Islamic Knowledge – Islam, Sunnah, Salafiyyah
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[The following article has been extracted from Al-Ibaanah e-Book :
Your Flesh and Blood : The Rights of Children – Shaikh Muhammad Baazmool ]
Know that children are a source of trials (fitnah).
Allaah says:
وَاعْلَمُوا أَنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ وَأَنَّ اللَّهَ عِندَهُ أَجْرٌ عَظِيمٌ
“And know that your possessions and your children are but a trial and that surely, with Allaah is a mighty reward.” [Surah Al-Anfaal 8: 28]
It is stated in Adwaa-ul-Bayaan:
“Allaah ordered the people in this noble ayah to be aware that their properties and children are a trial for them by which they will be tested. Will your wealth and your children be a cause for you to fall into that which Allaah is displeased with?! Elsewhere (in the Qur’aan), He adds to this saying that wives are also a trial just like wealth and children, thus ordering the individual to beware of them putting him into that which Allaah is not pleased with.
THE FOURTH FOUNDATION:
Knowledge means: The statements of Allaah and His Messenger and the statements of the Sahaabah (Companions), along with the unanimous agreement of the scholars (ijmaa’) and correct logical conclusion (qiyaas).
Therefore, the Qur’aan and Sunnah must be understood in light of the understanding of the Companions and those who followed them in goodness. This is the Way of the Believers, as Allaah says:
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ
سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءتْ مَصِيرًا“And whoever opposes the Messenger after the guidance has been made clear to him, and follows a way other than the Way of the Believers, We will turn him to what He has chosen and land him in Hell – what an evil destination.” [Surah An-Nisaa: 115]
How excellent is the statement of the one who said:
“Knowledge is: (what) Allaah said, (what) His Messenger said, (and what) the Companions said, there being no variance in this. Knowledge is not that you present a difference imprudently between the Messenger and the view of a fool. Nay, nor is it the presenting of a difference ignorantly Between the texts and the view of a Faqeeh (Scholar) Nay, nor is it the rejection of texts intentionally out of fear of falling into tajseem [14] and tashbeeh.” [15]
Al-Awzaa’ee, may Allaah have mercy on him, said:
“Knowledge is what the Companions of Muhammad صلى الله عليه وسلم have reported. Anything beyond this is not knowledge.” [16]
Az-Zuhree, may Allaah have mercy on him, would write down the statements of the Taabi’een, and Saalih bin Kaysaan would oppose him in this. Later, he felt remorse for having abandoned that. [17]
This is also the path that Abu Haneefah An-Nu’maan followed, may Allaah have mercy on him and be pleased with him.
The Keys for Receiving Provisions
By Shaykh Muhammad bin Umar bin Salim Bazmool
[From the ‘My Religion taught me’ series]
Translated by Abbas Abu Yahya
Receiving Provisions has keys, the most important are five:
The First: Being continuous upon the five daily prayers.
This is from the secrets of where paying Zakat is repeatedly connected to establishing the prayer.
This is – and Allaah knows best – an indication that whoever established the prayer then their provision will increase and they will possess wealth more than they need, so much so that paying Zakat becomes obligatory upon them. This is why the saying of Allaah is repeated [in the Qur’aan]:
(اقيموا الصلاة وآتوا الزكاة).
<<establish the prayer and pay the Zakat>>
The Second: Seeking Forgiveness
Allaah Subhanahu says:
{وَيَا قَوْمِ اسْتَغْفِرُواْ رَبَّكُمْ ثُمَّ تُوبُواْ إِلَيْهِ يُرْسِلِ السَّمَاء عَلَيْكُم مِّدْرَاراً وَيَزِدْكُمْ قُوَّةً إِلَى قُوَّتِكُمْ وَلاَ تَتَوَلَّوْاْ مُجْرِمِينَ }
<<And O my people! Ask forgiveness of your Lord and then repent to Him, He will send you (from the sky) abundant rain, and add strength to your strength, so do not turn away as Mujrimun (criminals, disbelievers in the Oneness of Allaah).>> [Hud:52]
And Allaah Subhanahu says:
[فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً{10} يُرْسِلِ السَّمَاء عَلَيْكُم مِّدْرَاراً{11} وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّاتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً{12} مَّا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَاراً].
