Author: Ismail ibn Nazir Satia

I'm for the truth no matter who tells it. I'm for justice no matter who it is for or against. I'm a human being first and foremost and for whoever benefits humanity...

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Personalities

Obituary of Hadhrat Mawlana Ismail Manubari (Rahmatullahi Alayhi)

10th November 2014 / 17th Muharram 1436Grave hadhrat mawlana ismail saheb.jpg

“Hold on to your Salah and Uphold Good Character”

The Final Message of Hadhrat Mawlana Ismail Manubari Sahib (RA)

Hadhrat Mawlana Ismail Sahib (RA) was truly a great man who sacrificed much more than most of us will ever know about.

In one way or another, he has touched and positively benefited each of our lives. The Muslim community of United Kingdom and India specifically, and the wider world more generally, will be forever indebted to him.

Hadhrat Mawlana Sahib (RA) departed this world on Monday 10th November 2014 at approximately 9.25am, UK time, and 2.55pm local India time. The world is so much poorer in every sense today – the death of a scholar is a loss to the whole Universe.

Over the last few months, Hadhrat’s health had deteriorated. Last week, he insisted on returning to India. He left the UK on the morning of Sunday 2ndNovember, accompanied by his son Mufti Abdus-Samad Sahib.

He arrived at Darul Uloom Kantharia on Monday 3rd November and spent the final days of his life there. Hadhrat (RA) devoted his life to the Darul Uloom for several decades.

Despite his poor health, on Thursday 6th November he asked to visit Bachchon ka Ghar Amod, Darul Uloom Jambusar and then on to the village of Kavi where Hadhrat has established a Darul Uloom. It was a tradition of Hadhrat Mawlana Sahib (RA) that, whenever he would visit India, his first trip would be to the village of Kavi and then he would undertake all other journeys.

During his final 4 or 5 days, Hadhrat Mawlana (RA) continued to advise visitors and well-wishers with one of the most important objectives of the Prophet’s (saw) mission – to improve and uphold one’s character.

On Friday 7th November, he travelled to Manubar where Mawlana Ismail Bhuta visited him and asked for advice. Hadhrat Mawlana (RA) replied, “Read the Qur’aan – the whole of the Qur’aan is full of advice.” Mawlana Bhuta insisted that he adds something more. To which, Hadhrat Mawlana (RA) replied, “Uphold your character and conditions of the ummah, as a whole, will improve”. Then Hadhrat Mawlana Sahib (RA) gave examples of how those who were not Muslims were convinced of the truthfulness and merits of Islam as a result of the character of the Prophet (SAW) and his Companions (RA).

This was a consistent message that Hadhrat Mawlana Sahib (RA) relayed throughout his final days.

Hadhrat’s (RA) bed was in the guest room of Darul Uloom Kantharia. On Sunday 9th November, he asked for it to be moved in to the office where he spent countless days and nights as Principal.

On the morning of his last day (Monday 10thNovember), Hadhrat’s son Shafi Bhai and grandson Moulana Rizwan arrived from the UK. He raised his hand to acknowledge them.

At the time of Zuhr, Hadhrat (RA) advised his son Khalid bhai, and others gathered around him, to remain steadfast on Salaah. He instructed all of them to go and offer their Zuhr prayers with jama’at, as this was more important and fruitful than sitting in his company.

Hadhrat Umar (RA) would say, “Hold onto your Salah because if you lose that, you lose everything else.”

Mufti Abdus Samad Sahib described Hadhrat’s last moments as similar to the last moments of our beloved Prophet (SAW).

A few minutes before Hadhrat’s (RA) sad demise from this temporary world to his eternal abode; he asked for his limbs to be straightened and then asked his son Hafidh Sanaullah to turn his face towards the Qiblah. 5 minutes later, he departed from this world – (Innaalillaahi Wainnaailaihi Raaji’oon).

