Ask Mufti a Question

Question and answers session by Mufti Abdul Qadir Peeraye at Quatre Bornes Sunnee Masjid.
Session: Saturday 15 January 2022
Series 002

Question 1.

Talk on Gyarween Shareef .

Answer:
Etymology
The term Gyarvi Sharif is derived from Urdu- Hindi word ''Gyarah'' which means 11 (eleven) in English.
Sharif represents the honorifics.
History of Gyarvi Sharif
Shaykh Abdul Qadir Jilani in his lifetime used to distribute foods among his student on 11th of every
lunar month and pays the Isaale Sawab to Rasul Alllah Sallalahu alaihi wa sallam.
So after his Wisal, his students continued this tradition of Shaykh and they also started paying Isaale
Sawab to Shaikh Jilani along with prophet (peace be upon him) on this day.
When this tradition came to Indian subcontinent, the people of subcontinent also started the traditions
of remembering Gaus Pak by discussing his life, reciting manqabat in his Shaan, along with the traditions
which had come from Iraq.
All these traditions joint and took the shape of a distinct festival among the Sufis known as Gyarvi Sharif.
Scholarly Opinions on Gyarvi Sharif Celebration
Basis
The Principal motif of its celebration is to remember Shaykh Abdul Qadir Jilani R.A (unanimously
considered as the friend of Allah by all the sects of Islam, either Salafi or Sufi) and to perform Isaal e
Sawab.
From Quran e Majeed
In Quran Allah said in Surah Maryam verse no 16:
"And mention in the Book ˹O Prophet, the story of˺ Mary".
… which means Allah has commanded his beloved Prophet to remember Mary (Bibi Mariyam who was
the pious lady and saint (Wali Allah)), which proves that it is the command of Allah Subhana hu wa taala
to remember his Wali (friend of God).
The mainstream Sunni Ulema has already accepted Isaal e Sawab as permissible act.

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Giyarween Shareef is specifically an Esaale-Sawaab for Sayyiduna Sheikh Abdul Qaadir Jilani (Razi Allaho
Anho). These are many proofs in the Holy Qur an, the Ahadith and from the statements of many of the
illustrious Ulema and Mashaaikh of Islam substantiating the validity of Esaale-Sawaab.
Almighty Allah states in the Holy Quran: And those who came after them say, Our Lord forgive us and
our brothers who came before us into the Faith, and leave not in our hearts rancor (dislike) against
those who have believed. Our Lord! You are indeed full of Kindness, Most Merciful. (Surah Hashr: 10)
The Holy Prophet (Sallallaho Alaihay Wa Aalihi Wasallam) has stated: There is Allah’s Mercy on my
Ummah. A person who is buried as a sinner, but with prayers and Istighfaar (asking for forgiveness) of
Muslims, they with arise without sins (on the Day of Judgement). (Tibrani)
In another Hadith which is recorded in Sahih Mishkaat Shareef, it is narrated that a Sahaba once asked
Prophet (Sallallaho Alaihay Wa Aalihi Wasallam): O Prophet of Allah! We give Sadqa (charity) on behalf
of our deceased and perform Hajj on their behalf. Does the Sawaab reach them? The Holy Prophet
(Sallallaho Alaihay Wa Aalihi Wasallam) replied: Yes, without doubt they become happy as one of you
becomes happy when he is presented with a gift.
Some other Ahadith of Esaale Sawaab:
Hadith No.1: It is in Abu Dawood and Nasa’i from Sa’ad ibn Ubaadah (radi Allahu anhu) that he asked the
Prophet (Sall Allaho alaihi wasallam),
“Ya Rasoolallah (Sall Allaho alaihi wasallam), Sa’ad’s mother has passed away. Which sadqa is best to do
for her?’ The Prophet (Sall Allaho alaihi wasallam) said, ‘Make sadqa of water (since there was shortage
of water
then).’ He had a well dug and said; ‘This well is for the mother of Sa’ad’ in other words, the sawaab is for
Sa’ad’s mother.”
Hadith No.2: It is in Sahih Bukhari and Muslim on the authority of Ummul Mo’mineen Sayyida Aisha
Siddiqa (radi Allahu anha), “A person came to
the Prophet (Sall Allaho alaihi wasallam) and said that his mother passed away suddenly and he felt that
if she had anything to say before her death, she would have requested sadqa. He asked that if she would
receive any sawaab if he made sadqa on her behalf. The Prophet (Sall Allaho alaihi wasallam) answered
by saying, ‘Yes’ (she would receive the reward).”
Whilst commentating on this Hadith in Ash’atul Lamaat, Hazrat Sheikh Abdul Haq Muhadith-e-Dehlwi
alaihir rahma states, “This Hadith is proof of the fact that the deceased receives sawaab from Sadqa and
the same
refers to Dua. This (sending sawaab to the deceased) has been the manner of the Ahle Haq (Righteous
Scholars). There has been a difference of opinion according to some relating to sending sawaab of
physical Ibaadat such as Namaaz and recitation of the Quran. The Proper Mazhab is that these actions
give reward to the deceased and this is based on the reasoning that Dua (gives reward to deceased)
Hadith No.3: Abu Dawood reports on the authority of Amr bin Sha’ab who himself narrates a Hadith
from his father and Grandfather as follows,
“A’as ibn Waa’il made a wasiyat (declaration) that one hundred slaves should be freed on his name

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(after his death). In complying with his request, his son Hishaam freed fifty slaves on his name. His other
son Amr intended to free another fifty slaves but decided to first take the permission of the Holy
Prophet (Sall Allaho alaihi wasallam). He presented himself in the Court of the Holy Prophet (Sall Allaho
alaihi wasallam) and said, ‘Ya Rasoolallah (Sall Allaho alaihi wasallam), my father made wasiyat that we
should free one hundred slaves on his name (after his death) and Hishaam has already freed fifty slaves.
Now fifty slaves are left to be freed. May I free those fifty slaves?’ The Prophet (Sall Allaho alaihi
wasallam) said, ‘If he was a Muslim and you freed the slaves on his name, or if you gave sadqa
or made Hajj on his name, he would have received this (reward).” Sheikh Muhaqqiq has stated as
follows concerning this Hadith in Lam’aat:
“From this, it is evident that no amount of sadqa can give a Kaafir any benefit or freedom (from torment
of the hereafter). The Muslim (deceased) attains benefit from Ibaadat through wealth and bodily
Ibaadat.”
Hadith No.4: “If one recites Surah Ikhlaas (Surah Qul huwallah) eleven (11) times and sends its sawaab
to the deceased, then the person reciting receives sawaab equivalent to the one to whom it is being
sent.” This
Hadith has also been recorded in Durr Mukhtar in the Chapter on ‘Janaazah’ and in Fathul Qadeer in the
chapter on ‘Making Hajj on behalf of the deceased’.
The Ahadith and the verses, as well as many other, suggest that Dua and Esaale-Sawaab for those
Muslims who come before is a highly commendable act. This action of making Dua is also the essence of
the Giyarwee Shareef. Although the event pertains the Great Saint, all Muslims are remembered in the
Duas for Esaale-Sawaab.
The celebration of Giyarween Shareef has been observed by great Awliya and Ulema for many hundreds
of years. Giyarween Shareef is specifically an Esaale-Sawaab for Ghaus-al Azam (radi Allahu anhu).
It is also celebrated o the 11th of every Islamic Month (Giyarween means eleven in Urdu) in many
mosques or by individuals at home. This auspicious function takes place both nationally and
internationally endowing great spiritual benefits and Barakah.
Describing the circumstances of his time, Sheikh Abdul Haq Muhaddith Dehlvi (Razi Allaho Anho) in Ma
Thabata minas Sunnah writes: Verily in our country (Indo-Pak sub-continent) in these times, the
celebration of Giyarwee Shareef is widespread. It is more famous among the Mashaaikh of the
Qaderiyyah Order.
Shah Abdul Aziz Muhaddith Dehlvi (Razi Allaho Anho) states in his Fatawa Azeeziyah: To read Fateha and
to send his Sawaab to the Arwaah (souls) is permitted and correct.
He further states in his Malfoozat-e-Azeezi: During the Giyarwee Shareef, the Sultan and the pious
elders congregate at the Mazaar Shareef (Blessed Tomb) of Sayyiduna Sheikh Abdul Qaadir Jilani in
Baghdad Shareef. They recite the Khatam Shareef from Asar Salaah till Maghrib Salaah and also recite
the praises the praises of Sayyiduna Sheikh Abdul Qaadir Jilani (Razi Allaho Anho). After the Maghrib
Salaah, the Spiritual Head sits in the middle of the congregation and leads the Zikr. On this occasion

