Ramadān

A Golden Opportunity to Become a Muttaqī

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Events and occasions give us an opportunity to track the passing of time; otherwise days, months and years would pass by without us realising. Whenever we look towards the future, it seems very distant; however, upon reflection over the past we realise how quickly time has elapsed. To understand the longevity of our future we have to evaluate it on our experience of the past.

As usual, the current Ramadān will also feel very long and the end will seem a long way away, but the reality of these days can be understood by the many Ramadāns we have experienced in the past; how short they were and how quickly they passed, and how after each Ramadān we felt that if only there were a few more days so that some beneficial action could be carried out. In order to save ourselves from such regret once again, it is of the utmost importance that we realise the great opportunity Ramadān is offering us and make the most of it.

The Objective of Ramadān

First and foremost we need to understand that Allāh ta‘ālā has granted us this great gift of Ramadān so that we may become muttaqīn – the people of taqwā.

Allāh ta‘ālā states:

O you who believe, the fasts have been enjoined upon you as they were enjoined upon those before you, so that you may become people of taqwā. [2:183] 

My late Shaykh, Hadrat Hājī Fārūq rahimahullāh taught me the following supplication:O Allāh! You have given us this month so that we become people of taqwā; so make us from the people of taqwā.

What is Taqwā?

Now, the question arises what is taqwā? Once ‘Umar radhiyallāhu ‘anhu asked Ka‘b Al-Ahbār radhiyallāhu ‘anhu the meaning of taqwā. In reply, Ka‘b radhiyallāhu ‘anhu, asked ‘Umar radhiyallāhu ‘anhu if he had ever walked on a thorny path and if yes how he had passed through it. ‘Umar radhiyallāhu ‘anhu explained that he gathered his clothes and ensured that his clothes didn’t get caught by the thorns. Ka‘b radhiyallāhu ‘anhu said, “That is taqwā.” The explanation of Ka‘b’s statement is that we too should pass through this world very carefully, ensuring we do not fall prey to nafs and Shaytān and commit a sin; be it minor or major.

Taqwā is a nūr (light) which enlightens and spiritually strengthens the heart to such an extent that the person finds a natural dislike for sinful activities. This becomes a barrier between him and the disobedience to Allāh ta‘ālā. This nūr of taqwā is acquired by forcing oneself to carry out the commands of Allāh ta‘ālā and stay away from His disobedience no matter what sacrifice one has to give. This sacrifice is called mujāhadah, and every time this is carried out a special nūr is created in the heart. The more the obedience the stronger the nūr, until eventually the heart is enlightened to such an extent that it will not tolerate the filth of any sin.

The similitude of this can be likened to a person who abhors dirt. If he needs to walk through a dirty path way, he will have a natural aversion for the dirt and will instinctively gather his clothes to ensure his clothes don’t get soiled. Similarly, once the heart has become filled with the nūr of taqwā, it will abhor sinful activities and places of evil and will develop an aversion to them, leading one to automatically safeguard himself.

On the other hand when a person disobeys Allāh ta‘ālā, the nūr of taqwā in the heart diminishes. The more sins a person commits, the more darkness engulfs the heart until a point comes when the heart becomes inclined towards disbelief. This very fact has been narrated in a hadīth of Rasūlullāh sallallāhu ‘alayhi wasallam.

Virtues of Taqwā

We can understand from the above that taqwā is one of the greatest favours Allāh ta‘ālā has granted us as it guarantees us success of both worlds. Allāh ta‘ālā states:

Whoever fears the disobedience to Allāh, Allāh will create for him a way out (from difficulties), and provide him (with whatever he needs) from where he does not even imagine. [65:3] 

And whoever fears the disobedience to Allāh, Allāh will bring about ease for him in his affair. [65:6] 

Race with one another towards Forgiveness from your Lord and towards a Paradise the width of which spans the heavens and the earth. It has been prepared for the Muttaqīn. [3:133]

Rasūlullāh sallallāhu ‘alayhi wasallam has stated:

Verily the closest to me from the people are the Muttaqīn; wherever they may be and whoever they may be. (Ahmad)

Allāh ta‘ālā through His mercy, love and kindness has granted us this month of Ramadān which is full of blessings making it easy for us to carry out the commands of Allāh plus other spiritual deeds.

Ramadān and Taqwā

From the ahādīth and verses of the Qur’ān we can list some of the special blessings and virtues of Ramadān.

1.  This is the month in which the Qur’ān was revealed.

2.  This is the month in which the doors of Jannah are opened and the doors of Jahannam are closed.

3.  The shayātīn are chained.

4.  There is a night in this month which is better than a thousand months.

5.  Allāh ta‘ālā calls out: ‘O desirer of good hasten forward and O the searcher of evil, stop.’

6.  Allāh emancipates people from Jahannam in thousands.

7.  The first ten days of this month are of mercy, the middle ten days are of forgiveness and the last ten days are for emancipating servants from Jahannam.

