They think it’s all over!

vanda-teixeira-632984-unsplash.jpgAs Ramadhan draws to an end, in these last ten days we will see Masajid all over the UK complete their Qur’an in Taraweeh. 1000s of Qur’an will be completed all over the UK. Aside from that, most of us who do our personal reading will also complete our tilawah in our homes, along with our womenfolk and children! It’s the 23rd night tonight and a thought came to my mind.  Where I come from we have forty Masajid (Blackburn), Alhumdu Lillah – 40 in such a small town. Many Masajid have 2 or even 3 Taraweeh! It can safely be said, in this ONE town over *100 Quran* will be completed in Taraweeh! Not forgetting those who lead Taraweeh in their homes – Subhan Allah!
Brothers and Sisters, this is all from the sheer mercy of Allah SWT. Without His help, nothing, and I mean NOTHING is possible. What provoked me to share this message was a lecture delivered by our guest from South Africa, Mufti Abdul Kader Hoosen saheb. He is currently in Jaame Masjid delivering talks daily. He gave a Khutbah last Friday in Masjid Sajedeen and mentioned he had been to South America recently. He pointed out that what we have in Blackburn ALONE is not available in certain countries, especially those in South America. Some don’t have a *single* masjid, only 3 Musalla in one of those countries. They don’t have many Ulama or Hafidh. A recent count in Blackburn totalled almost 300 Ulama – Allah make them like the companions of Badr which were also just over 300. We must have double that number of Hafidh, in Blackburn.
But let us not be complacent – the tables can turn. There are countries which had far, far more than us… but there today, Muslims remain just by name- Allah protect us.
To conclude, let us keep our spirits up after Ramadhan and for the rest of our lives, in sha Allah. Preserve the future generations to come. And pray for a good leader in the UK.
(Dua for a fair and just leader)
اللهم لا تسلط علينا من لا يخافك فينا
ولا يرحمنا
Allahumma laa tusallit alaynaa mal laa ya khaafuka feenaa walaa yarhamunaa
O Allah! Do not give authority (to a leader) over us who doesn’t fear you and who doesn’t have mercy upon us.
These nights are the best nights of the year and there are moments of acceptance hidden in them; don’t miss out!
Ismail Satia,
Blackburn
23rd Ramadhan.

Ramadān

A Golden Opportunity to Become a Muttaqī

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

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

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

The Objective of Ramadān

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

Allāh ta‘ālā states:

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

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

What is Taqwā?

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

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

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

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

Virtues of Taqwā

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

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

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

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

Rasūlullāh sallallāhu ‘alayhi wasallam has stated:

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

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

Ramadān and Taqwā

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

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

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

3.  The shayātīn are chained.

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

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

6.  Allāh emancipates people from Jahannam in thousands.

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

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

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

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

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

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

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

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

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

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

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

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

    

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

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

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

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

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

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

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

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

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

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

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

© Riyādul Jannah

A Simple Step to Success

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

As believers, we all have the responsibility to lead our lives according to the commands set out by Allāh ta‘ālā. While some are guiltier than others, from time to time we all find ourselves in breach of His laws.

While advising the friends who had joined me in I’tikāf during the last ten days of Ramadān this year (1428AH), a thought came to my mind which I strongly felt would be helpful to a believer in keeping within the bounds of Allāh’s set commands. I would like to share this with my dear readers too.

Rasūlullāh sallallāhu ‘alayhi wasallam said:

Actions are judged on the final outcome (death). (Al-Bukhārī)

In light of this hadīth, every individual should imagine, before carrying out any action, that this may be his/her final action. If we carry out this exercise with full conviction, it will prove sufficient to keep us steadfast in abstaining from sins and fulfilling the commands of Allāh ta‘ālā. Furthermore, it will improve the quality of our good deeds and help us refrain from evil deeds.

Let us take an example to understand this better:

When a person stands for salāh, if he imagines that it could be his final action and that he may not get an opportunity to perform another salāh, he will be able to concentrate to a greater degree and develop greater sincerity. When another person, who intended to miss salāh out of laziness, imagines that these are his final moments, it will encourage him to perform his salāh.