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many people experience a sense of Wajd (spiritual ecstasy). This is followed by distribution of sweets
prepared for the function. The people disperse after the Esha Salaah.
There are numerous scholars who have elaborated on the Giyarween Shareef. To name a few: The son
of Mulla Jeewan (Razi Allaho Anho) in his book, Wajeesus Siraat. Mulla Jeewan is also the teacher of
Sultan Aurangzeb Alamgir, the Great Mughal Emperor; Allama Ghulam Sarwar Lahori (Razi Allaho Anho),
author of Khazinat ul Asfiyah; Sheikh Abdul Haq Muhaddith Dehlvi (Razi Allaho Anho) in his book
Akhbaar-ul Ahyaar; Shah Abul Muaali (Razi Allaho Anho) in his book Tuhfa-e-Qaaderiyah; Arif-e-Billah
Imam Shatooni (Razi Allaho Anho) in his famous Kitaab Bah-jatul Asrar Shareef.
And Allah and His Prophet know best.

Question 2:

I wanted to know if bayat with a pir can be broken. If yes under what conditions.

Answer:
It is not compulsory for anyone to take bayat with a shaykh. But the benefits of taking bayah with a good
Sufi shaykh are too numerous to mention.
The most important being that if a person wishes to reach the highest levels of iman (faith) and
closeness to Allah Almighty, the level of ihsan (excellence) as described by the Prophet (pbuh) that is
impossible without a Sufi guide/murshid.
Notes:
 It is best to take the guide who your heart most feels comfortable with and to submit
wholeheartedly to that Shaykh.
 If one is doubting his/her Shaykh, then the benefit will be minimal.
It is like someone who boards a train, but gets off at every station to check other trains or to look
around at where other people are going. That person may finally reach their destination but it
will take a very very long time and will never be satisfied. It is best and most efficient to decide
on the path you are taking and stick firmly to it.
 If your heart is not comfortable with a particular shaykh or tariqah, then maybe you are not
ready yet to commit.
Importance of Bayah | to Pledge Allegiance to a Shaykh
Pledging allegiance, also known as taking bayah or bayt, is a tradition from the times of Beloved
Messenger of Allah.
Once such example of this is when the Noble Companions pledged oath to him under the tree. In this
incident, each Companion placed their hand in the hand of the Beloved Prophet, and affirmed their faith
in the oneness of Allah (tawheed).
This incident is reported in the Holy Qur’an, which states, “Certainly Allah was pleased with the believers
when they pledged allegiance to you, [O Muhammad], under the tree, and He knew what was in their
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hearts, so He sent down tranquillity upon them and rewarded them with an imminent conquest.”
[Qur’an 48:18]
Importance of Bayah to a Shaykh
The Beloved Messenger of Allah said, “Whoever dies and did not take an oath of allegiance (to a Muslim
leader) has died a death of jahiliyah (ignorance).” [Bukhari, Muslim]
The meaning of taking bayah is to pledge spiritual allegiance & surrender yourself to the supervision of a
Murshid/Pir/Shaykh, or spiritual teacher/leader. He leads you to Allah by guiding you through the path
of Shar’iah and the teachings of our Beloved Prophet. The Murshid is he who takes others under his
guardianship so that he may help them with their deen, often strengthening their hearts with zikr and
good counsel.
Taking bayah also acts as a powerful guard against arrogance and pride, as a mureed (a spiritual disciple,
follower, a seeker who follows the Murshid as his guide on the path of Tasawwuf) must hold complete
adab (respect) and humility where his Murshid is concerned. This orders the nafs towards discipline; it is
made to recognise its own worth, reflecting upon the pure state of those close to Allah, realising that
true honour is in piety only, and understanding that it has no right to be proud. The nafs also learns to
obtain knowledge and guidance from one who is greater in faith, causing it to humble itself. This is the
way of the Salaf, who would sit at the feet of their Murshid to correct their own characters (akhlaaq)
and achieve purity.
• Sayyidina Shaykh Abdul Qadir al-Jilani, the Leader of the Saints, explains, “Arrogance, hypocrisy,
egoism, are all arrows of Shaytan aimed at your hearts. One should formulate a strategy to defend
oneself from this attack.
The correct strategies are explained and demonstrated by the Mashaa`ikh (Teachers). You should heed
to their commands and act on them. They will guide you on the path of Allah since they have already
travelled on this path. Ask their advice on matters relating to the nafs (lower self), cravings and other
weaknesses, because they have also suffered their consequences and are well aware of the dangers and
harms of evil desires. They have battled these over a long period of time and can confront, control and
defeat them.” [Al-Fath-ur-Rabbani, pg. 150]
Additionally, spending time in the presence of the righteous will cause one to benefit greatly in
character and mannerisms. This influence has a powerfully positive effect on a person’s heart and mind,
causing them to adopt traits pleasing to Allah.
• Imam Ghazali states in his Ihya Uluum al-Din, “Keep company with those who have firm faith, hear
from them the learning of sure faith, follow them always, so that your faith may become firm as their
faith became firm.”
The Messenger of Allah said, as an analogy for good/bad company, “The likeness of a righteous friend
and an evil friend, is the likeness of a (musk) perfume seller and a blacksmith. As for the perfume seller,
he may either bestow something on you, or you may purchase something from him, or you may benefit
from his sweet smell…” [Bukhari, Muslim]

