Understanding Tazkiyah

بسم الله الرحمن الرحيم

By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

The Four Parts of Dīn

The sole objective of our lives is to acquire the Pleasure of Allāh ta‘ālā, which can only be achieved by following the whole Dīn. The whole Dīn can be categorised into four parts:

1.   External actions, which comprise of:

a.  Performing good actions e.g. Salāh;

b.  Refraining from sinful actions e.g. backbiting.

2.   Internal qualities, which comprise of:

a.  Purifying the heart from debasing qualities e.g. pride;

b.  Adorning the heart with praiseworthy traits e.g. humbleness.

Allāh ta‘ālā has laid down commands relating to both the external and the internal aspects of Dīn. In both, there are Do’s and Don’ts. For example, performing Salāh, giving Zakāh, fasting and performing Hajj are external actions which must be carried out; whilst causing physical harm, stealing and consuming harām are external actions which must be avoided. Similarly, jealousy, malice and pride are debasing qualities of the heart which are prohibited; whilst Shukr (being grateful to Allāh ta‘ālā) and Sabr (patience) and humbleness are praiseworthy qualities with which every Muslim should strive to adorn his heart.

We can therefore conclude that our duties as Muslims are: to carry out good actions; to refrain from sinful actions; to purify the heart from debasing qualities; and to adorn the heart with praiseworthy qualities. All four are termed as Al-A‘māl As-Sālihah (good deeds) and our success lies in carrying them out. Allāh ta‘ālā states:

Verily those who believe and do good deeds, for them shall be gardens beneath which rivers flow. That is the great success. (85:11)

Tazkiyah and its Importance

The process of removing the debasing qualities from the heart and adorning it with the praiseworthy qualities is known as Tazkiyah (soul purification). Through Tazkiyah a person first begins to recognise the shortcomings in his inner traits, such as the existence of pride and miserliness. As a result, he is able to exert effort and replace them with praiseworthy qualities such as humbleness and generosity. Allāh ta‘ālā has emphasised the importance of Tazkiyah in the Glorious Qur’ān by taking oath of seven different things before stating:

Undoubtedly, the one who purified it (the soul) has succeeded and the one who soiled it (through kufr, shirk, sin) has certainly failed. (91:9-10)

‘Ilm and Tazkiy

In order to understand the Commands of Allāh ta‘ālā and to carry them out, it is necessary to acquire ‘ilm. Through ‘ilm, we will be able to understand what we are required to do in every situation. Regarding the external actions for example, ‘ilm is required to understand the pre-requisites of Salāh as well as all the necessary aspects within Salāh. Similar is the case for the inner qualities; a person will require ‘ilm to understand which qualities are prohibited and the consequences of having such qualities. For example, our beloved Nabī sallallāhu ‘alayhi wasallam has informed us that a person with pride equivalent to a mustard seed in his heart will not enter Jannah (without first going in Jahannam). (Abū Dāwūd, At-Tirmidhī, Ibn Mājah).

However, without Tazkiyah ‘ilm is not beneficial, as we find that a person has ‘ilm but is unable to practice according to it despite having the desire to do so. For example, a person is aware that offering Fajr Salāh is compulsory, but is unable to leave his bed and go to the masjid.  Similarly, despite being aware that sinful glances are not permissible, he is unable to control the gaze from lustful glances. The reason for this is a lack of spiritual stamina to carry out the Commands of Allāh ta‘ālā. Through the process of Tazkiyah, a person purifies his heart from debasing qualities and as a result gains the spiritual stamina required to fulfil all the external actions Commands of Allāh ta‘ālā.

External Actions Hold No Value without Tazkiyah

Another important point to understand is that without purifying the heart, despite carrying out the external actions of Dīn, they may not be accepted in the Court of Allāh ta‘ālā. This is because a corrupt heart could lead to a person performing deeds with the wrong intention. For example, if a person performs a good action with the intention of acquiring fame, he will gain no reward whatsoever, rather he will be answerable in the Court of Allāh ta‘ālā. Even though outwardly his action may appear perfect and in accordance with the Commands of Allāh ta‘ālā and the Sunnah of Nabī sallallāhu ‘alayhi wasallam, due to his insincerity his action will yield no benefit.

The importance of a purified heart has been explained by Nabī sallallāhu ‘alayhi wasallam in a hadīth:

Indeed there is a piece of flesh in the body; if it is sound, then the whole body will be sound and if it is corrupt then the whole body will be corrupt. Indeed it is the heart. (Al-Bukhārī)

Tazkiyah: The Key to Practising the Whole Dīn

From the above, it is clear that Tazkiyah is the path that leads to the reformation of the heart, providing the spiritual stamina required for external actions; and making them perfect and worthy of acceptance.  Having understood the importance of Tazkiyah, the question arises as to how it can be achieved. For this, read and study ‘The Path to Purification’, published by At-Tazkiyah. 