Hadhrat’s janaazah took place at Darul Uloom Kantharia after Isha (Monday 10th November 2014) and Hadhrat was placed to rest in Manubar next to his beloved brother and Founder of Darul Uloom Kantharia Hadhrat Mawlana Adam Sahib (RA). Hadhrat Mufti Ahmed Khanpuri Sahib (DB) insisted that Hadhrat’s son Mufti Abdus-Samad Sahib leads the Janaza prayer that was attended by approximately fifty thousand mourners.

How true are the noble words of the Prophet (SAW), ‘You will die as you lived and you will be resurrected on the Day of Judgment as you died’.

Hadhrat was truly a father figure to all. A most humble, dedicated, sincere, kind, loving, passionate, smiling … person. He always used to address even the youngest in a most respectful way. Very particular about practising the sunnahs of our beloved Prophet (SAW). May he remain happy and smiling forever.

In addition to the thousands of students and ‘Ulama who have graced the numerous institutions founded and overseen by Hadhrat (RA) , he leaves behind a wife, eight children and 99 grandchildren and great-grandchildren.

May Allah (SWT) reward him and his family, with the highest abode in Jannah. May He grant the family, particularly his loving wife Bibi Apa, who has also sacrificed everything for his mission, sabr jameel, and the whole ummah a ni’malbadal, Ameen.

So, his final message to the Muslim Ummah across the world sums up Hadhrat’s own life so well –remain steadfast on your salaah (fulfil the rights of Allah) and uphold good character (fulfil the rights of his creation). This final advice captures the essence of Islam. It is sufficient to reconnect all of us with our Lord, restore the love and respect for Islam and improve the conditions of humanity across the Globe.

To Allah we belong and to him we shall return.

Written by an Alim who wishes to remain anonymous.

Grave hadhrat mawlana ismail saheb.jpg

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Personalities Shaykh Saleem Dhorat

My Beloved Teacher – Hadhrat Mawlānā Ismā’īl Wādī sāhib rahimahullāh

by Hadhrat Mawlānā Muhammad Saleem Dhorat Saheb (hafidhahullāh)

Once, ‘Umar radhiyallāhu ‘anhu asked those around him of a hadīth of the Prophet sallallāhu ‘alayhi wasallam with regards to the trials and tribulations which were to fall upon the Ummah. Hudhayfah ibn Al-Yamān radhiyallāhu ‘anhu, who knew the hadīth, remarked, “Why do you worry about such a fitnah, O Amīr-al-Mu’minīn, when there is a closed door between it and yourself?” When asked who this ‘door’ was, Hudhayfah radhiyallāhu ‘anhu replied, “Umar radhiyallāhu ‘anhu.”

The existence of pious and righteous servants of Allāh ta‘ālā amongst us is a barrier that stops the torrents of evil from emerging and causing havoc. Upon their demise, the doors to these evils are opened, and the people are tested by trials and tribulations. That is why, as time draws nearer to the Day of Judgement (during which trials and tribulations will increase), the passing away of pious servants of Allāh ta‘ālā become more frequent.

In November 2012, a pious and righteous servant from amongst this category, my most honourable and beloved teacher, Hadhrat Mawlānā Ismā‘īl Wādī sāhib rahimahullāh, of Blackburn, UK, passed away. I had studied the revered subjects of ‘aqīdah, hadīth and fiqh under his tutelage when I was studying at Dār-al-‘Ulūm Bury.

My Last Meeting

Alhamdulillāh, I was fortunate to have visited him the weekend prior to his demise, after having been kept informed of his condition during the week. This was despite the fact that I myself was not in the best of health, but Allāh ta‘ālā favoured me greatly by granting me the courage to undertake this very important journey, accompanied by my dear Mawlānā Ahmad Patel and Muftī Ismail Bhayat.

