ISLAAHI Q&A PORTAL - BAY'AH
  • How do I take Bay’at with Mufti Desai?

     

     

     

    Question:

     

     

     

    I need to reform my life and am considering giving bayat to Mufti Desai or anyone he may nominate.  I am unable to do this person and would have to use distance channels (phone, online etc).  Is this advisable? Do I need to have my husband’s permission?

     

     

     

     

     

     

     

    Answer:

     

     

     

    In the Name of Allah, the Most Gracious, the Most Merciful.

     

     As-salāmu `alaykum wa-rahmatullāhi wa-barakātuh.

     

     

     

    Kindly inform us more about yourself on the following:

     

     

     

    1. Your gender.

     

    2. Age

     

    3. Country of origin and residence

     

    4. Your present occupation

     

     

     

    And Allah knows best.

     

     

     

    Mufti Ebrahim Desai

     

    Dar al- Mahmood

     

     

     

     

     

  • Can I give Bay’at to a Shaykh online?

    Question:

     

     

     

    Is it possible to give Bay’ah to a Shaykh online, without meeting him or sitting in his company, but benefitting through his lectures/discourses?

     

     

     

     

     

    Answer:

     

     

     

    In the Name of Allah, the Most Gracious, the Most Merciful.

     

     As-salāmu `alaykum wa-rahmatullāhi wa-barakātuh.

     

     

     

    Muhtaram,

     

     

     

    Bay’at is a big step in the life of an individual. When a person gives Bay’at to a Shaykh, he hands over his entire life to him. All his affairs are entrusted to the Shaykh. Before giving Bay’at to a Shaykh, it is necessary that a person does a proper investigation and research on the person whom he intends to give Bay’at. Some Masha’ikh of Tasawwuf have permitted online Bay’at. However, it should not be that sincere people get caught up with pseudo Shaykhs who merely use the internet as a cover to lure people into their trap of Dhalalat (deviation and deception) and Fitnah.

     

     

     

    The Masha’ikh of Tasawwuf have laid down a certain criterion in order for a person to be regarded as a Shaykh Kamil.

     

     

     

    Hadhrat Shah Muhaddith Dehlawi (Rahmatullahi Alayhi) has mentioned the following qualities that have to be found in a Sheikh e Kamil:

     

     

     

    1. He should possess the necessary knowledge of Deen, which he should have acquired by formal pursuit of such knowledge or from remaining in the company of firmly grounded scholars.

     

     

     

    2. He should be upright and pious, refraining from major sins and from continuously perpetrating minor sins.

     

     

     

    3. He has no desire for this World. He engages in acts of obedience, Adhkaar and other devotional practices.

     

     

     

    4. He must have derived spiritual benefit by remaining in the company of his Shaykh for an adequate period of time. Such “companionship” can come either through physically being in the Shaykh’s company or through correspondence.

     

     

     

    5. He is habitual in enjoining good and forbidding evil (Amr Bil Ma’roof Wa Nahy anil Munkar).

     

     

     

    In addition, one should develop Munasabah (congeniality) with the Shaykh in order for one to derive maximum benefit from the Shaykh.

     

     

     

    The objective in Tasawwuf is Islaahe Nafs (spiritual reformation), one should see how best this objective is achieved.

     

     

     

    It is permissible for one to give Bay’ah to a Shaykh online.

     

     

     

    And Allah knows best.

     

     

     

    Mufti Ebrahim Desai

     

    Dar al- Mahmood

     

     

     

  • Does Mufti Saheb have any Khulafaa in Qatar?

    Question:

     

     

    I would apologize as this question may not be related to the topic, but I would like to ask if you have any khulafa in qatar, or if you know any good ‘ulemas in qatar, so that I could go and benefit from them.

     

     

     

     

     

    Answer:

     

     

     

    In the Name of Allah, the Most Gracious, the Most Merciful.

     

     As-salāmu `alaykum wa-rahmatullāhi wa-barakātuh.

     

     

     

    Brother in Islam,

     

     

     

    We do not have contact with anyone in Qatar. You should identify an Aalim who is known for his Taqwa, piety and righteousness and benefit from his company and knowledge.

     

     

     

    Until such time that you do find a Shaykh, you may follow the advices on the following link: http://tasawwuf.daralmahmood.org/how-do-you-know-that-a-shaykh-is-right-for-

     

     

     

    And Allah knows best.