Let us recognise the importance of Tazkiyah and exert effort towards its acquisition, so that we may practice the whole Dīn and acquire the eternal bliss of the Hereafter.

© Riyādul Jannah (Vol. 26 No. 11/12, Nov/Dec 2017)

We are witnessing an era where Islām, in spite of its vastness and applicability in every sphere of the human life, has been confined to mere beliefs and a handful of rituals. As with some other important obligations of Islām, the obligation of ensuring the correct procedures in the field of inheritance has also been subjected to gross disregard and outright neglect. In fact, this section of Dīn can be said to be the most neglected one among all. Seeing such state of affairs, the respected Shaykh hafizahullāh embarked on the task of acquainting the Muslims on the importance of this vital duty. The lectures delivered proved to be highly informative and beneficial, but only to a limited audience. In order to extend the benefits to a larger part of the Ummah, it was decided that two of these lectures be selected and published in booklet form.

A few topics mentioned in the booklet are as follows:

• Equality in inheritance
• What can be drawn from the estate
• The importance of drawing up a will
• Causes of incorrect wills
• Criteria for wasiyyah (bequest)
• What to do following a death
• Common errors and customs

To order the above book or for details of our other publications, please email info@idauk.org or call 0116 262 5440.

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Valuing the Last Ten Days of Ramadān

بسم الله الرحمن الرحيم

By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

The month of Ramadān is full of blessings. Rasūlullāh sallallāhu ‘alayhi wasallam said:

And it is a month the first part [first ten days] of which is mercy, the middle part [middle ten days] is forgiveness and the last part [last ten days] is emancipation from the Fire (of Jahannam). (Ibn Khuzaymah)

Having passed through the first ten days of ‘mercy’, we find ourselves in the second ten days of ‘forgiveness’ and approaching the last ten days, wherein Allāh ta‘ālā emancipates His servants from the Fire of Jahannam. Now, we will find people with different mind-sets; some will count down the days in eager anticipation of ‘Īd after which they will not have to stay hungry and thirsty for long hours anymore; some will have spent the major part of Ramadān exerting much effort in devotion to Allāh ta‘ālā and thus feel that they can now relax in the last ten days as they have, in their opinion, carried out much ‘ibādah already; and some will not have done anything of note until now and feel that there is no point of doing anything in these remaining days.

All these mind-sets are incorrect, as the last ten days of Ramadān hold great significance and virtue over the first twenty days of Ramadān. One only needs to examine the conduct of Nabī sallallāhu ‘alayhi wasallam during the last ten days to understand their virtue.

The Conduct of Nabī sallallāhu ‘alayhi wasallam during the Last Ten Days

Sayyidah ‘Ā’ishah radhiyallāhu ‘anhā reports that when the last ten days of Ramadān would enter, Nabī sallallāhu ‘alayhi wasallam would tighten his waist belt, stay awake at night and awaken his family. (Al-Bukhārī)

In this hadīth, Sayyidah ‘Ā’ishah radhiyallāhu ‘anhā has mentioned three things:

1.  Nabī sallallāhu ‘alayhi wasallam would tighten his waist belt, which refers to preparation for exerting himself in ‘ibādah.

2.  Nabī sallallāhu ‘alayhi wasallam would stay awake throughout the nights of the last ten days of Ramadān and worship Allāh ta‘ālā.

3.  Nabī sallallāhu ‘alayhi wasallam would awaken his family also for ‘ibādah and tahajjud so that they too can acquire the blessings of the blessed nights.

The fact that Nabī sallallāhu ‘alayhi wasallam would especially exert much effort in devotion during the last ten days of Ramadān, shows the virtue and significance of these last ten days. And why would Nabī sallallāhu ‘alayhi wasallam not exert effort during these last ten days, when they have been specified for the Night of Qadr. Nabī sallallāhu ‘alayhi wasallam said,

Seek Laylat-ul-Qadr during the last ten days of Ramadān. (At-Tirmidhī)

The Virtues of Laylat-ul-Qadr

Laylat-ul-Qadr is a night full of blessings and goodness. ‘Ibādah carried out on Laylat-ul-Qadr is better than ‘ibadah carried out continuously for a thousand months (83 years and four months). Allāh ta‘ālā says:

Verily! We revealed it (the Qur’ān) during the Night of Qadr (from Al-Lawh Al-Mahfūz to the first heaven). Do you know what is the Night of Qadr? The Night of Qadr is much better than a thousand months. The angels and the Rūh (Sayyidunā Jibra’īl ‘alayhis salām) descend in it by the Command of their Rabb with every decision. It (this night) is full of peace. And (all of this) remains (from sunset) until the break of dawn. (97:1-5)

Nabī sallallāhu ‘alayhi wasallam said:

During the Night of Qadr, Jibra’īl ‘alayhis salām descends with a group of angels and they make du‘ā of mercy for every servant who stands or sits remembering Allāh ta‘ālā (engaged in worship). (Al-Bayhaqī)

Nabī sallallāhu ‘alayhi wasallam also said:

Whoever stands in worship during the Night of Qadr with Īmān and hope of reward, all his previous sins will be forgiven. (Al-Bukhārī)

If we understood the virtues and the blessings of this great night, we too would exert great effort towards acquiring these blessings just as our pious predecessors did. It is reported regarding Qatādah rahimahullāh that he would complete the entire Qur’ān every three nights during the first twenty days of Ramadān and every night during the last ten days. In order to become deserving of the virtues of Laylat-ul-Qadr, one must exert every effort and do everything he can. One easy way of becoming deserving of the blessings of the Night of Qadr is to observe the i‘tikāf of the last ten days of Ramadān. Sayyidunā Abu Sa‘īd Al-Khudrī radhiyallāhu ‘anhu narrates that Nabī sallallāhu ‘alayhi wasallam said,

Verily, in search of Laylat-ul-Qadr I performed i‘tikāf of the first ten days and then extended it to the next ten days for the same purpose; then I was told that this night is in the last ten days; so those who are performing i‘tikāf with me should perform the i‘tikāf of the last ten days. (Al-Bukhārī, Muslim)

The Importance and Virtue of I‘tikāf

We learn from the Sīrah of our beloved Nabī sallallāhu ‘alayhi wasallam that the i‘tikāf of the last ten days of Ramadān was a practice that he sallallāhu ‘alayhi wasallam would not miss. Sayyidah ‘Ā’ishah radhiyallāhu ‘anhā said that Nabī sallallāhu ‘alayhi wasallam would observe i‘tikāf in the last ten days of Ramadān until he passed away. (Al-Bukhārī, Muslim)

Sayyidunā Anas radhiyallāhu ‘anhu said that Rasūlullāh sallallāhu ‘alayhi wasallam observed i‘tikāf during the last ten days of Ramadān. One year he could not observe the i‘tikāf, so the following year he observed i‘tikāf for twenty days. (At-Tirmidhī)

Mentioning the virtues of i‘tikāf, Sayyidunā Ibn ‘Abbās radhiyallāhu ‘anhu says that Nabī sallallāhu ‘alayhi wasallam said,

He (the one observing i‘tikāf) refrains from sins (as he confines himself to the boundary of the masjid) and is rewarded for all good deeds (that he cannot do due to being in i‘tikāf e.g. visiting the sick or participating in janāzah salāh) like that person who carries out good deeds. (Ibn Mājah)

The one performing i‘tikāf, through the blessing of staying within the confines of the masjid, is able to refrain from sins which he may have committed outside of the masjid. Along with this, he is able to engage in so many worships e.g. salāh, dhikr, tilāwat, du‘ā. Moreover, every moment of his is a means of reward as i‘tikāf in itself is also a worship; hence the one performing i‘tikāf gains the reward of i‘tikāf even whilst eating and sleeping.

I‘tikāf: A Fortune

The one observing i‘tikāf is extremely fortunate for he disassociates himself from everything and throws himself into the Court of His Lord and Creator. He remembers Him, praises Him, glorifies Him and sincerely seeks His Forgiveness; he cries over his past mistakes and beseeches His Creator for His Mercy and seeks nothing but His Pleasure. His days and nights are spent only in this pursuit. The author of Marāqī-Al-Falāh states that if i‘tikāf is observed with sincerity, then it is amongst the most virtuous deeds.

Our Task in Hand

So if one is able to perform i‘tikāf during the last ten days, he should most definitely do so. The ladies should also perform i‘tikāf at home. If one is not able to perform i‘tikāf for all of the last ten days, he should perform i‘tikāf for however many days he is able to. And if one is so busy that he cannot spend even one day in i‘tikāf then the least he should do is value each and every moment of the last ten days, especially the nights. He should refrain from every minor and major disobedience to Allāh ta‘ālā carry out actions which please Him to acquire Divine Pleasure.

May Allāh ta‘ālā grant us the tawfīq to value the remaining days of Ramadān, especially the last ten days. May He bless us with the virtue of Laylat-ul-Qadr. May He accept those who have intended to carry out the Sunnah i‘tikāf and may Allāh ta‘ālā make this Ramadān a turning point in our lives and enable us to live a life of obedience until we depart from this world. Āmīn.