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The above narration clarifies the importance of righteous company, which can benefit a person in more
ways than one – there are numerous other Ahadith about the merits of being with the righteous. Also,
the Holy Qur’an states:
“And keep yourself patient [by being] with those who call upon their Lord in the morning and the
evening, seeking His countenance.” [Qur’an 18:28]
Regarding the presence, then, of a Murshid, one who is a scholar of religion and devout in his duties
towards Almighty Allah, one should bear in mind the following Hadith of the Noble Messenger, may
Allah’s peace and blessings be upon him:
“The best of you are those who, when they are seen, God is remembered.” [Ibn Majah]
This highlights the necessity of being in the company of one’s Murshid who, if he is a true teacher, will
have this effect on those who meet him.
• Imam Muhyuddin ibn Arabi states in his book, Kitab Kunh ma la Budda minhu lil-Murid or What the
Seeker Needs, “Look for a perfect teacher who will lead you on the Straight Path.”
• Imam al-Shafi said, “I accompanied the Sufiya (plural of Sufi) and I received from them three kinds of
knowledge, 1. They taught me how to speak, 2. They taught me how to treat people with leniency and a
soft heart, 3. They guided me in the ways of Tasawwuf.” [Tanwir Al-Qulub, page 405]
• Imam Ahmad advising his son said, “O my son, you must sit with the Sufiya, because they are like a
fountain of knowledge. They recite the remembrance of Allah in their hearts. They are ascetics and they
have the most spiritual power.” [Ghiza Al-Albab, Vol 1, page 120]
• Imam Abu Hanifa said, emphasizing the importance of sitting at the feet of a spiritual guide and
teacher, “If it were not for two years, I would have perished. For two years, I accompanied Imam Jafar
al-Sadiq and I acquired the spiritual knowledge that made me a knower in the Way (i.e. Tasawwuf).”
[Ad-Durr Al-Mukhthar, Vol. 1, page 43]
It has been agreed upon for centuries that one cannot travel the path of Tasawwuf, or the essential
spiritual branch of Islamic belief, without guidance from a spiritual teacher. This knowledge cannot be
taught in books, it must be acquired through the guidance of a teacher or Murshid.
• Mawlana Jalaluddin Rumi states in his Masnavi, “Butter cannot be acquired without milk, as
recognition of Allah (ilm-e-baatin) cannot be obtained without a spiritual guide or Murshid.” And he
further states, “Whoever travels without a guide needs two hundred years for a two day journey.”
About him, there is a story regarding the importance of a Murshid.
He, Mawlana Rumi, was not only a poet but also a great jurist, theologian and scholar of the highest
accord. One day, as he taught his students in the open courtyard of the Masjid, a poorly dressed dervish
stood by and watched. He observed how the Mawlana referred to many handwritten books and texts as
he taught, so he enquired as to what they contained. Mawlana Rumi replied, “O Sufi! This contains
knowledge which is beyond your understanding, so you continue to read your tasbeeh (rosary).” The
dervish was in fact the great Shamsuddin Tabrez, who would soon be his spiritual guide and teacher.
When Mawlana Rumi’s attention had gone back to teaching, Khwaja Shamsuddin Tabrez threw all the
Mawlana’s books into the nearby pond. The students who noticed this rushed to him and began to beat
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him. A distraught Mawlana Rumi complained of how his valuable knowledge had all been lost.
“Tell your pupils to leave me alone and I will give back your books,” replied Khwaja Shamsuddin.
Mawlana Rumi, thinking that this would be impossible, asked his students to leave the dervish alone.
Then he watched in amazement as Khwaja Shamsuddin recited ‘Bismillah,’ retrieved the books out of
the water and returned them to him intact. He asked him as to how he had done this, to which Khwaja
Shamsuddin replied, “This knowledge is beyond your understanding so you continue to teach your
pupils.”
The Mawlana then realised his mistake, asked for forgiveness and submitted himself to the presence of
this great Sufi dervish. Eventually, time spent at the feet of Khwaja Shamsuddin transformed him from a
scholar of religious texts, into a truly devout lover of God.
In Mawlana Rumi’s own words:
“Sad kitaboh, sad waraq, dar nar kun
Aur jaan-o-dil rah, janibeh, dil daar kun.”
Meaning: “Throw all your books into the fire,
And turn with heart & soul towards the pure-hearted (the Awliya).”
Hafiz al-Shirazi affirms this advice saying, “Do not take a step on the path of Love without a guide. I have
tried it one hundred times and failed.”
• If one is lucky enough to reach the presence of a Wali or Friend of Allah (read article about Wilayah),
bear in mind the words of Khwaja Shah Baha’uddin Naqshband who said, “There is no friend of Allah on
this earth who is not under the special Gaze of Allah. When you sit in the company of the friend of Allah,
the fayz (spiritual blessing) that you receive is in fact a reflection of that special gaze.”
The power of this fayz has been known to truly transform personalities, causing even the harshest of
criminals and sinners to turn whole-heartedly to Allah in repentance and devotion.
• Sayyidina Shaykh Abdul Qadir Jilani said, “The heart is the plantation for the Aakhira (hereafter). Sow
the seeds of Imaan in your heart. Irrigate, fertilise and mature it with regular good deeds. If there is
kindness and energy in the heart, it will be fertile and an abundant harvest will result. Should the heart
be harsh and contemptuous, the soul becomes infertile, barren and no crop will be able to grow.
Learn this art of farming by its farmers/experts, the Awliya Allah. Do not think your opinion to be
sufficient. Our Prophet says, ‘Seek help in every field from an expert in that field.’” [Al-Fathur Rabbani,
pg. 202]
Criteria of a True Murshid
A true Murshid is one whose own faith is sound enough for him to guide others to the Path. His status as
a Murshid must be initiated by orders from his own spiritual guide, who may receive these instructions
from preceding saints with the permission of the Beloved Messenger of Allah.
This spiritual chain is known as a Tareeqa (see next heading for details).
Firstly, true Murshid must be a Sunni Muslim who strictly follows the beliefs and creed of the Ahle
Sunnah wal Jamaah, the only true path of Islam. He adheres to the ways of the Beloved Messenger, and
is guided by the Noble Companions and the Salaf who follow after them. This is absolutely crucial, and