Whenever an opportunity arises to sin, be it casting evil glances, backbiting, adultery or taking intoxicants, it should be imagined that these are one’s final moments. One should ask oneself: what if I was to die whilst in this state of sin? Rasūlullah sallallāhu ‘alayhi wasallam has said that every person will be resurrected in the condition in which he/she died, so how will I be able to face my Creator?

Inshā’allah, this exercise will prove helpful in keeping us on the path of Allah ta‘ālā’s pleasure and keeping us away from His displeasure.

© Riyādul Jannah (Vol. 16 No. 10/11, Oct/Nov 2007)


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How to Benefit from Ramadān

By Hadrat 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, astaghfirullāh, as’alukal jannah, wa a’ūdhubika minannār.

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

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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Sawm (Fasting)

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Sawm (fasting) means to refrain from eating, drinking and cohabiting from subh sādiq (early dawn) to sunset with a niyyah (intention) of observing fast.

Fasting in the month of Ramadān is one of the five pillars of Islām and is fard (compulsory) upon every muslim who is sane and mature. Fasting has many physical, moral, and social benefits. However, Allāh ta‘ālā has made fasting compulsory so that we become pious and God-fearing.

Fasting will not be valid without niyyah. It is not necessary to express the niyyah in words. However it is preferable to recite Allāhumma asūmu laka ghadan (O Allāh tomorrow I shall be fasting for you only). In the case of Ramadān, it is better to make niyyah in the night. However, should a person fail to do so, then it is permitted to make the niyyah during the day before the majority of the day has passed.

MUSTAHAB (DESIRABLE) ACTS IN FASTING

1.      To eat suhūr (the meal before subh sādiq).

2 .     To delay the suhūr up to a little before subh sādiq.

3.      To break the fast immediately after sunset.

4.      To break the fast with dates. If dates are not available then with water.

5.      To recite this du‘ā at the time of breaking the fast:-

Allāhumma laka sumtu wa bika āmantu wa ‘alā rizqika aftartu

O Allāh! I fasted for You and in You do I believe and with Your provision (food) do I break my fast.

THINGS MAKRŪH (DETESTABLE) WHILE FASTING

1.      To chew items such as rubber, plastic etc.

2.      To taste food or drink and spit it out.

3.      To collect one’s saliva in the mouth and then swallow it.

4.      To clean teeth or mouth with tooth powder or toothpaste.

5.      To complain of hunger or thirst.

6.      To quarrel or argue with filthy words.

THINGS THAT BREAK THE FAST

1.      To eat, drink or indulge in cohabitation intentionally.

2.      To burn incense and inhale its smoke.

3.      If water goes down the throat while gargling.

4.      To vomit a mouthful intentionally.

5.      To swallow vomit intentionally.

6.      To swallow something edible, equal to or bigger than a grain of gram, which was stuck between the teeth. However, if it is first taken out of the mouth and then swallowed, it will break the fast whether it is smaller or bigger than the size of the grain.

7.      To drop oil or medicine into ear or nose.

8.      To swallow the blood from gums with saliva. However, if the blood is less than the saliva and its taste is not felt then the fast will not break.

9.      Snuffing.

10.     To eat and drink forgetting one is fasting and thereafter, thinking that the fast is broken, to eat and drink again.

11.     Smoking.

12.     To apply medicine to the anus.

13.     For women to apply medicine to the urinary organs.

14.     To swallow intentionally a pebble, piece of paper or any item that is not used as food or medicine.

In all the above circumstances, only a single fast will become qadā except in the case of number one (1), where qadā and kaffārah both will become obligatory. (Consult an ‘Ālim regarding the rules of kaffārah).

THINGS THAT DO NOT BREAK THE FAST

1.      To eat, drink or indulge in cohabitation in forgetfulness.

2.      To vomit without intention.

3.      To vomit intentionally, less than mouthful.

4.      To have a wet dream.

5.      To oil the hair.

6.      To use surma (collyrium) in the eyes.

7.      To drop water or medicine in the eyes.

8.      To clean teeth with wet or dry miswāk (a stick used for cleaning teeth).

9.      To apply or smell ‘itr (perfume).

10.     To swallow a fly, mosquito, smoke or dust unintentionally.

11.     To swallow one’s saliva or phlegm.

12.    Water entering the ears.

13.     To take an injection.

SUNNAH PRACTICES IN THE MONTH OF RAMADĀN

1.      To observe tarawīh.

2.      To increase the recitation of the Glorious Qur’ān.

3.      To observe i’tikāf during the last ten days of Ramadān.

 

AHĀDĪTH REGARDING THE VIRTUES OF FASTING

Sawm

Sawm is a shield, as long as he (the fasting person) does not tear it up. (An-Nasa’ī)

Note: Fasting is a protection from Shaytān or from Allāh’s ta‘ālā punishment in the hereafter. One who indulges in sins whilst fasting, such as lying, backbiting etc., they become the cause of the fast becoming wasted.

