A Simple Yet Effective Solution To Our Current Problems

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

In the period before the advent of our beloved Messenger sallallāhu ‘alayhi wasallam, the whole world was engulfed in the darkness of ignorance. Humans were uncivilised, morally decadent and devoid of good character. When Allāh ta‘ālā sent the Leader of all the Ambiyā ‘alayhimus salām and the Seal of the Messengers ‘alayhimus salām, Muhammad Rasūlullāh sallallāhu ‘alayhi wasallam, the entire world was illuminated. By following his example and teachings people of all backgrounds and creeds, Muslim and non-Muslim alike, have achieved great successes throughout the ensuing fourteen centuries.

The underlying reason behind success in following his example is that Allāh ta‘ālācreated His beloved Rasūl sallallāhu ‘alayhi wasallam the best in every way. Whenever the Sahābah radhiyallāhu ‘anhum described a particular characteristic of his, they would always qualify it with the superlative it deserved. They described him, for example, as the most generous, the most knowledgeable, the most courageous etc. Their descriptions proclaim quite clearly to all who followed his era that in every praiseworthy trait Rasūlullāh sallallāhu ‘alayhi wasallam was ‘The Best’.

Even objective non-Muslims, have had no option but to praise the Messenger of Islāmsallallāhu ‘alayhi wasallam.

George Bernard Shaw writes:

I have studied him – the wonderful man and in my opinion far from being an anti-Christ, he must be called the Saviour of humanity. (The Genuine Islam, Vol 1 No8, 1936)

Pandit Gyanandra Dev Sharma Shastri, at a meeting in Gurakhpur, India (1928) said:

They (Muhammad’s critics) see fire instead of light, ugliness instead of good. They distort and present every good quality as a great vice. It reflects their own depravity… The critics are blind. They cannot see that the only ‘sword’ Muhammad wielded was the sword of Mercy, Compassion, Friendship, and Forgiveness – the sword that conquers enemies and purifies their hearts. His sword was sharper than the sword of steel. 

Lamartine said:

Philosopher, orator, apostle, legislator, warrior, conqueror of ideas, restorer of rational doctrines, of a religion without images; the founder of twenty terrestrial empires and of one spiritual empire, that is Muhammad. As regards all standards by which human greatness may be measured, we may well ask, is there any man greater than he? (Histoire de la Turquie, Vol II, Paris, 1854)

A critic, David Samuel Margoliouth, an Oxford University Professor of the early 20th century, wrote a biography of Rasūlullāh sallallāhu ‘alayhi wasallam. He writes in his preface:

The biographers of the Prophet Mohammed form a long series which it is impossible to end, but in which it would be honourable to find a place. (Margoliouth, Mohammed and the Rise of Islam, 1905)

When Gandhi read the sīrah of Rasūlullāh sallallāhu ‘alayhi wasallam in two volumes, he commented:

When I closed the second volume I was sorry there was not more for me to read of that great life. (Gandhi, Young India, 1924)

The sīrah (life or biography) of Rasūlullāh sallallāhu ‘alayhi wasallam is full of lessons. It is an ocean that has no shore, meaning the sīrah is never-ending when it comes to deriving lessons from it. It is from the miracles of Rasūlullāh sallallāhu ‘alayhi wasallam that his life has been recorded and preserved in such detail. All credit goes to his beloved Companions radhiyallāhu ‘anhum who recorded this beautiful life with great care and detail to the extent that his humorous statements have also been preserved, and have proven to be an ocean of knowledge. Let us study an example:

Anas ibn Mālik radhiyallāhu ‘anhu narrates how Rasūlullāh sallallāhu ‘alayhi wasallamwould try cheering up his younger brother by saying a little rhyme:

O Father of ‘Umayr! What has happened to the nughayr (a type of bird)? (Al-Bukhārī)

The small child would be delighted at the rhyme and by the fact that Allāh’s Messenger would call him, a mere toddler, Father of ‘Umayr!

This is one small and seemingly insignificant episode from the life of Rasūlullāhsallallāhu ‘alayhi wasallam, but the ‘Ulamā having pondered over this statement of Rasūlullāh sallallāhu ‘alayhi wasallam were able to deduce over sixty religious precepts from it. Such is the power and depth of a single humorous statement, what can one say about his formal and serious statements!

The blessed sīrah is truly a light and full of guidance for all circumstances and situations we may encounter in life. Allāh ta‘ālā says:

Indeed, there is a beautiful example for you in the Messenger of Allāh… (33:21)

The life and teachings of Rasūlullāh sallallāhu ‘alayhi wasallam are truly comprehensive that a day will never come when the Muslims will not be able to find a solution through them to any issue they encounter. Guidance can be found in his teachings on every subject matter. And if we follow these beautiful teachings, we will become successful in both worlds.

So we need to emulate the Prophet sallallāhu ‘alayhi wasallam in all aspects of our lives: ‘aqā’id (beliefs), ‘ibādāt (acts of worship), mu‘āmalāt (dealings and transactions), mu‘āsharāt (social conduct) and akhlāq hasanah (good character). It is unfortunate that many of us have confined Dīn to the first two branches, ‘aqā’id and ‘ibādāt, only. Rasūlullāh sallallāhu ‘alayhi wasallam has warned of destruction for such people. Once Rasūlullāh sallallāhu ‘alayhi wasallam asked his Sahābah:

‘Who is a poor person?’ They replied, ‘A poor person amongst us is he who has neither dirham nor wealth.’ Rasūlullāh sallallāhu ‘alayhi wasallam said, ‘The poor person in my Ummah will be one who will come on the Day of Judgement with hissalāh, sawm and zakāh; however, he swore at someone, accused someone, unlawfully consumed the wealth of someone, killed someone and hurt someone, then his good deeds will be given to his victims. And if his good deeds are exhausted but the compensation of his victims remain, then their sins will be taken and entered in his account and he will be thrown in the hell-fire.’ (Muslim)

In addition to protecting our good deeds, the practice of mu‘āmalāt, mu‘āsharāt and akhlāq hasanah presents the beauty of our Dīn to the whole of humanity, as they predominantly relate to social interaction. The life of Rasūlullāh sallallāhu ‘alayhi wasallam and of those who followed him to the highest degree, contain numerous episodes of winning the hearts of people, through practically demonstrating these branches of Dīn.

If we strive to make our lives fully in accordance with the teachings of the Prophetsallallāhu ‘alayhi wasallam and emulate him in every way, then we will become the beloved of Allāh ta‘ālā.

Say [O Prophet sallallāhu ‘alayhi wasallam], ‘If you really love Allāh, then follow me, and Allāh will love you and forgive you your sins. Allāh is Most-Forgiving, Very-Merciful.’ (3:31)

Once we become His beloved, we will automatically become the beloved of His entire creation. The Prophet sallallāhu ‘alayhi wasallam has said:

When Allāh ta‘ālā makes a servant His beloved, then Allāh ta‘ālā summons Jibra’īl‘alayhis salām and says, ‘Indeed, Allāh ta‘ālā loves such a person; you too love him.’

When Jibra’īl ‘alayhis salām hears this command of Allāh ta‘ālā, his heart is infused with love for this person. Such a person is now the beloved of Allāh ta‘ālā and Jibra’īl‘alayhis salām. Then, Allāh ta‘ālā commands Jibra’īl ‘alayhis salām to address the dwellers of the heavens and say;

Indeed, Allāh ta‘ālā loves such a person; you too love him.

Upon hearing the command, their hearts too are infused with his love.

Then this person is granted acceptance amongst the people on the earth [resulting in everyone entertaining love for him]. (Al-Bukhārī)

This is a simple solution to the problems that are blighting the entire world at the moment; in fact, this is the only solution. As Muslims, we should endeavour to adopt the way of the Prophet sallallāhu ‘alayhi wasallam in every facet of our lives. Our ‘aqā’id (beliefs), ‘ibādāt (acts of worship), mu‘āmalāt (dealings and transactions), mu‘āsharāt (social conduct) and akhlāq hasanah (good character) should all be like that of the Prophet sallallāhu ‘alayhi wasallam.