     

     

     

    Mufti Ebrahim Desai

     

    Dar al- Mahmood

     

     

     

  • Does a woman need to meet with a Shaykh to give bayah and what if her husband is reluctant about tasawwuf?

    Question:

     

    I am a lady wanting to give Bayah, but do not have a lot of information on the subject.  I would like to know mainly if I need my husband’s permission and do I need to meet with the Shaykh, if he lives far away?  My husband is agreeing to give bayah too, but isn’t as inclined towards it as I am.   I would be very grateful for any advice you can offer.

     

     

     

    Answer:

     

     

     

    In the Name of Allah, the Most Gracious, the Most Merciful.

     

     As-salāmu `alaykum wa-rahmatullāhi wa-barakātuh.

     

     

     

    Sister in Islam,

     

     

     

    We commend your enthusiasm and zeal to tread the path of Sulook and Tasawwuf. May Allah (Subhanahu Wa Ta’ala) grant all of us his Ma’rifat (gnosis) and Mahabbah (divine love). Aameen.

     

     

     

    There are two things:

     

     

     

    1. Islaahe Nafs

     

     

     

    2. Bay’at

     

     

     

    Islaahe Nafs is Fardh (obligatory) whereas, Bay’at is Sunnah.

     

     

     

    Obedience to the husband is Fardh and Bay’at is Sunnah. Therefore, you will have to obtain the permission of your husband before taking Bay’at to a Shaykh.

     

     

     

    You do not need to meet with the Shaykh in order to take Bay’at with him. The Shaykh can simply write a letter stating that he has accepted your request for Bay’at. The proof for that is the famous incident of “Bay’ah al- Ridhwan”; Nabi (Sallallahu Alayhi Wa Sallam) took the Bay’at on behalf of Hadhrat Uthman (Radhiyalllahu Anhu) in his absence.

     

     

     

    Before taking Bay’at with any Shaykh, it is necessary that certain inherent qualities and attributes be found in the Shaykh.

     

    Hadhrat Shah Muhaddith Dehlawi (Rahmatullahi Alayhi) has mentioned the following qualities that have to be found in a Sheikh e Kamil:

     

     

     

    1. He should possess the necessary knowledge of Deen, which he should have acquired by formal pursuit of such knowledge or from remaining in the company of firmly grounded scholars.

     

     

     

    2. He should be upright and pious, refraining from major sins and from continuously perpetrating minor sins.

     

     

     

    3. He has no desire for this World. He engages in acts of obedience, Adhkaar and other devotional practices.

     

     

     

    4. He must have derived spiritual benefit by remaining in the company of his Shaykh for an adequate period of time. Such “companionship” can come either through physically being in the Shaykh’s company or through correspondence.

     

     

     

    5. He is habitual in enjoining good and forbidding evil (Amr Bil Ma’roof Wa Nahy anil Munkar).#

     

     

     

    In addition, one should develop Munasabah (congeniality) with the Shaykh in order for one to derive maximum benefit from the Shaykh.

     

     

     

    The objective in Tasawwuf is Islaahe Nafs (spiritual reformation), one should see how best this objective is achieved.

     

     

     

    We advise you to search for a Sheikh e Kamil with whom you have Munasabah (congeniality) and with whom you feel that your Islaah (spiritual reformation) will be made.

     

     

     

    In the meantime, we advise you to practice on the following daily practices:

     

     

     

    1. Perform the five Fardh (obligatory) Salaahs with Jamaat (congregation).

     

     

     

    2. Read some portion of the Qur’an daily.

     

     

     

    3. Be sensitive to the rights of others at all times.

     

     

     

    4. Read the following Tasbeehaat daily:

     

     

     

    4.1) Durood Shareef (100 times daily)

     

     

     

    4.2) Istighfaar (100times daily)

     

     

     

    4.3) Third Kalimah (100 times daily)

     

     

     

    When reciting the above Tasbeehaat, try as much as possible to focus the mind on the greatness and grandeur of Allah (Ta’ala) and if you can’t do that or find that difficult, then focus the mind on the waves of the ocean, a particular mountain, e.t.c so as to focus your mind on the Qudrat (power) of Allah (Ta’ala).

     

     

     

    5. Abstain from sin as far as possible. I f you do commit as sin, immediately make Tawba (repentance) to Allah (Ta’ala) for committing such a sin. Remember that one of the most significant ways of refraining from sin is by determination and resolute courage.

     

     

     

    We advise you to submit a report of your spiritual condition/state after every ten days so that we may advise you accordingly.