All good deeds are for the one who renders them, but fasting. Fasting is exclusively for me (Allāh). (Al-Bukhārī)

Fasting is a shield and a powerful fortress. (Ahmad, Al-Bayhaqī)

I swear by that being in whose possession is the life of Muhammad! The odour of the mouth of a fasting person is sweeter to Allāh than the fragrance of musk. (Al-Bukhārī)

Fasting is exclusively for Allāh, the reward of it (being limitless) no one knows besides Allāh. (At-Tabrānī)

Suhūr

Verily, Allāh and His angels send mercy upon those who eat suhūr. (At-Tabrānī)

Eat suhūr because in suhūr lies barakah. (Mishkāt)

Iftār

Whosoever gives something to a fasting person in order to break the fast, for him there shall be forgiveness for his sins and emancipation from the fire of Jahannam; and for him (the one who gives) shall be the same reward as for him (whom he fed), without that person’s (the one who was fed) reward being diminished in the least. (Ibn Khuzaymah, Al-Bayhaqī)

Whoever gave a person, who fasted, water to drink,  Allāh shall give him a drink from my fountain whereafter he shall never again feel thirsty until he enters Jannah. (Ibn Khuzaymah)

The fasting person experiences two (ocassions) of delight: at the time of iftār and at the time he will meet his Rabb. (Al-Bukhārī)

Not a single prayer made by a fasting person at the time of breaking fast is rejected. (Ibn Mājah)

© Islāmic Da’wah Academy

Mawlana Islamul Haqq Saheb RH

The Death of Shaykhul Hadith Hadhrat Mawlana Islamul Haqq Saheb (Allah illuminate his grave).

[The father of Hadhrat Mufti Ikramul Haqq Saheb (Hafidhahullah) – Imam of Jaame Masjid, Blackburn & Senior Lecturer of Hadith at Jamiatul Ilm Walhuda, Blackburn]

As narrated by Hadhrat Mawlana Muhammad Saleem Dhorat Saheb (Allah lengthen his shadow). 23 Ramadhan 1436

A short story in Leicester.

Hadhrat Mawlana once came to Leicester for Jamat. When I heard he was coming I went to meet him at the Masjid at 5pm. Once Hadhrat had arrived, I said, “My house is free if you need to do ghusl.” He replied, “Yes! I need to, but let me ask the Ameer.”

I began to think who the Ameer could be? Hadhrat is an Alim of great calibre, who will be of higher status then him (to be an Ameer).

I happened to find out it was the father of a student (from Bury Darul Uloom).

Later they sat for Mudhakarah (discussion) before Asr. It was nearly the time for Ghusht (visiting houses). It had been decided Hadhrat will do Dhikr (rather than go for Ghusht).

After everyone left, I said, “Let’s quickly go, you can do ghusl then return.” He declined my offer saying, “I have been fixed for Dhikr, how can I leave the Masjid?”

This shows Hadhrat’s obedience to the Ameer and how careful he was in listening and obeying instructions.

Demise of Hadhrat.

The year he passed away Hadhrat came to Nottingham for a Khatme Bukhari Jalsa. After the Jalsa Hadhrat had a flight from Heathrow to Jeddah for Umrah. I offered Hadhrat, “Why don’t you drop by to Leicester on the way to the airport?” He refused, sadly.

So I humbly requested one more time, “When you return from Umrah, why don’t you come to Leicester on the way home from Heathrow?”

Hadhrat replied, “Why are you giving me baddua?”

I was confused and didn’t understand, how this was baddua.

Hadhrat further said, “I am going there to die (and be buried).”

I then understood what Hadhrat meant by “baddua” (curse).

Hadhrat spent the entire month in Umrah. It was the normal practice to complete the Qur’an on 29th Ramadhan in Haramayn Shareefayn. That Ramadhan, completion took place on 27th Ramadhan.