Upon reaching Blackburn, I was treated as always, with love and respect by the members of the household, and was immediately taken upstairs into the room where Hadhrat Mawlānā rahimahullāh was resting. I was grieved to see him lying unconscious on his bed, which was set so that his face was facing the Qiblah, as is the sunnah for the one in his last moments. I was given the opportunity to sit right next to the bed and I sat, holding his hand, reciting surah Yāsīn, and due to love for Hadhrat Mawlānā rahimahullāh, tears began to roll down my cheeks. After a while, Muftī Saalih sāhib, the son-in-law of Hadhrat Mawlānā rahimahullāh and the Imām of Masjid Noorul Islam Blackburn, who loves me dearly, tried to awaken Hadhrat Mawlānā rahimahullāh by informing him of my arrival, but he did not respond. I was informed that he had been in this condition since the morning, and that the doctors had said that he was in his last moments. All his organs had started failing, but the serenity was apparent on his face. The medical experts were unanimous that they had not seen a patient in this condition, who was without any sign of pain, hence he was not administered with morphine. I stayed in the room for at least half-an-hour, silently reciting surah Yāsīn, salāt and salām, dhikr and making du‘ā when we were all asked to leave the room for a little while so that necessary medical checks could be carried out.

When we went back inside, Muftī Saalih sāhib again attempted to inform Hadhrat Mawlānā rahimahullāh of my presence, and this time to my fortune he opened his eyes. Everyone present became delighted. I greeted him with salām, to which he replied. He was made to sit up, and taking this opportunity I placed his hand on my head and requested him to make du‘ā for me and all, to which he obliged. My happiness knew no bounds. I was sure Allāh ta‘ālā had been extremely merciful to me.

This was the highlight of this journey and I was extremely delighted to have had the honour of greeting him and gaining his du‘ā. Thereafter, I advised Muftī Saalih sāhib that the menfolk should leave the room so that the household womenfolk could have an opportunity to visit Hadhrat Mawlānā rahimahullāh also, whilst he was conscious. We went downstairs and sat with the male family members, discussing the life and salient characteristics of Hadhrat Mawlānā rahimahullāh.

Birth and Childhood

Hadhrat Mawlānā Ismā‘īl Wādī sāhib rahimahullāh was born on 28th Jumādā Al-’Ūlā 1339AH/7th February 1921, in Lājpūr, Gujarat, India. He started his elementary Islamic education at the age of 8, started memorising the Qur’ān at 10, and finished in two years at the age of 12, in his home town.

Higher Education

In Shawwāl 1353AH/January 1935, at the age of thirteen, he enrolled in the renowned madrasah Jāmi‘ah Islāmiyyah in Dabhel, India, where he started his ‘Ālimiyyah course. This is where he completed his studies in Sha‘bān 1364/July 1945, except for a year in between during which he studied in Jāmi‘ah Husayniyyah in Rander, India.

During his time in Dabhel, he was blessed to have great luminaries as his teachers. He studied the Sahīh of Imām Al-Bukhārī under Muftī Shafī‘ Al-‘Uthmānī sāhib rahimahullāh and Mawlānā Shams-al-Haqq Al-Afghānī sāhib rahimahullāh; At-Tirmidhī under Mawlānā Zafar Ahmad At-Thānwī sāhib rahimahullāh; and Mishkāt-al-Masābīh and Jalālayn under Mawlānā Badr-‘Ālam Mīrthī sāhib `rahimahullāh. He then went on to further enhance his education at Dār-al-‘Ulūm Deoband, where he studied Ṣaḥīḥ-al-Bukhārī again under Shaykh-al-Islām Mawlānā Husayn Ahmad Al-Madanī sāhib rahimahullāh. He then went to Lahore in Sha‘bān – Ramadān 1365AH/July 1946, studying tafsīr under Shaykh-at-Tafsīr Mawlānā Ahmad ‘Alī Al-Lāhorī sāhib rahimahullāh.

Religious Service

After finishing his education, he returned to his hometown, Lājpūr, and started as an imam in his local masjid. He then travelled to Madagascar in 1952 and settled there, serving the Dīn of Allāh ta‘ālā for 21 years, until he arrived in the UK in 1973. He served as the Imām in Masjid Noorul Islam in Blackburn until he retired in 1988 due to weakness and old age. He also taught at Dār-al-‘Ulūm Bury from 1978-1988, without any remuneration.