8.  Allāh ta‘ālā readily accepts du‘ā in this month.

Allāh through His kindness has granted us these great blessings which boosts our efforts towards the path of taqwā.  Let us therefore value this blessed month and resolve to carry out the following:

1.  Taqwā and tawbah: Carry out all the commands of Allāh and abstain from all disobedience. Sincerely repent and seek forgiveness for all past negligence with a firm resolution never to return to it again.

2.  Tilāwah: The month of Ramadān has a strong connection with the Qur’ān. Allāh ta‘ālā states:

The month of Ramadān is the one in which the Qur’ān was revealed as guidance for mankind, and as clear signs that show the right way and distinguish between right and wrong…[2:185]  

     Rasūlullāh sallallāhu ‘alayhi wasallam would revise the Qur’ān with Jibra’īl ‘alayhis salām during this month. The pious people gave much importance to reciting the Qur’ān in this month. The following few examples will suffice to make us realise how much effort we should exert.

•   Imām Abū Hanīfah rahimahullāh would recite one Qur’ān in the day and one Qur’ān in the night daily.

•   Imām Shāfi‘ī rahimahullāh would recite one Qur’ān in the day and one at night daily in salāh.

•   Imām Bukhārī rahimahullāh would recite forty one Qur’āns during the month of Ramadān.

•   Hadrat Shaykh, Mawlānā Muhammad Zakariyyā rahimahullāh would recite one Qur’ān daily.

3.  Abundance of Kalimah Tayyibah and Istighfār: In one hadith, Rasūlullāh sallallāhu ‘alayhi wasallam has directed us towards four things we should do in abundance during the blessed month: recitation of Kalimah Tayyibah, asking for forgiveness, asking for Jannah and seeking refuge from Jahannam. My late father taught me a du‘ā to be read in Ramadān when I was a child:

    

     Lā ilāha illallāh, astaghfirullāh, as’alukal jannah, wa a’ūdhubika minannār.

     There is no diety except Allāh, I seek forgiveness from Allāh, I ask from You (O Allāh) Jannah, and I seek Your refuge from the fire.

     It was only when I grew up and became a student of Dīn that I realised that this simple formula of du‘a was actually a way of practicing upon the instruction of Rasūlullāh sallallāhu ‘alayhi wasallam.

4.  Du‘ā: There is much significance of making du‘ā in the month of Ramadān. Allāh ta‘ālā has discussed du‘ā in between discussing the rulings related to fasting in the month of Ramadān.

When My servants ask you about Me, then (tell them that) I am near. I respond to the call of one when he prays to Me. [2:186]

     In the hadīth of Rasūlullāh sallallāhu ‘alayhi wasallam we find that du‘ā at the time of iftār is readily accepted. Similarly, at the time of suhūr du‘ās are readily accepted. We find in the hadith of Rasūlullāh sallallāhu ‘alayhi wasallam that Allāh ta‘ālā descends in the last portion of the night and calls out to His servants saying,

‘Is there anyone who will make du‘ā to Me so that I may accept it? Is there anyone who will ask of Me so that I may fulfil his request? Is there anyone who will ask My forgiveness so that I may forgive him. (Al-Bukhārī)

5.  Spending in the Path of Allāh ta‘ālā: The month of Ramadān is also a month of charity. It is narrated that the generosity of Rasūlullāh sallallāhu ‘alayhi wasallam would increase in this month. Spending in the path of Allāh ta‘ālā holds much virtue; just giving someone a sip of water or a mere date grants a person the reward of the fasting person. Therefore, one should make an effort to spend as much as possible. Zakāt is to be given on its appointed time whether in Ramadān or outside of Ramadān. The important matter is that one should try and endeavour to spend in charitable causes as much as possible. It should also be noted that when spending in the Path of Allāh ta‘ālā, a person should endeavour to find the most fruitful places for his Hereafter. A person should not give away his charity to the first person who knocks at his door; rather one should make an effort to spend in the most opportune of places. It should be remembered that spending is our need and not the need of the recipient; it is we who are in need of the reward of charity and therefore it should be our effort to find places to spend.

6.  I‘tikāf: A special significance is given to i‘tikāf in the month of Ramadān. The fuqahā have stipulated that i‘tikāf of the last ten days in the month of Ramadān is Sunnah muakkadah ‘alal-kifāyah. Hence, if the people of a locality leave this sunnah then the whole locality will be liable. Rasūlullāh sallallāhu ‘alayhi wasallam carried out i‘tikāf in the last ten days of Ramadān throughout his life to the extent that he performed i‘tikāf of twenty days in the Ramadān before his demise. This was to compensate the i‘tikāf missed the previous year due to a reason and also to increase his devotion before departing from this world. I‘tikāf will go a long way in establishing taqwā and connecting one to Allāh ta‘ālā.

