Fiqh, - The Wisdom Behind Inheritancee

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Allaah The Almighty has honored man in this worldly life and preferred him over many creatures, as confirmed by His Statement )which means(:}And We have certainly honored the children of Aadam )Adam( and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with ]definite[ preference.{]Quran 17:70[
Man has been made a successor to authority, which makes him in need of the means that guarantee his survival, maintain his succession to authority and sustain his worldly affairs.
Allaah The Almighty has made property a means of sustenance, as shown in His statement )which means(:}And do not give the weak-minded your property, which Allaah has made a means of sustenance for you.{]Quran 4:5[
Money sustains the worldly interests of people, and it is the means by which they fulfill their requirements. Man needs it as long as he is living, and once he dies, he no longer needs it. Thus, it is necessary to have a successor and a new owner of his property. If the new owner is someone who is capable of taking the property by force and overpowering others, then, it would lead to mutual hatred and disputes among people, and inheritance would be subject to power struggles and strife. If, on the other hand, the property is assigned )after one's death( to cats, dogs, and domestic animals -- which is sometimes the case in some laws -- surely, the people's benefits and interests will be lost and their needs will not be met.
For this reason, theSharee‘ah)Islamic legislation( has assigned inheritance to the deceased person's relatives so that people would rest assured of the destiny of their property, as they are naturally eager to benefit those with whom they have a strong relationship of blood, marital relation or allegiance. If a person dies and leaves property, according to the IslamicSharee‘ahthat takes into consideration all the benefits of people, it should be distributed among his relatives with justice. This means distributing the inheritance beginning with the closest and then the next of kin to him and so on, like the children, the father and those next to them in the degree of kinship. Allaah The Almighty Says )what means(:}This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion.{]Quran 5:3[

Fiqh, - Justice in Distribution

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People in the time ofJaahiliyyah)pre-Islamic period of ignorance( used to assign the inheritance of the deceased to the eldest among his sons, excluding his young children, and women relatives like daughters, wives, mothers and sisters; or give it to his brother or paternal uncle, under the pretext that the children and women were too powerless to protect the sanctities that should be protected, take retaliation, gain booty )from wars( and fight the enemies. However, Allaah The Almighty invalidated this pre-Islamic custom, and assigned to women and children a share of the inheritance of the deceased, and made their share an obligatory right, no matter how little or much the inheritance might be, as shown in His statement )which means(:
}For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much -- an obligatory share.{]Quran 4:7[
}Allaah instructs you concerning your children: for the male, what is equal to the share of two females. But if there are ]only[ daughters, two or more, for them is two thirds of one's estate. And if there is only one, for her is half.{]Quran 4:11[
He Says about the inheritance of the mother )what means(:
}But if he had no children and the parents ]alone[ inherit from him, then for his mother is one third. And if he had brothers ]or sisters[, for his mother is a sixth.{]Quran 4:11[
About the share of the wife, He Says )what means(:
}And for the wives is one fourth if you leave no child. But if you leave a child, then for them is an eighth of what you leave.{]Quran 4:12[
Allaah The Almighty accorded inheritance for women in the following way:
One daughter gets half the inheritance
Two or more daughters get two-thirds the inheritance
The mother gets one-third or one-sixth of the inheritance
The wife gets one-fourth or one-eighth of the inheritance
The half-sister from the side of the mother gets one-sixth
The full sister or the half-sister from the side of the father gets half the inheritance, or half the share of her brother.
It must be borne in mind that all of this is accorded them as their right, when they received nothing in the pre-Islamic days ofJaahiliyyah.
Contrast this with the modern era ofJaahiliyyah, which is no better than the ancientJaahiliyyahin many of its aspects, which gives room to deprive men, women and children of their rightful inheritance, and instead allows the owner of the inheritance to assign his property, which Allaah The Almighty made a means of people's sustenance, to animals.