《”I said (to them): ‘Ask forgiveness from your Lord; Verily, He is Oft-Forgiving; ‘He will send rain to you in abundance; ‘And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.” What is the matter with you, [that you fear not Allaah (His punishment), and] you hope not for reward (from Allaah or you believe not in His Oneness).》[Nuh:10-13]
The Third: keeping good relations with relatives
The most important and at the forefront is being good to parents.
Read More “The Keys for Receiving Provisions – Shaykh Muhammad Bazmool”
Over 60 min. of Q & A with Sh. Muhammad ibn ‘Umar Baazmool حفظه الله تعالى
Translated by Abu Muhammad al Maghribee حفظه الله تعالى
Visit the below link to Listen or Downlaod Mp3
http://www.spreaker.com/user/tawheedradio/tele-link-shaykh-dr-muhammad-ibn-umar
THE SECOND FOUNDATION:
What is meant by the “knowledge” that is mentioned in the ayaat and the ahaadeeth is knowledge of the Religion. As for the universal, physical and material sciences, then these are all a collective obligation.
These sciences fall under Allaah’s statement:
“And prepare against them all you can of power, including steeds of war…” [Surah Al- Anfaal: 60]
They also fall under the principle: “There is no harming (of oneself) or harming others.” And they fall under the principle: “That which is necessary for the fulfilment of an obligation becomes itself obligatory.”
This principle consists of the following matters:
1. The statement: “This is obligatory for every Muslim or student of knowledge to know” cannot be applied unrestrictedly to any of the types of knowledge except for the Islamic sciences. An example of this is what is known nowadays as “Knowledge of Current Affairs”, which focuses on following reports and information from newspapers and magazines, and which some people say is: “An obligatory form of knowledge that every student of knowledge is required to learn!”
2. The type of knowledge that the Salaf praised and which they intended by their statements is nothing else but knowledge of the Religion. This is the knowledge that was intended in statements such as that of Mu’aadh (radhi Allaahu anhu), when he said:
“Learn knowledge, for indeed learning it for the sake of Allaah is awe (of Him), seeking it is worship, studying it is glorification (of Allaah), researching it is Jihaad, teaching it to those unaware of it is charity, and giving it out to one’s family builds ties. It is a friend in privacy, a companion in solitude, a guide in times of ease, an aide in times of difficulty, a counselor to the friends (of Allaah), a close-relative to the strangers, and a lighthouse for the path to Paradise.
Allaah, may He be Blessed and Exalted, says:
“This is the time when Zakariya invoked his Lord, saying: ‘O my Lord! Grant me from You, a good offspring. You are indeed the All-Hearer of invocations.‘” [Surah Aali ‘Imraan: 38]
And He says quoting Zakariya:
“And verily, I fear my relatives after me, since my wife is barren. So give me from Yourself a walee (righteous worshipper) who will inherit me and inherit the posterity of Ya’qoob. And make him, my Lord, one with whom You are well-pleased.” [Surah Maryam: 5-6]
Ash-Shanqeetee said in Adwaa-ul-Bayaan:
“Allaah’s statement in this noble verse: ‘So give me from Yourself a walee’ – what is meant by the word walee here is a son specifically and not any other type of walee (righteous person). This is based on proof found in Allaah’s saying while relating the same story: ‘This is the time when Zakariya invoked his Lord, saying: ‘O my Lord! Grant me from You, a good offspring. You are indeed the All-Hearer of invocation.” [Surah Aali ‘Imraan: 38]
Allaah also indicates that what is meant (by the word walee, i.e. righteous person) here is a child by His saying:
“And remember Zakariya when he cried to his Lord: ‘O my Lord, leave me not single! You are the best of the inheritors.”’ [Surah Al-Anbiyaa: 89] ‘Leave me not single’ means: ‘Alone and without a child.’”