7.  Remembering Allāh ta‘ālā and doing good: Spend time in doing good as much as possible. Whilst standing, sitting and lying down – in every circumstance, keep the tongue moist with the remembrance of Allāh ta‘ālā.  

My dear readers! Occupy yourself in doing good and value every moment of this blessed month. Life is very short and this golden opportunity of Ramadān will very quickly slip away. If we pay heed then Inshā’allāh this Ramadān will become a golden Ramadān for us in which we will become people of taqwā, thus acquiring success in both worlds. May Allāh ta‘ālā grant us the tawfīq. Āmīn.

© Riyādul Jannah

Advertisements

Make Wudū an Important Part of Your Life

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

 Wudū is not only a means of external cleanliness, it is also a means of internal purification. As well as removing al-hadath al-asghar (the impurity that arises when wudū is broken) it also purifies the soul and the heart and assists the nafs through the lowly stage of ammāriyyah, through lawwāmiyyah, towards itmi’nān, the stage of perfection.

To fully appreciate how wudū contributes towards this internal cleansing we need to understand that our hearts are corrupted or rectified by our actions, and that our actions come into existence through the function of four parts of the body: the face, head (mind), hands and feet. There is a process by which an action normally comes into existence:

1. First, the inclination to do or not do a particular action is born. This happens by coming face to face with and seeing something, for that is how we understand something to be attractive or repulsive. It is possible for this inclination to arise straight away or at some future time after the encounter.

2. Next, the mind weighs up whether to undertake the action or leave it.

3. Thereafter the feet move one towards doing it or avoiding it, and the arms and hands reach out to accomplish it, or deflect it.

So, as a rule, a human uses these four parts of the body in order to acquire or avoid something.

If these four parts of the body are blessed, through the action of wudū, they will incline towards blessed things; if they are left unclean, they will incline towards filthy things. By washing the face, arms and feet and doing masah of the head in wudū we increase both their power of attraction towards goodness and their power to repel evil.

Therefore, we should do wudū as frequently as we can and try to remain in a state of wudū at all times. Wudū is one of the weapons Allāh ta‘ālā has given believers to ward off the insidious whispers of Shaytān. Washing the face frequently will mean that the eyes will be inclined towards goodness and disinclined to evil. Doing masah often will mean that if confronted with temptation, the mind will decide against it, and when encountering goodness it will decide to acquire it. As the hands and feet – the servants of the mind – are also washed frequently they will support and obey the mind. This is why it has always been the habit of the sulahā (pious predecessors) to remain in the state of wudū at all times. They not only do wudū for salāh or tilāwah, but renew it whenever it breaks.

A special effort should be made to also retire to sleep in the state of wudū. Ḥaḍdrat Shaykh Mawlānā Muhammad Zakariyyā rahimahullāh explains that doing wudū before sleeping wards off bad dreams and Shaytānī whispers during the night, and if combined with the recital of Āyat-ul-Kursī before sleeping, then all the better.

Tahiyyat-ul-Wudū

We should also make a habit of performing two raka‘āt of Tahiyyat-ul-Wudū after completing wudū, as long as it is not a makrūh time to offer salāh and there is enough time before the fard salāh. After Rasūlullāh sallallāhu ‘alayhi wasallam returned from mi‘rāj he asked Bilāl radhiyallāhu ‘anhu, “O Bilāl! Tell me in which of the actions you have done in Islām you have the most hope of reward, for truly, I heard the sound of your footsteps ahead of me in Jannah?”

Bilāl radhiyallāhu ‘anhu replied, “I have done no action that I have more hope in than that whenever I do wudū, any time in the day or night, I perform as much salāh with that wudū as Allāh ta‘ālā has ordained for me.” (Al-Bukhārī)

Attentiveness During Wudū

To derive the greatest benefit from wudū we must do it with understanding, concentration and attentiveness. When Imām Zayn-ul-‘Ābidīn rahimahullāh (the son ofHusayn ibn ‘Alī radhiyallāhu ‘anhu) used to sit down to do wudū, his demeanour would change and he would turn pale. Once, someone asked the cause of the change and he explained that when commencing wudū the realisation would dawn that it is time to stand in the court of the Almighty, and thus his heart would be weighed down by a sense of awe at the Greatness and Majesty of Allāh ta‘ālā.

Our pious predecessors would do wudū with the realisation that they were about to present themselves in the court of the Almighty. They would start preparing for salāh up to an hour beforehand, and utter beautiful supplications during the various stages of wudū, remaining mindful of Him from beginning to end. They would enter the masjid with that attentiveness, offer Tahiyyat-ul-Masjid and the sunnah salāh and then sit in anticipation of the fard salāh, neither looking this way nor that, completely engrossed in the remembrance of Allāh ta‘ālā.