The system of inheritance set by Islam is distinguished from all modern human laws of inheritance in that Islam adopts a moderate attitude -- between Communist socialism on one extreme, and capitalism and other similar doctrines that call for complete freedom of a person to dispose of his wealth according to his own whims on the other extreme. Communist socialism, as outlined by Karl Marx, rejects the principle of inheritance, and regards it as an erroneous act that opposes the principles of justice. Thus, it gives nothing to the deceased's offspring or next of kin.
Capitalism and its corresponding economic systems, on the contrary, give the owner the full freedom to dispose of his property as he likes. He has the right to deprive all his kith and kin of his inheritance and bequeath it to a stranger, say, a friend or an employee. A man or a woman, in Western societies, even has the right to bequeath the whole or some of his/her property to a dog or a cat!
According to the Islamic system, inheritance is obligatory for both the owner of the property and the heir as well. The owner has no right to prevent any of his heirs from receiving his inheritance; and the heir gets his share, with no need for a court judgment. In some systems, the law affirms inheritance only with a court judgment, since in their sight, it is optional and not compulsory to bequeath and receive inheritance.
The Islamic system limits the right of inheritance within the sphere of the family. It requires a sound relationship through blood or marital relation, and sinceWalaa’)allegiance of an ex-slave to his ex-masters( resembles kinship, it was joined with the categories of kinship. In this way, neither an adopted child, nor a child born out of wedlock has the right to inheritance. Within the limits of the family, the closest of kin, under Islam, is given preference, followed by the next of kin to the deceased.
However, in the other systems, the case is quite different. According to the Jews, for example, the heirs are the male sons, and the share of the eldest is equal to the share of two brothers, whether the child is legitimate or illegitimate. Moreover, the eldest son is not deprived of his share even if he is born from an illegitimate marriage.
According to the Western system, a stranger -- like a friend or an employee – is eligible to receive inheritance, and the same applies to the child born out of wedlock.
The Islamic system assigns to the young child a share from the inheritance of his father equal to that of his eldest brother. Thus, there is no differentiation between the fetus in the mother's womb and the eldest son in a big family. The Islamic system also does not differentiate between the eldest son and his brothers, as is the case in the corrupted Jewish canon, and the British law. That is because the young children might be in need of money to build their lives, and to meet their living expenses, more than their older brothers who can work and gather for themselves independent property.
The Islamic system also assigns a share of the inheritance to women. The mother, wife, daughter, son's daughter, sister, and other women relatives, have definite shares in the inheritance of the deceased, to ensure them an honorable life, free from the humiliation of destitution and mortification of poverty, unlike some systems that deprive the women of inheritance under all circumstances. Some laws previously deprived the wife of inheritance, and she was not given any share in it. In the past, the Jews did not give women any portion of the inheritance.
The Islamic system has made 'need' the basic criterion for preference in inheritance. The deceased person’s children need his money more than his father because they are likely to face greater difficulty in fulfilling their requirements, being young and at a stage where they are beginning their life, unlike their grandfather. Moreover, the duties and obligations of the son under theSharee‘ah)legislation( of Islam are more than those of his sister. He is the one required to provide for himself once he reaches the age of maturity, and he is also required to pay his wife her dowry, provide for her and for the children. He is responsible for the expenses of education, medical treatment, clothing…etc. In addition to this, he is required to provide for his father or relatives if they are poor. However, the girl is more likely to have someone to provide for her, and not the other way round, since she will get married and will be the responsibility of her husband.
These are some of the merits that distinguish the inheritance system in Islam from the old and contemporary laws that were legislated by human beings and that keep changing every now and then.

Fiqh, - Allegations Against Distribution

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The enemies of Islam have been trying to find fault with the Quran through the verses of inheritance for several centuries. They allege that the Noble Quran gives the female in general, and the wife in particular, half of what it gives to the male in general and the husband in particular, thereby usurping the right of the woman and dealing with her wrongfully. In reply to this malicious allegation we say:
First:The claim that in Islam, the share given from the inheritance to a woman is less than the man, is invalid. Indeed, there are four cases in connection with inheritance where the female's share is equal to or even greater than the male's:
1.The first case: When the woman's share is equal to the man's, as it is in the )half( brothers and sisters from the side of the mother, each of whom takes one-sixth, whether they are male or a female, and a group )of more than two( share the third equally, in which the female's share is like the male's.