     

     

     

    With regards to your husband’s reluctance in taking Bay’at, we advise you to do the following:

     

     

     

    1. Explain to your husband the importance of Tasawwuf, having a Sheikh, e.t.c. You may find the relevant content on Dar al- Mahmood.

     

     

     

    2. Employ wisdom and diplomacy when dealing with your husband regarding such matters.

     

     

     

    3. It may be a good idea to print out the relevant content on Tasawwuf and keep it in your house within close distance of your husband. He might read it and change his mindset.

     

     

     

    4. Explain to your husband the revolution takes place in the heart of a sincere individual who enters this part of Tasawwuf and Sulook. You may find the story of Hadhrat Fudhail (Rahmatullahi Alayhi) on Dar al- Mahmood.

     

     

     

    5. Your husband might be scared to open up his faults and shortcomings to another person, explain to him that the Shaykh never discloses the faults of his Mureedeen to others. Explain to him that by doing so, it is for his own benefit. When a wounded person is being examined by a doctor, he willingly  exposes his wound to the doctor so that he can examine the wound, treat the wound and then prescribe treatment accordingly. If he doesn’t examine the wound, how is he going to treat the wound?

     

     

     

    6. Wake up for Tahajjud in the early part of the morning and implore Allah (Subhanahu Wa Ta’ala) in Du’aa to soften the heart your husband. Du’aa is the most powerful weapon of a Believer.

     

     

     

    And Allah knows best.

     

     

     

    Mufti Ebrahim Desai

     

    Dar al- Mahmood

     

  • What is the definition of Nisbat?

    Question:

     

     

     

    How is nisbat transferred from the Sheikh, can it be transfered after Sheikhs demise?

     

     Also does transfer of nisbat necessarily have to mean the responsibility of khilafat is also transferred?

     

     

     

    Can you please clarify these questions; also correct me if my understanding of nisbat is not right. I am referring to it in the sense of the Urdu phrase “nisbat muntaqil”.

     

     

     

     

    Answer:

     

     

     

    In the Name of Allah, the Most Gracious, the Most Merciful.

     

    As-salāmu `alaykum wa-rahmatullāhi wa-barakātuh.

     

     

     

    Respected Brother in Islam,

     

     

     

     

     

    Your question entails many sub-questions. Please resubmit any one question (besides the last question) of your choice.

     

     

     

    However, we will respond to your last sub-question pertaining to the definition of Nisbat.

     

     

     

    Hadhrat Moulana Ashraf Ali Thanwi (Rahmatullahi Alayhi) states:

     

     

     

    “The linguistic definition of Nisbat is: To link/connect”.

     

     

     

    In the terminology of Tasawwuf, Nisbat means “The special link that a person has with Allah (Ta’ala), i.e. the link of acceptance and happiness like the connection between an obedient Ashiq (lover) and loyal beloved”.

     

     

     

    Hadhrat Moulana Ashraf Ali Thanwi (Rahmatullahi Alayhi) says that Nisbat is “To be conscious of Allah (Ta’ala) at all times and to stay far away from disobeying Allah (Ta’ala)”. (Anfas e Eesa, Pg.19-20)

     

     

     

    Nisbat is attained through Mujaahadah, Ashgaal, Awraad, Muraqabaat, Riyadhaat, e.t.c. (Anfas e Eesa, Pg.19, Ashrafiyyah, Karachi, Pakistan)

     

     

     

    Hadhrat Mufti e A’dham Mufti Mahmood al- Hasan Gangohi (Rahmatullahi Alayhi) states regarding the definition of Nisbat:

     

     

     

    “A special bond is created with Allah (Ta’ala) whereby one does not disobey Allah (Ta’ala) and constantly remains in His obedience. Everything is done with sincerity and one is constantly concerned that Allah (Ta’ala) should be pleased with Him. When this bond with Allah (Ta’ala) is strengthened, it is then termed as “Nisbat Ma’Allah”.This explanation has been given by Hadhrat Thanwi (Rahmatullahi Alayhi)”

     

    (Malfoodhaat of Faqeeh al- Ummah, Pg.425, 1431)

     

     

     

    Hadhrat Shaykh al- Hadeeth, Moulana Muhammed Zakariyya Saheb (Rahmatullahi Alayhi) states in his autobiography entitled “Aap Beeti”:

     

     

     

    Hadhrat Shah Abdul Aziz (Rahmatullahi Alayhi) says: “In the terminology of the Sufis, there are four kinds of ‘Nisbat’.