If we desire that the people of the world look at us with love and respect, then we need to resolve to live our lives according to the way of the Prophet sallallāhu ‘alayhi wasallam so that we become the beloved of Allāh ta‘ālā and as a result become the beloved of the entire creation.

Let us resolve today, assess/review our lives and rectify any shortcomings. When our actions completely reflect the teachings of the beloved of Allāh ta‘ālā, then spiritual blessings will become apparent which will resolve all our issues of this world and the Hereafter. This is a very pertinent matter at the current time and needs our utmost attention. If we make a firm resolution to learn the way of the Prophet sallallāhu ‘alayhi wasallam and act upon it accordingly – whether the action is fard, wājib, sunnah or mustahabb – then success awaits.

© Riyādul Jannah (Vol. 24 No. 1, Jan 2015)


Muhammad sallallāhu ‘alayhi wasallam

Our Beloved Nabī

Indeed, there is a beautiful example for you in the Messenger of Allāh… (33:21) 

One of the greatest gifts we can give our children is to help them develop love and appreciation for the life of the Messenger of Allāh ta‘ālā. Studying the exemplary sīrah of our beloved Nabī sallallāhu ‘alayhi wasallam is a source of many blessings, one of which is the fostering of good morals and character. A sound knowledge of sīrah is also essential to truly understand Islām and to convey it to others.

In this booklet the renowned Islamic scholar and spiritual mentor, Shaykh-ul-Hadīth Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh, presents a brief account of the life of our beloved Nabī sallallāhu ‘alayhi wasallam. Primarily aimed at children, it can also serve as an introduction to sīrah for people of all ages.

To order your copy, please email publications@idauk.org for details. 

Madrasahs, schools, Islamic societies etc. wishing to purchase in large quantity, may email publications@idauk.org or call 0116 262 5440.

The Ummah is One

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

“All the believers are like one body. If the eye experiences pain then the whole body will experience pain. If the head experiences pain then the whole body will experience pain.” (Muslim)

Together we all form a single body. We are like the limbs and organs of the same body. If we constitute a single body, then if an organ of the body experiences pain, the whole body should feel it. When a person suffers from a severe headache, his eyes will not say, “I have read too much today, therefore I want to rest!” The rest of the body will not say to the head, “It is your problem, you solve it yourself.” The ears will not say, “I am feeling very tired. It is twelve o’ clock midnight; therefore, I want to go to sleep. You sort your problem out.”  

This headache becomes a problem for all the organs of the body. The brain thinks, “What shall I do? How may I bring cure to this pain?” The legs will walk towards the telephone, the hand will pick up the receiver, the finger will dial, the ear will listen, the tongue will speak and the mind will absorb what the doctor is saying, hence the whole body will function to bring relief to the head.

Rasūlullāh sallallāhu ‘alayhi wasallam, through this similitude, has taught us that if we see a Muslim brother/sister in pain, then we should also feel pain and grief. How many of us today experience pain at the sight of someone’s suffering? How many of us try to solve the problem? How many of us even listen to the problem? How many of us even bother to say a few words to comfort and console the person? And if we find ourselves helpless in doing anything, then how many of us pray for this person, “O Allāh, remove his/her difficulty.”  

This is an extract from the booklet ‘Love & its Limits’
published by the Islāmic Da’wah Academy


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When is Eid?

eid

This is a question on the tongues of many Muslims and in the minds of many already, as we near to the end of the holy month. Eid is a day of happiness and bliss. A festival ordained by Allah SWT, so much so, it is Haram to fast on the days of Eid (1st Shawwal, 10th, 11th, 12th, 13th Dhul Hijjah). But the question still remains brothers and sisters, “When is Eid?”

The answer to that is not one word or one day. One of the Salaf said, “My Eid is the day in which I do not commit a sin.” Further to this, I recently listened to a talk by his eminence, the honourable, Shaykh Muhammad Saleem Dhorat Saheb (Hafidhahullah) of Leicester, UK. He explained when the ‘true’ Eid is, it really changed my perspective on Eid and this temporary life we are passing through. Below are a few things I happened to remember:

We do not know when we will depart from this transient and fleeting world, neither you know neither I know. Life and death are not guaranteed, perhaps this is the last advice of mine you will hear (because I no longer remain or you don’t). I plead to you sincerely with advice, cut off from your life of sins. Leave the television, music, lustful glances at Haram, the love of wealth, following your desires, all of this will be left behind (once you die). We have all fasted the month of Ramadhan, Alhumdu Lillah! Don’t you feel proud of yourself? Of course you do! This is the difference between sins and obedience. When you sin, the happiness is temporary, just five or ten minutes. But in obedience it is long lasting e.g. 20 years later you will remember these fasts, the Qur’an you read, the one Subhan Allah you said in the Masjid. And you will feel joy in your heart, this joy is forever and ever.

This is only when you obey Allah SWT, then every hour and every minute is Eid for you.

The moment you die, then your soul is content and happy, ready to return to Allah SWT, this will be Eid for you.

The angels will descend to welcome you, this will be Eid for you.

The moment you are lowered into your grave, like a garden of Jannah, this will be Eid for you.

On the day of judgement, Allah will give you shade under His throne, this will be Eid for you.

When you are given your books of deeds in the right hand, this will be Eid for you.

Crossing the bridge of sirat at the speed of lightning, this will be Eid for you.

Then, your final abode, Jannah! Allah’s angels will great you, “Salam! Salam!” This will be Eid for you.

Just imagine the angels doing Salam, the ecstatic feeling in your heart…

“The Messenger of Allah recited this Verse: ‘For those who have done good is the best reward and even more.’

 Then he said: ‘When the people of Paradise enter Paradise, and the people of the Fire enter the Fire, a caller will cry out: “O people of Paradise! You have a covenant with Allah and He wants to fulfil it.” They will say: “What is it?” Has Allah not made the Balance (of our good deeds) heavy, and made our faces bright, and admitted us to Paradise and saved us from Hell?” Then the Veil will be lifted and they will look upon Him, and by Allah, Allah will not give them anything that is more beloved to them or delightful, than looking upon Him.'” (Ibn Majah)

This will be Eid!

The Prophet (ﷺ) said, “Allah will say to the people of Paradise, “O the people of Paradise!” They will say, ‘Labbaik, O our Lord, and Sa`daik, and all the good is in Your Hands!’ Allah will say, “Are you satisfied?’ They will say, ‘Why shouldn’t we be satisfied, O our Lord as You have given us what You have not given to any of Your created beings?’ He will say, ‘Shall I not give you something better than that?’ They will say, ‘O our Lord! What else could be better than that?’ He will say, ‘I bestow My Pleasure on you and will never be angry with you after that.’ “ (Bukhari)

This will be Eid!

The Eids in the world will come and go, that happiness will come and go. A new child is born it is temporary happiness, you children’s wedding, the happiness is temporary. But the real happiness is the happiness of obeying Allah, pleasing Allah, having the love of Allah and feeling His benevolence. This is when every day is Eid, every night is Eid, every hour is Eid, in hardship you will feel it is Eid and in ease you will find it is Eid.

foodbaklawa

O Allah! Accept from us our Fasting, Tilawah, Sadaqah, Zakah, Qiyam and Taraweeh.

O Allah! Make this Ramadhan such, that I become a Wali of yours.

O Allah! Free our necks from the fire of Hell and grant us Jannah.

O Allah! Make this Ramadhan a turning point in our lives, so we become closer to You.

O Allah! Make this Eid a true Eid for us, one in which we abstain from disobedience and keep us all steadfast.

