vital condition, viz. abstention from sin and futility. Sin and futility negate the beneficial effects of fasting. It is therefore essential for the Sã-im (the fasting person) to exercise utmost care and abstain from sin and all things of futility. Should the Sã-im not be heedful of this important condition, his mere abstention from food and water will be akin to a chained animal which is denied food. Spiritually, such abstention from food and drink is of no value. The Muslim should therefore understand well the purpose of Saum and transform his abstention from food into a higher and spiritual act of Ibãdat for the achievement of all the lofty benefits by abstaining from sin, futility and all such things, acts, attitudes and thoughts which neutralise and nullify the efficacy of Saum. In addition to the adoption of the moral principles for gaining the spiritual and moral effects of Saum, it is essential to adopt all the Fiqhi (juristic) rules necessary for the validity of Saum. Without these rules the Saum is rendered utterly worthless and at times totally invalid. Tarbiyatus Sãlikeen Editor Shaykh Mufti Zubair Dudha Published By Islãmic Tarbiyah Academy

The Strange Seas of Bermuda There is a strange area of the ocean referred to as the Bermuda Triangle where every plane or boat travelling through the area mysteriously goes missing. It has happened too often that aircrafts flying over the area suddenly burst into flames and are destroyed. To date, approximately 521 aircraft have been lost there. Aircrafts now do not even pass by there. Scientists have been unable to determine what really is the cause of all this and even with all their technological advancements, they are often forced to bow before the awesome might of Allaah. (Madrasah in Just 5 Minutes - Mufti A.H.Elias May Allaah protect him)