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without this, he is a danger to the Imaan of those who follow him and a cause for serious corruption in
faith.
• Imam Malik said, “Whoever studies jurisprudence (fiqh) and does not study Tasawwuf will be
corrupted. Whoever studies Tasawwuf and does not study jurisprudence will become a heretic.
Whoever combines both will reach the truth.”[Kashf Al-Khafa Wa Muzid Al-Abas, Vol. 1, page 341]
Secondly, he must be a knowledgeable scholar or Aalim, with a broad understanding in matters of Deen
so that he is able to differentiate between forbidden (haram), acceptable (halal) and everything in
between. He will be able to give sound judgements and guide the actions of his followers according to
the Qur’an and Sunnah.
Thirdly, he must display the noble characteristics and etiquettes taught by the Beloved Messenger, and
this indicates the purity of his heart. A great Murshid is one who teaches by practical example as well as
through his words and advice. He is respected by all due to his character and he instils love for the
Sunnah within the hearts of those who follow him.
Fourthly, his spiritual lineage (Shejra) must be that of a true Tareeqa, or spiritual chain; it must be
connected, starting from our Master the Beloved Messenger of Allah, to Noble Companions, to Salaf and
Awliya after them. Spiritual wisdom, teachings and guidance are passed down from the top in this
manner, so one cannot gain any fayz or virtue without these connections.
Additionally, Imam Muhyuddin ibn Arabi teaches that one should not expect a Murshid to perform
miracles. This is not a requirement of a spiritual guide or even of a Wali. This is something which many
are blessed with by Allah, but is an aspect they wish to conceal due to their humility and noble state.
• Imam ibn Arabi states, “People think that a Shaykh should show miracles and manifest illumination.
The requirement of a teacher however, is only that he should possess all that the disciple needs.”
• Regarding this, Mawlana Rumi narrates the following story in his Masnavi:
Seeing a man who was tilling the earth, a fool who was unable to control himself cried out, “Why are
you ruining this soil?”
“Fool,” said the man, “leave me alone. Try to recognize the difference between tending the soil and
wasting it. How will this soil become a rose garden until it is disturbed and overturned?”
This indicates the importance of the Shaykh who acts as the tiller, testing the mureed by overturning
their heart and nourishing their inner soil. This is done to benefit the mureed so that their full inner
potential is realized and as a result, they are elevated in spiritual rank and station.
Duties and Respect towards One’s Murshid
First and foremost, it is crucial for the mureed to have utmost love, respect and trust towards his
Murshid. A seeker cannot gain even a grain of wisdom or blessing unless he has complete adab
(respect) for his spiritual guide.
Notice the respect and honour the Noble Companions had for the Beloved Messenger of Allah. They had
such deep love and respect for him that they would honour everything associated with him – his
belongings, his mannerisms, places he visited etc. They would never raise their voice above his, they
would never turn their backs towards him or even look at his blessed face except by glancing, due to
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their respect for him.
A mureed’s respect for his/her Murshid should be in accordance to the Companion’s level of reverence
for the Beloved Messenger – he was their guide to Allah, as one’s Murshid is a guide to the Beloved
Messenger.
• Khwaja Shah Baha’uddin Naqshband said, “Good conduct with the Shaykhs is a requirement for every
seeker. The Shaykhs are the causes and the means for following in the footsteps of the Prophet.”
It is also extremely important that the mureed adheres to the advice and instructions of the Murshid,
without fail or hesitation. Of course, any advice given which is blatantly and without even a shadow of
a doubt, in contradiction of the Shari’ah, must be opposed – but a true Murshid will never advise in
such a manner.
In the case of a true Murshid, a mureed must understand that even when the advice of their Murshid
appears suspicious, these doubts should not be entertained. Often, it is due to the lack of the mureed’s
understanding and faith that they are unable to comprehend the wisdom behind the Murshid’s words.
Therefore, they should endure with patience knowing that eventually, their doubts will be removed and
the truth will be brought to light. The true Murshid has answers which a seeker can only obtain through
complete trust.
• Khwaja Moinuddin Chishti said, “Whoever has attained anything achieved it through service (khidmat).
It is compulsory upon the mureed not to go against the commands of the Murshid even to the size of an
atom.”
There is an incident reported about Imam Junayd al-Baghdadi, who came to the River Tigris and saying
“Ya Allah”, began to walk across it as if it was solid ground. One of his followers witnessed this, so the
Imam advised him to say “Ya Junayd” and he too would be able to cross. The follower did so, and
repeating “Ya Junayd”, he walked across the water – until Shaytan entered his mind. He thought, “The
Imam himself is repeating the Name of Allah, whilst he tells me to repeat ‘Ya Junayd’. Surely, this is
shirk! Will I not repeat the Name of Allah too?”
So he disregarded the words of his Murshid Imam Junayd, and began to say “Ya Allah”. Immediately, he
plunged into the depths of the water beneath him and began to drown. Imam Junayd rescued him and
he told him what had happened. The Imam replied, “You have not yet understood or attained the status
of Junayd and yet you tried to comprehend the Reality of Allah!”
• Sayyidina Shaykh Abdul Qadir al-Jilani, “You should heed to the commands of the Shaykhs and act on
them. They will guide you on the path of Allah since they have already travelled on this path.”[Al-Fathur
Rabbani, pg. 150]
Therefore, the mureed must ensure that they are consistent in reciting the awrad (or wird, wazaa’if, or
daily zikr) prescribed to them by their spiritual guide. This is of utmost importance; the Murshid is a
healer or physician who recommends the appropriate antidote necessary for the seeker. He knows the
seeker’s state better than the seeker themselves, so trust in his knowledge and remember that he
receives guidance from the saints and the Beloved Messenger of Allah.

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• Khwaja Moinuddin Chishti said, “Whatever zikr the Murshid has instructed should be read accordingly
so that the mureed may attain some spiritual perfection; what the Murshid commands is for the benefit
of the mureeds.”
A seeker should also show complete loyalty and allegiance towards their Murshid. They should honour
the belief that their Murshid is the best guide for them, the most beneficial for them, and that none else
can surpass this rank. This loyalty is a part of the respect shown towards one’s Murshid, as it proves the
level of trust and belief a seeker has, not just in the Murshid, but also the tareeqa they follow.
Those who are looking for a Murshid to guide them should remember that if a seeker is truly sincere,
Allah will guide them to a true Murshid who will elevate and strengthen their spiritual state. InshaAllah,
they will be successful if they act upon the words of the Qur’an, “And seek help through patience and
prayer…” [Qur’an 2:45]
And Allah and His Prophet know best.

Question 3:

Eski li permissible ek nou kapav lire Surah Yasin lor nom Maman et Papa come Sadaqa
Jaariya

At the outset please know, that in Islam, death is not perceived as an end of life. It is just the end of the
worldly existence as we witness it, and the beginning of a new existence, in which the soul experiences a
new world called "Barzakh." The soul may experience this new life with or without its original body,
according to its own rank allotted to it by Allah the Almighty, the Supreme. There are too many proofs
from the Holy Qur'an and Hadeeth (Holy Prophet's Traditions) regarding the above, and warrant an
extensive article on the same. But that is not the question here.
The question that some people ask is that if a person is dead, can we increase its status or decrease its
torment by conveying rewards of OUR deeds.
It is the consensus of the Sahaba, the earlier Ulema, and the latter ones that the above is (a) Effective
and that (b) it is certainly permissible, in fact meritorious, to do so.
If one wants to convey the reward of one's recital of Holy Qur'an, charity, Nafil Salaat (Non Obligatory),
fasts and good deeds, Hajj, Umrah etc., then one should convey it to the virtuous soul of our beloved
Holy Prophet (peace and blessings be upon him), one's relatives, and all the Muslim men and women. All
of them will receive the same reward without any deduction; the one who has carried this out will also
receive the same reward without any loss. It is also valid to convey the reward to the living persons.
(Fatawa Shami).
A. PROOFS FROM HOLY QUR'AN
Verse 1
And those who came after them say, "O our Lord! Forgive us, and our brothers who accepted faith
before us, and do not keep any malice in our hearts towards the believers - O our Lord! Indeed You only
are the Most Compassionate, Most Merciful." (Hashr 59:10)

