the day on which property will not avail

7/29/2019 The day on which property will not avail

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{ The day on which property will not avail, nor sons;

except

him who comes to Allah with a sound heart.} (26-88/9)

...Until, when no Alim [i.e. knowledgable, learned

person in the religion of Islam] is left, people will take

ignorant men for teachers. These will be questioned and

they will reply without knowledge. They are themselves

misguided and misguide others. (Hadith of the Prophet

in Sahih al-Bukhari)

It can be ascertained that the troublemakers (al-

mushaghibun) in our time, who claim that they belong

to the school of the Salaf, outwardly making a show of

such affiliation, do not in any way whatsoever belong to

it: neither in knowledge nor in practice. They are

propagators of falsehood, deception, and misguidance

devoid of all guidance. (Munir'Abduh Agha)


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To proceed a demonstration of the reality of the esoteric

science of Sufism:

Some formalists recognise only the science of the

external religious law comprised in the Quran and the

Sunna, and declare that the esoteric science, i. e.

Tasawwuf or Sufism, is without meaning. In fact,

however, the science of the religious law (Sharia) has

an internal as well as an external aspect and inculcates

inward as well as outward actions. The outward actions

are bodily, such as hunger, fasting, almsgiving and the

like, while the inward actions, or the actions of the

heart, are faith, sincerity, knowledge of God, etc. The

esoteric science signifies the science of the actions of

the interior which depend on the interior organ, namely,

the heart (al-qalb) and is identical with Sufism. The

inward aspect of religion is the necessary complement

of the outward aspect, and vice versa. Both aspects are

inherent in the Quran, in the Traditions of the Prophet

, and in Islam itself.


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Abu Nasr `Abdallah b. `Ali al-Sarrj al-Tusi (Kitab al-

luma fi l-Tasawwuf)

A Survey Of Decisive Arguments And Proof For

Tasawwuf - Sufism in Islam

Edited by Omar K NeusserThis is the main page of

our Tasawwuf section.

1. The Basics of Tasawwuf

(This chapter is by Shaykh Muhammad Al-Yaqoubi)

1- Definition: Purification of the heart.

True devotion to Allah in the ways He likes by the

means He likes.

... Acting upon knowledge;

Acquiring the good characters and getting rid of the

bad.

2- Subject: Allah, as how He can be known; or hearts &

souls, as how to purify them.


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3- Fruit: The purification of the heart and knowing the

Master of the worlds and attaining the Station of ihsn.

4- Merit: Tasawwuf is of high merit. Its nobility stems

from its subject. Ihsn is one of the three levels of this

deen and the highest.

5- Relation to other disciplines: It is the base of the

Sharia; without it acts of worship become imperfect. It

is the core of Quran and Sunnah and the tissue of

Muslims spiritual life.

6- Name: The word "tasawwuf" is derrived from souf(wool). Tasawwuf has been known by this name since

the second century of hijra, i.e. the time of the salaf. It

has been frequently called ìlm as-Sulk (initiatic

traveling & spiritual behaviour), ìlm al-Ihsn, ìlm at-

Tarbiyah (cultivation) or ìlm at-Tazkiyah

(purification).

7- The pioneer: The pioneer of this branch of

knowledge is of course the Prophet . Many hadiths


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highlight the spiritual dimension of a Muslim's life.[2.2]

The earliest scholar who elaborated on it is al-Hasan al-

Basriy.

8- Sources: Tasawwuf is derived from Quran and

Sunnah[2.1].The sayings of the great scholars represent

a rich treasure for the seekers and the masters.[07]

9- Ruling: Acquiring tasawwuf is fard i.e. obligatory;

since all human beings are susceptable to sins save for

Prophets. Imam Abul Hasan ash-Shadiliy said:

He who does not truly acquire this discipline will die

persisting on major sins without being aware of it.

10- What it tackles: Tasawwuf tackles some of the

cardinal elements of the deen such as sincerity;

truthfulness; religious cautioness (wara'); conscious

awareness (khush') reliance; asceticism; love; and

similarly their opposites, which are the diseases of the

hearts such as insincerity; hypocrisy; arrogance; greed

etc.

It also tackles subtle subjects such as the passing of
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thoughts; the states of the heart; inspirations. One of its

most important subjects is dhikr, the remembrance (i.e.

in the evocation & recitation of the name) of Allah and

its virtues; another is the shaykh and his qualifications,

the disciple, murid, and his adab.