Status in Academics

He was both pious and knowledgeable. His level of knowledge can be gauged from the fact that after his graduation he spent many years without having had the opportunity to teach Higher Islamic sciences. As it is common knowledge that after graduation in any field, if a long span of time was to pass by without practicing in that field, the graduate somewhat loses touch with the sciences learnt. However, Hadhrat Mawlānā Ismā‘īl Wādī sāhib rahimahullāh, despite such a lengthy gap between graduation and the opportunity to teach, taught these difficult subjects and satisfied his students.

Khilāfah

Hadhrat Mawlānā Ismā‘īl Wādī sāhib rahimahullāh was in his nineties at the time of his demise, and Allāh ta‘ālā had blessed him with a life of unimaginable steadfastness and piety. He attained khilāfah (discipleship) from the esteemed late Shaykh Ghulām Habīb sāhib rahimahullāh during hajj in 1974, and from Hadhrat Mawlānā Abrār Ahmad Ad-Dhulyawī sāhib rahimahullāh, who was the khalīfah of Qārī Muḥammad Tayyib sāhib rahimahullāh.

His ‘Ibādah (worship)

He was an embodiment of steadfastness, a true and dedicated Muslim who was always connected to the masjid, had true love for the Qur’ān and for standing in ṣalāh for long durations. He was very punctual in Tahajjud, reciting 10-12 Juz’ daily, which he increased to 15 in the latter stages of his life. This meant that he would complete approximately one recitation of the Qur’ān every day, including the portions he would read in other nawāfil and otherwise.

In winter, he would go to the masjid before Zuhr and return after ‘Ishā! He would remain engaged in ‘ibādah. He would stand in qiyām for hours. I once went to the masjid after Maghrib salāh to meet him, where I found him alone, engaged in salāh. I waited for him for approximately an hour, but there was no sign of him going into rukū‘ and I had to leave without meeting him, because of prior commitments.

Salāh with Jamā‘ah

Whilst he was the Imām at the masjid, he did not miss a single ṣalāh during the fifteen years, and even after retiring in 1988, for a full twenty years before his illness in 2008 did not miss a single takbīr-at-tahrīmah (The first takbīr of salāh).

Once, during the period after 2008, he arrived late into the masjid and missed one rak‘ah. He stood in qiyām of that one rak‘ah for so long that the masjid emptied. When he finished, he was asked regarding his lengthy qiyām, to which he replied that today, I missed one rak‘ah, so recited two and a half juz’, and reprimanded the nafs saying, “Even at this old age, you still cannot arrive on time for salāh?” This was when he was approximately 80 years old.

Adherence to the Sunnah

Hadhrat Mawlānā rahimahullāh was also very particular with regards to sunan, mustahabbāt and ādāb. Once, while in hospital and very weak, he felt the need to relieve himself. With the assistance of his son, he made his way to the toilet, which was at quite a distance. Upon reaching the toilet, he realised that he had forgotten his topī (head gear). He insisted and his son had to make him sit at an appropriate place, retrieve the topī from his bedside and it was only then that he entered the toilet.

Humbleness

Despite such excellent qualities found in his life, he lived a simple life very much unknown by the general public, and would dislike being brought into the limelight.

Hadhrat rahimahullāh and the IDA

He had much love for this humble one, and would always enquire and ask about the Islamic Da‘wah Academy and its progress. Rather, I regard his blessed du‘ā to be one of the main catalysts for the success of the Islamic Da‘wah Academy.

In 1996, a few days after the purchase of the property where the Islāmic Da‘wah Academy is today, we were fortunate that Hadhrat Mawlānā rahimahullāh visited Leicester. Upon my request, he came into the former building and asked for some seating arrangements to be made. As the building had just been purchased, there was no carpet inside, hence a piece of carpet was brought and Hadhrat Mawlānā rahimahullāh, myself, and the rest of those present sat down. Hadhrat Mawlānā rahimahullāh asked someone to recite a portion of the Qur’ān and thereafter gave a few advices. After his short talk ended, he sat looking downwards, deep in thought. He then suddenly looked up and said to me, “Mawlānā! Make an intention to initiate a Dar-al-‘Ulūm here!”