© Riyādul Jannah (Vol. 27 No. 5/6, May/June 2018)

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The Final Moments

بسم الله الرحمن الرحيم

By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

A person’s final moments are dependent on how he spent his life, what he lived for and what his heart remained engrossed in. Accordingly, if a person lives a life of disobedience to Allāh ta‘ālā and is preoccupied in worldly pursuits, his last moments will be whilst engaged in such activities. Similarly, a person living a life of obedience to Allāh ta‘ālā, in His remembrance and in striving for His Pleasure, will find his final moments in acts beloved to Allāh ta‘ālā. Many incidents are recorded in history which bear testimony to this fact, prompting us to reflect on our current state and creating a concern regarding our own preparations for departure from this world.

Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Zakariyyā rahimahullāh has quoted a number of incidents:

• Rabī‘ ibn Bazzah rahimahullāh has narrated that a person was in his last moments and the people present encouraged him to recite the kalimah lā ilāha illallāh, but he kept repeating (indicating to a glass of wine), “You drink and also give me one.”

• Another person was in his final moments and the people around him were repeating the kalimah lā ilāha illallāh to prompt him, but he kept saying, “Ten ten rupees, eleven eleven rupees, twelve twelve rupees.”

Hadrat Muftī Muhammad Shafī‘ rahimahullāh has narrated:

• A salesman used to be always occupied in his business ventures, so much so that performing salāh and other acts of worship would never come to mind. During his final moments, people encouraged him to recite the kalimah lā ilāha illallāh, but his end came with him continuously mentioning and calculating his business transactions.

• An incident of another person who remained busy in his worldly pursuits, led to him in his final moments continually saying, “Have you fed my donkey.”

In contrast, we find amazing incidents of pious people who lived a life of piety, engaged in the obedience to Allāh ta‘ālā and toiling for His Pleasure, leaving the world in a manner which leaves us in amazement and wonder.

‘Umar ibn ‘Abd-ul-‘Azīz rahimahullāh is well known for his piety and steadfastness on Dīn. He established justice to such a degree, that the Ummah recognise him as the fifth rightly guided caliph. Many people were gathered around him when his final moments drew near. As he began to cry, someone consoled him and asked, “Why are you crying? Allāh ta‘ālā has revived the Sunnah and established justice through you.”

Hearing this he began to cry more and said, “Will I not be questioned regarding the rights of the people?” He then went on to say, “O Allāh! You commanded me with certain things regarding which I remained imperfect, and you prohibited certain things from which I couldn’t restrain myself, but O Allāh, I bear witness that You are One, Who has no partner and there is none worthy of worship except You.” He then requested all to leave him except his attendant saying there are such creations before him who were neither jinn nor human. After everyone had left, he left this mortal world after reciting the following verse of the Glorious Qur’ān:

This is the home of the Ākhirah, which We shall assign to those who do not desire pomp on earth nor corruption. The (best) outcome shall be for those with Taqwā. (28:83)

The great muhaddith Abū Zur‘ah rahimahullāh was an imām in the field of hadīth. Imām Ahmad ibn Hanbal rahimahullāh states regarding him that he knew 600,000 ahādīth. When his final moments came, the ‘ulamā present began discussing how they should encourage him to recite the kalimah, as they felt it was disrespectful to address him directly. They decided to narrate a hadīth in his presence. One person initiated the hadīth with, “Dahhāk ibn Makhlad narrated to us from ‘Abd-ul-Hamīd ibn Ja‘far who narrated from Sālih”. He then stopped at this point. Hearing this, the great muhaddith began narrating the hadīth saying, “Bundār narrated to us that Abū ‘Āsim narrated to him that ‘Abd-ul-Hamīd ibn Ja‘far narrated to him that Sālih ibn Abī ‘Arīb narrated to him that Kathīr ibn Murrah Al-Hadramī narrated to him that Mu‘ādh ibn Jabal radhiyallāhu ‘anhu narrated that Rasūlullāh sallallāhu ‘alayhi wasallam stated, ‘Whoever’s last words are lā ilāha illallāh….’.” He then passed away. The full hadīth is, ‘Whoever’s last words are lā ilāha illallāh will enter Jannah’. By departing in this manner, he practically demonstrated the glad tiding mentioned in this hadīth. What an amazing death Allāh ta‘ālā granted him!