     

     

     

    1. The first kind is Nisbat In’ikaasi (Reflected Nibat).

     

     

     

    It is that condition which is attained through Zikrullah and Shugl (spiritual striving), so much so that a purity of the heart is attained and like a mirror the heart reflects whatever comes before it. Thus when this mureed goes into the presence of his Sheikh, all the heart’s light rays and spiritual effects of the Sheikh become reflected in the heart of the mureed. For this reason this is called Nisbat In’ikaasi.

     

     

     

    The effect of this Nisbat remains with the mureed only for as long as he is in the presence of his Sheikh or near him. When he leaves the Sheikh’s presence, the effect of this Nisbat ceases.”

     

     

     

    My one opinion is that this form of Nisbat resembles a photo, which is in fact a reflection. When the reflection is captured through various substances, it becomes permanent and concrete. Some Sheikhs give ‘Ijaazat for Bay’at’ for people who have this ‘Nisbat’. It is to this Nisbat, to which Maulana Thanwy refers to, when he says that if through Zikr and spiritual striving a person exerts himself, this Nisbat is retained and even made more solid.

     

     

     

    In my opinion this is the Nisbat regarding which Hadhrat Maulana Thanwi (Rahmatullahi Alayhi) said: “Sometimes an incompetent and imperfect one is given Ijaazat for Bay’at…”

     

     

     

    When the terms ‘imperfect’ and ‘incompetent’ are used, it should be borne in mind that, that is in relation to the person. If Ijaazat is given to this person, he still requires much effort to retain this state and progress further.

     

     

     

    2. The second Nisbat is “Nisbat Al-qau-liyyah”.

     

     

     

    This Nisbat is stronger than the previous one. It may be likened to a person who takes a lamp (or latern) with oil and wick and goes to the Sheikh, where it gets lighted with the flame of the Sheikh’s love for Allah.

     

     

     

    Shah Abdul Aziz(Rahmatullahi Alayhi) says: “The Nisbat is stronger than the first one and in this case, it is not necessary to remain in the Sheikh’s company. Even when he is absent from the Sheikh the Nisbat remains and for as long as the oil and the wick, (the wirds which he recites), the Nisbat will remain. This Nisbat requires the oil and a wick; in other words the Zikr, wirds and spiritual efforts, it also requires voluntary abstention from evil deeds. Evil deeds will extinguish the flame.”

     

     

     

    In connection with this Nisbat there is one very delicate point. The degree of strength in the oil of the lamp will determine the strength to combat temptations. If the lamp is a small weak one, it will be extinguished by a very minor breeze, whereas if the lamp is strong than a very minor breeze will not effect it’s flame. It is my opinion that because of this, it is of the utmost importance that every person should protect himself against evil with great care, because it is so easy for his spiritual light to be blown out by sins. When it happens that news is received about another person who became involved in sin, in reality or not, you should never pay attention to it and neither should any objections and criticism be levelled against him or his Sheikh.

     

     

     

    I believe that the majority of the Nisbat of my Elders were ‘Al-qau-liyyah’. Hence on many occasions I have heard from my Elders and their Mujaaz that when ‘Ijaazat’ was given, lightening-like light immediately started shinning in the chosen one and the effects thereof became evident in many ways. I am of the opinion that this ‘lightening’ which struck them, is in fact the casting of noor onto the heart of the mureed by the Sheikh. Many examples of this have been seen.

     

     

     

    No doubt this Nisbat is stronger than the In’ikasi Nisbat. But there are two things in this regard which are very important: The continuous flow of oil and the wick, and the diligent application there-of. In other words the diligent and regular recitation of Zikr, wirds and the abstention of sinful acts. Although a minor wind cannot easily destroy him, yet is is always possible that the slight breeze can suddenly become intensely strong and similarly a minor sin can suddenly be replaced by major sins.

     

     

     

    3. Third form of Nisbat is ‘Nisbat Islaahi’:

     

     

     

    Hazrat Shah Abdul Aziz (Rahmatullahi Alayhi) has stated that this form of Nisbat is stronger than both the previous Nisbats and likens it to someone who digs a water canal and strengthens the bed and the shores thoroughly. Then he connects the canal with a strong-flowing river. When the strong currents of water enters the canal, the strength of the water sweeps everything lying around in the water like leaves, branches, bricks and sand along with it. Small stones and rocks are unable to stop the flow of the river, but a very major rock or landslide can block its flow.