2.The second case: When only the female is the heir, and a cause of preventing the male from inheritance. A typical example is a man/woman who dies and leaves a daughter, a full sister, and a half-brother from the side of the father. The daughter takes half the inheritance, and the full sister the other half, and nothing is given to the half-brother from the side of the father, since he is prevented by the existence of a full sister, although he is a male and she is a female.
3.The third case: When a female takes more than what the male takes, such as, when a person dies and leaves a full sister or a half-sister from the side of the father; a mother, a paternal uncle or a half-brother from the side of the mother. In this case, the full sister takes half of the inheritance, the mother the third and the remaining sixth is taken by the paternal uncle or the half-brother from the side of the mother. Although in this case both the sister and the mother are females, the share of each is greater than the male's, i.e., that of the paternal uncle or the half-brother from the side of the mother.
4.The fourth case: When a female takes half of what the male takes; this happens in many instances, such as when the inheritors include a daughter along with a son; a son's daughter along with a son's son; a full sister along with a full brother; a half-sister from the side of the father along with a half-brother from the side of the father; the wife's share compared with the husband's: each female in those cases takes half of what the male takes.
What is the wisdom that lies behind thisí Does this preference go back to gender or is there another reason lying behind the preferenceí In reply to these questions, let us say: This preference does not go back to gender, since there are some cases in which the female’s share of inheritance is equal to the male's, and other cases in which her share is greater than the male's, and many cases in which she prevents him from inheritance, as we have previously seen. Whoever thinks that the shares of the male and female heirs in the Quran are established only on the basis of the difference of gender, i.e., masculinity and femininity, has indeed fallen short of understanding the Quran. That is because the Noble Quran has distributed the shares of heirs on the basis of three criteria:
The degree of kinship between the heirs -- be they males or females -- and the deceased person: The closer the relation between them, the greater the share of inheritance is, regardless of the gender of the heirs.
The position of the generation of heirs in the sequence of generations: The young generation, who are at the beginning of their life and getting ready to receive its burdens, have shares of inheritance that are greater than the older generations that are at the end of their life and getting
The financial obligation enjoined by the IslamicSharee‘ah)legislation( upon the heir: That is the only criterion which raises the difference of gender between the male and the female. However, this difference inflicts neither oppression nor injustice upon the female. On the contrary, it may be that the opposite is
This is why this disparity between the male and the female has not been made general to all the heirs )in all cases( in the Noble Quran, but just in some cases. The demands required of the son in life and under the system of Islam are more than those required of )the daughter who is( his sister. He is the one obliged, once he becomes mature, to spend on and maintain himself, pay the dowry to his wife, bear the marital expenditure, maintenance of children as regards education, medication, clothing, etc. but the female usually gets married and is not required to pay dowry or bear expenses, since her maintenance is obligatory for her husband.

Personalities, - Sayedna Junaid Baghdadi

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HIS POSITION IN THE SILSILA:Shaykh ala al-Itlaaq, Qutb al-Istihqaaq, Mamba-e-Israar, Sultan-e-Tariqat, Sayyid at-Taaifa, Hadrat Shaykh Junaid Baghdadi is the eleventh Imam and Shaykh of the Silsila Aaliyah Qadiriyah Barakatiyah Ridawiyah Nooriyah. He is the Mureed and Khalifa of Hadrat Sirri Saqti Radi Allahu Ta'ala Anhu.
BIRTH:He was born around the year 218 Hijri in Baghdad Shareef.
NAME:His name is Junaid-e-Baghdadi. He was known as Abul Qasim and he was blessed with titles such as, Sayyidut Taaifa, Ta'oosul Ulama, Qawareeri, Zuj'jaan and Lisaanul Qaum.