These few incidents are a mere drop in the ocean from the many great and amazing final moments Allāh ta‘ālā has granted His special servants, who made acquiring His Pleasure the objective of their lives. The thought should not cross our minds that these were great people of the past who achieved such heights. Even in this age, Allāh ta‘ālā does not deprive His servants who lead a life of servitude to Him and remain steadfast in their duties and obligations to Him.

Just this month, my very dear and close friend in Barbados, Dr. Muhammad Shafee Nagdi, left this mortal world. May Allāh ta‘ālā grant him forgiveness for any shortcomings and elevate his status in the hereafter and resurrect him with the Ambiyā, the Siddiqīn, the Shuhadā and the Sālihīn. Āmīn.

Dr. Muhammad Shafee Nagdi was my host whenever I visited Barbados and was very affectionate towards me and showed me much love and affection. He was very respectful towards the ‘Ulamā and Mashāyikh and would endeavour to serve and bring comfort to them. Almost all the prominent Mashāyikh who visited Barbados during his lifetime have been his guests and his manner and behaviour towards them was such that he would win their hearts. I was very saddened and experienced much grief upon the news. However, when his sons narrated to me the details of his final moments, I was wonderstruck and experienced immense happiness for the way Allāh ta‘ālā called him to his final abode.

Dr. Muhammad Shafee Nagdi was very steadfast and punctual with his a‘māl and ma‘mūlāt (prescribed practices). He would for the last forty years wake up for tahajjud and complete his ma‘mūlāt. In the last few years he was not very mobile, yet he remained punctual regarding his daily practices. Even in a poor state of health, he would normally wake up around 1am and engage in tahajjud salāh, dhikr and du‘ā until the beginning time of Fajr and then perform his Fajr. Thereafter, he would recite Sūrah Yāsīn and one juz from the Qur’ān. He would then awaken his wife and son for Fajr salāh.

His son, Rafeeq, narrated to me that during his father’s last night in this world, as per his usual practice he attended to his father at 1am to assist him to perform wudū and seat him in his chair for tahajjud, thereafter returning to sleep. Later in the morning, he was not awakened by the call of his father, but his mother. Worried, he got up and went to see his father to find that he had, at some point during the night, departed for the hereafter. This in itself was a great honour, that he had left this world whilst engaged in worship. However, the detail mentioned by his son is more amazing. He said that he found his father in the condition that the Qur’ān was still open and in his father’s hands. This means, according to his regular practice, Dr. Shafee must have performed his tahajjud salāh, completed all his ma‘mūlāt, performed his Fajr salāh, recited Sūrah Yāsīn and also the Qur’ān. Furthermore, when his son looked at the Qur’ān, it became apparent that he was on the last page, which indicated that he had just completed the Qur’ān. Subhānallāh! What a praiseworthy final moment Allāh ta‘ālā granted my beloved friend!

It is evident that, when a person makes Allāh ta‘ālā his objective and lives a life striving to acquire His Pleasure, then his final moments will be in the same state. We should take lesson from such incidents and reflect on how we are leading our lives, so that we can mend our ways by sincerely repenting from a life of negligence and adopting a life of piety and devotion.

May Allāh ta‘ālā grant us all the tawfīq to live such a life that we breathe our last when we are engaged in acts that are most beloved to Him, so that we depart with His Forgiveness, Mercy and eternal Pleasure. Āmīn.

© Riyādul Jannah (Vol. 26 No. 8, August 2017)

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Hāfiz Ibrāhīm Dhorat rahimahullāh

by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh

In 1991 Shaykh Muhammad Saleem Dhorat hafizahullāh had to give up his teaching post at Darul Uloom Bury and move back to Leicester, the city in which he grew up. The reason why the respected Shaykh had to return was the demise of his father, Hāfiz Ibrāhīm Dhorat rahimahullāh.

Hāfiz Dhorat rahimahullāh was an extraordinary individual who was well loved and respected by all who knew him. He was from amongst those who held a lofty status in piety. That such a noble soul could exist in the twentieth century, leading a normal life in an inner city environment is proof of the vibrancy and power of Islām, and an encouraging example to the rest of us of how we too can lead exemplary lives.

Shaykh Muhammad Saleem states, “Whatever I am is the du‘ā and tarbiyyah of my late father.”

There follows the translation of the letter sent by Shaykh Muhammad Saleem to the akābirīn who were aquainted with his respected father, informing them of his demise, requesting their du‘ās and recounting some of his noble qualities, that are usually found in the friends of Allāh ta‘ālā.
Bismillāhir Rahmānir Rahīm

Leicester, UK  – Dhul Hijjah 1411

Honourable Hadhrat,

Assalāmu alaykum wa rahmatullāhi wa barakātuh

Praise be to Allāh ta‘ālā that through the blessings of Hadhrat’s du‘ās this servant is in good health, and praying for the goodness and safety of Hadhrat.