11- Basic works in tasawwuf:

- The Beauty of the Righteous by al-Hafiz Abu Nuaym

al-Asfahani

- The Revival of the Sciences of the Deen- (Ihya) al-

Imam al- Ghazali

- Al-Risalah of Imam Abul Qasim al-Qushayriy

- The Aphorisms, al-Hikam, of Imam Ibn Atta'illah

- Revelation of the Unseen by Imam Abdul Qadir al-

Jaylaniy

- Awarif Al-Ma'arif, by al-Suhrawardi

- Qawa'id Al-Tasawwuf, by Imam Ahmad Zarooq


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Al-Ghafr:

the All-forgiving i.e. the One who forgives every thing,

all things

Al-Ghaffr:

the Forgiving all the time of the sins, i.e. the Often-

Forgiving.

2. Proof from Quran & Sunna

As a matter of fact the amount of proof is too numerous

to list here, and this is so, because Tasawwuf - Sufism

is nothing less than the heart of the religion (dn):

Being the heart of the Islamic message it is, like the

physical heart, hidden from external view, although

again like the heart it is the inner source of life and the


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centre which coordinates inwardly the whole religious

organism of Islam. The Tarqah is the most subtle and

difficult aspect of Islam to understand at the same time

that its external effect is to be seen in many

manifestations of Islamic society and civilisation.

[k/trq_e]

2.1 Tasawwuf in Traditional Islam

There are the evident corrupt acts, to be seen by

everyone and the concealed corrupt acts:

{Say: My Lord has only prohibited indecencies, those

of them that are apparent as well as those that are

concealed,-} (7-33)

It is the function of the science of Tasawwuf to heal

(the heart of) the believer even from the concealed

corrupt acts, such as blind hatred, ostentation, envy,

hypocrisy. For this there are methods, disciplines[033]

and doctors of hearts[3.4].
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2.2 The ihsn-hadith expressed by the Angel Gabriel:

The Messenger of Allah replied to angel Gabriel's

(pbuh) question on Ihsan (perfection), that it is "to

worship Allah as if you see Him, and if you cannot (yet)

see Him, then be sure that He is seeing you."

A sound and famous hadith in Al-Bukhari, vol. 1, no.

47; narrated by Abu Huraira.[o/gh_e]

Prophet Muhammad also used to say:

"Truly, Allah does not look at your outward forms and

wealth, but rather at your hearts and your works."

Allah does not need our outward accomplishments,

building records, material goods etc. when everything

we have is only from HIM! But He said (in the Quran)

that HE will scrutinize our inner being, our heart or

soul:

{ The day on which property will not avail, nor sons;

except him who comes to Allah with a (sound) heart*

free (from evil).} (26-88/9) *sound heart:[2.3]
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2.3 Heart, Soul, Inner Aspect

*sound heart (~ the organ of knowledge):

A heart in which the affectations of the mind do not

arise, and which is safe from the distractions of all that

is not God.[CDS]

*diseased heart:

Shibli said: A heart ruled by the present world (duny)

is debarred from feeling the sweetness of the world to

come.

Allah warns us from the disease of the heart, which

results in eternal damnation:

{ In their hearts is a disease, and Allah has caused their

sickness to intensify.} (2-10)
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The illness of the heart is of two types:

- suspicion and doubt, and

- desire, allurement and wantonness*.

Ibn Qayyim[MP3]

*(i.e. cruel, violent, sexually immodesty)

One's inward diseases are enough to cancel out one'sgood deeds - even if they are numerous.[PTP34]

*hadith:

For every object there is a thing which polishes it and

that which polishes the heart is remembrance (dhikr) of

God.

*Quran:

{ For without doubt in the remembrance (i.e. in the

evocation & recitation of the name) of Allah do hearts

find comfort.} (13-28)

{ Those who believe, and whose hearts find comfort in

the remembrance of Allah. For without doubt in the
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remembrance (i.e. in the evocation & recitation of the

name) of Allah do hearts find comfort.} (13-28)

3. The Science Of Tasawwuf

There are several aspects to it, and all have to be taken

account of. The beginning of it is when the servant

accuses his own soul[m/pse_e], the continuation of it

when he takes account of himself in all states, and

strives against his ego, seeking recourse in Allah .