I was taken aback by this instruction, as this area and building had just been bought, for the sole intention of expanding the IDA’s da‘wah activities and to cater for the evening classes which were taking place at the time in the premises of the IDA on 186 Melbourne Road. For this reason, I did not reply, as I felt that it would be incorrect to make such a promise when the intention was not there. However, Hadhrat Mawlānā rahimahullāh continued to insist. At this point, I thought to myself that inshā’allāh, it would be possible to teach three or four years of the ‘Ālimiyyah course in the future, and mentioned accordingly to Hadhrat Mawlānā rahimahullāh. He replied, “No! You must continue until Al-Bukhārī and you must teach [Sahīh-] Al-Bukhārī!” Upon this, I thought that a very pious person is insisting on a pure and good cause, therefore I should follow his instruction, and eventually I made the intention and requested Hadhrat Mawlānā rahimahullāh to make du‘ā. He was so serious regarding this instruction of his that after this, whenever I would meet him, he would ask with regards the progress of the Dār-al-‘Ulūm and further emphasise that I must continue running the madrasah up until the final year wherein Sahīh Al-Bukhārī is taught, and to teach it myself.

Demise and funeral

This very affectionate teacher of mine breathed his last on Monday, the 6th of Muharram, coinciding with the 19th of November 2012, when the adhān of Maghrib salāh was being called out. I was grieved with this sad news. An announcement was made at the IDA for du‘ā and īsāl-ath-thawāb for the respected Hadhrat Mawlānā rahimahullāh, and the following day I, along with approximately eight members from the staff of the IDA arrived before Zuhr ṣalāh at Masjid Noorul Islam. There, in the foyer was my beloved teacher, resting in peace after his hard work of ninety years. Before ‘Asr, the salāh-al-Janāzah was led by Hadhrat Mawlānā rahimahullāh’s son, Shaykh Qasim hafizahullāh, and was attended by hundreds of people, including leading personalities from all over the UK. Finally, he was laid to rest just before Maghrib ṣalāh in Blackburn cemetery.

May Allāh ta‘ālā forgive his shortcomings, fill his grave with nūr and make it a garden from the gardens of Jannah, and elevate his rank in the Hereafter. It is my fervent desire that each associate of mine perform whatever good he/she can and ask Allāh ta‘ālā to write its reward in his book of deeds. May Allāh ta‘ālā grant him all the good of the Hereafter and the company of the Ambiyā, the Siddīqūn, the Shuhadā and the Sālihūn in Jannah-al-Firdaws. Āmīn.

Courtesy: Riyādul Jannah, Vol 22 Issue 1 (January 2013/ Rabī‘ul Awwal 1434)

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Shaykh Saleem Dhorat

‘Īd-ul-Fitr

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

The Night of ‘Īd
The nights of both ‘Īds are described in the hadīth as amongst the great and sacred nights in the Muslim calendar. To remain awake on the nights of ‘Īd and perform ‘ibādah is a source of great virtue and reward.
1. Abū ‘Umārah radhiyallāhu anhu relates that Rasūlullāh sallāllahu ‘alayhi wasallam said:
Whoever stays awake and performs ‘ibādah on the night of the two ‘Īds, with hope for abundant reward (from Allāh ta’ālā), his heart will not die on the day (i.e. Qiyāmah) when all hearts will be dead. (Targhīb)
2. Mu‘ādh Ibn Jabal radhiyallāhu anhu relates that Rasūlullāh sallāllahu ‘alayhi wasallam said:
Jannah is wājib (incumbent) for those who stay awake with the intention of making ‘ibādah on the following nights: 8th, 9th, 10th, of Dhul Hijjah, the night of ‘Īd-ul-Fitr and the night of the 15th of Sha‘bān. (Targhīb)
3. Imām Shafi‘ī rahimahullāh said: “Du‘ās are answered on the nights of Friday (the night between Thursday and Friday), the nights before the two ‘Īds and the 15th night of Sha‘bān.”