[End of Ash-Shanqeetee’s words] [Adwaa-ul-Bayaan (3/365)]
It is for this reason that from amongst the supplications of the believers – “those from whom We shall accept the best of their deeds and overlook their evil deeds, they shall be among the dwellers of Paradise – a promise of truth, which they have been promised” – is that which Allaah has mentioned:
“My Lord! Grant me the power and ability that I may be grateful for Your Favour which You have bestowed upon me and upon my parents, and that I may do righteous good deeds, such as please You, and make my offspring good. Truly, I have turned to You in repentance, and truly I am one of the Muslims.” [Surah Al-Ahqaaf: 15]
Source: Al-Ibaanah e-Book : Your Flesh and Blood : The Rights of Children – Shaikh Muhammad Baazmool
This Post URL / Link : http://wp.me/p1VJ3-8SV
What the Term Iẓhār al-Dīn (Openly Practicing the Religion) Entails – Shaykh Muḥammad Bāzmūl حفظه الله Translated by Mikail Ibn Mahboob Ariff حفظه الله Video Courtesy: Bilal Nahim
Title Islam is Moderate among Religions
Original Title أدلّة الوسطيّة
Author Muhammad Ibn ‘Umar Bāzmūl
Translated by Abu az-Zubayr Harrison (rahimahullaah)
One of the characteristics of Islam is that it is moderate and balanced.
Ibn Taymiyyah (d. 728 Hijrī – 1328 C.E.), may Allah have mercy on him, said:
Allah (تبارك وتعالى) has endowed Muhammad (صلّى الله عليه وسلّم) with certain characteristics by which Allah distinguished him from all other prophets and messengers. He made for him religious legislation and a methodology, the best legislation and the most complete and clear methodology.
Likewise, He made his nation the best nation to emerge among mankind. They are greater in the sight of Allah in their virtue and honor than seventy nations of other people. Allah guided them with His book and His messenger in what they differed in from the truth (that came) before them. And He made them moderate, just, and virtuous.
Read More “Islam is Moderate among Religions – Shaykh Muhammad Bazmul”
Title A Literal Explanation of aḤadīth: Religious Moderation
Original Title أدلّة الوسطيّة
Author Muhammad Ibn ‘Umar Bāzmūl
Translated by Abu az-Zubayr Harrison (rahimahullaah)
Abū Hurayrah reported that the prophet (صلّى الله عليه وسلّم) said:
إِنَّ الدِّيْنَ يُسْرٌ وَلَنْ يُشَادَّ1 الدِّيْنَ أَحَدٌ إِلاَّ غَلَبَهُ، فَسَدِّدُوْا2 وَقَارِبُوْا3 وَأَبْشِرُوْا4 وَاسْتَعِيْنُوْا بِالْغَدْوَةِ5 وَالرَّوْحَةِ6 وَشَيْءٍ مِنَ الدُّلْجَةِ7
The religion is indeed easy, and no one contends with the religion except that it will overwhelm him. So seek out a balanced correctness, do as much as you can, and rejoice (at your reward). And seek assistance (from Allah) in the early morning, the afternoon, and some part of the late night.[1]
1. يُشَادَّ “contends” – The word الْمُشَادَّة(al-mushāddah) means contending or struggling with something. It is said (in Arabic) مُشَادَّةً/ يُشَادُّهُ/ شَادَّهُto mean “to vie in strength with”. So the meaning (in the Ḥadīth) is that no one delves too deep or goes to extremes in doing religious deeds, having no sense of leniency or gentleness, except that he will be incapable (of doing everything) and he will eventually stop and become overwhelmed.
Read More “A Literal Explanation of a Hadith: Religious Moderation – Shaykh Muhammad Baazmool”
An Explanation By Muhammad bin Umar Bazmool
of the book ‘Sifat as-Salah’ By Shaykh Muhadith Nasir as-Sunnah Muhammad Nasir- Deen Al-Albaani
Translated by Umm Yahya
Shaykh Albaani Wrote:
The Imam Saying Ameen Aloud After Reciting Fatiha
When the Messenger of Allaah had completed his recitation of Surah Fatiha he would say: ‘Ameen’ raising his voice and he would elongate it.
He would command those praying behind him to say Ameen loudly just after the Imam said it.