With much grief Hadhrat is informed that my respected father, Hāfiz Ibrāhīm Dhorat rahimahullāh departed from this world to meet his Creator at nine o’clock, on the morning of Wednesday 21st Zul Hijjah (3rd July 1991) after 73 years of life. “Truly, we belong to Allāh ta‘ālā, and to Him we will return.”

Because of my respected father’s acquaintance with you, I write this letter, anticipating your du‘ā and passing of reward to the deceased.

Allāh ta‘ālā bestowed my late father with many great qualities. After completing his hifz at Jāme‘ah Husayniyah, the well known dārul ‘ulūm at Rander, he remained in the company of the akābirīn and mashāyikh for a number of years and derived spiritual benefit from them. It was also in his youth that he commenced teaching, a service which he continued rendering up to the time of his demise. He has hundreds of students, of which dozens are huffāz and ‘ulamā. During the last few years, due to frailty, he was not officially attached to any madrasah, but still he would listen to the revision of mature huffāz at his home for hours daily, a practise which continued until a day before he passed away.

Allāh ta‘ālā also blessed my respected father with elevated character and disposition. He would meet young and old with a smile. Having performed wudhū at home he would always be first to greet young and old with salām on the way to the masjid. He had affection and attachment for all the Muslims of the city, and held the ‘ulamā in great respect. He showed great affection and love to youngsters, often giving money to children of ordinary Muslims.

My respected father would share with everyone in their occasions of happiness and grief. If someone’s child became an ‘ālim or acquired a degree or started a business, my respected father would congratulate them and pray for their children. A du‘ā for every child was, “May Allāh ta‘ālā make you a helper of His Dīn and a service to humanity.”

On hearing of someone falling even slightly ill he would personally go to visit them, or at least phone them to ask how they were. An official ID card meant that he had access to the hospital to visit patients at any time. He would arrange a lift and visit the sick in hospital and pray for them. Even if someone called for him at two in the morning he would abandon his sleep and cheerfully get ready and attend the patient, reciting the Qur’ān at their side and reassuring them.

If he failed to encounter any of his friends in the masjid he would ask after them. If it turned out that they had gone out of town he would phone them the next day and good-naturedly complain of their not having informed him! If he learned of anyone going on a journey he would make a point of going to meet them before they departed, and again on their return.

My respected father would never critisize or complain about anyone in front of anyone. He himself maintained ties with all and tried his utmost that other Muslims and associates too stayed united. His heart was always clean with regards to others, and he left this world in that state. Possibly it was this untainted relationship with people that Allāh ta‘ālā liked so much, that in his final week Allāhta‘ālā created the means of meeting his loved one’s and associates in an extraordinary way. The opening of the Tablīghi Markaz in Leicester took place in that last week, which was attended by England’s amīr of the Tablīghi movement. People from all around the city and its environs had gathered and my father stayed at the Markaz from morning till night on both days of the gathering and met with everyone. Then, three days prior to his demise the ‘ulamā from around Leicester met at my father’s house for a meeting concerning Jāme‘ah Hayātus Sālihāt, giving him an opportunity to meet them all and offer them hospitality.

My respected father would attend the lectures of any visiting ‘ālim, young or old, whether from the UK or abroad, even if the talks were organised at distant masājid. He was extremely soft-hearted, often crying at the mention of the ākhirah or the blessed name of Rasūlullāh sallallāhu ‘alayhi wasallam, and people present would acknowledge that the tears were spontaneous and without ostentation. After the lecture he would go forward himself to shake hands with the speaker.

My respected father greeted any newcomer in the masjid, whether he was acquainted with him or not. He would sit with the brothers who came in Tablīgh and listen to them. Two days prior to his demise he submitted his name to go to the ijtimā at Dewsbury for ten days. When the Leicester brothers used to go to other towns, the local ‘ulamā and brothers in Tablīgh would ask about my father and talk of his sincerity, and convey their salāms, an indication that his lofty character was well known and that he was held in esteem throughout the country.

My respected father’s connection with educational establishments also remained till the end. He would collect funds during Ramadhān for many UK and overseas establishments. When he was unable to walk he would sign receipts and send youngsters out to collect money. He would also assist visiting ‘ulamā who were collecting charity funds, keeping them at his residence for weeks on end, sometimes for a whole month. My father would tend to them just as he would to a guest of a couple of days. Two days before he passed away he distributed receipts on behalf of Majlis Khuddām al-Dīn with his own hands.