Ameen.

eid lantern

Ismail Ibn Nazir Satia (One who is in dire need of Allah’s forgiveness, mercy and pleasure).

27th Ramadhan 1437

 ras malai

 

 

An Echo From the Heart

Dil Ki Awaaz – A talk delivered by Hadhrat Shaykh Mawlana Muhammad Saleem Dhorat Saheb (Hafidhahullah) in Lusaka, Zambia – 15 August 2014.

“O believers! Fear Allah as he ought to be feared and do not die except in a state of Islam.” (3:102)

“The most blessed Nikah is the one with the least expenditure.” (al-Bayhaqi in his Shu’ab al-Iman & Mishkat al-Masabih).

From the many verses of Allah in the Qur’an I have been honoured to recite a verse, in which he says: “O Believers! Stay away from displeasing Allah” (or another translation) “Stay away from disobeying Allah.” Which basically means, “Stay away from all those things which anger Allah.” And in doing this maximise your efforts, make day and night one, make your blood and sweat one. The world can turn upside down but Allah should not be angry. Fulfil Allah’s right in fearing him as he ought to be feared. Do whatever you have to do; if that means displeasing your father to please Allah – do it! If that means displeasing your mother to please Allah – do it! If it means displeasing your husband to please Allah – do it! If it means displeasing your wife to please Allah – do it! If it means displeasing your relatives to please Allah – do it! Also, if it means displeasing the community to please Allah – do it! If you need to displease your close ones to please Allah – do it! If you need to displease your beloved ones to please Allah – do it! This is the meaning of fulfilling Allah’s right in fearing Him.

A poet states: “Teri juda pasand, meri juda pasand. Tujhe khudee pasand, muhje khuda pasand.”

The basic translation of which is: Your desire is different, my desire is different. You prefer yourself, whereas I prefer Allah.

The Prophets (peace and blessings be upon them) had this zeal, so did the Sahabah (Allah be pleased with them). They thought if we lose our respect, it doesn’t matter, if we lose our wealth it doesn’t matter, if we lose our health it doesn’t matter, so long as Allah is not displeased. Even if we lose our authority and position, if people ridicule and insult me, or I am exiled – I am not at loss, as long as Allah is pleased. The Prophets (peace and blessings be upon them) had this zeal, so did the Sahabah (Allah be pleased with them) and the Awliyah (Allah have mercy on them) of the past. As far as you and I are concerned, we are far from this quality. Our beards, our Islamic attire, Jubbahs, our Turbans, our prayer in the first row of the Masjid, our Tahajjud, our Hajj and Umrah, our forty days in Tabligh, our visiting the Khanqahs and sitting humbly in front of our Shaykh, this is my brothers all a facade and deception. We have most certainly deceived the world, but we are also deceiving ourselves.

How?

We do not have ‘pardah/segregation’ in our houses. We are struggling to take the television sets out of our homes. Is this religiosity? How can it be when our tongues are not free from sin, our eyes are not free from sin, nor our ears.

Look, my dear brothers, it is a blessed assembly, we have Ulama, Huffadh, people spending time in the path of Allah, old men with white beards. The day is blessed; Jumuah, the time is blessed; Asr to Maghrib. For the sake of Allah! I am a traveller, I have rights upon you, if I request a cup of tea, you should fulfil the request. But all I am requesting is you stop disobeying Allah. Today is a day of happiness, there are five Nikah taking place. Ten families are having a day of delight, and they should be joyous. But what about the One who gave us this happiness, do we please Allah or even try to?

Rather we seem to please everyone, but Allah (glorified be He). The grandfather should be happy, the grandmother should be happy, we make up with our relatives so that they are also happy, the ones we haven’t spoken to for years. But have we pondered and stopped to think, when our deeds are presented to the Prophet Muhammad (peace and blessings be upon him), and he sees the innovations and irreligious activities that take place in our weddings, what will be His (peace and blessings be upon him) state? It will be heart-breaking and heart-wrenching for him (peace and blessings be upon him).

Everybody must stay happy; menus are reviewed for food, different clothes are shown, the whole ceremony must be thoroughly thought out and discussed from top to bottom. If there is anybody whose views are disregarded and we miss someone out, it is Allah and His Messenger (peace and blessings be upon him).

We have become so materialistic, what height and peak have we reached? Our intentions aren’t even correct; just to show people. “Our wedding should be better than theirs.”

For what?

When will this sort of attitude and mentality come into use?

At the time of death?

In the grave?

On Qiyamah?

When passing through the Bridge of Siraat?

Rather, this will make you fall down on the Siraat!

Repent from these evil actions. This apparent religiousness will not be any good to us on Qiyamah. Read the traditions of the Prophet (peace and blessings be upon him), at the time of Nikah He (peace and blessings be upon him) reminded us of three verses, but the instruction was one – ‘Fear Allah’.

“O believers! Fear Allah as he ought to be feared and do not die except in a state of Islam.” (3:102)

“O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women.” (4:1)

“O you who have believed, fear Allah and speak words of appropriate justice.” (33:70)

This was because Allah (glorified be He) knew, when Iman is low, people’s beliefs are decreasing, the hearts are devoid of My remembrance, and heedlessness is widespread, My recognition and connection will be lost, then out of happiness and enjoyment My servants will do such acts which will bring about My displeasure. Hence I repeat the verse, “Fear Allah!” “Fear disobeying Allah!” “Fear displeasing Allah!” And let not this be just for weddings, rather take an account of your lives.

I am connected to Madrasahs, Khanqahs and Tablighi Jamat. The elders of Tabligh are all welcome and regularly come to my academy (in Leicester). They treat me with respect and compassion. The Ameer of UK, Hafidh Patel Saheb (Allah lengthen his shadow) keeps a very good relationship with me and showers his love and mercy on me. At times when he is travelling, even whilst in Dubai I will receive a call from him. So I repeat, I am connected to Madrasahs, Khanqahs and Tablighi Jamat, and we are all connected to each of these fields, as we follow the Deobandi school of thought. I address all three groups mentioned above, if we do not avert ourselves from the disobedience of Allah (glorified be He), then in the hereafter your Tabligh, the Madrasah or attending a Khanqah will be of no avail. I have no hesitation in saying this, because it is not just these things that will be instrumental to our success in the Hereafter. Allah has not stated anywhere in the Qur’an if you just do Tabligh, or study in a Madrasah or attend a Khanqah you will be successful. Rather, Allah says, “Whosoever obeys Allah and his messenger has attained a great success.” (33:71)

However, we do agree that whoever goes out in Tabligh regularly, adheres to the principles and rules, then he will be able to obtain obedience to Allah (glorified be He) in his life. Similarly, if someone visits his Shaykh and follows the guidelines set by his Shaykh, he will find ease in practising Islam. Likewise, those who attend Madrasah, if they seek knowledge passionately and with zeal, as well as practising upon this knowledge, they will be following Allah’s commandments. But the main principle in all of the above is, you must remain free from the disobedience of the Creator. Otherwise there is no benefit in these things whatsoever. Isn’t it time we awoke from our slumber?

Shaytan has kept us in a bubble and tricked us. He has caused us to think, because I have a connection with Tabligh I am pious. I am close to my Shaykh so I have piety. I teach in a Madrasah so I am religious, this is a lie and deceit. Ask yourselves, how close are you to Allah? There is only one thermometer to gauge this, look at your good deeds and your bad deeds; morning and evening, day and night. The sins you were engaged in twenty years ago, you are still engrossed in those sins. How you lived your life ten years ago, you are still living the same; arrogance, hatred, jealousy and pride still remain in your heart. We still think low of people and believe we are better than everyone else. There is no pardah/segregation system in our houses, we have high expenditure, and we are not bothered about Halal and Haram. Where does the money come from, where does it go?