Then there will be blessings (barakah) and ease:

{ With hardship comes ease.} (94-5)

3.1 A Difficult Science, With Great Benefit

It is a science which is easy to hold speaches about, but
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difficult to implement and practice! Nevertheless one

must not avoid the effort, but start the journey at once,

before it is too late.

{ Ah, what will convey unto you what the Ascent is!}

(90-12)

This science is mixed with what is bitter and

distressful. It saddens the heart and brings tears to the

eyes...The ego has no portion in its journey ... because

its pre-condition is the killing of the ego and abstinence

from one's wants. This is why scholars have deserted

this science and occupied themselves with the sciences

of juridical rulings and differences of opions ... they are

lighter upon the souls that are disposed to following

their caprice and averse to rights. Allah knows best.

[SSK43]

3.2 An Individually Obligatory Science For Everyone
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The Prophets - peace be upon them all - are singled out

from the generality of believers due to their extra

certainty (yaqn), faith and Prophetic proofs. For the

believing Muslim - nay for every Muslim - it is very

important to gain deep understanding,* according to the

word of the Prophet :

Whoever Allah wishes good for, he grants him deep

understanding of religion.

Al-Bukhari, vol. 1, no.71

*Deep understanding (fqh) is to know one's self: what

is for it and against it.

Imam Abu Hanifa

*For or against:

The Muslims who implement tasawwuf don't engage in

disputation and quarrelling about religion, and certainly

not in showing off, but they hold that it is better for


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one to occupy himself with what is for and against

him, and they focus on seeking Sacred Knowledge.

[SSK67]

The states, stations, and spiritual struggles (which the

Muslims who implement tasawwuf) seek to understand

and speak of are needed by all the believers. Knowingtheir rulings is obligatory upon all and universally

relevant. These include qualities such as: truthfulness,

sincerity, remembrance, and the avoidance of

heedlessness. Nay, the servant must know his

intentions, aims, and inner thoughts at every passing

moment. If it is a right among the various rights, he

must stick to it and if it is his own portion*, he must

abstain from it.[fnSSK46]Allah says:

{ And do not obey him whose heart We have made

heedless of Our remembrance, who follows his desires,

and whose affair is in neglect.} (18-28)
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*That means the servant has to scrutinize his own

niyytand goals at all times in order to discover if they

are according with God's satisfaction and stick to them

and if they are only for ego's or nafs's portion, he should

abstain from it.

3.3 A Warning Of False Claimants

Among the latter day adherents of Sufism there are

claimants who, despite their meagre portion of

knowledge and intelligence, claim Divine gnosis and

enlightened spiritual unveilings for themselves.

[SSK30]

This is wrong and deviancy.

May Allah bring them back to the Straight Path!

3.4 Looking For A Spiritual Guide
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The benefit of the Shaykh is that he condenses and

shortens the path for the spiritual aspirant. Whoever

travels the path without a Shaykh is foolish, and he will

spend his whole life having not reached his goal

because the Shaykh is like the guide who leads the

pilgrims to Mecca on a dark night.[RES57]Shaykh `Abd Al-Wahhb Al-Sha`rni

If someone is confused about a particular aspect of this

science, he should only defer to the view of a scholar

who has experienced these states and settled in them

and who has researched their sciences and intricacies.

Whosoever does otherwise is mistaken.[SSK49]

Shaykh `Abd al-Hadi Kharsa

3.5 A Measure For The Strength Of One's Struggle

(jihd)
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Now if we remind ourselves of the strong love or desire

for wordly goods (and grown-ups have this passion, not

children) as mentioned in this verse:

{ And lo! In the love of wealth he is violent.} (100-8)

then - for reaching the balance -

this can be a measure of the strength of our struggle

(jihd) or the force we apply against our nafs for the

commands of the LAW and the good pleasure (ridwn)

of Allah.

continue reading

01 - tasawwuf

an explanation011 Sufism ( tasawwuf) is a knowledge through

which one knows the states of the human soul,

praiseworthy or blameworthy, how to purify it from the

blameworthy and ennoble it by acquiring the
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praiseworthy [qualities], and to journey and proceed to

Allah Most High, fleeing unto Him [by taking a

spiritual path - tarq ].