Imagine the connection with the Almighty they would have established when they would finally stand for the fard salāh and say Allāhu Akbar! Shaykh Fadl-ur-Rahmān Ganjmurādābādī rahimahullāh used to say that when placing his forehead on the ground in sajdah, he would feel like never lifting it up again, and he would feel he had placed his head in the lap of Allāh ta‘ālā, and Allāh ta‘ālā was stroking his head with affection. That is why when our pious predecessors would finish salāh they would not feel like leaving the masjid.

It is sad to say that our condition is very different. When the time for salāh approaches we rush through wudū and rush to offer salāh, which we regard as a burdensome duty. Even while doing wudū, our minds are occupied with worldly matters, or we chat and laugh. And after salāh we rush out of the masjid.

May Allāh ta‘ālā instead grant us the ability to follow in the footsteps of our pious predecessors by giving wudū an important place in our lives, and doing it frequently and with attentiveness.

© Riyādul Jannah (Vol. 25 No. 4, Apr 2016)

Importance of Small Deeds


By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

The aim and objective of every believer is to acquire the Pleasure of Allāh ta‘ālā, and for that one has to carry out good deeds. These good deeds fall into two categories:fard(obligatory) and nafl (optional). Non-compliance with the obligatory deeds will leave a believer sinful; therefore, priority has to be given to the obligatory commands. But, together with this, an ardent effort needs to be made to perform as many optional deeds as possible.

The Prophet sallallāhu ‘alayhi wasallam says in a hadīth qudsīyy that Allāh ta‘ālā says:

“My servant does not get proximity to Me with anything more beloved to Me than what I have made compulsory upon him. Thereafter, he continues to gain proximity to Me by performing optional deeds, until I love him.” (Al-Bukhārī)

From this hadīth we understand that in order to acquire maximum proximity to Allāhta‘ālā and become His beloved, together with carrying out the obligatory actions, we need to go beyond and perform the optional deeds; then only will we become the beloved of Allāh ta‘ālā. It is therefore of utmost importance that we take the whole package and, whilst carrying out the obligatory deeds, try our utmost to carry out as many optional deeds as possible.

One should, upon seeing his/her weakness in performing obligatory actions, never feel that there is no benefit in performing optional actions. This is an incorrect mindset, as deficiencies in, or lack of obligatory deeds on the Day of Qiyāmah can somewhat be made up through optional devotions. The Prophet sallallāhu ‘alayhi wasallam said:

“Indeed, the first action that will be judged by Allāh on the Day of Judgement shall be Salāh. Our Lord, the Great, the Mighty, despite knowing, will say to the angels, ‘Check my servant’s account (for his Salāh); did he complete it or leave it incomplete?’ If it is complete, then it will be written as such. And if it is found lacking, then Allāh will say, ‘Check if my servant has any optional Salāh in his account. If he has optional Salāh, then complete his obligatory Salāh with this and then reckon him on this deed.’” (Abū Dāwūd)

Similarly, another benefit of performing optional actions, whilst being weak in obligatory actions, is that the nūr (light) created in the heart by these actions will make the heart healthy making obligatory actions easy to perform. Therefore, any small action should not be undermined or underestimated, as one is not aware of the spiritual effect it will have on the heart.

Moreover, many times optional actions which seemed trivial at the time become the means of Allāh ta‘ālā’s forgiveness. We have the famous story of the transgressing woman who upon seeing a thirsty dog gave it water to drink. On account of this one deed Allāh ta‘ālā forgave her and entered her into Jannah. (Al-Bukhārī) Similar is the story of the man who cut a branch from a tree which was hindering people who used that path. The Prophet sallallāhu ‘alayhi wasallam mentioned that he had seen the man strolling in Jannah on account of this deed. (Muslim)

Another important point to keep in mind regarding this is that any action, big or small, should be carried out as soon as the thought of performing it comes to mind. These thoughts to do good are like noble guests. If they are not entertained, they will not return.

Finally, with regards to optional deeds, we see people going to two extremes. Firstly, we have those who when hearing of incidents such as those quoted above about the dog and the branch, become complacent. They think that they have done many such optional deeds and helped many people, so they will most definitely go to Jannah! This is definitely not the correct mindset. Rather, the correct way to look at such incidents is to think that the person in the incident was fortunate. Take the example of a person who escapes a fine from the police for doing something wrong, this does not mean that another should also do the same because he too will escape in the same way! We should therefore continue performing as many deeds as possible. The other extreme people go to is thinking that they are so stooped in sin that a small optional deed will do no good for them whatsoever. This is also incorrect, for no matter how sinful a person may be, every good deed, even if it is the mere saying of subhānallāhor alhamdulillāh, will definitely be beneficial in one way or another.

It is therefore important that we do the utmost to maximise our good deeds with the intention of seeking the attention of Allāh ta‘ālā. If we do, then, inshā’allāh, Allāhta‘ālā will grant barakah in our actions and we will soon find ourselves practicing the whole Dīn, performing both the obligatory and optional acts. May Allāh ta‘ālā grant us the tawfīq.