10
Note that the above verse is a very strong evidence of the practice of the Sahaba, which was so loved by
Allah that it is part of the Holy Qur'an. Why would the Sahaba pray for the deceased people if their
prayer was of no benefit And to top it all, Allah the Almighty has approved and praised their action!
Verse 2
"O our Lord! And forgive me, and my parents, and all the Muslims on the day when the account will be
established." (Ibrahim 14:41)
The benefit of the above verse is obvious. The prayer of Prophet Syedna Ibrahim (peace be upon him),
includes all believers - right from the beginning i.e. those before him, and till the end of this world i.e.
even those who are not yet born. Al Hamdo Lillah! And this prayer is often made in the last part
(Qaadah) of our Salaat.
READING OF QUR'AN AND ZIKR (HADEETH # 25 - 30)
Hadeeth 25
Narrated Abdullah Bin Umar (Allah be well pleased with him) that our beloved Holy Prophet (peace and
blessings be upon him) has said, "that if anyone dies amongst you then do not keep it, send it towards
the Kabr, and after burying it, Stand before its head side and recite the first Ruku of "Surah Bakarah", i.e.
from Alif Laam Meem Zaalikal Kitaab to Humul Muflihoon; and recite by it's feet side the last Ruku of
"Surah Bakarah", i.e. From Aamanar rasoolu till the end of the Surah, Fansurna alal qumil kaafireen.
(Mishkaat).
Hadeeth 26
The Holy Prophet said: "Recite Ya Seen [Qur'an 36] over your dead." (Abu Daud, Nasai, Ibn Majah)
Hadeeth 27
Ata' ibn Abi Rabah (Allah be well pleased with him) said: I heard Ibn `Umar (Allah be well pleased with
him) say: I heard the Holy Prophet say: "When one of you dies do not tarry, but make haste and take
him to his grave, and let someone read at his head the opening of Surah Baqarah, and at his feet its
closure when he lies in the grave." (Tabarani)
Hadeeth 28
The Holy Prophet (peace and blessings be upon him) said, "What is credited to a believer of his action
and good deed after his death is any useful knowledge he might have taught or spread, a Allah-fearing
child he might have left behind, a copy of the Qur'an he might have left to an heir, a mosque he might
have built, a house he might have dedicated for use by travellers, a stream or river he might have
caused to run, a donation to charity (i.e. sadaqah) he might have set aside when he was enjoying good
health. All that catches up with him after his death." (Ibn Majah).
The underlined words "a copy of the Qur'an he might have left to an heir" are an ample proof that when
the heir will read from it, the reward will be passed on to the deceased.!!!
Hadeeth 29
Jaber reported: We came out with the Holy Prophet (peace and blessings be upon him) to Saa'd bin
Muaz when he expired. When the Holy Prophet performed his funeral prayer, and he was buried in his
grave and the earth was levelled upon him, the Holy Prophet read "Tasbeeh" and we also recited
11
"Tasbeeh" for a long time. Then he recited "Takbeer", so we too recited "Takbeer". It was asked ";O the
Messenger of Allah! Why have you recited "Tasbeeh" and "Takbeer" He said, "The grave became too
narrow for this pious man till Allah made it spacious because of it (the recitation)." (Ahmed, Mishkaat)
Hadeeth 30
Narrated on the authority of Ibn Shamasa Mahri : He said: We went to Amr b. al-As and he was about to
die. He said: When I die, let neither female mourner nor fire accompany me. When you bury me, fill my
grave well with earth, then stand around it for the time within which a camel is slaughtered and its meat
is distributed so that I may enjoy your intimacy and (in your company) ascertain what answer I can give
to the messengers (angels) of Allah. (Muslim - part of a longer Hadeeth.)
It is desirable that after burial the people sit at graveside for the duration of slaughtering a camel and
distributing its meat, and that during that time the sitters busy themselves with reciting Qur'an,
supplicating for the deceased, exhortation, and the stories of the Holy Prophets etc. Imam Shafie said
that it is better to recite the Holy Qur'an and all those present should also recite - and it is better if the
entire Qur'an is recited. Also documented by Imam Nawawi in Riyadh-us-Saleheen.
It is the opinion of most scholars that when visiting the graveyard, a person should recite the following
Surahs because of their individual excellence, and then convey the reward of recitation: Surah Fateha
(one of the best prayers), Surah Yaseen (the heart of the Holy Qur'an), Surah Ikhlas (equal to one third
of Holy Qur'an in reward) and Surah Mulk (intercedes for the reader till the reader is forgiven).
And Allah and His Prophet know best.

Question 4.

15h30 I can do swalaatul zohr.

Answer:
Yes.
There are five obligatory prayers in a day. Each Salah must be offered during its proper time.
The Morning Prayer (SALAT-UL-FAJR): It can be performed at any time between the breaking of the
dawn till just before sunrise.
The Noon Prayer (SALAT-UL-ZUHR) its time begins after the sun declines from its zenith until the length
of the shadow becomes twice your height. (Mithlayn)
The Afternoon Prayer (SALAT-UL-ASR) its time begins soon after the time for Zuhr prayer ends and
extends to just before sunset.
The Evening Prayer (SALAT-UL-MAGHRIB): its time begins just after sunset and extends to shafq abyadh
when the whiteness in the horizon disappears.
The Night Prayer (SALAT-UL-ISHA) its time begins from the ending of the Maghrib Salah until dawn.

12
The differences between Imam Abu Hanifa (RA) & Imam Shafee (RA) in regards to the beginning of Asr
Salah is based on their respective interpretations of the Quran and Hadith of the Prophet of Allah
Sallallahu Alahi Wasalam.
There were differences also between the companions of the Prophet on the beginning of Asr Salah
thus, one should not assume the differences also between the great Imams as something wrong or
deviated.
There are many hadiths which prove both Imam Abu Hanifa (RA) & Imam Shafee (RA) judgement on this
issue:
1. Abdullah Bin Rafii Radiallahu Anhu asked Saaiduna Abu Hurayrah Radiallahu Anhu regarding the times
of prayers. Saaiduna Abu Hurairah Radiallahu Anhu replied, “I will tell you: When the length of your
shadow (from the sun) is equal to your height then perform the Zuhr salah. When the length of your
shadow becomes twice your height, perform the Asr salah…’ (Muatta Malik p.5)
2. Saaiduna Abdullah Ibn Abbas Radiallahu anhu narrates that The Prophet of Allah Salallahu Alahi
Wasalam said: Jibraael Alayhi Wasalam led me in prayer at the House (i.e. the Ka’bah). He prayed the
noon prayer (Zuhr) with me when the sun had passed the meridian to the extent of the thong of a
sandal; he prayed the afternoon prayer (Asr) with me when the shadow of everything was as long as
itself; he prayed the sunset prayer (Maghrib) with me when one who is fasting breaks the fast; he
prayed the night prayer (Ishaa) with me when the twilight had ended; and he prayed the dawn prayer
(Fajr) with me when food and drink become forbidden to one who is keeping the fast. On the following
day he prayed the noon prayer with me when his shadow was as long as himself; he prayed the
afternoon prayer with me when his shadow was twice as long as himself; he prayed the sunset prayer at
the time when one who is fasting breaks the fast; he prayed the night prayer with me when about the
third of the night had passed; and he prayed the dawn prayer with me when there was a fair amount of
light. Then turning to me he said: Muhammad, this is the time observed by the Prophets before you, and
the time is anywhere between two times.’ (Sunan Tirmizi p.38 v.1)
And Allah and His Prophet know best.

Question 5.

Mufti saab can i know Why when a mayyit leave a house must walk with the janaza a bit
before putting in a transport? And is it true that need to walk 40 steps before putting the
janaza in a transport? Please explain me in details mufti saab.

Answer:
What is narrated in saheeh reports from the Prophet (peace and blessings of Allaah be upon him) is that
it is Sunnah to follow the funeral. Al-Bukhaari and Muslim narrated in their Saheehs from Abu Hurayrah
(may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:
“The duties of a Muslim towards his fellow Muslim are five: to return his greeting, visit him when he is

13
sick, follow his funeral, accept invitations and say ‘Yarhamuk-Allaah (May Allaah have mercy on you)
when he sneezes).’”
They also narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and
blessings of Allaah be upon him) said: “Whoever attends a funeral and prays over the deceased will
have one qeeraat (of reward), and whoever attends until the deceased is buried will have two
qeeraats.” He was asked, ‘What are these two qeeraats?” He said, “Like two huge mountains.”
Undoubtedly whoever carries the bier or helps to carry it until the deceased is buried will attain this
great reward and more, for even if there were no saheeh hadeeth concerning this matter, the general
principles of sharee’ah indicate that carrying the bier of a Muslim is prescribed in Islam, because it
involves treating the deceased with kindness.
But if that kind treatment will lead to the problem of people pushing and shoving, then warding off
that evil takes precedence over trying to do good.
The reward of the one who hopes to gain reward by carrying the bier is not greater than the reward for
the one who forsakes it out of consideration towards his Muslim brothers, and not because he is
incapable of doing it.
It is Mustuhub to walk for at least forty steps carrying the janazah.
First carry the left front of the janazah (this will be the deceased’s right shoulder) and walk ten steps.
Then carry the left rear for ten steps (this will be deceased’s right foot). Then carry the right front on
the left shoulder for ten steps (this will be deceased’s left shoulder) and finally the left right rear on your
left shoulder for ten steps (this will be the deceased’s left foot).
(Kitabul Janaiz p.13)
And Allah and His Prophet know best.