HIS CHILDHOOD:When he was seven years old, he went to Haramain Sharifain in the company of Hadrat Sirri Saqti. When they reached the Haram Shareef, four hundred Ulama were seated there, discussing the topic of Shukr (Gratefulness). All of the Ulama presented their views during this sitting. Hadrat Sirri Saqti then turned to Hadrat Junaid-e-Baghdadi and said, "O Junaid! You too should say something." He lowered his sight for a few moments, and then said, "Shukr (gratefulness) is this, that you should not be disobedient through whatever bounties Allah has blessed you with, and you should not use it as a means of disobedience and causing distress." On hearing this, all the Ulama said together, "O Coolness of our Eyes. Whatever you have said, is the truth and you are honest in your words, and we cannot say better than what you have said." Hadrat Sirri Saqti said, "O My Dear Son! From where did you learn such exemplary words?" Hadrat Junaid-e-Baghdadi said,"This is through the blessing of your esteem companionship."[Masaalik as-Saalikeen]
HIS EXCELLENCE:He was a great Aalim and Mufti. In his era, he was ahead of all in wisdom and eloquence. From the beginning, right up to the end of his life, he was loved by all. Everyone was pleased with him as the leader. There is no person that can point even a finger at the Maqaam of Hadrat Junaid-e-Baghdadi. The only people who could not see the station of Hadrat Junaid-e-Baghdadi were those who were blind in faith. He was known as the voice of the people, but he always called himself Abdul Masha'ikh (the servant of the Masters). Many of the Ulama also called him Sultan al-Muhaqiqeen. He had reached very high levels in Shariat and Tariqat. Many great Shaykhs followed his Silsila. He was the greatest Shaykh of his era. He spent time in the khidmat of Hadrat Muhaasibi. Once someone asked Hadrat Sirri Saqti if the Mureed can be more famous than the Peer and Hadrat Sirri Saqti said, "Yes, it is possible. The perfect example is right before you. I am the Peer of Junaid-e-Baghdadi, but he is more exalted than me."
HIS CHARACTER AND HABITS:Even though Hadrat Junaid-e- Baghdadi was such a great Wali, he was very humble. He always showed great respect to others, even to those who were not as exalted as him. Once he said to his mureeds, "If only I knew that it was better to read two rakaats of nafil than being with you, then I would have not sat amongst you." He kept fast for most of his life.
BUSINESS:Hadrat Junaid Baghdadi initially did business, and used to sell mirrors. His manner was, that he used to enter his shop, and then read four hundred rakaats of nafil salaah. This, he continue for many years. He then left his shop, and sat in the khidmat of his Peer-o-Murshid. He took a room in the house of his Peer and then spent his time their cleansing his heart. When he used to enter the state of Muraqiba, he would remove the musalla from under him as he did not wish to concentrate on anything. He only engrossed himself in the love of Allah and His Rasool. He spent forty years in Muraqiba (deep spiritual meditation). For thirty years, he stood after Esha until Fajr and make Zikrullah. He used to make his Fajr Salaah with the wudhu of Esha. He says, "For twenty years, I did not miss the Takbeer-e-Oola (First Takbeer of Namaaz in Jama’at), and if I thought of any worldly thing during Namaaz, I would repeat my Salaah, and if I thought of Jannat or the Hereafter in my Salaah, then I used to make Sajdah-e-Sahw."