© At-Tazkiyah


• Please forward this message on to all your contacts

The Obligatory Nature of Hajj

By Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh

The advent of the month of Shawwāl brings with it the remembrance of Ibrāhīm ‘alayhis salām and his memorable hajj. All over the world, those who are fortunate make preparations for this great spiritual experience. Hajj is from the five pillars of Islām and is fard upon every sane and mature believer who possesses the means to perform hajj. Allāh ta‘ālā mentions in the Glorious Qur’ān: 

“…As a right of Allāh, it is obligatory on the people to perform hajj of the House – on everyone who has the ability to manage (his) way to it.” (3:97)

The Prophet sallallāhu ‘alayhi wasallam has said:

“Islām is founded on five (pillars): bearing witness that there is no deity except Allāh and that Muhammad is the Messenger of Allāh, establishing salāh, paying zakāh, performing hajj and fasting in the month of Ramadān.” (Al-Bukhārī)

In another hadīth, he said: “O people! Indeed Allāh, the Mighty, the Exalted has made hajj obligatory upon you; therefore perform hajj.” (Ahmad) 

Virtues of Hajj 

The Prophet sallallāhu ‘alayhi wasallam has mentioned many virtues of hajj, encouraging the believers to fulfil this obligation:

“The performers of hajj and ‘umrah are deputations of Allāh. If they call Him, He answers them; and if they seek His forgiveness, He forgives them.” (Ibn Mājah)

“There is no reward for an accepted hajj except Jannah.” (Al-Bukhārī, Muslim)

“Whoever performs hajj for the sake of pleasing Allāh, and therein utters no word of evil, nor commits any evil deed, shall return from it free from sin as the day on which his mother gave birth to him.” (Al-Bukhārī, Muslim) 

The performer of hajj becomes so pure that even that person is forgiven for whom he seeks forgiveness. The Prophet sallallāhu ‘alayhi wasallam said:

“When you meet a Hajī (on his way home), then greet him, shake hands with him and ask him to beg forgiveness of Allāh on your behalf before he enters his home, for his prayer for forgiveness is accepted since he is forgiven by Allāh.” (Ahmad) 

Warnings for Non-performance of Hajj 

The Prophet sallallāhu ‘alayhi wasallam has also warned those who do not fulfil this obligation despite it becoming obligatory upon them:

“He who possesses enough provisions which will suffice for him to reach the House of Allāh, and he does not perform hajj, then there is no care whether he dies as a Jew or a Christian.” (At-Tirmidhī) 

Hajj is fard upon every sane, adult and healthy Muslim, when he has sufficient wealth to enable him to travel to and from the Ka‘bah. This will apply when the wealth required to take him is in excess of his needs (such as house, transport, clothing, etc.). He also needs to have sufficient wealth to leave behind for the needs of those who are dependent on him. Furthermore, the journey needs to be a safe one and a woman needs to be travelling with a mahram. As can be understood from the great virtues and stern warnings above, a person upon whom hajj is fard should endeavour to perform hajj at the earliest possible opportunity – this year. The Prophet sallallāhu ‘alayhi wasallam has said:

“The one who intends to go for hajj should hurry; for sometimes he can get ill, his conveyance can go missing or some other obstacle may arise (which will hinder him from travelling).” (Ahmad) 

Misconceptions and Lame Excuses

Many people delay the performance of hajj due to misconceptions which become lame excuses for not performing hajj. Inshā’allāh, I wish to clarify a few of these misunderstandings, so that those who find themselves in these situations can repent and make preparations immediately.

• Many people have enough wealth for them to go for hajj, but they wait to accrue enough wealth so that their spouse can also accompany them. If the husband has enough wealth then he should go for hajj immediately. And if the wife has enough wealth, and she has other mahārim with whom she can go for hajj, then she should go immediately too. The Sharī‘ah does not give either permission to postpone the hajj and wait for the other.

• Many people think that it is necessary that they make arrangements for their parents to perform hajj before they do. This too is incorrect in light of the Sharī‘ah. Undoubtedly, to make one’s parents perform hajj is a great virtue and honour; however, if hajj is not fard on them, but it is fard upon the children, then they should not concern themselves with their parents’ hajj at this moment and fulfil their own obligation. It is possible that in the children waiting for the parents – or in the case of the husband waiting for the wife or vice versa – the one upon whom hajj is fard passes away and is questioned by Allāh ta‘ālā for its non-fulfilment.

• Others delay embarking on the journey until certain worldly tasks have been completed. Remember! The targets of the world will never end. If it is one worldly target that is the excuse this year, then it will be another next year. The Prophet sallallāhu ‘alayhi wasallam has said: 

“No servant leaves hajj for some worldly objective but that he will see the people returning from hajj before his worldly objective is fulfilled.” (At-Tabrānī) 

Therefore, one should put aside any worldly goals he has in mind and fulfil the obligation of Allāh ta‘ālā first. It is also noteworthy to remember that it is from the ploys of Shaytān that he will never say, ‘Don’t perform hajj’, rather, he will make you defer its performance, year after year, until it’s too late.