It was the 27th Ramadhan, night of Jumu’ah, Hadhrat finished his Taraweeh Salah in Masjid Nabwi (Sallallaho Alayhi Wasallam). He then retired to his hotel room.

Later, during the night he began Tahajjud Salah. He took long in completing, to the extent his son went to get the food for Sehri and his father was in Sajdah. The son returned with the food and Hadhrat was still in Sajdah… The son realised his father had returned to Allah!

Inna Lillah Wa Inna Ilay’hi Raji’oon

Some people just ask for a death in Medinah,

Some people just ask for a death in Ramadhan,

Some people just ask for a death in Sajdah,

Some people just ask for a death on a Friday,

Hadhrat had encompassed all these wishes in one death.

Allah accept his efforts, raise his status, enlighten his grave and grant him a lofty status in Jannatul Firdaws.

Allah grant us all such an amazing death.

Ameen Ya Rabb.

A clip of Hadhrat Mawlana Islamul Haqq Saheb (Allah raise his lofty status).

Ismail Ibn Nazir Satia

(One who is in dire need of Allah’s Forgiveness, Mercy and Pleasure)

1 Rabiul Awwal 1437

 

Overtime in Ramadhān

Overtime in Ramadhān

When we have the opportunity to do overtime at work and earn time and a half or double pay, we ensure we do not miss out on the additional income.

In Ramadhān, a fardh action is worth seventy times its value and a nafl action is worth the same as a fardh action on a normal day. Despite the huge increase in rewards, we do not find the zeal to do anything extra for our ākhirah; in stark contrast to our readiness to do overtime for financial gain.

Value Time  
The last ten days of Ramadhān are the cream of Ramadhān. Make the most of them. Value every moment; for who knows, you may not be here next year. In order to make these days more productive follow these simple advices:

  • Perform as much ‘ibādah as possible.
  • Spend as much time in the masjid as possible.
  • Avoid every sinful activity. A large tank full of milk with a few drops of urine or alcohol mixed in is completely useless. Similarly, a tank full of ‘ibādah mixed with a few “drops” of sin will have no value.
  • Stay away from the internet. Many people use the internet with good intentions and for good reasons, and end up on sites that cause them to sin. We move from site to site without even realising that we are committing sins. For example, how often do we see an image of a non-mahram on the internet? Even that is a sin. Furthermore, the internet is such a “time waster” that we log on for only a few minutes, but hours pass by without us even realising.
  • E-mails can also waste time. Stay away from answering unnecessary e-mails; they can wait until after Ramadhān.
  • Try to minimise mixing with people.

Pearls of Ramadān (1)

Guidance and advice for the Blessed Month from Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Yearning For Ramadān

Rasūlullāh sallallāhu ‘alayhi wasallam used to make du‘ā in Rajab to be given the opportunity to live until Ramadān. Having already seen Allāh ta‘ālā during the night of mi‘rāj, it is beyond imagination how much desire he sallallāhu ‘alayhi wasallam had to leave this world and meet Allāh ta‘ālā.

Despite this, when he sallallāhu ‘alayhi wasallam would find himself only two months away from the blessed month of Ramadān, he sallallāhu ‘alayhi wasallam would desire to be given leave in this world in order to benefit from the innumerable bounties and blessings of Ramadān. This should help us understand the extraordinary nature of the blessings of Ramadān and encourage us to yearn for it and benefit from it.

True Appreciation of Ramadān

My honourable father rahimahullāh would eagerly anticipate the arrival of Ramadān and express immense happiness upon its commencement.  You could tell from his behaviour that it was the month of Ramadān; he would talk very little and be constantly engaged in good deeds. He would value every moment. The atmosphere at home was like i‘tikāf throughout the month of Ramadān. When the blessed month would end he would shed tears of sorrow. All this was because he had understood the value of Ramadān. We should follow this example to truly value each and every moment of Ramadān.  

Valuing Ramadān

The month of Ramadān is a month of blessings, mercy and forgiveness. If we fail to utilise it correctly, it will pass without us realising what valuable and precious moments we have wasted. What has passed cannot return, and what is lost cannot be re-acquired.