HIS EXCELLENCE IN THE COURT OF THE PROPHET:A Buzurg narrates, that he dreamt of the Prophet SallAllaho Alaihi wa Sallam and Hadrat Junaid-e- Baghdadi was also seated in the Mehfil of the Prophet. He then saw that a person came and presented a query to the Prophet SallAllaho Alaihi wa Sallam and the Prophet SallAllaho Alaihi wa Sallam said, "Hand it over to Junaid. He will write the answer." The person then said, "Ya Rasoolallah SallAllaho Alaihi wa Sallam May my parents be sacrificed at your feet. How can it be given to Junaid in your presence?" The Prophet SallAllaho Alaihi wa Sallam said, "Just as the Prophets are proud of their entire Ummah, I am proud of Junaid."[Khazinat al-Asfiyah, Vol.1 Page 86]
Once a Sayyid who lived in Jilan, left home with the intention of Hajj. On his journey, he passed through Baghdad Shareef. He thus presented himself in the Darbaar of Hadrat Junaid-e-Baghdadi. Hadrat asked him where he had come from. He said that he was from Jilan, and was a descendant of Hadrat Ali. Hadrat Junaid-e-Baghdadi then said, "Your forefather Hadrat Ali used to draw two swords. One against the Kufaar and Mushrikeen, and the other against his Nafs. Which sword do you draw?" When the man heard this, he went into a spiritual state and began to roll on the ground. He then said, "This is my Hajj. Put me on to the path of Allah." Hadrat Junaid-e-Baghdadi said, "Your heart, is the special Haram of Allah, thus you should try to the best of your ability no to allow any non-mahram to enter it."[Kashf al-Mahjoob, Page 119]
HIS LECTURES:Hadrat Junaid-e-Baghdadi spent his entire life, serving the Deen of Allah and His Beloved Rasool. Once his Peer-o-Murshid, Hadrat Sirri Saqti asked him to deliver a lecture, and he said that he did not find it ethical to lecture in the presence of his Peer. One night, he dreamt of the Holy Prophet SallAllaho Alaihi wa Sallam. Rasoolullah SallAllaho Alaihi wa Sallam commanded him to lecture. When morning came, he went to his Peer and found that his Peer was already awaiting his presence. As he entered the Khanqah, his Peer said, "We have all been asking you to lecture. Now the Beloved Rasool SallAllaho Alaihi wa Sallam has given you the command to speak." He asked his Peer how he had known of his dream, and he said, "Last night I made Deedar of Allah Subhaanahu Ta'aala and I heard a voice which said that the Prophet had already commanded Junaid to lecture." He agreed to lecture on condition, that there were not more than forty people in his lectures. They agreed and he delivered his first lecture. During his first lecture, Eighteen people passed away. He then stopped his lecture and went back home.[Kashf al-Mahjoob, Page 201]
A SINCERE MUREED:Hadrat Junaid Baghdadi had numerous mureeds, but there was one particular mureed, towards whom he paid special attention. A few disciples were not pleased with this and asked him why he gave preference to the mureed over others. Hadrat said that he is the most intelligent and wise amongst all of them, and it was for this reason that he gave preference to him. Hadrat then said, "Let me prove this to you." He gave a chicken and a knife to each mureed, and asked them to sacrifice it where none would be able to see them. Each of the mureeds found a very quite and secluded area, and sacrificed the chicken. This one mureed, came back without slaughtering the chicken. Hadrat asked why he did not slaughter the chicken, and he said, "Huzoor! Where ever I went, I found the Qudrat of Allah present there, and I knew that He is All Seeing. It is for this reason that I had no option but to return without success." Hadrat then said, "Now, did you hear his answer. This is the reason due to which he is so dear to me."
HIS TRUST IN ALLAH:Once a man presented him with five hundred Ashrafis (coins). Hadrat asked if he had any other wealth with the exception of the five hundred Ashrafis. The man replied that he did. Hadrat said, "Will you ever need any more money in the future?" He said, "Why not Huzoor. There is always a need for money." Hadrat said, "Then you should keep these Ashrafis for yourself, for you are more needy than I am, since I have nothing, and still, I have no need for anything more. Even though you have wealth, you are still in need of more. I would really appreciate it if you would please take back this money, as I do not take from those who are in need themselves and I believe that My Lord alone is Ghani and the rest of the world are Faqeer."
HIS KARAAMATS:Hadrat Junaid-e-Baghdadi says, "The greatest Karaamat is to remain firm on the Shariat-e-Mustafa SallAllaho Alaihi wa Sallam." There is no doubt, that Hadrat Junaid-e-Baghdadi was very firm on the Shariah, and his every action was the reflection of the Sunnah of the Prophet SallAllaho Alaihi wa Sallam.