The Prophet would say: ‘If the Imam recites: << not of those who have evoked [Your] anger or of those who are astray. >> then say: ‘Ameen, for verily the Angels sayAmeen and verily the Imam says Ameen,’
And in other wording: ‘If the Imam says Ameen then say Ameen, whoever says it and it coincides with the Ameen of the Angels, (and in other wording if one of you saysAmeen in his prayer and it coincides with the other) all his previous sins will be forgiven.’
Read More “Saying Ameen Aloud After Reciting Fatiha – Shaykh Muhammad Bazmool”
The correct way to recite in your prayers (Salah) and in Morning & Evening supplications : By Muhammad bin Umar Bazmool
Translated & Foreword by Umm Yahya
Foreword:
Are you saying your morning and evening Dua’ yet being afflicted by trials? This concise article may shed light on some questions.
Shaykh Muhammad bin Umar Bazmool says speaking about the correct way in which one should recite silently:
‘Once one is aware concerning the conditions of reciting audibly and silently, the way in which some people pray with their lips closed and not moving their tongue until they complete their prayer. They do not move their tongues to recite whilst standing in their prayer. Yet they are meant to be reciting but yet they do not move their tongues in remembrance, nor whilst in Ruku (bowing) or while standing up from it, nor in Sajood (prostration) or as they come up from Sajood or while they sit in the Tashahood (sitting at the end of the prayer).
So we say that those people who pray like this, in fact their prayer is nullified because they have not recited in their prayer.
This is because the tongue must move in recitation, and according to some of the Scholars (Fuqaha) it is necessary to move the tongue in the silent prayers and you must be able to hear yourself. And this matter is of utmost importance.
Many people say: ‘I say my morning and evening supplications regularly and we seek refuge in Allaah yet we still experience afflictions.’
So we say if you recite the morning and evening supplications then it is necessary to move the tongue while reciting them, there is no benefit if you pass your eyes along the lines of the page and to say that this is a silent reading. This is not considered reading or speech in the Arabic tongue. Reading in the Arabic language necessitates movement of the tongue, as is known from the hadeeth which is narrated from the Companions -may Allaah be pleased with them- that they knew when the Messenger -sallAllaahu alayhi wa sallam- was reciting silently due to the movement of his beard. This illustrates that the Messenger -sallAllaahu alayhi wa sallam- whilst reciting silently would move his lips and tongue. This moving of the tongue is if the person has the capability to move his tongue and that there is nothing to hinder the movement of the tongue.’
[Taken from: ‘Sharh Sifat Sallat an-Nabi –-sallAllaahu alayhi wa sallam-‘ by Muhammad Bazmool, p.221]
Related Link: https://abdurrahman.org/translations/abbas-abu-yahya
AUTHOR: Shaikh Muhammad ‘Umar Bazmool
SOURCE: His treatise At-Ta’seel fee Talab-il-‘Ilm
PRODUCED BY: Al-Ibaanah.com
The Fifth Foundation: The Scholars are the inheritors of the Prophets, so one must observe good manners in front of them
Abud-Dardaa (radyAllaahu ‘anhu) reported: “I heard the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) say: ‘Whoever treads a path due to which he seeks knowledge, Allaah will make him tread one of the paths towards Paradise. And the angels lower their wings out of contentment for the seeker of knowledge. And verily all those in the heavens and in the earth, even the fish in the depths of the sea ask forgiveness for the scholar. And verily, the virtue of the scholar over the worshipper is like the virtue of the moon on the night of Al-Badr over all of the stars. Indeed, the scholars are the inheritors of the prophets, for the prophets do not leave behind a dinar or a dirham for inheritance, but rather, they leave behind knowledge. So whoever takes hold of it, has acquired a large share (i.e. of inheritance).’” [1]
Read More “The Scholars are the Inheritors of the Prophets – Shaykh Muhammad Bazmool”
AUTHOR: Shaikh Muhammad bin ‘Umar Baazmool
SOURCE: At-Ta’seel fee Talab-il-‘Ilm” (pg. 10-14)
PRODUCED BY: Al-Ibaanah.com
The First Foundation:
Seeking knowledge – which a Muslim needs in order to establish what is binding on him from worship of his Lord – is an obligation that is compulsory on him. As for what exceeds those limits, then acquiring knowledge of that falls under the collective obligations (fard kifaayah), and it is something recommended and extra for the student of knowledge.