Sunnats of the Day of ‘Īd
1. To rise early.
2. To clean the teeth with miswāk.
3. To have a masnūn bath.
4. To dress in one’s best garments in an Islamic manner.
5. To use ‘itr (apply fragrance).
6. To eat dates or any other sweets before going for the ‘Īd-ul Fitr Salāh.
7. To go early for ‘Īd Salāh.
8. To go walking for ‘Īd Salāh.
9. To read the Takbīrāt of Tashrīq in a low voice while going for the ‘Īd Salāh.


Allāhu akbar Allāhu akbar lā ilāha illallāhu wallāhu akbar
Allāhu akbar wa lillāhil hamd

10. To use different routes to and from the place of ‘Īd Salāh.
Mas’alah: It is harām to fast on the 10th, 11th, 12th, and 13th of Dhul Ḥijjah, (i.e. on ‘Īd-ul-Ad’hā and three days after) and the day of ‘Īd-ul-Fitr.

The Method of ‘Īd Salāh

1. Make niyyah (intention) of performing two raka‘āts wājib of ‘Īd-ul-Fitr behind the imām, with six wājib takbīr.
2. The first takbīr in the first rak‘ah is the takbīr tahrīmah which is followed by three wājib takbīr. Raise your hands to the ears in all four takbīr (saying the takbīr). However, after the first takbīr fold the hands under the navel and read thanā (sub’hānakallāhumma…). Thereafter, in the following two takbīr raise the hands up to the ears and drop them on the sides and after the fourth takbīr fold them again.
3. The imām will recite Sūrah-al-Fātihah and another sūrah and go into rukū‘ and sajdah etc. as usual.
4. In the second rak‘ah, after the recitation and before rukū‘ another three takbīr will be called. In all three takbīr raise the hands to the ears and drop them on the sides and go into rukū‘ when the fourth takbīr is called.
NOTE: Four takbīr are said together in each rak‘ah; at the beginning of the first rak‘ah and before going into rukū‘ in the second rak‘ah. The easy method of remembering when to drop the hands and when to fold is mentioned hereunder:
(a) Remember the following words: Fold, drop, drop, fold, for the first rak‘ah and drop, drop, drop, rukoo‘, for the second rak‘ah.
(b) Or keep the following general rule in mind: when there is something to be recited after a takbīr; the hands should be folded and when nothing is to be recited the hands are to be dropped to the sides.
Mas’alah: It is makrūh to offer any salāh in the masjid where the ‘Īd Salāh is to be performed, before or after the ‘Īd Salāh.
Mas’alah: It is also makrūh to perform any ṣalāh at home before the ‘Īd Salāh, but it is not makrūh after the ‘Īd Salāh. Hence, we should not perform nafl Salāh such as Ishrāq on ‘Īd day.
Mas’alah: If anyone missed the ‘Īd Salāh then he cannot offer it individually.
Mas’alah: Khutbah after the ‘Īd Salāh is sunnah. However, the listening of the khutbah is wājib.
Mas’alah: If anyone joins the ‘Īd Salāh after the imām has said the three takbīr in the first rak‘ah he should say his three takbīr immediately. If he joins while the imām is in rukū‘, then if he feels and has strong hope that he will say three takbīr and join the imām in rukū‘ then he should complete the takbīr before going into rukū‘. Otherwise he should join the imām in rukū‘ and say the three takbīr instead of the tasbīḥ of rukū‘.
NOTE: Whilst saying the takbīr in rukū‘, he should not raise his hands.
NOTE: If the imām rises from rukū‘ before one’s takbīr are completed, one should also rise with the imām and his takbīr will be remitted for him.
Mas’alah: If anyone missed the first rak‘ah and joined the imām in the second rak‘ah, he should say the three takbīr of the first rak‘ah after the recitation when he gets up to complete the missed rak‘ah. 
Mas’alah: If anyone joined the imām in the second rak‘ah after rukū‘, then he should perform two raka‘āts as mentioned above.