• Similarly, many delay their hajj because of this hadīth: “He who performs forty salāh in my masjid in such a way that he does not miss a single salāh, then Allāh prescribes his freedom from the Fire of Jahannam, freedom from punishment and freedom from hypocrisy.” (Ahmad) Many think that it is necessary to perform forty salāh in Al-Masjid An-Nabawī, and some have the desire and greed for this virtue, so they delay their performance of hajj as they cannot spare enough time or money to stay in Al-Madīnah for the duration of forty salāh. Hajj is for five days only, and it becomes fard upon that person who can only afford to go for the minimum time. The inability to travel to Al-Madīnah will not be a valid excuse not to perform hajj. Of course, after reaching so close to the blessed city of Al-Madīnah, one should endeavour to at least spend a day in the blessed city and visit Al-Masjid An-Nabawī, and present himself in the Court of Rasūlullāh sallallāhu ‘alayhi wasallam.

• Some believe that if their children have reached a marriageable age and are not yet married, then the parents cannot perform hajj until the children are married. This too has no basis whatsoever in the Sharī‘ah. 

• Some delay in travelling as they have small children at home. Once hajj becomes fard, they should seek suitable relatives, friends, etc. who can look after their children whilst they go for hajj; and they need not travel for long due to their circumstance and situation.

• Some delay their hajj as they think it is better to perform it in their old age closer to their death! This is a fallacy as they have no guarantee for how long they will live, and this idea is in complete contrast to the command of the Prophet sallallāhu ‘alayhi wasallam to perform hajj at the earliest opportunity.

• Some delay performing the hajj as they only obtain a set number of days off work, and they postpone their journey hoping that they may get more days off next year and can spend more time in the Al-Haramayn. This too is not a valid Shar‘ī reason to postpone the hajj. They should go and spend whatever time they have available and absolve themselves of the obligation of hajj.

• Some delay the hajj, as they cannot afford to buy gifts for people, thus deferring their obligation until they have enough money that they can buy gifts for their loved and dear ones. This again is not a valid Shar‘ī excuse.

• Some delay in going for hajj as they cannot afford the ‘five star’, ‘deluxe’ or ‘golden’ package. From a Shar‘ī point of view, as soon as they can afford the cheapest most basic package, hajj becomes fard upon them.

• Others can afford a package, but as the package includes a hotel which is far from the Al-Haram, they are not able to read all five salāh in Al-Haram. This does not justify delaying the hajj. Remember, as long as the five days of hajj are part of the package, hajj will be fard upon them. 

• Some do not go for hajj on the pretext that they are not yet ready to change their lives. Such a thought is from Shaytān. Do we think the same when it comes to reading salāh or paying zakāh? And if this is the case, then change your life, for it is obligatory anyway! Moreover, inshā’allāh, through the barakah of hajj, the life will change for the better. Some go to the other extreme and have resolved to change their lives, but make comments such as, ‘My Īmān is not yet strong enough and I need to build on my Īmān.’ This thought too is from Shaytān. Hajj is a very important fundamental which helps to make one’s Īmān stronger.

Shaykh Muftī ‘Abdur Rahīm Lājpūrī rahimahullāh mentions with regards the permissible reasons for postponing hajj:

The following are reasons for which hajj may be postponed:

• Becoming bankrupt.
• Fear of a tyrannical leader.
• Being imprisoned.
• An unsafe journey.
• Illness because of which the person cannot travel.
• For a woman not to have a mahram or husband to accompany her.
• For a woman to be sitting in her ‘iddah.

He further states that although these factors justify postponing hajj; however, it will be compulsory to proceed with the journey as soon as they no longer exist.

Therefore, it is my heartfelt plea to those upon whom hajj is fard, that they embark on this blessed journey this very year. They should have trust in Allāh ta‘ālā for all their affairs and fulfil this obligation. May Allāh ta‘ālā remove all difficulties and hurdles that anyone may have and make hajj easy for one and all. Āmīn.

© Islāmic Da’wah Academy


An essential read for intending hujjaj: How to Perform Hajj, How to Perform Hajj ‘Umrah, How to Perform Hajj Ziyārah and Useful Advice for Travellers to the Haramayn by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh. 

For further details, please call 0116 2625440.