The proof for this foundation is what has been reported from the Prophet (sallAllaahu ‘alayhi wa sallam) that he said: “Seeking knowledge is an obligation upon every Muslim.”
Another proof is the fact that this Religion is founded upon two basic principles, which are:
1. We don’t worship anyone except Allaah, and
2. We don’t perform worship except with what Allaah has legislated.
THE THIRD FOUNDATION:
Sincerity in seeking knowledge is a condition that is continuous and not just preliminary:
What this means is that the student of knowledge should continually strive to implement sincerity in himself, and that he should not refrain from his studies due to the claim that he did not achieve sincerity.
Some scholars have provided the following definition for sincerity (ikhlaas): Ibn Jamaa’ah said:
“It means that one has a good intention when seeking knowledge, by intending through his studies to please Allaah, to act in accordance with what he learns, to revive the Sharee’ah (Islamic legislation), to illuminate his heart, to elucidate its (i.e. knowledge’s) hidden meanings; to get near to Allaah on the Day of Judgement, and to subject oneself to what Allaah has prepared for those who possess it, such as His Contentment and great virtue.”
Sufyaan Ath-Thawree, may Allaah have mercy on him, said:
“I did not try to rectify anything that was more difficult upon me than my intention.”
One should not intend, by his search for knowledge, to fulfil some worldly goal such as assuming leadership, gaining status and wealth, competing with colleagues, having people extol him, taking the front seat in a gathering, and so on, since he will be exchanging that which is better for that which is lower.
AUTHOR:Shaikh Muhammad ‘Umar Bazmool
SOURCE: His treatise “At-Ta’seel fee Talab-il-‘Ilm”
PRODUCED BY: Al-Ibaanah.com
The Second Foundation:
What is meant by the “knowledge” that is mentioned in the ayaat and the ahaadeeth is knowledge of the Religion. As for the universal, physical and material sciences, then these are a collective obligation.
These sciences fall under Allaah’s statement: “And prepare against them all you can of power, including steeds of war…” [Surah Al-Anfaal: 60]
They also fall under the principle: “There is no harming (of oneself) or harming others.”
And they fall under the principle: “That which is necessary for the fulfillment of an obligation becomes itself obligatory.”
* This principle entails the following matters:
1. The statement: “This is obligatory upon every Muslim or student of knowledge.” cannot be applied unrestrictedly to any of the types of knowledge except for the Islamic sciences. An example of this is what is known nowadays as “Knowledge of Current Affairs”, which focuses on following reports and information from newspapers and magazines, and which some people say is: “An obligatory form of knowledge that every student of knowledge is required to learn!”
2. The knowledge that the Salaf praised and which they intended in their statements is nothing else but knowledge of the Religion. This is the knowledge that was intended in statements such as that of Mu’aadh RAA, when he said: “Learn knowledge, for indeed learning it for the sake of Allaah is fear (of Him), seeking it is worship, studying it is glorification of Allaah, researching it is Jihaad, teaching it to those unaware of it is charity, and giving it out to one’s family builds ties. It is a friend in privacy, a companion in solitude, a guide in times of ease, an aide in times of difficulty, a minister to the friends (of Allaah), a close-relative to the strangers, and a lighthouse for the path to Paradise. Allaah raises people by way of it, thus making them noble leaders and chiefs in matters of good who are emulated, as well as guides to goodness whose footsteps are followed and whose deeds are highly regarded.”
AUTHOR: Shaikh Muhammad ‘Umar Bazmool
SOURCE: His book “At-Ta’seel fee Talab al-‘Ilm” (pg. 29-31)
PRODUCED BY: Al-Ibaanah.com
The Seventh Foundation: The Ways of Maintaining Knowledge
From the most significant ways of upholding and preserving knowledge is: (1) Acting on it, (2) teaching it to others, and (3) writing concerning it.