© Islāmic Da’wah Academy

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Ramadhan Shaykh Saleem Dhorat

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

 

 

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Shaykh Saleem Dhorat

A Perfect Muslim

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

The Prophet Muhammad sallallāhu ‘alayhi wasallam has stated:

A (complete and perfect) Muslim is one from whose tongue and hand people are safe. (An-Nasa‘ī)

To be a perfect Muslim it is necessary to fulfil all of the requirements of Islām. One of these is to ensure that one does not cause harm to another human being, Muslim or non-Muslim. This is an extremely important component of the teachings of Islām.

In the above hadīth, the Prophet sallallāhu ‘alayhi wasallam’s use of the word ‘tongue’ encompasses all forms of speech, whilst the word ‘hand’ represents all physical actions. It means therefore, that no one can be a perfect Muslim unless the rest of Allāh ta‘ālā’s  bondsmen are safe from any harm originating from him.

Someone who performs salāh, pays zakāh, observes fasts, recites the Qur’ān in abundance and gives plenty in sadaqah cannot be classed a perfect believer if at the same time he also causes people heartache through his words or actions.  A person who, without any valid reason, causes hurt to another human being is a Muslim, but not a perfect or complete Muslim.

The religion of Islām branches out into five major areas: ‘aqā’id (beliefs), ‘ibādāt(worship), akhlāq (morals and character), mu‘āmalāt (transactions) and mu‘āsharah(etiquettes of social life). The branch of mu‘āsharah, or social etiquettes, is based on the above-mentioned saying of the Prophet sallallāhu ‘alayhi wasallam. In today’s climate, there can be no more effective method of popularising Islām than the world’s Muslims embracing this branch of faith and living in accordance with it. If Muslims adopt the Islāmic etiquettes of social interaction, it will dispel the many misunderstandings created about Islām and Muslims, making it much easier for non-Muslims to understand and come closer to Islām.

Adopting the Islāmic way of dealing with people gives rise to occasions when a Muslim’s compassionate nature stands out. Intelligent people invariably pick up on such behaviour and become curious as to why, for example, a Muslim in a position to say or do something hurtful to another person does not do so. A time eventually comes when they enquire from the Muslim in question, presenting an opportunity for him to explain that he was only doing what the Prophet Muhammad sallallāhu ‘alayhi wasallam taught, and that it is a major principle of Islām that no human being should be caused undue distress.

This is an extract from the booklet ‘Islām: A Message of Mercy’ published by
the Islāmic Da’wah Academy.

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Shaykh Saleem Dhorat

Ramadān: The Month of Generosity


19th Ramadān 1437 AH ~ Friday 24th June 2016

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Spending one’s wealth for the cause of Allāh ta‘ālā is a very important aspect of Dīn and holds great rewards. Allāh ta‘ālā says:

The example of those who spend their wealth in the way of Allāh is like a grain that grows seven ears, each ear having a hundred grains. And Allāh multiplies [the reward further] for whom He wills. Allāh is All-Embracing, All-Knowing. (2:261)

Rasūlullāh sallallāhu ‘alayhi wasallam said:

The servants [of Allāh ta‘ālā] do not rise any morning except that two angels descend. One of them says, ‘O Allāh, give more to the one who spends [in the cause of Allāh ta‘ālā],’ and the other says, ‘O Allāh, bring ruin to the one who withholds.’ (Al-Bukhārī)

Indeed, sadaqah extinguishes the Wrath of Ar-Rabb, and prevents an unpleasant death. (At-Tirmidhī)

Sadaqah does not decrease wealth. (Muslim)

Allāh says, ‘O son of Ādam, spend; I will spend on you.’ (Al-Bukhārī)

The month of Ramadān is a month of generosity. Spending for the cause of Allāhta‘ālā, just like other good deeds, increases greatly in reward during this blessed month. Rasūlullāh sallallāhu ‘alayhi wasallam, who was the most generous of people, was even more generous during the month of Ramadān. Ibn ‘Abbās t says:

The Messenger of Allāh sallallāhu ‘alayhi wasallam was the most generous of people, and he was the most generous in the month of Ramadān, when Jibra’īl‘alayhis salām would visit him. He would visit every night in Ramadān and revise the Qur’an with Rasūlullāh sallallāhu ‘alayhi wasallam. Indeed, Rasūlullāhsallallāhu ‘alayhi wasallam was more generous than the [swift] blowing wind [that brings rain]. (Al-Bukhārī)

We should try our utmost to emulate our beloved Prophet sallallāhu ‘alayhi wasallamby being as generous as possible in this blessed month. The percentage we spend for Allāh ta‘ālā during Ramadān should be greater than the percentage outside of Ramadān. We should spend as much voluntary charity in good causes as we can, at the same time ensuring there is no negligence as far as the obligatory duty of zakāh is concerned.