We are totally oblivious of the rights of the community; the way to deal with people, and even good character is scarce. Then we have hopes for a lofty status in the hereafter.

A poet writes:

“Soon you will realise when the dust is settled, whether it was a horse or a donkey you were sat on.”

Please understand, I have not travelled hundreds and thousands of miles to upset anyone. I have left many important tasks behind, understand what I am saying. I am not angry, rather my heart breaks when I see certain brothers who are perceived as religious, but they are not upon the true teachings of Islam. How many brothers, year after year go out in Tabligh. To leave your wife and children is not something easy. They spend their own money, go with their own expenses and live in Masjids which don’t always have the best facilities, this sacrifice is not a minor sacrifice. Let us look at our Ulama, those who spend six, seven, or sometimes ten years in a Madrasah studying the Deen, this sacrifice is not a minor sacrifice. Now look at those affiliated with a Shaykh and attend the Khanqah regularly, they obey and submit to the Shaykh’s instructions. They leave their own opinions aside and adhere to their Shaykh’s guidance completely, again this sacrifice is not a minor sacrifice. But having said all of the above, if our lives – despite these sacrifices is not void of sin and vice, then my brothers it hurts knowing that. What I am pouring from my heart is nothing but my own heartache, sincerely felt for my dear brothers.

Remember, if you sacrifice your time, money and efforts for Allah (glorified be He), He SWT always gives and does not take. For example, if you quit watching films and give up this desire of yours, don’t think Allah (glorified be He) has taken this from you. Rather, Allah (glorified be He) will replace it with something far better, which cannot be paralleled in this world or the Hereafter. If Allah (glorified be He) takes He will replace it with something or give you something better.

There lived a Great Saint, an Imam, his name was Abu Bakr Muhammad ibn Abdul-Baqi al-Ansaari (Allah illuminate his grave). He emigrated to alMakkah alMukarramah. In past times, many Muslim did Hijrah as there was ease and no struggle with a visa. But the standards of living weren’t the best, so they would need to go through a lot of sacrifice. Shaykhul Islam Hadhrat Mawlana Hussain Madni (Allah illuminate his grave) writes during his stay in alMedinah alMunawwarah, “When the greengrocers would close in the evening we would pick up the left over vegetables, clean them and boil them. This is what we would survive on.” So Abu Bakr Muhammad ibn Abdul-Baqi al-Ansaari (Allah illuminate his grave) says, I stayed in alMakkah alMukarramah, and it was a hard struggle. One particular day, I was overcome with hunger. I left my house in search of food, on the way I found a silk bag which looked very valuable. On returning home, I opened the bag and found a necklace which was formed of stunning pearls. His eyes lit up, but he was a pious man, God-fearing and God-conscious. So he set off again, in search of the owner, he hadn’t walked much further when a voice was heard in the background, “Who can find our priceless necklace? We will reward him with 500 Dinar.” 500 Dinar – which are gold coins, was an awful lot of money in those days. If that was just the reward my brothers, imagine what would be the value of the actual necklace itself?

Imam Abu Bakr RH took the man to his house and asked him, “Perhaps, I can indicate to you as to where your lost necklace may be. Please describe it to me.” The man described it exactly as it looked. Imam Abu Bakr RH handed the man his necklace. The owner of the necklace then said, “Here, this is your (promised) reward – 500 Dinars.” Imam Abu Bakr RH states, “I had a yearning and desire in my heart to accept the reward, but part of me was refusing. The reason and thought process for refusal was simply because I said to myself, what amazing deed have you done? You found something and returned it to its rightful owner. Now to take a payment for this is not something righteous people do.” The owner now said, “Take the 500 Dinars and also take the necklace!” He says, “My heart was whispering, the necklace is impermissible for me, but the money is permissible – but I will still refuse. A pious man would never do this, they would not take it. Even if the owner had not announced that he had lost it, it was still incumbent upon me to return the necklace.”

What happened next? Bearing in mind the point I made earlier, ‘Allah does not take. If he does he will give back something similar or something better’. He left the necklace for Allah’s sake. He writes that he somehow managed to survive the next few days; they then travelled on a ship. During the journey, the waves became fierce and ferocious and suddenly everyone drowned – except me! I was hanging on to a piece of iron from the ship. I was floating like a leaf in the ocean, but I swam slowly and eventually after a few days, I got to shore and found a town.

I ran as quickly as I could and made my way to the Masjid. As soon as I entered I picked up a Qur’an and started reciting. I kept reading until a few of the villagers gathered and realised I could recite Qur’an fluently. What I hadn’t realised is that these people were illiterate. Then the news spread that this man is a Qari and he should teach us Qur’an. So I became their teacher, ustadh, shaykh and muallim. They would all learn Qur’an from me. One day they saw me reciting Qur’an looking inside, to which they all said, “You can teach us how to read and write now. You have already taught us how to recite Qur’an without looking in.” So I started teaching them how to read and write, in return I received many gifts and money and became quite wealthy.

After a length of time had passed, they approached me and said, “In our town, there is an orphan girl, pious and religious. Her father gave her an excellent upbringing. He was a wealthy man that left behind a lot of inheritance and land. We desire for you to marry her, as you are now our ustadh. We are worried about your future and her future. In our eyes, she will not find a better husband and you will not find a better wife.” I refused and told them, I am a mere traveller and Taqdeer has dragged me here. Otherwise, I was on a journey with my companions and I need to return to alMakkah alMukarramah.

But they were persistent, and didn’t give up, in the end I gave in and our marriage was solemnised. On the first night of our marriage when I entered the room, I was left in utter amazement, dumbfounded, really astonished. Why? Because my wife wore the same necklace around her neck which I found in alMakkah alMukarramah. I had my eyes fixated on the necklace rather than my wife’s face. She got upset, that all I was worried about was the necklace and she felt I was materialistic.

This complaint reached the menfolk in the community; they approached me and said, “We thought you were a knowledgeable and devout man. But you left your wife and seem more interested in a necklace, we do not understand this.” He replied saying, “In order to understand me you will need to know the story behind this necklace.” He told them the full story, upon hearing the story the whole town was mesmerised and yelled, “Allahu Akbar! La Ilaha Ila Allah!” The echo of their voices was so loud that it could be heard in the whole town, as a result of which people gathered around. Consequently, they realised that the story he narrated was none other than his father-in-law, so they informed him. “The man you met in alMakkah alMukarramah was your father-in-law; this girl’s father. When he returned from alMakkah alMukarramah and after he had the dealing with you, he would often repeat, “Alas! If only I had taken the address for that young man, as he was the only person in the entire world I found to be Muslim. There is nobody more worthy of marrying my daughter than him! I pray Allah facilitates a way for their marriage to take place.”

The people were then left in utter awe at Allah’s (glorified be He) amazing way of how he sent him to them, made him their Imam and Ustadh and how the girl became an orphan and now he had married her!

Muhammad ibn Abdul-Baqi further narrates; we were happily married and lived together for many years. Allah (glorified be He) blessed us with children; one son after another. It wasn’t long before my wife passed away, when the inheritance was divided the necklace was split amongst me and my sons. Then Allah’s (glorified be He) desire was such that he destined for my children to return to Him SWT; the first passed away then the second. Now, I received the entire wealth in inheritance including the necklace. Initially, I was given 500 Dinars for returning the ‘lost necklace’. Through the sheer grace and mercy of Allah (glorified be He) I managed to sell the necklace for an amazing 100,000 Dinars! “Allah takes, to give us (more).” Allah does not wish for us to be in loss.