Question 6:

When a child is born, what need to do? Give Azaan in which ear, tahnik and then what
according to sunnah?

Answer:
Children are a precious gift from God, and the blessing of a child is a special time in a person's life. All
cultures and religious traditions have certain ways of welcoming a newborn child into the community.
First Things First: Give Thanks and Be Content
When virtuous acts to be performed after childbirth are recounted, the focus is often only on
recommended rituals, however a deeper and more essential dimension is often forgotten: showing
gratitude and contentment.
When a child is born, the parents and family should give thanks to Allah Most High for the gift He has
bestowed on them, and that everything went better than it could have. They should recognize that this
baby is a trust from Allah, not something that they own.
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Hence, from that day begins their duty to ensure the best for the child. They will be questioned
regarding whether they fulfilled the child’s needs, not only physically and socially, but spiritually as well.
They should also be content with Allah Most High’s decree regarding the gender and condition of the
child, and show their love equally in all cases. They should also announce the birth with the same
happiness and thanks to others, and others should congratulate them, also regardless of the gender or
other features of the child. [Tuhfa al-Mawdud, Ibn al-Qayyim]
A mentality of gratitude and contentment, combined with a sense of sacred responsibility, should be the
backdrop that provides context and meaning for the virtuous acts which follow.
Giving the Adhan After Birth
According to the Hanafi school of law, it is virtuous to give the adhan in front of the baby when it is born
[though not obligatory nor a sunnah]. One should turn one’s face to the right when saying “Hayya ‘ala
al-salah” and to the left at “Hayya ‘ala al-falah” like in a normal adhan. [Radd al-Muhtar, Ibn ‘Abideen]
In the Maliki, Shafi’i and Hanbali schools, the adhan is recommended and a sunnah, and it should be
given in the right ear of the child and the iqama should be given in the left ear. [al-Majmu’, al-Nawawi;
Mawahib al-Jaleel, al-Hattab; Kashaaf al-Qinaa’, al-Bahuti]
This is based on hadiths found in the collection of al-Tirmidhi, Abu Dawud, Ahmad, al-Bayhaqi and
others. The wisdom behind it is that the first words the child hears is the magnification of Allah Most
High, in hopes that the child would live their life responding to the call to worship the Lord on the path
of Islam. [Tahfa al-Mawdud, Ibn al-Qayyim]
Tahneek
It is narrated about the Prophet (peace and blessings be upon him) that when a child was born and
brought to him soon afterward, he would moisten a small piece of a date with his mouth and then place
it on the palate of the newborn. [Bukhari, Muslim and others]
This act is called the “taHneek”. It is considered a recommended and sunnah act, though not obligatory
or harmful if left.
This can be done with a date, but if dates are not available, then any similar sweet natural thing will
suffice.
This can be performed by the parent, or upright person in the community, preferably from the people of
knowledge and piety. The wisdom is that by sharing the piece of date with a pious Muslim, it is a source
of blessing and a hope that the child will also be pious and upright. [‘Umdat al-Qari, al-‘Aini]
Naming the Child
The naming of the child can be done right away, or one can wait till the seventh day, as some narrations
do mention this, however, any time is permissible. It is the child’s right that they be given a name that is
good in meaning and reflective of the child’s Muslim faith. [‘Umdat al-Qari, al-Aini]

15
The best of names are those that show servitude to Allah (Abdullah, Abd al-Rahman, etc), then the
names of the prophets (peace be upon them) and their variations (Muhammad, Ahmad, Ibrahim, etc),
then the names of other pious Muslims. [Radd al-Muhtar, Ibn ‘Abideen]
Circumcision
In the Hanafi school, circumcision is an emphasized sunnah for boys, as it is amongst the signs of Islam
and an act of natural disposition (fitra). In the Shafi’i and Hanbali schools, it is considered obligatory.
This can be done on the first week, as it may be easier on the child to do so earlier, or at a later time in
his childhood. [Fatawa Hindiyyah]
Shaving the Head
Shaving the head, for boys or girls, is neither sunnah nor obligatory according to the Hanafi school.
Rather, it is merely permissible if one wishes to do this, and there is no harm in leaving it. [Radd al-
Muhtar, Ibn ‘Abideen]
According to the other schools, shaving the head is either recommended, or a sunnah, for boys and girls
both, on the seventh day. The shaved hair is then weighed and its weight in silver or gold is given away
in charity, while the hair is then buried. These opinions also say that the naming and ‘aqeeqah should
be done on the seventh day, optimally. [Sharh al-Kabir, al-Dardir; Majmu’, al-Nawawi]
Aqiqa
The aqiqa is when an animal is ritually sacrificed out of gratitude for the newborn, and often, people are
fed. This can combined with the shaving of the head and naming, or not. It takes the same ruling as
shaving the head.
In the Hanafi school, the aqiqa is considered a ritual that began in the pre-Islamic Age of Ignorance and
continued into Islam until the ‘Eid al-Adha sacrifice abrogated all previous types of blood sacrifices.
Hence, the aqiqa is not a sunnah, or even recommended per say, let alone obligatory or harmful if left.
It is merely permissible- it can be done, or left without any harm. However, all three of the other
schools of law deemed it to be an emphasized sunnah, so there is a genuine difference of opinion on the
matter. [Fatawa Hindiyya]
Some later Hanafi scholars from certain regions have ruled that the aqiqa, though originally merely
permissible, is recommended in light of the other schools’ emphasis on it [see Fayd al-Bari, Anwar Shah
Kashmiri]. However, this ruling is neither from the Hanafi school per say, nor binding.
It would be worthy of reward however, if it was done with a good intention to give thanks and feed
others, since even a permissible act becomes an act of devotion depending on a good intention.
The Role of Culture and Family Customs
That being said, in some cultures, it has become wrongly seen as almost obligatory, even if the parents
cannot afford it, and it can also reflect elements of trying to impress society, or ward off superstitions.
This reasoning can make even a permissible or praiseworthy act into a blameworthy innovation, which is
better to tactfully oppose and correct, if the situation allows.

16
However, if cultural beliefs and family demands are so strong that it will cause more harm to refrain,
then on the basis that it is emphasized in other schools, one would probably be wiser to step back and
simply let the family “do their thing”, while intending the good.
The point behind all of these rituals, as we said, is that they should come from a grateful heart, one that
is aware of the immense blessing of parenthood, and the sacred duty of a parent to its child. May Allah
Most High bless your child and make them amongst the pious and righteous.
And Allah and His Prophet know best.

Question 7:

Eski gagne droit mete bane objets decoratifs de bane coquilles ou autres coquillage dans la
maison? Ou bien c'est juste un superstition?

Answer:
Picture frames and photographs of animate objects are not permissible to display. Frames having
pictures of inanimate objects e.g. trees, mountains, etc. are permissible.
– Hadhrat Abu Talha (Radhiyallaahu Ánhu) narrates that Nabi (Sallallaahu
Álayhi Wasallam) said, ‘Angels do not enter a house wherein there is a dog or picture.’ ? (Mishkãt vol. 2
p. 385)
Ábdullah ibn Masóod (Radhiyallaahu Ánhu) narrates that Rasulullah (Sallallaahu Álayhi Wasallam) said,
‘The people with the most severe punishment by Allah will be the picture makers.’?
Hadhrat Ibn Abbas (RA) narrates, ‘I heard the messenger of Allah saying,
“Every picture-maker will be in the fire. A life will be created for every picture the picture-maker made,
and he will be tortured in Hell.”
If you have to make pictures (says Ibn Abbaas) then make a picture of a tree or such things which are
inanimate.’ (Bukhari and Muslim)
However, if the frames are of inanimate objects but containing verses of the Noble Qurãn, Hadith and
names of Allah Taãla then extreme caution must be taken where these frames are hung. If hung at
home in the lounge or sitting room then due respect should be shown by not using vulgar language or
smoking there.
It is not permissible to keep ornaments of animate items in the house.
It is permissible to decorate the house with inanimate objects. Nabi (Sallallaahu Alayhi Wasallam) has
stated “The most severely punished among people on the day of resurrection will be those who try to
create something similar to what Allah has created.”
And Allah and His Prophet know best.