     

     

     

    I am of the opinion that among the predecessors, the system of ‘Ijaazat’ was such that they initially put great emphasis on self-rectification and the acquisition of good qualities, first. When they found the mureed sufficiently improved, they advocated Zikr and Awraadh and only then was the mureed granted ‘Ijaazat’.

     

     

     

    4. Hazrat Shah Saheb (Rahmatullahi Alayhi) has mentioned the fourth form of Nisbat as being ‘Nisbat Ittihaadi’, which is the highest of all.

     

     

     

    This is that relationship where the Sheikh applies his spiritual Nisbat, which is the bearer of virtuous qualities and very high perfections, to the ‘Rooh’ of the mureed with vigor and strength. So that those good qualities penetrate into him and through the pressure applied with, becomes so settled in the heart of the mureed, that finally from a spiritual point of view, there remains no difference between Sheikh and mureed.

     

     

     

    In order to explain this Nisbat, Shah Saheb told an interesting story about Khwaja Baaqi Billah(Rahmatullahi Alayhi), the Sheikh of Hazrat Mujaddid Alf-e-Thanee(Rahmatullahi Alayhi). Khwaja’s grave is in Delhi.

     

     

     

    Whenever these people used to be given presents or gifts, it was generally very embarrassing and hard for them to accept such gifts and most of the time, they did so basically to please the giver. However if ever a present was given at the time of need, it was gratefully accepted, with sincere duas from the heart. If the receiver then makes dua and begs of something on behalf of this giver, that thing is quickly granted to him by Allah. Such duas are not always made, but when they are made, they turn out to be very effective and successful. Some people having seen the effectiveness of these duas (at such times), have formed an opinion that whatever dua comes out of the mouth of the Sheikh is automatically answered. This is not a hard and fast rule.

     

     

     

    Then there is another thing about these saints. If ever happened that a guest visited them at a time where there is nothing at home with which to entertain the guest, the gift of necessities presented to them at that time is greatly appreciated. I have already told how, if ever any of my elders visited another on, the host always tried his utmost to entertain to the best of his ability.

     

     

     

    Shah Abdul Aziz writes that some important guests once came to visit Khwaja Baaqi Billah(Rahmatullahi Alayhi), while he was completely destitute with nothing to eat. There was a restaurant/bakery near his house. When the shopkeeper saw these saintly people gathering at Khwaja’s house, at an inappropriate time, he filled a large tray with various kinds of food and took it to the house.

     

     

     

    Khwaja Saheb asked: “What is this?”

     

     

     

    He answered: “Khwaja Saheb, I have seen some guests arriving at your place and I have brought some food for the guests. Please accept it.”

     

     

     

    Khwaja Saheb was very pleased and later, in his extreme pleasure he said spontaneously: “Ask of me whatever you wish to ask.”

     

     

     

    The shopkeeper thought for a while and said: “Please make me just like yourself.”

     

     

     

    Hazrat (Rahmatullahi Alayhi) thought for a while as he hesitated and then said: “Ask anything else.”

     

     

     

    Again the man replied: “No, that is what I would like.”

     

     

     

    As he had already told the man to request whatever he wished, and the man repeatedly insisted on the same thing three times, Khwaja took him into his room and locked the door from the inside. It is not known what kind of spiritual attentions (Tawajjuh) Khwaja showered on him. (It could be something similar to the incident which happened between Hazrat Jibraa’il Alayhis Salam and Rasulullah Sallallahu Alayhi Wasallam at the time of the first revelation of the Quran. Jibraa’il Alayhis Salam told Rasulullah to read. When Rasulullah Sallallahu Alayhi Wasallam told him that he could not read, Jibraa’il Alayhis Salam three times in succession embraced him and pressed him against his breast thrice and at the third time Rasulullah Sallallahu Alayhi Wasallam asked what should he read. Then the first words of the Quran were revealed.)

     

     

     

    When after a while they both emerged from the room, they both were completely alike and identical, even in outward (physical) appearance. Hazrat Khwaja (Rahmatullahi Alayhi) came out as he went in, while the shopkeeper-cook was in a high state of ecstasy. Soon afterwards he(Rahmatullahi Alayhi) passed away. May Allah grant him (Rahmatullahi Alayhi) a high rank in the Hereafter.