I fervently request my honourable brothers engaged in the work of Tabligh – and if anyone from the three groups; Tabligh, Khanqah or Madrasah feels I am targeting one particular group then, if only I had the strength to split open my chest and show you what (intentions) I have inside – I would do so. I have love with all three groups (mentioned above), as all three are ONE. They are not separate entities. We are affiliated with all three; they are all ours and all stem from the same roots. And I must stress that the three groups are working tirelessly, day and night in their pursuits. But unfortunately, we have all come under Shaytan’s deception, including myself: “Raazi rahey Rahman bhi, Khush rahey Shaytan bhi.” The meaning of which is, we are trying to please al-Rahman, as well as trying to keep Shaytan happy (by listening to him).

We are carrying out Dhikr but later watch the television.

We are out doing Tabligh then return home to watch the television.

We study Bukhari Shareef thereafter engross in the programmes on the television.

Shaytan has become complacent and self-satisfied, “(O Muslims!) I don’t need to worry about you doing Tabligh, you attending the Khanqah and you studying at the Madrasah. As you are already caught in my trap.”

Let us make a firm resolution, from today onwards our weddings will be simple. My brothers in Lusaka, we have the same problem in the UK where I am from. I cry with the same heart, worry and concern there too. Generally, the problem we face is we like to compete with each other, “What will people think of us?” We suffer from inferiority complex and being low in people’s eyes. But have we ever thought, “What will Allah think? What will His Beloved SAW think?” Leave that thought – what will people think? Let our primary concern be, what does Allah think? It is our old enemy, the devil that overpowers us and our faculty to think, and then we end up in committing vice.

I humbly request all my brothers; those in Tabligh, those from the Khanqah, those who are graduated from the Madrasah, let us all have an intention in our hearts to make our weddings more simple and enduring less expenditure. So if we had planned a $10,000 wedding hopefully it will cut down to $9,000. The next wedding instead of $9,000 will be reduced to $8,000 and so forth. Like this the costs of wedding will reduce and we will be much closer to acting upon the Sunnah of the Prophet (peace and blessings be upon him). Some colleagues of mine informed me that Hadhrat Mawlana Ebrahim Devla Saheb (Allah lengthen his shadow) had recently visited Lusaka. I have a good connection with him; I don’t feel the need to ever invite him to our academy in Leicester as he always pays a visit whenever he is in Leicester. I believe he had delivered the same message – “Make our weddings easy and simple.” When an Alim of such high calibre, who has spent his life studying and teaching in the Madrasah, out in the path of Allah in Tabligh, in the company of the pious, when he speaks such words should resonate into our hearts. Just imagine through how much experience he must be talking from, after having travelled far and wide for 70 – 80 years, he travels to your hometown and he feels the need to say two pieces of advice:

“Keep good connections with each other and make your marriages and weddings simple.”

If we fail to adhere to the advice of such prominent Alims (and rather act upon our own whims and desires) then we can only presume the path we are taking is one towards Jahannam not Jannah.

I wish to say much more but to conclude, I will narrate a story of Abu Usayd al-Saa’idee (Allah be pleased with him) when he got married he invited the Prophet (peace and blessings be upon him). His newly wedded wife cooked the food – there were no catering services called for. They lived in alMedinah alMunawwarah, they were from the Ansaar. Ansaar were known as ‘helpers’, if they wanted to they could have got somebody to cook the food, but he didn’t. Because the weddings of that time were not sophisticated. Let us ponder on how the wife must have felt and thought, “If the Messenger of Allah is coming to my house to eat why should I give this honour of cooking for him to someone else?” She narrates, “When I met my husband on the first night, I was thinking that Our Beloved (peace and blessings be upon him) is coming to our house. How can we just feed him meat or just bread? We should also have ‘sharbat’.” The wife is thinking this on her first night of marriage. She further says, she took a bowl, put some water and mixed some dry dates in it and left it till morning. In the morning she cleansed it and put the drink in another bowl. And when the Prophet (peace and blessings be upon him) came to our house I presented the meat with bread and the drink I had made.

Let us focus for just one moment at the sheer simplicity of this marriage.

We look for excuses, we think if a certain brother in Tabligh who is also an elder, spends $10,000 on a wedding, so can we. But remember, this elder also spends forty days every year, do we? We don’t look at the good he does and try to emulate that. Or other times we know a pious and devout person who visits the Khanqah regularly, if he spends $10,000 so can we. But we don’t look at his piety, the piety we do not possess. Let these not be examples for us, rather the example is the only example which Allah sets in the Qur’an:

“Verily in the Messenger of Allah there is for you an excellent model.” Let’s make him (peace and blessings be upon him) our example, the Sahabah (Allah be pleased with them) and the Mother of the Believers (Allah be pleased with them) our examples.

Finally we all resolve to have no evil and vice in our weddings, we will stay far away from sins in our wedding. If all three groups act upon this then I will feel all my talks in all of my journeys have been of some benefit.

Allah grant us all the ability and bless us with long lives. Allah grant us offspring that will keep all three works of deen alive; Tabligh, Khanqah and Madrasah. And may Allah bless these marriages and shower his mercy upon them with pious offspring, so that when their families look at them in this world or the next they will make them proud. Ameen.

Guidelines for Spending in the Path of Allāh ta‘ālā

By Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh

Spending in the Path of Allāh ta‘ālā is one of the key Commands of Allāh ta‘ālā, and something highly recommended and emphasised many times over in the Qur’ān and ahādīth.

Spend in the way of Allāh… (2:195)

Who is it that will lend to Allāh a goodly loan, so that He may multiply it for him many times? Allāh withholds and extends, and to Him are you to be returned. (2:245)

O you who believe, spend of the good things you have earned, and of what We have brought forth for you from the earth, and do not opt for a bad thing, spending only from it, when you would not accept it [if such a thing were offered to you], except with eyes closed [in disdain]; and know well that Allāh is Free of all Wants, Ever-Praised. (2:267)

And spend out of what We have given to you before death overtakes one of you and he says, ‘My Lord, would you not give me respite to a near term, so that I should pay Sadaqah and become one of the righteous?’ (63:10)

The Prophet sallallāhu ‘alayhi wasallam was himself extremely generous in spending in the path of Allāh ta‘ālā:

… He [the Prophet sallallāhu ‘alayhi wasallam] was the most generous of people, and he was most generous in Ramadān…  (Al-Bukhārī)

Spending on others and feeding and helping the destitute were among the first teachings of Rasūlullāh sallallāhu ‘alayhi wasallam. When a group of the early Muslims migrated to Abyssinia, Ja‘far radhiyallāhu ‘anhu explained to the king what the Prophet sallallāhu ‘alayhi wasallam taught:

…He ordered us to worship only Allāh, and not to ascribe partners to Him; and he ordered us to offer salāh, to give charity, and to observe fasting… (Ibn Hishām)

When Rasūlullāh sallallāhu ‘alayhi wasallam migrated to Al-Madīnah Al-Munawwarah, he advised the people:

…Spread salām and feed [people]… (At-Tirmidhī)

When Abū Sufyān radhiyallāhu ‘anhu was summoned by Heraclius and asked about the Prophet sallallāhu ‘alayhi wasallam, he said:

… He orders us to observe salāh and charity and truthfulness and chastity and the joining of ties… (Al-Bukhārī)

Heraclius recognised the qualities of a prophet of Allāh ta‘ālā, one of which is charity.

Due to its importance in Islām, spending selflessly has remained a speciality of this Ummah, and to this day Muslims spend millions if not billions in charity throughout the world. Alhamdulillāh, in recent times the readiness to spend has further increased, and it is pleasing to note that the younger generation is also, to some degree, keeping up this tradition and good practice of spending in the Path of Allāh ta‘ālā.

