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TA’BEER Ta’beer or interpretation of dreams is a gifted ability. It is unrelated to piety. There exists much misunderstanding in this regard. People are under the misconception that Ta’beer is among the requirements of buzrugiyyat (sainthood or wilaayat). A Buzrug need not be a muabbir (one who interprets dreams) nor does it mean that one who accurately interprets dreams is a buzrug. If this was the case, then Abu Jahl would have been a very big buzrug of lofty stature. Abu Jahl was an expert muabbir. He correctly interpreted dreams whereas Hadhrat Abu bakr Siddique (radhiyallahu anhu) at times presented interpretations which were not entirely correct, and this was said by Rasulullah (sallallahu alayhi wasallam). Should the misconception of people be accepted it will lead to the conclusion that Abu Jahl was a great saint while Hadhrat Abu Bakr (radhiyallahu anhu) was not. Some Auliya and pious people who are not dream interpreters sometimes venture correct interpretations. This is a ni’mat of Allah Ta’ala. It occurs occasionally when the meaning of the dream suddenly becomes clear to them. It is not because they are expert muabbireen (plural of muabbir). ADAB — RESPECT The prevalence of goodness among people is dependent on adab (respect), and without humility there is no adab. Hakimul Ummat Maulana Ashraf Ali Thaanvi (rahmatullah alayh) commented: “How can there be khair (goodness) and barkat (blessings) on earth when adab has disappeared. As a result of the disappearance of adab numerous difficulties and misfortunes have overwhelmed people. By adab is not meant customary or superficial etiquettes. In this context I refer to true adab which means to maintain everything within its limits. Among the essentials of adab is to refrain from distressing or inconveniencing others A mere outward display of respect is not true adab. Nevertheless, customary respect if maintained within limits and offered at the right time will also be within the scope of adab. The soul of adab is to ensure peace for others. But today is the age in which neither the son has adab for his father nor the father for the son. The student has no adab for the Ustaadh nor the Ustaadh for the student. The mureed has no respect for the Murshid nor the Murshid for the mureed. The wife has no respect for the husband nor the husband for the wife. In these cases I refer to true adab, namely, ensuring peace and comfort for one another. Adab is not confined to only juniors. Seniors too have to observe adab for juniors. In the latter case it means that seniors should fulfil the huqooq (rights) of the juniors. The natural consequence of fulfilment of rights is peace and comfort. It is necessary for every person to bear this in mind. Alas! Today, not only the laity, but even the elite (i.e. the learned men) are extremely defective in the observance of adab. Only a few things are in this day regarded as the requisites of piety. Social conduct and moral character have been excised from the constituents of the Deen. May Allah Ta’ala bestow righteous understanding.” CUSTODY OF MINORS In a situation of separation of husband and wife whether by divorce or death of one spouse, custody of the minor children is assigned by the Shariah to certain close relatives. In this regard there is an order of priority. The right of custody firstly devolves on the mother of the children. It is her right to keep her daughters until the age of 10, and the boys until the age of 7 years. Thereafter this right passes to the children’s father. If for some reason the mother is disqualified by the Shariah, then the right of custody passes to the maternal grandmother. In her absence, to the adult sisters of the minor children. In their absence, to the maternal aunts. A woman loses her right of custody if she marries a man who is not a Thu rahm mahram (close relative) of the children. Such close relatives are the uncles of the minors, for example. When the mother loses her right of custody it does not follow that she is not allowed to retain custody even with the consent of those whose right it is. With the consent of the rightful guardian, the mother may retain custody provided that the welfare and Deeni interests of the children are not compromised on account of her marriage. When the mother loses custody, the next in line is the maternal grandmother, not the children’s father nor the paternal grandmother or paternal grandfather as is mistakenly understood in some quarters. A vital requisite of custody is the welfare and interests of the minors. The interests of the children are not confined to their worldly and physical needs such as food, clothing and shelter. Of greater importance is the Deeni welfare of the children. Thus, if a rightful guardian is a bid’ati, faasiq or faajir, a modernist or one with corrupt beliefs, custody should be denied to such a person notwithstanding his right. In cases of this nature, the Shariah makes exceptions. In fact, it is not permissible to consign the minors to such people who constitute a danger to their Imaan and Akhlaaq (moral character). THE CALL OF THE OPPRESSED“…...The Call of the mazloom (the oppressed one — Allah lifts it above the clouds. The portals of the heaven are opened up for it, and Rabb (Allah Ta’ala) says: ‘I take oath by My Might that I shall most assuredly aid you even if it is after some time.” (Hadith) CONSULTATION Most people are unaware of the meaning of mashwarah or shuraa (consultation). When advice is offered they believe that it is incumbent to act according to it, and that there is no need for pondering. (Hakimul Ummat) The one who seeks advice should himself reflect. He should exhaust his own intellectual ability in the endeavour to adopt the proper course. He should ponder over the advantages and disadvantages, and consult with experienced and pious persons. Then he should make dua and adopt the course which he believes to be correct. As long as he does not submit to nafsaaniyat (emotionalism), he will, Insha’Allah, adopt the right course of action. STAMPS In addition to The Majlis and Al-Haqq, we distribute Islamic literature to all parts of the world. Most of the literature is distributed free of charge, especially African and Asian countries. Innumerable requests for Islamic literature are received from Muslims who cannot afford either the price of the books or postage which has become exorbitant. In fact, the subscription for The Majlis does not cover even the printing costs. Contribution of stamps will be appreciated. Any number of stamps, regardless of even very small quantities, will be a Sadqah in the Path of Allah Ta’ala and rewardable. Jazaakallaah! “The best Sadqah is the effort of the poor.” (Hadith) SHAWAAL 1424 ——DECEMBER 2003 ZAKAAT NISAAB R776 MEHR-E-FAATMI R2231 SUPPORT THIS JIHAD SUPPORT THE ISLAMIC PROJECT OF THIS
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