• Please forward this message on to all your contacts

The Importance of Salāh during Hajj

By Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh

Throughout the world, thousands are graced every year by Allāh ta‘ālā to carry out one of the greatest obligations and worships – hajj. The many virtues and rewards related to this great act of worship have been mentioned in the last issue. However, for hajj to be accepted and for one to reap all its spiritual fruits, it will need to be performed with due care, ensuring that all its rituals are carried out correctly, along with assuring that no sin is committed. The Prophet sallallāhu ‘alayhi wasallam said:

Whoever performs hajj for the sake of pleasing Allāh, and therein utters no word of evil, nor commits any evil deed, shall return from it free from sin as the day on which his mother gave birth to him. (Al-Bukhārī, Muslim)

He sallallāhu ‘alayhi wasallam also said:

There is no reward for a mabrūr hajj except Jannah. (Al-Bukhārī, Muslim)

The ‘Ulamā have stated that a mabrūr hajj is that in which a person carries out all the rituals of hajj properly and does not disobey Allāh ta‘ālā. It is saddening to see that we spend thousands of pounds to fulfil this important obligation, yet we become negligent with regards to certain important commands of Allāh ta‘ālā, consequently becoming deprived of the spirituality of hajj and adversely polluting our hearts with sin, rather than enriching them with the spiritual vibes of hajj.

In this article I would like to address an issue in which much negligence has become prevalent on the part of many of my brothers and sisters undertaking this sacred journey.

Salāh – A Fundamental Worship

Salāh is a fundamental worship – a pillar of Islām, the significance of which needs no elaboration. Allāh ta‘ālā has commanded us over and over again to perform salāh. In the glorious Qur’ān, the order of establishing salāh has been repeated at least 15 times. The extreme importance of salāh can easily be understood from the many warnings of the Prophet sallallāhu ‘alayhi wasallam in regards to missing it:

•   “Verily, between a person and kufr and shirk, is leaving salāh.” (Muslim) This hadīth warns that discarding salāh destroys the barrier between a person and kufr or shirk; he can easily fall into disbelief ignoring this important pillar of Islām.

•   “Whoever misses a salāh, it is as if he has lost all his family and wealth.” (Ahmad and Al-Bayhaqī)  From this hadīth we learn that the ultimate loss incurred by missing one salāh is in no way less than the loss of the whole family and all wealth.

Moreover, there are many virtues mentioned regarding this great worship:

•   “Allāh has ordained five salāhs upon His servants. Whoever brings them to Allāh, not having missed any of them out of levity, will have a covenant with Allāh that He will enter him into Jannah. Whoever does not bring them, will not have [such] a covenant with Allāh; if He wishes He will punish him, and if He so wishes He will enter him into Jannah.” (Abū Dāwūd and An-Nasa’ī)

•   Once the Prophet sallallāhu ‘alayhi wasallam asked his Sahābah radhiyallāhu ‘anhum, “Do you believe that dirt can remain on a person bathing five times a day in a brook running in front of his door?” “No”, replied the Sahābah radhiyallāhu ‘anhum, “No dirt can remain on his body.” The Prophet sallallāhu ‘alayhi wasallam remarked, “So, likewise [is the effect of] salāh offered five times a day. Through it, Allāh washes away all sins.” (Muslim)

Despite these virtues and warnings, we become negligent with regards to salāh during the blessed journey of hajj. Some common instances are:

•   Motorway and Airport

     When travelling, we seldom keep salāh in mind. Salāh is not a factor when planning out travel arrangements. If our travel arrangements are such that we have to perform salāh at the cafe or the airport, then this becomes a great burden on us and many people will just omit the salāh altogether. We are very fortunate that dedicated spaces are now available at airports with ablution facilities where we can perform salāh in relative peace and seclusion, and so there should be no excuse to miss it out.

•   Aeroplane

     This is also another place where we become negligent with regards to salāh. Even religious people are found wanting in this regard. For many it is a factor of inferiority complex and insecurity in expressing ones religious beliefs. For others it is just a matter of it being inconvenient.

     The flight staff should be approached in a respectable manner and requested to arrange an appropriate place to perform salāh. Merely assuming that it is too inconvenient is unacceptable. Alhamdulillāh, in all my travels, I have never been declined such a request. The aeroplanes nowadays accommodate the need of a person to perform salāh.

•   Madīnah – Al-Hujjāj

     In the hajj terminal at the Jeddah Airport, much confusion and hustle bustle is observed, both on arrival and departure.  At this time, one needs to keep a cool head and not let the situation get the better of him. Many fall prey to the commotion at this place and, in making arrangements for travel, food etc. end up committing sins, and especially neglecting their salāh.

     This is our condition despite being very close to the blessed places and every facility being available, to the extent that even the adhān is called out. May Allāh have mercy on us.