There follow a number of points that will, inshā’allāh, benefit readers with regards to spending in the path of Allāh ta‘ālā:

1. Maintain the Enthusiasm of Spending Selflessly

The command of spending stated in the various verses and ahādīth is to spend solely and purely for the Pleasure of Allāh ta‘ālā, and to have no worldly motive or gain. Allāh ta‘ālā states:

The example of those who spend their wealth to seek the pleasure of Allāh and to make firm [their faith] from [the depths of] their souls is like a garden on a foothill on which came a heavy rain, and it yielded its produce two-fold. Even if a heavy rain does not come to it, a light drizzle is enough; and Allāh is watchful of what you do. (2:265)

Rasūlullāh sallallāhu ‘alayhi wasallam has said:

On the Day of Judgement a so called generous person will be called. Allāh will say to him, ‘Did I not give you in abundance, to the extent that you were independent from everyone?’ The person will reply, ‘Of course, My Lord!’ Allāh will ask him, ‘What did you do with what I had granted you?’ The person will reply, ‘I used to join ties and spend in charity.’ Allāh will say, ‘You have lied!’ The angels will say to him, ‘You have lied!’ Allāh will say, ‘But you had intended that it is said: “Such a person is generous,” and it was said,’… and he will be thrown in to the fire of hell… (At-Tirmidhī)

Regrettably, for Muslims in the twenty-first century this attitude of selflessness is in danger of being lost as we gradually pick up modern attitudes and trends. Charity bazaars, charity dinners, charity events and even charity Dīnī programmes are examples of ways in which the soul and spirit of spending selflessly is being destroyed. If this trend continues, the Ummah will slowly lose this selfless attitude, and a time may come when no one will spend even a pound in the Path of Allāh ta‘ālā without expecting something in return, be it fame or something material.

Therefore, we should strive to maintain the spirit of spending without any worldly return, so that we may receive the full remuneration in the Hereafter.

2. Value Relief Organisations

Charity organisations that do relief and humanitarian work are worthy of support. We should value their efforts and commitment in this cause. They help hundreds and thousands of individuals on an international scale, and bring aid to people in all sorts of conditions and situations, such as the ill, the disabled, those affected by natural disasters, poverty etc.

Whilst helping those who are in need, they also help us by assuming the responsibility we have of getting our wealth to the needy.  We should realise this and offer them our financial and moral support.

3. Discharging Your Duty

It must be understood though, that the actual obligation of getting our zakāh to the eligible recipients ultimately lies with us. It is unfortunate to note that we have taken a back seat in ensuring our wealth reaches the right people effectively. Many people just regard their zakāh as a burdensome responsibility from which they need to absolve themselves, and the first organisation that comes their way is handed their wealth without the slightest thought. Such people look for an opportunity to just dump their obligatory charity somewhere, and believe that they have absolved themselves of their duty to Allāh ta‘ālā.

We must remember that if we do not show due diligence in this regard, we will not be absolved in the Court of Allāh ta‘ālā; rather we may find ourselves convicted of two crimes: non-fulfilment of the obligation to spend, and also wasting wealth. Charities, madāris and organisations are our agents, so it is important to understand who we are entrusting with the payment of our zakāh and other charitable spending. As our spending will only be valid when what we give reaches eligible recipients, we should take into consideration the following guidelines when spending and giving to charity organisations and relief agencies:

a.  Research the organisation and verify its methodology of distribution.

b.  Research and see whether the people at the organisation are well versed in the masā’il of zakāh and distribution of wealth.

c.  Research to see who and what their source of Shar‘ī guidance is.

d.  How quickly is money distributed to the poor, needy and eligible?

e.  How much zakāh is surplus and for how long does money sit around without it being distributed?

4. Thoughtful Spending

One point worthy of consideration when giving in charity is to try and make the best use of one’s wealth. We should keep in mind benefit and need, and also the overall impact of what we spend. Heartrending pictures and scenes displayed by relief organisations may make us feel that all our money should be spent on that one cause. This is an emotional reaction, whereas there are many and varied needs of the ummah that all need to be fulfilled. It is for this reason Allāh ta‘ālā has mentioned eight categories of people as recipients of zakāh, not just one. Allāh ta‘ālā states:

The Sadaqāt (prescribed alms) are only to be given to the poor, the needy, to those employed to collect them, to those whose hearts are to be won, in the cause of the slaves and those encumbered with debt, in the way of Allāh and to a wayfarer. This is an obligation prescribed by Allāh. Allāh is All-Knowing, Wise. (9:60)

One example of not being thoughtful about where we spend is our lax attitude to giving to madāris (religious schools) operating in poor countries, and even locally. The madāris play a major role in the safeguarding of Dīn. Whilst relief organisations look after the physical well-being of people, the madāris play a role in looking after the spiritual well-being and Īmān of the masses. If all our wealth were channelled in only one direction, the madāris would suffer tremendously, and the Muslim Ummah would face harm globally. So diversity in spending, including relief work and supporting madāris is needed.

5. Don’t Forget Local Needs

When spending, many people fail to grasp local needs. They assume that seeing as a whole masjid can be built in a poor country for ten thousand pounds, a fraction of the cost of building a masjid in this country, it is more rewarding to do so. This reasoning is incorrect, as the reward attained is relative to one’s intentions, and need also plays a vital role. If we all thought that way, no masjid would be built in our country, and the needs of local Muslims would be left unfulfilled.

There are many important avenues we must contribute to locally, such as masājid, madāris, schools, care, drug counselling, social work etc., which are desperate needs of our time. Schools are finding it increasingly difficult to operate due to a shortage of funding from Muslims. It is time to recognise the importance of our local needs and to spend thoughtfully and effectively, keeping in mind the overall benefit of Muslims. I heard Shaykh Mawlānā As‘ad Madanī rahimahullāh say, ‘In our country [India], life is in danger but not Īmān, and in your country [The UK] life is safe but Īmān is in danger, therefore spend in your own country first.’ It is sad to see that many masājid, madāris, schools and institutes in this country are of a very poor standard, while with donations from this country grand masājid and madāris are constructed in other countries. We should ask ourselves how much of our charity every year goes abroad and how much is spent in this country?

Many people tend to think that only institutes abroad are needy, local institutes must be well off because the population is well off. Just because people are wealthy does not mean that institutes are wealthy as well, especially if wealthy people suffer from this misconception. The reality is that many institutes in this country face difficulty in running.

So spend in the path of Allāh ta‘ālā selflessly, thoughtfully and responsibly, keeping the many and varied needs of humanity in mind.

6. The Responsibility of those who Collect Charitable Donations

The institutes also have a responsibility to spend money wisely. Relief organisations should make sure they work under the supervision of ‘ulamā and muftīs well-versed in the masā’il of zakāh, and strictly follow their guidance, ensuring that the duty of paying zakāh is discharged correctly and on time. Madāris and schools should not take more zakāh than necessary; they should only accept the amount of zakāh appropriate to the number of eligible students studying in their institutes. It is a great responsibility upon relief organisations and charitable institutes to discharge the funds entrusted to them by the public correctly, as they will be questioned about every penny on the Day of Qiyāmah. 

As far as lillāh is concerned, it too must be spent wisely by masājid, madāris, schools and institutes, making sure not a single penny is wasted. Our pious predecessors, from the time of the Sahābah radhiyallāhu ‘anhum to this day, have always been very particular in this regard, and many astonishing incidents are related in books about the pains they took to ensure funds were handled correctly.

© Riyādul Jannah 


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Guidelines for the Month of Ramadān


by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh

In order to fully benefit from this blessed month, the following is recommended:

1.   Reading from Fadā’il-e-A‘māl of Shaykh-ul-Hadīth, Mawlānā Muhammad Zakariyyā rahimahullāh. We should sit down as a family at a set time, and read and listen to a portion daily. We should study this book before and during Ramadān.

2.   Abstain from every disobedience to Allāh ta‘ālā. Safeguard your eyes, ears, tongue and even the mind. As many sins take place as a result of interacting with people we should minimize this.

3.   Prepare a timetable and keep yourself occupied at all times. Stay away from every action and speech which has no benefit in this world or the Hereafter.