012 Its fruits are the heart's development, knowledge

of God - Allah - through direct experience and

ecstasy [ie. true experience of the Divine], salvation in

the next world, triumph through gaining Allah'spleasure, the attainment of eternal happiness, and

illuminating and purifying the heart so that noble

matters disclose themselves, extraordinary states are

revealed, and one perceives what the insight of others is

blind to. Muhammad Amin Kurdi[ icd_e ]

013 The real meanning of the word "Sufi" means

actually the one who is liberated [from the shackles of

the duny & nafs] or has completed his spiritual

realisation. Otherwise the beginner [of the path] should

be called "Mutaawwif" and never "Sufi" as long as he

has not arrived at the final goal. AV

014 It should be pointed out that Sufism has existed

before its name since the very time of the Profet and
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according to Shaykh Abd Al Wahid Yahya the name

actually means al-hikmah al-ilhiyyah (knowledge of

God). AV

The wheel, it doesn't have to be reinvented, only re-

adapted.

02 - principles of tasawwuf021 All the authentic principles of tasawwuf are to be

found in the Qur'an and hadiths, so they are in the

Sunnah.

022 He who dies without having entered into this

knowledge of ours dies insisting upon his grave sins


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(kab'ir) without realizing it.[ Al-Shadhili ]

023 Reaching substantial, true belief in Divine

Oneness and living in accordance with its demands. [ 10

principles of Tasawwuf ]

03 - tasawwuf - the way of the Sufis

031 The reality of tasawwuf is defined by truthfulself-orientation (sidq al-tawajjuh) to Allah Most

High.

(10 items:)[ What is Sufism? ]

032 Know that tasawwuf is two things:

Truthfulness with Allah Almighty and good conduct

with people. Anyone who practices these two things is a

Sufi ... [ Imam Al-Ghazali ]

033 Sufism is not as some people think; merely

gathering together to engage in remembrance and recite

litanies. What many are unaware of is that Sufism is a

complete and practical method for transforming people

from loathsome (i.e. causing hatred or disgust;

repulsive) individuals to complete and model human
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beings. This is all done through having sound faith,

sincere worship, good and correct actions, and virtuous

character. [RES37]

04 - The foundations of our path

041 These foundations of the path are 5:

* taqw (godfearingness, mindfulness of Allah),

privately and publicly,* Adherence to the Sunna in word and deed,

* Indifference to whether others accept or reject one,

* Contentment with Allah in times of hardship &

ease,

* Turning to Allah in prosperity & adversity.

042 5 principles for treating the soul's illnesses:

* lightening the stomach by diminishing one's food and

drink,

* taking refuge in Allah Most High from the

unforeseen when it befalls,

* shunning situations involving what one fears to fall

victim to,
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* continually asking for Allah's forgiveness and His

blessings upon the Prophet night and day with full

presence of mind,

* and keeping the company of him who guides one to

Allah .[Sheikh Yusuf al-Sayyid Hashim al-Rafa`i]

05 - Concerning The Opponents of Tasawwuf

051 The detractors of tasawwuf often invent oddthings about Sufism, either totally misunderstood or

without any basis in tasawwuf, in order to be able to

attack it, while presenting themselves as "the true

followers of the religion" of Islam.

052 Nevertheless there those who go to extremes and

there are deviatiant groups - parading as followers of

Sufism, while being lax on the law (Sharia), culturally

inherited customs, inventing new matters. These things

have nothing to do with the religion whatsoever.

053 Certain opponents of tasawwuf adduce two

reports, one chainless and one weak-chained,

originating in a man from the city of Naseebeen (Iraq)

who has been critiqued as munkar al-hadith or
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'disclaimed in his narrations' to claim that Imam Malik

derided group dhikr.[ Imam Malik and the Sufis ]

054 No one is allowed to wag his tongue a malign a

folk whose knowledge and state he does not know,

whose stations and intentions he has not discovered.