Whenever a masjid was founded or a Dīni project was initiated in the city, he would attend and perform salāh there, give encouragement and offer his assistance. On the occasion of the completion of Sahīh Bukhāri, he would personally organise transport and arrange a group of a dozen or so people to travel to Dārul ‘Ulūm.

My respected father had much sympathy for ordinary Muslims. In the matter of marriage, he would assist parents in finding a match for their children. Just five days before his demise he was busy in assisting some guests who were staying at a friend’s house to find a marriage partner for a member of the family. Finding a contact in a nearby town, he arranged to take the guests in his own car, and not finding a driver took his son along, who is an ‘ālim. He did not accept any form of remuneration for his efforts from the guests.

My respected father was the sponsor of hundreds of poor people in India. Collecting money from family and friends, he would help them by sending funds during Ramadhān, the two ‘Īds and on the occasion of weddings etc. Up to the very end he was responsible for the fees of many boys and girls studying in madrasahs and schools.

My respected father was extremely selfless and humble. Right until the end he would himself carry out all his own personal tasks. In fact he preferred to serve the members of his family and not accept service from anyone. His simplicity was remarkable. His bedding always remained on the ground and he was completely disinclined to worldly pleasures. In fact, necessary matters aside, he took no interest in worldly matters whatsoever.

My respected father showed immense concern for the young generation, especially since mixed schooling was made compulsory by the state. He used to advise people to establish separate schools and madrasahs for Muslim children in order to safeguard children from the effects of a permissive society. Once, a hospital was put up for sale and when my father became aware of it, he personally went to inspect it and remarked, “This building is highly suitable for a madrasah. If the Muslim community purchases it, I will sell my house and give the money as qarz hasanah, and live in rented accommodation.”

Three days prior to his demise, leading ‘ulamā from within Leicester gathered together and conducted a three hour meeting, which resulted in a plan to establish a boarding madrasah for girls over the age of ten, to be named Jāme‘ah Hayātus Sālihāt. The meeting took place on a Saturday evening, and straight after Maghrib the task of meeting people commenced. After Zhuhr on Sunday he participated in a four hour meeting with the committee of a masjid with regards to the new venture, and after ‘Asr he went to view a hospital that was for sale. Before Zhuhr on Tuesday he participated in an important consultation with some ‘ulamā for an hour, but before ‘Asr his health was failing. By Wednesday he had left this world and entered into the Mercy of Allāh ta‘ālā.

Ma‘mūlāt (Practices):

My respected father was always punctual with his Tahajjud, Ishrāq, Salātud Dhuhā, Awwābīn and salāh with congregation. Daily he would recite a minimum of three juz of the Qur’ān, and adhere to his routine of reciting from Al-hizbul A‘zam, Munājāte Maqbool, Dalā’ile Khayrāt, Awrāde Fat’hīyah, Qasīdah Toobā, Salāt and salām and others. In the event of going on a journey, he would complete recitation of the Qur’ān in the morning and take the other books with him in a bag, completing his ma‘mūlāt on the way.

He would always remain with wudhū, his tongue was always moist with the dhikr of Allāh ta‘ālā and he would shower everyone with du‘ās.

Journey to the Akhirah:

Even on the day before he passed away he walked to the masjid to perform all his salāh. He remained in the masjid from ‘Asr to ‘Ishā, and confided to his dear friend, Shaykh Gora, “I feel a light weight on my chest. On the way to salāh I had to sit down, and I have arranged for a car to take me home after ‘Asr. But now I don’t think I will go home, my heart feels so attached to the masjid.”

After ‘Asr, Fadhā’ile Hajj was being read – the part about Madīnah Munawwarah and Masjid Nabawi. As he listened he would say, “Allāh, Allāh,” indicating that he was being greatly affected by the reading. After the reading he met some friends, and made casual mention of his pain, but thereafter carried on talking as if he was perfectly healthy. No one could even tell that he was not well.

After Maghrib Salāh, he sat for the tafsīr of the Qur’ān, and after offering ‘Ishā Salāh he left the masjid and walked home. After completing his ma‘mūlāt he retired to sleep. He attended Fajr Salāh with jamā‘ah and after completing his ma‘mūlāt and Ishrāq retired to sleep.

At nine in the morning, when my mother tried to wake him up she realised that he had passed away. Shortly, the doctor arrived and certified the death, and then the news spread throughout the country and abroad. First of all, the city’s ‘ulamā arrived. My teacher, Shaykh Yusuf Motala hafizahullāh was unable to travel due to illness, but he consoled me and gave me advice over the phone. Shaykh Hāshim, Mufti Shabbīr and other senior teachers hafizahumullāh participated in the janāzah.