BEING AWARE OF HIS MUREEDS CONDITION:There was a mureed of Hadrat who used to live in Basra. He once intended to commit a sin. The moment this thought entered his heart, his entire face turned black. When he looked in the mirror, he was amazed to see his condition. He was very ashamed and stayed in doors. After three days, the blackness disappeared and his face returned to its original colour. On the same day, a person delivered a letter to him, which was from His Peer-o-Murshid, Hadrat Junaid-e-Baghdadi. When he opened the letter, he found the following written inside, "Keep your heart in control, and remain respectfully as a servant (of Allah). For three days and three nights, I had do to the job of a laundryman, so that I may wash away the blackness of your face."[Masaalik as-Saalikeen]
A FIRE WORSHIPPER:Once a Majoosi (fire worshipper) put on a Zanaar (a so-called sacred thread worn by fire worshippers), and then disguised himself as a Muslim, by putting on the Arabian garb. He then presented himself before Hadrat Junaid-e-Baghdadi and said, "I have come to ask the meaning of a Hadith Shareef, which says, "Itaqu bi firaasatil Mo'min Fa In'nahu yanzuroo bi Nooril'laahi" (Fear of the sight of a true believer, for he sees with the Noori of Allah). "Could you explain the meaning of this Hadith?" Hadrat Junaid-e-Baghdadi heard his questioned and smiled. He said, "It means that you should break your zanaar, leave kufr and accept Islam." When he heard Hadrat's reply, he was astonished, and immediately recited the Kalima Shareef and accepted Islam.[Tazkirat al-Awliyah, Page 233]
PROTECTION FROM SHAITAAN:Once, there was a mureed of Hadrat Junaid-e-Baghdadi , who felt that he had perfected himself (become Kaamil). He thus, began to live in total seclusion. At night, he used to dream an Angel, which used to present a camel for him. He used to then sit on the camel, and the Angel would take him on a journey of Jannat. He used to enter a place that was very beautiful. He used to partake in delicious food and drinks, and he saw the most handsome people there. After a while, he would return to his home. He reached such a state, that he began to tell people, "I am amongst those who visits Jannah daily." This message reached Hadrat Junaid-e-Baghdadi. Hadrat then went to visit him, and found him sitting with great pomp and splendour. Hadrat asked him about his claims, and he explained everything in detail. Hadrat said, "Tonight, when you reach this place, you must read Laa Howla wa Laa Quwwata il'la Bil'laahil Aliyil Azeem" That night, when he had the dream and he reached the so-called Jannat, he read as Hadrat instructed him to. The moment he read this, all those in his dream began to shriek and flee from him. He then sees that he is on a horse, and there are skeletons in front of him. On seeing this, be became afraid, and realised his mistake. All that he was seeing was just an illusion of Shaitaan. He immediately rushed to Hadrat Junaid-e-Baghdadi and repented for his behaviour. He also learnt, that for a mureed to be by himself is like taking poison.
HIS JALAAL:Due to his piety and knowledge, Hadrat Junaid-e- Baghdadi became very famous in Iraq. There were however those, who were jealous of his fame. They continuously made accusations against him, and also complained against him to the Khalifa. The Khalifa said that they could not do anything to him as long as there was no evidence against him. The Khalifa then said that he had a purchased a very beautiful slave girl, whose beauty outshone all the women of the city. He thus commanded that she be dressed in the most beautiful clothes and adorned with precious pearls and diamonds. Once she had been dressed, he called her and said, "I want you to go to where Junaid is and remove your veil from over your face and tell him that you want to be his, and that you have become weary of the world. All that you want is to live with him, and for him to help you to gain closeness to Allah." The Khalifa then appointed a servant to go with her, so that he may be witness to whatever may transpire. The woman presented herself before Hadrat and removed her veil, saying what the Khalifa had commanded. Hadrat Junaid-e-Baghdadi looked up at her once and said something. The woman, could not bear the sight of the Jalaal of Hadrat Junaid-e-Baghdadi and fell to the ground and passed away. When this message reached the Khalifa, he was very sad. He said, "Some people say things about the Masha'ikh which they should not say. The Shaykh has reached a level that he is able to see that where our sights can not venture."[Shajrat al-Kaamileen, Page 153/154]
GEMS OF WISDOM:Some of his beautiful and wise sayings are being presented, so that we may read and make amal upon them.