Rasūlullāh sallallāhu ‘alayhi wasallam has said:

This is a month, the first (10 days) of which is mercy, the middle (10 days) of which is forgiveness and the last (10 days) of which is deliverance from the Fire of Jahannam. (Al-Bayhaqī)

From the first of Ramadān, the Mercy of Allāh ta‘ālā descends upon those very pious servants who have no sins in their book of deeds.

As far as the sinners are concerned, they are of two types: sinners of a lesser degree, and those who are so engrossed in sin that were they to die in their present condition they would go straight into the Fire of Jahannam.

The sins of the first category of sinners are forgiven after their striving during the first 10 days of Ramadān. As for the sinners of the second category upon whom Jahannam is incumbent, after striving for 20 days, Allāh’s ta‘ālā forgiveness enshrouds them and they too are granted deliverance from the Fire of Jahannam. How merciful is Allāh ta‘ālā!

We ask Allāh ta‘ālā that He grant us Jannat-ul-Firdaws with His eternal Pleasure and save us from the Fire of Jahannam. Āmīn.

Counting Days

We should spend the month of Ramadān with enthusiasm. Unfortunately, many people regard it as a burden, and eagerly count down the days for it to finish.

Our pious predecessors used to feel grief and sadness at the passing of each day of Ramadān, whereas we feel a burden is being lifted with each day that goes by. They would say in sorrow: “Only 15 days left now, Only 14 days left now…” while we say the same out of relief.

Memorable Ramadān

Make this Ramadān a memorable one. Make it a Ramadān you will remember for the rest of your life and inshā’allāh, even in Jannah you will say that it was this Ramadān in which Allāh ta‘ālā made me His walī, and the point from when my life changed for the better.

In order to do this two things are necessary:

1. Abstain from every sin, be it minor or major. Do not even think about sinning.

2. Stay away from every futile activity that neither benefits in this world nor the hereafter.

In order to achieve the above, three things are necessary:

1. Stay away from impious company and sinful environments.

2. Avoid gatherings and mixing with people. 

3. Safeguard your tongue, eyes and ears. Speak only when it is absolutely necessary and listen and look at only those things which are permissible.

© At-Tazkiyah

True Appreciation of Ramadhān



My honourable father rahimahullāh would eagerly anticipate the arrival of Ramadhān and express immense happiness upon its commencement.  You could tell from his behaviour that it was the month of Ramaḍān; he would talk very little and be constantly engaged in good deeds. He would value every moment. The atmosphere at home was like i‘tikāf throughout the month of Ramadhān. When the blessed month would end he would shed tears of sorrow. All this was because he had understood the value of Ramaḍān. We should follow this example to truly value each and every moment of Ramadhān.

Valuing Ramadhān
The month of Ramadhān is a month of blessings, mercy and forgiveness. If we fail to utilise it correctly, it will pass without us realising what valuable and precious moments we have wasted. What has passed cannot return, and what is lost cannot be re-acquired. Rasūlullāh sallallāhu ‘alayhi wasallam has said:

This is a month, the first (10 days) of which is mercy, the middle (10 days) of which is forgiveness and the last (10 days) of which is deliverance from the Fire of Jahannam. (Al Bayhaqī)

From the first of Ramadhān, the Mercy of Allāh ta’ālā descends upon those very pious servants who have no sins in their book of deeds.
As far as the sinners are concerned, they are of two types: sinners of a lesser degree, and those who are so engrossed in sin that were they to die in their present condition they would go straight into the Fire of Jahannam.
The sins of the first category of sinners are forgiven after their striving during the first 10 days of Ramadhān. As for the sinners of the second category upon whom Jahannam is incumbent, after striving for 20 days, Allāh ta’ālā’s forgiveness enshrouds them and they too are granted deliverance from the Fire of Jahannam. How merciful is Allāh ta’ālā!
We ask Allāh ta’ālā that He grant us Jannah-al-Firdaws with His eternal Pleasure and save us from the Fire of Jahannam. Āmīn.

Counting Days
We should spend the month of Ramadhān with enthusiasm.
Unfortunately, many people regard it as a burden, and eagerly count down the days for it to finish.

Our pious predecessors used to feel grief and sadness at the passing of each day of Ramadhān, whereas we feel a burden is being lifted with each day that goes by. They would say in sorrow: “Only 15 days left now, Only 14 days left now…” while we say the same out of relief.

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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