4 .  Make an assessment of all the deeds you have carried out daily. Ask yourself two questions:

a) Have I carried out any deed which will attract the Mercy of Allāh ta‘ālā?

b) Have I committed any sin which will deprive me of the Mercy of Allāh ta‘ālā?

5.   Spend as much time as possible in reciting the Qur’ān. The Huffāz should set a target of reciting the whole Qur’ān 10 times, and the non-Huffāz at least 5 times.

6.   Read salāh ‘alan Nabī sallallāhu ‘alayhi wasallam, the kalimah tayyibah, the third kalimah, istighfār, etc. in abundance.

7.   Engage in du‘ā, asking Allāh ta‘ālā for all the needs of this world and the Hereafter, after the performance of good deeds, before iftār and at the time of Tahajjud.

8.   Read in abundance:

 
lā ilāha illallāh, astighfirullāh, as’alukal-jannah wa a’ūdhu bika minan nār.

9.   Spend in the Path of Allāh ta‘ālā during the days and nights of Ramadān. Allocate a budget and spend accordingly.

10. Spend the last 10 days in i‘tikāf, for these 10 days are the very cream of Ramadān. Every year Laylat-ul-Qadr (The Night of Power) rotates in these 10 nights.

© Riyādul Jannah


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Valuing the Month of Ramadān

By Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh

We have all been blessed with the month of Ramadān many times during the course of our lives. For some, the number will be a single figure, and for others double figures. However, for the majority of us, the month of Ramadān is just another month; it comes and goes like any other.

In relation to valuing this great month, there are many questions we need to ask ourselves. We may be well acquainted with all the virtues of the month of Ramadān; but do we take advantage of these virtues? The most important way of measuring whether we value the month of Ramadān or not is to ask the question: Have we acquired the goal of Ramadān during any of the previous months of Ramadān, which is to acquire taqwā?

If we have not yet achieved this goal, then we need to ask ourselves whether we have made it an objective in this coming Ramadān? Remember that in the famous hadīth of Kā‘b ibn ‘Ujrah radhiyallāhu ‘anhu, the Prophet sallallāhu ‘alayhi wasallam and Jibra’īl ‘alayhis salām cursed those who fail to attract the Forgiveness of Allāh ta‘ālā during the month of Ramadān. To help us truly value the month of Ramadān, we need to take lessons from the Ramadān of those who did value this blessed month. Let us take a glimpse at how our pious predecessors spent the month of Ramadān:

•  Aswad ibn Yazīd rahimahullāh would complete the Qur’ān every second night in Ramadān. (Siyar-A‘lām-An-Nubalā’)

•  Sa‘īd ibn Jubayr rahimahullāh would spend the time between Maghrib and ‘Ishā’ [which normally people spend in resting] in tilāwah and would recite the whole Qur’ān in one sitting. (The ‘Ishā’ salāh would be delayed.) (Ibid)

•  Hammād ibn Abī Sulaymān rahimahullāh would feed 500 people for iftār during Ramadān. (Ibid)

•  Qatādah rahimahullāh would complete the Qur’ān every third day during the first twenty days of Ramadān and every night in the last ten days. (Ibid)

•  Ibn Shihāb Zuhrī rahimahullāh would say, “Ramadān is nothing but for tilāwah of the Qur’ān and to feed people.” (Latā’if-ul-Ma‘ārif)

•  Imām Abū Hanīfah rahimahullāh and Imām Shāfi‘ī rahimahullāh would complete the Qur’ān twice daily in the month of Ramadān, with the latter completing the Qur’ān one more time during the night of ‘Īd and yet again during the day.

•  Imām Mālik rahimahullāh and Sufyān Thawrī rahimahullāh both would leave their everyday engagements and spend the whole time in the recitation of the Qur’ān. (Latā’if-ul-Ma‘ārif)

•  Imām Bukhārī rahimahullāh used to complete the Qur’ān 41 times in the Month of Ramadān; once every day, once during the whole month in the tarāwīh prayer, and ten juz daily in Tahajjud salāh.

•  Hājī Imdādullāh rahimahullāh never slept in the blessed month of Ramadān. After the Maghrib salāh, two huffāz led him in nafl salāh, reciting one juz each until ‘Ishā’ salāh. After ‘Ishā salāh, two huffāz would recite one after the other until half the night, and then another two huffāz would recite one after the other in Tahajjud salāh. In essence, the whole night was spent in worship.

•  Hadrat Mawlānā Rashīd Ahmad Gangohī rahimahullāh, even at the age of seventy, would spend all his time in worshipping Allāh ta‘ālā, fasting – despite the heat, and performing twenty raka‘āt nafl after the Maghrib salāh, reciting at least two juz in them. He would then also spend two and a half to three hours during the night in Tahajjud salāh, amongst his many other devotions during the day.

•  Shaykh-ul-Hind rahimahullāh would spend the whole night listening to the Qur’ān. It was common that he would stand in one place and the reciters would change over and take rest.

•  Qāri Fatah Muhammad Pānipattī rahimahullāh during his later life would spend the time after tarāwīh salāh until subh sādiq reciting ten juz of the Qur’ān, taking extra care in tajwīd.

•  Mawlānā Manzūr Nu‘mānī rahimahullāh states that Mawlānā Ilyās rahimahullāh daily average of tilāwah in Ramadān was 35 juz, with concentration and understanding of the text. Moreover, the women folk in his home, together with their daily practices of dhikr and tasbīhāt, at times, would complete a whole Qur’ān in one day.

•  It is stated about Hadrat Mawlānā Yahyā rahimahullāh that, during one Ramadān which he passed in mīrat, he would recite the Qur’ān once daily and would complete it by the time of iftār.

•  Shāh Abd-ur-Rahīm Raipūrī rahimahullāh used to spend the whole night reciting the Qur’ān, and in twenty four hours he would rarely sleep more than an hour.

•  Shaykh-ul-Hadīth, Mawlānā Muhammad Zakariyyā rahimahullāh himself completed one Qur’ān daily during the month of Ramadān, and he kept up this practice for more than forty years.

Let us also value this blessed month and make the most of this great opportunity granted to us by Allāh ta‘ālā by making full use of its every moment and by using it to maximise our rewards, acquire taqwā and achieve salvation in the Hereafter. Āmīn.

© Riyādul Jannah 


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Du’a – A Great Gift

by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh

As believers, we all have a deep yearning to attach ourselves to our Merciful and Gracious Creator. Even the sinful aspire to do something that will please their Master and bring them closer to Him. Out of His sheer Grace and Mercy, Allāh ta‘ālā has created many ways for us to acquire this closeness. One of these is du‘ā.
Du‘ā holds special significance among the many important and spiritually uplifting forms of worship we have been bestowed with. It is an act extremely liked by Allāh ta‘ālā as it represents the height of humbleness and submission to the Creator. It is for this reason it has been termed the “essence of ‘ibādah” and even simply “ ‘ibādah”. Rasūlullāh sallallāhu ‘alayhi wasallam states:

Du‘ā is the essence of ‘ibādah. (At-Tirmidhī)

Du‘ā is ‘ibādah. (At-Tirmidhī)

Du‘ā is so important that Allāh ta‘ālā becomes displeased when His bondsman neglects it. Rasūlullāh sallallāhu ‘alayhi wasallam states:

Allāh becomes angry with the person who does not ask from Him. (At-Tirmidhī)

By making du‘ā, we create a special connection with Allāh ta‘ālā whereby love for Him increases, faith in Him strengthens and the doors of boundless mercy are opened for us. If we do not ask from our Creator, we will never be able to create that special relationship.