Bathing to Burial:

We brothers and the local ‘ulamā performed the ghusl, during which everyone exclaimed aloud that Hāfiz Saheb is smiling! Everyone just stared for a few minutes. It was apparent that he had left this world smiling.

Within five or six hours hundreds of huffāz and ‘ulamā and thousands of Muslims, local and from outside Leicester, had gathered. At four in the afternoon Shaykh Hāshim Patel hafizahullāh, the khalīfah of Shaykh Muhammad Zakariyyā rahimahullāh, led the Janāzah Salāh in an open field. Leicester had not witnessed such a large gathering in a janāzah before. With tear-filled eyes, my father was finally lowered into his grave. The whole process took only a few hours, which is unusual in light of council regulations in this country. Due to its swiftness, many people were unable to participate in the janāzah. As they got to hear the news, people would offer their condolences over the phone and state that they had conveyed reward to the deceased.

The students of Dārul ‘Ulūm Bury also had great affection for my father. Even before the burial they had recited Qur’ān and conveyed the reward to my father. People are still coming to offer their condolences until late at night. The Kalimah Tayyibah has been repeated tens of thousands of times to pass on the reward. Within these twenty-four hours dozens of telephone calls of condolence have been received from the UK and abroad.

After observing all this we get some idea of the acceptance Allāh ta‘ālā has granted my respected father, and the grief of parting from such a compassionate benefactor is somewhat lessened.

We are five brothers in Britain and one in India, and four sisters who are comfortable in their own homes, by the Grace of Allāhta‘ālā. Four brothers have memorised the Glorious Qur’ān. Through the blessing of my father’s du‘ās, I graduated from Dārul ‘Ulūm Bury, and by the Grace of Allāh ta‘ālā I am at present teaching ‘ālim classes in the same institute. My younger brother Hāfiz Ismā‘īl is graduating this year. Caring for our mother is now our responsibility.

I humbly request Hadhrat and Hadhrat’s associates that they send reward and make special du‘ā for my respected father. May Allāh ta‘ālā grant him Jannatul Firdaws, fill his grave with light, enter him into His mercy, accept his good deeds, bring out his excellent qualities in his children too and fulfil the noble hopes and wishes he had. Āmīn.

(Shaykh) Muhammad Saleem Dhorat hafizahullāh

Shaykh Muhammad Saleem Dhorat (Hafidhahullah)


Shaykh Muhammad Saleem Dhorat (Hafidhahullah) was born on the 7th of November 1962 in Bhoria; a small, rural village in India and from a very young age displayed the signs of piety, trustworthiness, zeal for knowledge and concern for humanity for which he is now well known.

Shaykh Muhammad Saleem Dhorat (Hafidhahullah) arrived in England in 1973 at the age of 11 with his mother and siblings to join his father, Hafiz Ibraheeem Dhorat (Rahmatullahi alayh). Shaykh’s father was serving as an Imam in Leicester

In 1980, Shaykh Muhammad Saleem (Hafidhahullah) Dhorat enrolled to study Islamic Theology at Darul Uloom Al Arabiyah Al Islamiyah which is based in Bury, Lancashire and at that time it was the only institute of its kind in the United Kingdom.

Shaykh Muhammad Saleem Dhorat (Hafidhahullah) after Graduation

After graduating with honours, Shaykh Saleem Dhorat remained at the Darul Uloom for a further five years as a lecturer: a testimony to his academic brilliance and capability. He taught books such as Usulus Shashi, Hidaayatun Nahw, Mirqaat, Hidaayah and the well known book of Hadeeth, Riyaadus Saliheen.

In 1991 Shaykh Muhammad Saleem Dhorat (Hafidhahullah) founded the Islamic Dawah Academy to help people, especially the young, undertsand the teachings of Islam. Initially starting from his home, the Academy has now grown to provide religious guidance, information and courses, advice services, da’wah amongst non-Muslims, youth activities and publications. It regularly holds talk and tours for visiting luminaries from around the world and is recognised for it’s monthly English journal, Riyadul Jannah.

Shaykh’s (Hafidhahullah)  regular discourses throughout the UK and around the world attract huge audiences and many of Shaykh’s thought provoking lectures are recorded and available via a range of media. Perhaps the reason for Shaykh’s widespread appeal and acceptance is because he has a keen awareness of what is going on in our world and he understands what we experience in our day to day life.

Shaykh Saleem Dhorat’s beneficial lectures, talks and programmes can be heard on the Islamic Dawah Academy website.

Adapted from Islamise website.

Maulana Saleem Dhorat's Da'wah Academy

May Allah swt give good health and long life to Shaykh Muhammad Saleem Dhorat (Hafidhahullah) in order that the ummah continue to benefit from his presence, lessons and knowledge, Ameen.