These three principles have been indicated in Allaah’s statement: “By the time. Verily, mankind is at loss – Except for those who believe and do righteous deeds and mutually advise one another towards truth and mutually advise one another towards patience.” [Surah Al-‘Asr]
Allaah has ruled that all of mankind is at loss, but then makes an exception to this for those who believe, so long as they remain believers. This is since they have acquired beneficial knowledge, then acted on it, then called others to this action and to the beneficial knowledge that is with them. So the most important way of consolidating knowledge is acting upon it, teaching it to others and writing about it.
Read More “The Ways of Maintaining Knowledge – Shaykh Muhammad Bazmool”
The Sixth Foundation: Obstacles in the Path of Seeking Knowledge
Since knowledge is a path that leads towards Paradise, and Paradise is surrounded by many dangers, this means that the path of knowledge is also surrounded by many dangers. So there are many things in it that the evilly-inclined soul dislikes.
And since knowledge facilitates the path to Paradise, and the Devil has made a covenant that he will cut off the path to Paradise, then indeed, the path of knowledge is a path in which the Devil places what deceptions he can in order to divert the person on the path away from his objective.
The origins for sins lie in three things: greed, jealousy and pride.
It was greed that cast our father Aadam out from Paradise. This is what the Devil whispered to him when he saw his eagerness for Paradise: “Then the Devil whispered suggestions to them both in order to uncover that which was hidden from them (before) of their private parts. He said (to them): ‘Your Lord did not forbid you from this tree save you should become angels or become of the immortals.’ And he (the Devil) swore by Allaah to them both (saying): ‘Verily, I am one of the sincere well-wishers for you both.’” [Surah Al-A’raaf: 20]
“Then the Devil whispered to him saying: ‘O Aadam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away?’” [Surah TaHa: 120]
It was jealousy that caused the enmity to occur between the two sons of Aadam, when they both brought sacrificial offerings and it was accepted from one of them but not from the other, who then raised his hand to kill the other one out of jealousy.
Read More “Obstacles in the Path of Seeking Knowledge – Shaykh Muhammad Bazmool”
AUTHOR:Shaikh Muhammad ‘Umar Bazmool
SOURCE: At-Ta’seel fee Talab-il-‘Ilm
PRODUCED BY: Al-Ibaanah.com
The Ninth Foundation:
People are divided into two categories with respect to knowledge: (1) Those who know, and (2) those who don’t know.
Those who don’t know are obligated to ask the people of knowledge and accept their statements, while expending what effort they can in order to know the proofs and evidences.
Allaah says: “And We did not send before you anyone except men that we gave revelation to. So ask the people of remembrance (knowledge) if you don’t know. With clear signs and books (We sent the Messengers). And We also sent down unto you the Reminder (i.e. Sunnah) so that you may explain clearly to the people what was revealed to them (i.e. the Qur’aan), and that they may give thought.”[Surah An-Nahl: 43-44]
The one who knows the religious ruling on an issue, based on its evidences, is from those who know. So he is a person of knowledge (‘aalim).
Read More “The Categorization of People with Regard to Knowledge – Shaykh Muhammad Bazmool”
AUTHOR: Shaikh Muhammad ‘Umar Baazmool
SOURCE: Fildhaat-ul-Akbaad (pg. 18-25)
PRODUCED BY: Al-Ibaanah.com
This is an excerpt from an upcoming e-book entitled “Your Flesh and Blood – The Rights of Children” by Shaikh Muhammad ‘Umar Baazmool, may Allaah facilitate it.
Chapter Five:
How do we Fulfill the Rights of our Flesh and Blood?
I will mention here some examples of this:
1. Choosing a good name for him:
The proof for this is the fact that it is authentically reported on the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) that he would change vile names and that he would encourage (his followers) to choose good names (for themselves and their children).
Ibn ‘Umar (radyAllaahu ‘anhu) reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Indeed the most beloved of your names to Allaah are: ‘Abdullaah and ‘Abdur-Rahmaan.” [1]
Read More “How do we Fulfill the Rights of our own Flesh and Blood? – Shaykh Muhammad Baazmool”
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