*.A Sufi is like the earth, that all the dirt is thrown onto him and yet it blossoms into a green pasture.
*.A Sufi is one, whose heart is like Hadrat Ibrahim , that it is free from the love of the world and one which is always ready to obey the commands of Allah, his acceptance should be like that of Hadrat Ismaeel , his sadness should be like that of Hadrat Dawood , His patience like that of Hadrat Ayoob , his eagerness should be like that of Hadrat Moosa and in Dua, his sincerity should be like that of The Beloved Rasool.
*.Tasawwuf is that which kills you and lives by itself.
*.The most powerful relationship, is that of the servant to his Creator, when he tries to understand the secrets of Tauheed, and all roads are sealed to the creation, except the road of the Prophet.
*.Do not follow him, who follows the Quran and leaves the Prophet.
HIS KHULAFA:Some of his most respected Khulafa are:
Hadrat Abu Bakr Shibli,
Hadrat Mansoor Abraar,
Hadrat Shah Muhammad bin Aswad Dinoori and
Hadrat Shah Ismaeel Al Aziz (Ridwanullahi Ta'ala Alaihim Ajma'een).
WISAAL:When Hadrat became aware of his passing away, he asked for those present to assist him in wudhu, which they did. They had forgotten to make khilaal of his beard, so he reminded them of this. He then went into Sajdah, and began to weep. "O our Peer! You have sent before you so many good deeds and heaps of obedience. What is the purpose for this Sajdah?" He said, "Junaid has never been in so much need as he is now." He then began to recite the Quran, so one mureed said, "Hadrat! Are you reciting Quran Shareef ?" Hadrat said, "What better time is there than now, when my book of deeds will soon be close. I am seeing my deeds before me, hanging in the air by a thin thread as it sways from the wind blowing against it. I am not sure if this wind is one of union, or one of absolution. On one hand, I am seeing the Angel of death, and on the other hand, I am seeing the Pul Siraat. There is the Most Supreme Judge, and the path is there. I am not sure of which path I will pass through." After saying this, he completed the recitation of the Quran. He then read seventy verses of Surah Baqarah. Those present asked him to chant the words "Allah, Allah" He said, "Why are you reminding me. I have not forgotten." He then began reading the tasbeeh on all his fingers. When he reached the Shahaadat finger (index finger), he lifted his finger and said, "Bismil laah hir Rahman nir Raheem" He then closed his eyes, and the soul left his body, allowing him to travel from this mundane world into the Glorious hereafter. Hadrat Junaid-e-Baghdadi passed from this world, on a Friday, the 27th of Rajab, 297 or 298 Hijri.
After his wisaal, he was given Ghusl. Those giving ghusl wished to put water on his eyes, when they heard an unseen voice saying, "Do not touch the eyes of my beloved, since those eyes that have closed in my remembrance, shall not open before they see me." They then tried to open his fingers, and the voice said, "Those fingers that have been closed in my name, shall only open on my command."[Masaalik as-Saalikeen, Vol. 1, Page 308].
MAZAAR SHAREEF:His Mazaar Shareef is in a place called Shaunizia, which is in Baghdad Shareef. Once someone asked Hadrat Abu Bakr Shibli a Masla (religious query) whilst he was at the Mazaar of Hadrat Junaid- e-Baghdadi. He said, "I feel ashamed to answer in front of the Mazaar of Hadrat as I felt ashamed to answer in his presence, for I still feel that his sight is upon me."
AFTER HIS WISAAL:After his wisaal, a pious person dreamt of him and asked about the questions of the Angels Munkar and Nakeer. He said, "The Angels came to me and asked who is my Lord, and I smiled and said, "My Lord is He, Who took the pledge from me on the first day, thus what need is there for me to answer to the servants, after I have already answered to the King. They Angels then left me and said, 'He is still drowned in love and is resting in the same love.'"