Take the example of two people, one who is poor and needy and the other who is wealthy and eager to find opportunities to assist the needy. If the poor man were never to ask the rich man for assistance, he would never develop any relationship with him. However, by asking for assistance, a degree of recognition is created. If, at every time of need, he asked the rich person for help, and the rich person gave, then this would surely create love for the rich man in the poor man’s heart. Similarly, witnessing the helplessness and neediness of the poor man, mercy would increase in the heart of the rich man, and he would regard this needy person instrumental in gaining the Pleasure of the Creator. He would advise the poor man not to be hesitant in asking him for help whenever the need arises. Soon the relationship would become such that the rich man would not wait for the poor man to ask, but would bestow his generosity upon him even before that. This is just an example of how mere mortals would behave; the Mercy and Grace of Allāh ta‘ālā are beyond imagination!

Remember, du‘ā is the weapon of the believer. Rasūlullāh sallallāhu ‘alayhi wasallam said:

Verily, du‘ā is beneficial against that (affliction) which has descended as well as that which has not [yet] descended; so hold fast, O bondsmen of Allāh, to du‘ā. (At-Tirmidhī)

So we should always remain steadfast with du‘ā. Holding fast to the following points will inshā’allāh help in this regard:

1. We need to create a habit of asking Allāh ta‘ālā for all our needs in every situation. Whether a matter is big or small, difficult or easy, we should turn to Allāh ta‘ālā. Our attitude should be that even in circumstances where we are fully confident of success, du‘ā is still our first step. Even for trivial everyday needs we need to adopt the habit of turning to Allāh ta‘ālā. Our first recourse should be du‘ā and thereafter asbāb (means). Unfortunately, our approach is to turn to asbāb first and then to du‘ā, or more precisely, when the asbāb do not deliver the desired result we turn to du‘ā. Rasūlullāh sallallāhu ‘alayhi wasallam has advised us that even if the strap of a sandal breaks, we should ask Allāh ta‘ālā first before going about getting it repaired. (At-Tirmidhī)

2. Make it a practice to say a short du‘ā after every good deed, whether you are in need or not. In reality we are always in need, but sometimes we get the impression that we have no needs. Our circumstances all look favourable; we are healthy, we have sufficient finances, we have security, our children are obedient, etc. The question is: Can we be sure that these circumstances will remain same? We also need to think a little deeper: is my death on Īmān guaranteed? What about the stages of the grave? How will I fare on the Day of Resurrection? In reality, we are always in need and so should always adopt the habit of making du‘ā, even for a short while, after every good deed. If we are short of time, then there are some very concise yet comprehensive supplications which we can make at such moments, e.g.

3. Rasūlullāh sallallāhu ‘alayhi wasallam has taught us many beautiful supplications for various occasions that are amazing in their precision, conciseness, depth of meaning and appropriateness to the occasion. Contemplating their meanings increases one’s faith and love for Rasūlullāh sallallāhu ‘alayhi wasallam. This is such a great favour of Rasūlullāh sallallāhu ‘alayhi wasallam upon us that we can never repay even if we were to spend our entire lives sending salutations upon him.

Prior to my recent operation, I thought it opportune to request my akābir (elders) to make du‘ā for me. Amongst those who are especially affectionate to me is my respected Shaykh, Hadrat Mawlānā Qamaruz-Zamān sāhib hafizahullāh. During our conversation, only moments before the operation, Hadrat advised me to recite one of the supplications of Rasūlullāh sallallāhu ‘alayhi wasallam that Hadrat Shāh Wasīyullāh sahib rahimahumallāh used to frequently read.

O Allāh, I ask You for a pure life and a peaceful death and a return that is neither disgraceful nor dishonourable.

Although, this supplication is of a general nature and not stipulated for this particular situation, however, whilst pondering over the meaning of this du‘ā, I felt as if it was especially devised for the very situation I was in. All supplications of Rasūlullāh sallallāhu ‘alayhi wasallam are priceless gems, if only we were to value them. We should learn them and make them part of our daily lives. This will also help us maintain the remembrance of Allāh ta‘ālā throughout the day.

4. There are also many supplications of Rasūlullāh sallallāhu ‘alayhi wasallam that are not specific to any occasion. Our mashāyikh have gone to great lengths to compile these in book form so that we can benefit from them. We should make it a practice to read these compilations so that we can reap their benefits in both worlds.

Two famous compilations are Al-Hizb Al-A‘zam and Munājāt-e-Maqbūl. It is best if we can read both daily, otherwise at least one. If this is also difficult then at the least the abridged version of Al-Hizb Al-A‘zam should be read. Similarly, Allāh ta‘ālā granted me the tawfīq to compile those supplications in which Rasūlullāh sallallāhu ‘alayhi wasallam sought refuge from certain things. This compilation, called Al-Mu‘awwadhāt, will also bring great benefit if included in one’s daily practices. Istighfār is also a form du‘ā. I was also granted the tawfīq to compile the phrases of istighfār from the Qur’ān in a small booklet, and this will also be of great benefit as part of one’s daily practices.

Let us hold fast to du‘ā. It is a priceless gift and powerful tool granted to us by Allāh ta‘ālā and we should recognise it as such. We should not regard the great gift of du‘ā as a burdensome ritual carried out without any real interest or understanding of its importance.

Courtesy Riyādul Jannah

The New Year


 The New Year
by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh

Having just completed the year, the ‘New Year’ is seen and heard all around us. However, the question remains as to what should be a Muslim’s take on these events.

Upon the passing of a year, the common trend is to celebrate; people have birthday parties, wedding anniversaries etc. However, in certain spheres this is not the case; take the example of a businessman who at the end of the (financial) year will first take stock of the past year. He will meticulously go through the accounts of the past year taking into account every single penny. He will check to see if he made a profit, and if so then how can he make more in the coming year. He will check his expenses: where did he spend his money? Can he make further savings? All of this is done so that he can make the coming year more profitable than the one that has passed.
This should be the case at the end of the year in every Muslim’s life for we too have been sent to this world as businessmen with the commodity of time; which is life. We will have to one day give account for every second in the Court of Allāh ta‘ālā, when our books of deeds shall be presented.

We will bring forth a book for him that he will find wide open, (and We will say to him) ‘Read your book. Enough are you today to take your own account.’ (17:13-14)

‘Umar radhiyallāhu ‘anhu, emphasising the same, says:

Take stock of your own lives before Allāh ta‘ālā reckons you. And assess yourself before you are assessed by Allāh. And prepare yourselves for the great summoning.

It is our belief that on the Day of Judgement Allāh ta‘ālā will reckon us for everything that we did in the world.

On the day when everybody shall find present before him whatever good he did and whatever evil he did, he will wish there would have been a wide space between him and that (day). (3:30)

No matter how minute or trivial an act we did, we will find that it is present in our book of deeds.

So, whoever does any good act (even) to the weight of a particle will see it. And whoever does evil (even) to the weight of a particle will see it. (99:7-8)

This will be to the extent that in awe people will say:

‘Woe to us! What a book is this! It has missed nothing, minor or major, but has taken it into account.’ Thus they will find whatever they did present before them, and your Lord will not wrong anyone. (18:49)

We need to keep this reality in mind and spend our lives with regular reflection on our actions with Murāqabah and Muhāsabah. Murāqabah means to supervise and oversee oneself to ensure that he/she stays away from disobediences of Allāh ta‘ālā and spends every moment seeking the Pleasure of Allāh ta‘ālā. Muhāsabah means taking account of one’s activities at the end of the day, week and year; and thanking Allāh ta‘ālā for the ability to have performed any good actions and seeking forgiveness for any sins one may have committed. Inshā’allāh, if this is adhered to, then we will see a great change in our lives. We will find ourselves spending every second of our lives with great care.

The end of a year is a time to reflect and say to yourself, ‘Another year from my precious life has passed. Who knows how many more years, if any, I have remaining?’ Let us spend them in those avenues that bring the pleasure of Allāh ta‘ālā and stay away from those things that bring His displeasure, so that we can meet Allāh ta‘ālā in a state that He is pleased with us.

© Riyādul Jannah