•   In Makkah and Al-Madīnah

     Performing salāh in the two harams is worthy of great reward. The Prophet sallallāhu ‘alayhi wasallam said, “One salāh in this masjid of mine (Al-Masjid An-Nabawī) is better than a thousand prayers in any other, except for Al-Masjid Al-Harām.” (Al-Bukhārī and Muslim) The actual virtue of performing salāh in Al-Masjid Al-Haram is understood from another hadīth to be 100,000 times more than any other. (Ibn Mājah) Despite there being such a great virtue, many people are observed missing salāh altogether. How grieving it is that we should have such a disregard for a fundamental pillar of Islām even in sacred places! Indeed, we are inviting the wrath of Allāh. ‘Umar radhiyallāhu ‘anhu said, “O people of Makkah! Fear Allāh with regards to this haram of yours! Do you know who resided in this haram before you? Such and such a tribe was residing in it, and they violated its sanctity and so were destroyed…” he then went on mentioning a number of tribes, and then said, “By Allāh! That I commit ten sins outside Makkah is more desirable to me than that I commit even one inside Makkah!”(Ibn Abī Shaybah and Al-Bayhaqī)

     The importance of salāh and the great virtue for it in the haram should compel us to ensure we perform every salāh there, let alone miss it altogether or even perform it elsewhere. Even if our place of residence is at a considerable distance from the haram, we should endeavour to make it there to reap the rewards. After all, we are closer than most, and may never get the opportunity again in our lives.

     Similarly, if we happen to go for ziyārah anywhere, we should arrange it at a time when we are unlikely to miss any salāh with jamā‘ah in the haram.

     It is unfortunate to note that some people miss their salāh in Al-Masjid Al-Harām due to being pre-occupied with shopping, or going to dine further away from the vicinity of the haram. This is inexcusable and completely incomprehensible, and should never happen. Lā hāwla walā quwwata illā billāh.

•   Travelling During the Days of Hajj

     Another instance where there is much neglect in salāh is whilst travelling during hajj, between the different places, e.g. going to and returning from Tawāf-Az-Ziyārah. It is often found that whilst stuck in traffic, the times of different salāhs pass, but hardly anyone has alighted from their means of conveyance to perform salāh.

     Similarly, on the final day of hajj, the 12th of Dhul-Hijjah, in a mad rush to get back to Makkah and out of Minā, people leave in large numbers for Makkah, resulting in much congestion. Whilst stuck in traffic, the adhān for the Maghrib salāh is heard, but no-one leaves their vehicles to perform salāh. It is observed that the traffic remains at a standstill till the ‘Ishā salāh and beyond, yet no one has come out of their vehicles and performed Maghrib. How sad that we have just pelted the Jamarāt, and expressed our resolve in not falling prey to Shaytān, only to make him happy in the next hour!

Salāh was at the forefront of our pious elders in every circumstance. ‘Umar radhiyallāhu ‘anhu, expressing the importance of salāh, wrote to his governors during his reign of khilāfah, stating, “Verily, the most important of your affairs to me is salāh; whoever safeguards it and is punctual upon it, safeguards his Dīn, and whoever lets it slip, he is likely to let slip other things too.” (Mālik)

It has been recorded regarding Shaykh Mawlānā Khalīl Ahmad Sahrānpūrī rahimahullāh that he would perform all his salāh in the haram, in the first row, on the right side of the imām, whatever the circumstance. Even in the scorching heat of Arabia when the ground would become so hot that putting ones foot down would cause burns and scolds, he would hastily tip toe towards the first row and ensure that he would be standing close to the imām.

Whilst travelling, he would also be particular about performing salāh with congregation. It has been written about his travelling to Al-Madīnah that he would get off his camel for every salāh and perform it with congregation. Getting on and off a camel during travel is not an easy task, and many a young and strong are fearful of endeavouring such an act, but Mawlānā Khalīl Ahmad rahimahullāh was observed to be mounting and dismounting for every salāh to perform it in its preferred time with congregation. He would dismount his camel, perform wudū, thereafter run and advance further than where the camels had reached, and perform salāh with congregation. When the camels then passed him during salāh, after finishing he would again run a considerable distance ahead of them and perform his sunan mu’akkadah. Meanwhile, the camels would have passed him so he would run and once again mount the camel.

I myself have observed the late Shaykh Mawlānā As‘ad Madanī rahimahullāh that he would search various flight options when planning his journey, to determine in which option he would miss the least amount of salāh with jamā‘ah, and he would take such an option although it meant he may have to incur a larger expense.

These pious servants of Allāh ta‘ālā were so particular in regards to salāh that the missing of the first takbīr would grieve them. At an event in Darul Uloom Deoband, Shaykh Mawlānā Rashīd Ahmad Gangohī rahimahullāh got held back a little due to the large crowd trying to meet him, and was unable to join the row when the Imām said the first takbīr. Upon this he was much grieved. (Tadhkiratur Rashīd)

Allāh ta‘ālā’s Command is not something which we should take lightly; we should not be embarrassed in fulfilling the Commands of Allāh ta‘ālā at any given time or place. If it is a matter of inconvenience, then too the obligation of salāh is not excused, and should not be missed. Even an ill person is not excused from salāh to the extent that if he/she is only capable of performing salāh by indication, he/she will still be obliged.

May Allāh ta‘ālā instil in us all the importance of this great worship, and make us all true establishers of salāh. Āmīn.

© Riyādul Jannah 


• Please forward this message on to all your contacts