     

     

     

    Death comes for sure, and when it comes there is no postponement or change possible. Here is a man who had been a cook all his life but at the time of death, he (Rahmatullahi Alayhi) left this world in the form of Khwaja Baaqi Billah(Rahmatullahi Alayhi). (Aap Beeti, Pg.631- 644)

     

     

     

    These types of incidents can be comprehended only by those who believe and accept the depth of Tasawwuf. It may be difficult for someone who doesn’t understand the depth of Tasawwuf to comprehend such incidents.

     

     

     

    We make Du’aa that Allah (Subhanahu Wa Ta’ala) grant each one of us his Nisbat. Aameen.

     

     

     

    And Allah knows best.

     

     

     

    Mufti Ebrahim Desai

     

    Dar al- Mahmood

     

     

     

     

     

  • How Does One Know Which Sheikh To Take Bai’ah With?

    Question:

     

    How does one know which Sheikh to take Bai’ah with?

     

    Answer:

     

    In the Name of Allah, the Most Gracious, the Most Merciful.

     

    As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

     

     

     The purpose of Bai’ah is to reform oneself. If one is ill, she would go to a doctor she is comfortable with to get treatment. The patient must believe in the doctor and have confidence in her. She must be able to freely relate to the doctor. It is such an open and flexible relationship between the doctor and the patient that the patient is eventually cured. In the field of spiritual reformation, one needs to identify a spiritual guide that one is comfortable with. A person one can relate to and get cure for ones spiritual weaknesses.

     

    There are many spiritual guides, follow their websites and advises. If one is inclined to anyone, then first maintain an Islaahi relationship through emails etc. If one feels comfortable with that person and believes that she is progressing in spirituality, then take a step further and take Bai’ah. The most important issue is you as an individual must benefit and be comfortable. Others benefitting and comfortable should not be the criteria. It may be used as a yardstick.

     

    And Allah Ta’ala Knows Best,

     

    Mufti Ebrahim Desai

     

    Dar al- Mahmood

     

  • Is it necessary for a person who is involved in the effort of Dawah to have a Shaykh?

    Question:

     

    Is it necessary for a person who is involved in the effort of dawah e tabligh to have a shaykh for tasawuff? I have obtained conflicting opinions regarding this, but mostly from general people, not ulema Please clarify.

     

    Answer:

     

    The purpose of Bayah is reformation. If one is able to reform himself, then the purpose of Bayah is achieved. However, from a practical point of view it is difficult for a person to reform his own self. It is therefore advisable for one wishing to reform himself to identify a compatible spiritual guide to help him reform himself. This includes people engaged in Dawah and Tabligh. In fact, it may be more important for such people to undergo spiritual reformation in order for the Dawah and Tabligh to be more effective. A person involved in Dawah and Tabligh may be misled by the fact that his Islah is being done by engaging in Dawah and Tabligh.

    There is a difference between medication purchased at a pharmacy and medication prescribed by a doctor. The doctor’s prescription follows a careful diagnosis of the sickness which is followed by a specific prescription. This is different from the medication one purchases from the pharmacy without the doctor’s prescription and diagnosis. It is possible that this medication may not be as effective as it is based on one’s own assessment of the sickness.

     

    A person engaged in Dawah and Tabligh is like the person diagnosing his own sickness and prescribing his own medication. A person who submits to a spiritual guide is like a person who has a diagnosis conducted by his doctor and he’s been prescribed by a specific medication. The difference between the two forms of treatment are clear.

     

    If one has cancer and keeps on treating the symptoms with pain killers from the pharmacy, that cancer will deteriorate and spread and finally will be fatal. Many of us have fatal spiritual sicknesses that cannot be treated with general cures like going to Tabligh etc. the spiritual sicknesses could deteriorate and be fatal to our spirituality.

     

    If one wants to preserve his acts of worship and other virtuous deeds like Tabligh etc, he should pay attention to his spiritual self as well. Failing to do so, puts one at a risk of losing one’s effort in other virtuous deeds. An intelligent person will do whatever it takes to preserve his effort in good deeds.

     

    Our Akaabireen who were engaged in Dawah and Tabligh were conscious of their Islah and did not rely on Dawah and Tabligh for their Islah. Anyone engaging in Dawah and Tabligh and negating the importance of Islah does not exemplify the way of our Akabireen of Tabligh who were also fountains of Ruhaniyyah and spirituality.

     

    Tabligh, reformation, and education all complement each other. It is this moderate and balanced approach that was found in our pious elders and leaders.

     

    And Allah Ta’ala Knows Best,

     

    Mufti Ebrahim Desai

     

    Dar al- Mahmood

     

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