Whoever does that will fall into destruction, even

though he thinks he is from the sincere advisers. MayAllah protect us! [SSK49]

055 When you detect the slightest whiff of disrespect

for (the schools of tasawwuf), you have been given the

first sign that you are in the presence of a disconnected,

unbeneficial person.[ Sunnism is respect ]

056 As for the statement "being a sufi, he is from

among those who have gone astray in the history of

Islam" it would be fair to say that this statement

constitutes kufr because it attributes misguidance to the

massive majority of the elite of this Umma ... GFH[

Mawlana Jalal al-Din ar-Rumi 'misguided'? ]

057 Remember Imam Ghazali's advice in al-Munqidh

min al-Dalal: "Think good thoughts (about Sufis) and
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do not harbor doubts in your heart"; and of Ibn Hajar al-

Haytami's fatwa concerning critics of those who respect

tasawwufand believe in awliya': "Bad thoughts about

them (Sufis) is the death of the heart."[Those Who

Attack Al-Ghazali]

058 Although there is no evidence that the word

Tasawwuf (the Arabic word for Sufism) was usedby the Prophet (peace be upon him), he certainly

used the word Ihsan or spiritual sincerity. Sufi

Shaykhs have said that Sufism itself is nothing other

than this sincerity, or the perfect following of the way

of Muhammad, both inner and outer.

[schoolofsufiteaching.org]

06 - Sufism Is Self-Purification

061 Hadith of the Prophet on the heart:

... truly in the body there is a morsel of flesh which, if

it be whole, all the body is whole and which, if it be

diseased, all ofit is diseased. Truly it is the heart.

(narrated by Bukhari and Muslim) [hadith 40 Nawawi]
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062 The process of self-purification means that a

Muslim undertakes to rid himself of repellant

characteristics and acquire praiseworthy ones, so that he

perfects his worship of his Lord and attains His

nearness.

063 The Sufi is that Muslim whose inner and outer

behaviour are in harmony with the Shariàh (DivineLaw), so that he realizes (thqq*; tahqq) his iman, islam

and ihsan.

07 - Famous Quotes On Sufism

071 Imam Ahmad ibn Hanbal said about the Sufis: I

don't know people better than them. Someone said to

him: "They listen to music and they reach states of

ecstasy." He said: Do you prevent them from enjoying

an hour with Allah? [Ahmad ibn Hanbal]

072 Imam al- Shafiì said: Be both afaqih and a

sufi: do not be only one of them! Verily, by Allah's

truth, I am advising you sincerely.[Imam al- Shafiì]

073 Imam Malik said: He who practices

tasawwufwithout learning Sacred Law corrupts his
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faith, while he who learns Sacred Law without

practicing tasawwufcorrupts himself. Only he who

combines the two proves true. [Sufism in Islam]

074 For Abu Madyan, an aspirant's spiritual progress

could never be separated from his social responsibility:

"Sufism is not the (mere) observance of rules, nor does

it consist of degrees or stages. Instead, Sufism consistsof personal integrity, generosity of spirit, the emulation

of what has been revealed, knowledge of the (divine)

Message, and adhering to the way of the prophets. He

who deviates from these sources finds himself grazing

in the gardens of Satan, submerged in the ocean of lusts,

and wandering in the darkness of ignorance." [Bidayat

al-murid (Basic principles of the Sufi path); Abu

Madyan]

08 - Tasawwuf Shuyukh

081 The scholars of the Sufis are the genuine

followers of the salafdue to their fully connected

chains leading back to them. This is the fact of the

matter and is not a mere claim. They are the
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Muhammadan inheritors; those in whom Allah has

gathered the inheritance of Sacred Knowledge and the

inheritance of spiritual states.[SSK] Some of the

following are:

Ibn Àrabi Hasan al-Basri Abu Hanifa Sufyan al-

Thawri Imam Malik Imam Shafiì Ahmad bin Hanbal

Imam Ahmad al-Muhasibi al-Juì al-Junayd al-Tirmidhi al-Baghdadi al-Qushayri al-Ansari al-

Ghazali Ibn Àqil al-Hanbali al-Gilani Ibn al-Jawzi

al-Shadhili Ibn Àbd al-Salam al-Nawawi al-Maqdisi

Ibn Taymiyya Ibn Taymiyya II Ibn Àta Allah I Ibn

Àta Allah II al-Subki al-Shatibi Ibn Khaldun Al-

Bistami al-Sakhawi al-Suyuti al-Ansari al-Haytami

al-Sha`rani al-Qari Ibn Àbidin al-Mawdudi

082 Other Shuyukh who wrote on tasawwuf:

Far from being opponents of tasawwuf, there are those

who accepted its reality, but this has not pleased some

of the narrowminded who have tampered with the

original writings(!), which is our Islamic heritage, to fit

into their innovated ideology. Examples are here [trs_e]
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and here [strm_e]. Among the Shuyukh which they like

to count as their's are the following who accepted

tasawwuf and praised it:

Ibn al-Qayyim Ibn Taymiyya (1) Ibn Taymiyya (2)

Ibn Taymiyya (3)

09 - Texts On Tasawwuf(at LivingIslam.org)

091 Briefly put, 'sufi' is a second-century nameapplied to a type of Muslim earlier known as 'zahid.' [

Sufism in Islam ]

092 The Tarqah or Spiritual Path which is usually

known as Tasawwufor Sufism is the inner and esoteric

dimension of Islam and like the Shar`ah has its roots in

the Quran and prophetic practice. S H Nasr[ Shar`ah,

Tarqah And Haqqah ]

093 We seek the Sufism that addresses the ailments

of the heart, plugs the holes through which Satan can

steal into hearts, and resists the desires of the human

soul ...

Shaykh Yusuf al-Qaradawi[ On Tasawwuf ]
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094 Apart from this main page, here a list of other

texts:

- 10 Principles Of Tasawwuf - Sufism In Islam, Gibril F

Haddad - Sharàh, Tarqah And Haqqah, S H Nasr -

Tasawwuf - Sufism in Islam, Hamza Yusuf- Purifying

& Striving Against The Ego, al-Qadir Ìsa- Role OfSufism in Building Good Character Today- What is

Sufism? GFH - The Defense of the Sunnah, GFH- On

Tasawwuf, Shaykh Yusuf al-Qaradawi - Al- Junayd al-

Baghdadi, GFH - Shaykh Muhyi al- Din Ibn Àrabi,

GFH - Sufism in Islam, GFH- Imam Al-Ghazal, GFH

- The Awliy'u-LLahi, - Questions about the Hadra,

GFH - Al-Shfi` and Tas.awwuf, GFH - Islamic

Sufism (And Islam &Science), Nasr- Sufism of

Putative "Salafi" References, GFH - Those Who Attack

Imam Ghazali, GFH - Book of Proofs - Defense of ...

Tasawwuf, GFH - Al- Suyuti (his tasawwuf), GFH - Ibn

al-Qayyim (on tasawwuf), GFH - Tasawwuf Shuyukh,

GFH - old page with Tasawwuf Shuyukh -left-also:-
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Advice To Our Brothers the Scholars of Najd

by Sayyid Yusuf ibn Al-Sayyid Hashim al-Rifa`i

Epilogue

This strange idea that Islam can be (understood as

being) complete without taking recourse to the treasure
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of spiritual, guiding knowledge of the centuries of (the

saints and `ulema') of the Muslim Ummah has now

been disproven and shown to be a grave

misunderstanding, a forbidden change, an innovation

(bid`a) in our noble religion of Islam and a ridicule for

all the rest.

May Allah increase us with knowledge and mercy

(marhamah)!

May Allah guide us the correct path!

May Allah's peace and blessings be upon Sayyiduna

Muhammad, his family and his companions.

notes:

CDS: Contemplative Disciplines in Sufism, Dr. Mir

Valiuddin

MP: Medicine Of The Prophet; by Ibn Qayyim Al-

Jawziyya


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PTP: The Path The Perfection, by Shaykh Masihullah

Khan,

whitethreadpress.com, maulana_masihullah, x L

20120703 [the author]

whitethreadpress.com, publications, path_perfection, x

L 20120703 [the book]

RES: Realities Of Sufism; by Shaykh Àbd al-QadirÌsa,[the author]

SSK: The Scholars of the Sufis; by Shaykh Àbd al-

Hadi Kharsa,[the author]

Next page in the Tasawwuf series:

- About The Pure Heart - And What It Keeps Alive
http://www.sunnipubs.com/authors/a-ros.pdfhttp://www.sunnipubs.com/authors/a-ros.pdfhttp://www.sunnipubs.com/authors/a-ros.pdfhttp://www.sunnipubs.com/authors/a-sos.pdfhttp://www.sunnipubs.com/authors/a-sos.pdfhttp://www.sunnipubs.com/authors/a-sos.pdfhttp://www.livingislam.org/m/qalb_e.htmlhttp://www.livingislam.org/m/qalb_e.htmlhttp://www.livingislam.org/m/qalb_e.htmlhttp://www.sunnipubs.com/authors/a-sos.pdfhttp://www.sunnipubs.com/authors/a-ros.pdf

the day on which property will not avail

Documents