Question 8:
17
How to develop and the feel the love of Allah.

Answer:

Does God love you? Do you truly love Him? How can you ignite the fire of divine love in your
heart? What steps should you take to magnetise the love of Allah? Luckily, Hazrat Musleh-e-
Maudra has answered these immensely difficult questions, and has provided practical solutions and
steps to fall in love with Allah so that He may fall in Love with you.
In his own words, here are Hazrat Musleh-e-Maud’sra 10 ways to achieve Allah’s love (taken from
his speech entitled Ta‘alluq Billah, delivered on 28 December 1952 at Jalsa Salana Rabwah).
1. Zikr: Remembrance of Allah
To repeat the divine attributes, or, in other words, the remembrance of Allah, inculcates love for
God. In other words, it is to recite:
‫ اَہللُ ا َ ْکبَ ُر‬،ِ‫ ا َ ْل َح ْمد ُ ِلِل‬،ِ‫س ْب َحانَ ہللا‬
ُ
and in the same manner:
ُ َّ‫ یَا َغف‬،‫ار‬
‫ار‬ ُ َّ ‫ست‬
َ ‫ یَا‬،‫ یَا قَی ُّْو ُم‬،‫ی‬
ُّ ‫یَا َح‬
and other invocations. We may invoke Allah’s name and continuously recite His Attributes, but
merely invoking His Name does not increase our faith or certainty.
For this reason, zikr is founded upon love that is based on artificiality. At this stage, only one’s
mind accepts Allah as Holy, as the Concealer of sins and as Extremely Forgiving. Such a person
does not truly have a genuine relationship with Allah the Almighty, but when he begins to recite ‫َیا‬
ُ َّ‫ َیا َغف‬،‫ار‬
‫ار‬ ُ َّ‫ست‬
َ , a droplet of divine love begins to descend upon him.
It is akin to throwing mud in the air; inevitably, some mud falls back upon oneself. In like manner,
artificial love can take the colour of true love. Allah the Almighty indicates towards this in the
Quranic verse:
‫فَاذْ ُک ُر ْونِ ْْٓی اَذْ ُک ْر ُک ْم‬
Meaning, “Therefore remember Me, and I will remember you.” (Surah al-Baqarah, Ch.2: V.153)
This means that if you continue to remember Him, then you will eventually attain a status in which
Allah will begin to remember you. (Ta‘alluq Billah, Anwar-ul-Ulum, Vol. 23, pp. 186-187)
2. Fikr: Reflection
The second means to attract divine love is to reflect and deliberate upon the divine attributes,
which, in Sufi terminology, is called fikr. It is one thing to recite:
‫ اَہللُ ا َ ْکبَ ُر‬،ِ‫ اَ ْل َح ْمد ُ ِلِل‬،ِ‫س ْب َحانَ ہللا‬
ُ
but it is entirely different to reflect upon how Allah is Holy, how Allah is the Greatest and how
18
Allah is deserving of all praise and admiration.
“Imagine that a certain individual is going through a jungle and is afflicted with an ailment which
requires immediate operation. If, in this situation, a doctor suddenly appears riding a horse towards
him and treats him causing him to heal, then everyone will realise that this was not merely a
doctor, but was God Himself coming to save His servant.
“These are signs which magnetise one towards the court of Allah the Almighty and lift him from
the ground towards His throne. Reflecting upon these signs inculcates love for God in man’s
heart.” (Ibid., pp. 188-189)
3. Compassion for God’s creation
“Sympathy and love for Allah’s creation and loving humanity also ignites divine Love … If you
treat Allah’s creation well in order to gain His love, then Allah Himself will speak to you, saying,
‘Come, be near me’ …
“You must imagine the creation of Allah before your eyes and think, ‘These people are beloved to
my God. If I am unable to behold and experience Allah the Almighty, then I will love His creation,
knowing that it is the source of gaining His love. To love the creation in such a way suddenly and
rapidly ignites the fire of divine Love …
“The following Quranic verse in regard to the Holy Prophetsa serves to prove this point:
َ‫ک ا َ ََّّل یَ ُک ۡونُ ۡوا ُم ۡؤ ِمنِ ۡین‬ َ ‫اخ ٌع نَّ ۡف‬
َ ‫س‬ َ َّ‫لَعَل‬
ِ َ‫ک ب‬
“Meaning, ‘Haply thou wilt grieve thyself to death because they believe not’. (Surah al-Shu‘ara,
Ch.26: V.4)
“[In other words] while thinking that these people are distant from Him and are a means of
unhappiness for Him, you are killing yourself. The intent of this verse is to convey, ‘How can I not
love you when you are dying in grief at My people’s condition?” (Ibid., pp. 189-191)
4. Regret
“To build the habit of feeling regret at committing a sin, meaning that there should be no sin after
which regret is not felt, also attracts divine love.
“One who regrets committing a sin demonstrates that he has the feeling to perceive and recognise
that which is ugly and wicked. And if he can recognise what is wicked, then he must surely be able
to recognise what is beautiful.
“When one is able to attain this and he starts recognising beauty, then God Himself reveals the
pathways to His Love, for God is the Greatest Benefactor and is the Most Beautiful. For this
reason, He declares:
َ‫ّٰللاَ ی ُِحبُّ الت َّ َّوا ِب ۡین‬
‫ا َِّن ہ‬
“Meaning, ‘Allah loves those who turn to Him’. (Surah al-Baqarah, Ch.2: V.223)” (Ibid., pp. 192-
193)
5. Pray
“Whoso attempts to instil certainty in their heart that nothing in their life can be resolved without
19
prayer, is one whose heart will attain love for Allah the Almighty …
“To have an attention towards prayers also inculcates love for Allah. No doubt, one’s prayers may
certainly comprise of artificiality at the start, but when man continuously turns to prayer, his
prayers shall certainly be accepted and some shall be accepted in a miraculous manner. “Due to the
acceptance of their prayers, benevolence, which nourishes love, shall descend upon them and their
heart will inculcate love for God. The aforementioned verse:
َ‫ّٰللاَ ی ُِحبُّ الت َّ َّوابِ ۡین‬
‫اِ َّن ہ‬
“indicates towards this. َ‫ت َّ َّوا ِب ۡین‬holds two meanings. One meaning is he who repents and secondly,
‫ت ََّواب‬means a person who continuously enters Allah’s court. Hence, he who continuously attends to
His Court shall surely inculcate love for God in his heart.” (Ibid., pp. 193)
6. Place your trust in Allah
“One who exerts all possible effort, but inevitably remains certain that only Allah the Almighty
will produce results, will instil divine love in their heart.
“For the person who, at the very least, superficially entrusts their affairs to Allah, acknowledges
Allah’s powers and favours; this superficiality eventually becomes genuine, as is the case with
most matters in the world.
“This is indicated in the following Quranic verse:
َ‫ّٰللاَ ی ُِحبُّ ۡال ُمت ََو ِ ِّک ِل ۡین‬
‫ا َِّن ہ‬
“Meaning, ‘Surely, Allah loves those who put their trust in Him.’ (Surah Al-e-Imran, Ch.3: V.160)
“Whoso entrusts their affair to God Almighty and states, ‘I cannot resolve this matter; please
resolve this’, fills their heart with divine love.” (Ibid., pp. 194)
7. Act with justice
“One who attempts to establish justice in this world for the sake of Allah the Almighty also ignites
divine love in his heart …
“There are often two reasons for perpetuating injustice: one either holds love for a party or bears
enmity against the other. He who does not care for his own love, or the love of his relatives and
friends, and also does not allow hostility against enemies to turn him away from justice, is one
whose heart has a greater love than that, or a greater fear than the hostility they bear against
enemies …
“If injustice does not exist within their heart, then surely they acknowledge a Greater Power or
desire nearness to this Greater Power. When one obtains this status, then certainly, they will begin
to love Allah the Almighty and when they do so, God Almighty will also begin to love them. Thus,
Allah the Almighty states in this regard:
ِ ‫ّٰللاَ ی ُِحبُّ ۡال ُم ۡقس‬
َ‫ِط ۡین‬ ‫ا َِّن ہ‬
Meaning, ‘Surely, Allah loves those who are just’. (Surah al-Maidah, Ch.5: V.43)” (Ibid., pp. 194-
195)

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 8. Taqwa: Make Allah your shield
“One means to attain divine love is that one should try to make Allah a shield in every matter and
issue. One should forsake evil, not for the sake of it being evil, but rather for Allah’s sake. This is
the definition of taqwa [true fear of Allah].
“When a person inculcates the habit of acting for the sake of another entity, they slowly begin to
love that entity. It is for this reason that servants and workers love the kings, royals and rulers they
serve, because they have inculcated the habit of working for their sake and serving them …
“In like manner, man should act in accordance with God’s pleasure. For example, a person should
say, whilst giving alms, ‘I do not give these alms so that my standing in society increases, but
rather because God has ordained that I give alms.’
“Thus, if man inculcates the habit of seeking God’s protection in every matter, there will arise a
connection between himself and God Almighty. Allah the Almighty indicates towards this in this
Quranic verse:
َ‫ّٰللاَ ی ُِحبُّ ۡال ُمت َّ ِق ۡین‬
‫ا َِّن ہ‬
“Meaning, ‘Verily, Allah loves the God-fearing.’ (Surah Al-e-Imran, Ch.3: V.77)” (Ibid., pp. 195)
9. Become one with Allah and adopt His attributes
“God Almighty loves those who attempt to be like Him. Thus, you must strive to emulate the
attributes of God which the Holy Quran describes.
“You cannot become ‫ی‬ ِّ ‫(حی‬the Living), but you can emulate this attribute by healing and attending
to the sick. You cannot be ‫( ُم ِمیْت‬the One Who causes death), but you can certainly emulate this
attribute to cut asunder and terminate evil. You cannot be ‫(خالق‬the Creator), but you can certainly
give birth to pure progeny …
“Thus, one who strives to inculcate within themselves the divine attributes will generate divine
love in their heart according to the extent that they begin to resemble God Almighty.” (Ibid., pp.
196)
10. Study the nature of love
“One means to attain divine love is to study nature and to reflect upon ways of attaining love and
then to act upon them. Allah the Almighty states in the Holy Quran:
‫اس َعلَ ۡی َہا‬
َ َّ‫ط َر الن‬ ‫فِ ۡط َرتَ ہ‬
َ َ‫ّٰللاِ الَّتِ ۡی ف‬
“Meaning, ‘And follow the nature made by Allah – the nature in which He has created mankind’.
(Surah al-Rum, Ch.30: V.31)
“Allah the Almighty has embedded within man certain emotions and passions which He Himself
has implanted. Within these emotions exists a glimpse of the divine attributes. This means that
Allah has embedded within man such substances that produce commonality and cohesion between
God and man.” (Ibid., pp. 197)

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And Allah and His Prophet know best.

Question 9:

Si ene person so liyeux rest couler pour nanrien eski so wuzu casser . Line deja faire operation
pour 1 seul liyeux par lorde d'Allah line bien mais asterla tous le 2 larmer et couler

Answer:

The invalidators of Wudhu:

1 – Anything that exits from the private parts. This includes urine, faeces, wind, or any other liquid or
solid substance. If one is doubtful whether he has passed wind or not, he should assume that he has
not passed wind, because Satan loves to whisper in the ears of believers to constantly cast doubt
and undue duress on them. Wind from the front exit does not invalidate Wudhu.
2 – Blood, pus or serum – when they exit from the body and encroach on a place which it is
incumbent to purify. A small drop that flows breaks Wudhu.
Normal tears are not filthy or impure, and they do not invalidate your ablution (wudu).
[Samarqandi, Tuhfat al-Fuqaha]
What is invalidating is the exit and flow of filth, and with respect to the eyes, fluid which exits
due to an illness or injury. The sign of this is that the exiting is usually accompanied by pain.
As for allergies and the like, they do not affect your wudu unless fluid exits in the manner
described.
3 – Gums bleeding so much that it flows and stains the saliva in the mouth. If the colour of saliva is
closer to red, Wudhu is invalidated; if it is closer to yellow, Wudhu is not invalidated.
4 – Vomit, if it is a mouthful. If one vomits repeatedly, in one sitting, due to the same cause, even
small amounts, Wudhu must be repeated [provided that the total amount of vomit reaches a
mouthful or more].
5 – Sleeping, lying down, or leaning [on one’s side] or reclining such that if it were removed he would
fall. If one sleeps without reclining on anything, then Wudhu is not invalidated.
6 – Loss of consciousness.
7 – Madness.
8 – Drunkenness.
9 – The laughter of an aware adult person in a Prayer that contains bowing and prostration, even for
the one praying by head motions alone. If the laughter occurs after the Tashahhud, Wudhu is
nullified, though not the Prayer. If one laughs such that only he can hear it, then it does not

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invalidate his Wudhu but does invalidate his Prayer.
10 – Direct contact between an erect penis and the vagina of a desirable woman.

And Allah and His Prophet know best.

Question 10:

Eski capav lire 2 surahs different dans mem rakaat mem si li pas suivre ? Jazaakallah

Answer:
Do not recite two Surahs from different places in one rakaat of a Fardh Salaah.
The following are also disliked (It will be Makrooh)with respect to recitation of Qur’an in the obligatory
prayer [after having recited Sura Fatiha]:
 To repeat the same sura within the same rak’a, or to repeat the same sura in the following rak’a
 To recite a particular sura in one rak’a and then the sura before it in the next rak’a [such as Sura
al-Nas in the first rak’a, then Sura al-Falaq in the second rak’a]
 To recite a particular sura in one rak’a and then skip a sura and recite the sura after it in the next
rak’a [such as Sura al-Ikhlas in the first rak’a and then Sura al-Nas in the second rak’a]
 To skip a verse or more within a particular sura in the same rak’a
All of the above is disliked in the obligatory prayer, yet according to some not in the voluntary prayer.
[Shurunbulali, Maraqi l-Falah]
As far as Nafl or Sunnah Salaah is concerned, you may recite two Surahs or more in one rakaat. However
the both Surahs should be recited in the correct sequence (whether the second Surah comes
immediately after the first Surah or not).
However, if the second Surah comes before the first Surah, it will be Maqruh.
And Allah and His Prophet know best.

Fa’qeer-wa-A’see
Servant,
Muhammad Abdul Qadir Peeraye.
15 January 2022.

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