The consequences of withholding zakāh are indeed severe:

And those who hoard their gold and silver and spend it not in the way of Allāh, announce unto them a painful punishment. On the Day when it will be heated in the Fire of Jahannam and with it will be branded their foreheads, their flanks and their backs. [It will be said to them,] ‘This is what you hoarded for yourselves. Now taste of what you used to hoard.’ (9:34-35)

Rasūlullāh sallallāhu ‘alayhi wasallam said:

He who, despite being given wealth by Allāh, does not discharge his zakāh, his wealth will be made into a poisonous, bald-headed snake with two black spots over its eyes. It will coil itself around his neck on the Day of Qiyāmah and then bite his cheeks and say, ‘I am your wealth! I am your treasure!’ (Al-Bukhārī)

The following advice should be kept in mind when assessing one’s compliance with the rules of zakāh:

1. Fix a date when zakāh is to be calculated. The date is governed by when an individual reached the nisāb of zakāh and must be according to the Islamic Calendar. It must be a set date and not just estimated, as that would mean leaving the obligation of zakāh unfulfilled. Take the example of someone who calculated his zakāh on the 1st of Ramadān last year. This year he has £10,000 on the 1st Ramadān but the day ends without him calculating his zakāh. The next day, the 2nd Ramadān, he spends £5,000, and then on the 3rd Ramadān he finally sits down and calculates his zakāh. In this example he should have paid zakāh on £10,000, but due to not fixing a date he paid only on £5,000, half of what he owed.

2. Just as it is important to give zakāh at the right time, it is also important to calculate it correctly. Some people give a bit here and a bit there and assume they have given enough, when in fact they have fallen short of their obligation. It is essential therefore to learn from authentic ‘ulamā how to set a date and calculate zakāh properly.

Many people give their zakāh in Ramadān and feel they are gaining all the rewards of generosity that the month promises, but they overlook voluntary spending completely or to a large extent. Zakāh and voluntary spending are separate a‘māl in Islam and each should be given due attention. If we give a portion of zakāh to a project to help orphans, we should give some voluntary charity as well. And just as we should look for the most appropriate and rewarding recipients to give our zakāh to, we should also look for the most rewarding places to spend voluntarily. Indeed, the types of recipients of zakāh are limited, as prescribed by the Sharī‘ah, but the avenues where we can spend voluntarily are numerous.

In the Month of Generosity the rewards of voluntary deeds are elevated to the value of obligatory deeds, so voluntary spending should be a major part of our a‘māl. And not just during Ramadān; during every auspicious occasion e.g. 15th night of Sha‘bān, day of ‘Arafah, Laylat-ul-Qadr etc., spending in the cause of Allāh ta‘ālā should be part and parcel of our extra ‘ibādah. One step further, voluntary spending, within one’s means, should be made a routine throughout the year and should be budgeted for accordingly.

Finally, we should make a special point of spending in the nights of Ramadān. Although every moment of Ramadān is special, there is a particularly special night, Laylat-ul-Qadr, which will greatly multiply the reward for spending. If we spend £10 on Laylat-ul-Qadr, we will be rewarded as if we had made a £10 donation every night for over eighty-three years, for the reward of good deeds on that night is better than a thousand months (83 years and 4 months).

Some ‘ulamā say that Laylat-ul-Qadr occurs in the last ten nights of Ramadān, while others are of the opinion that it can fall on any night of Ramadān. As we do not know which night it will be, we should spend in the cause of Allāh ta‘ālā every night of Ramadān to avoid being deprived of the great rewards.

May Allāh ta‘ālā fill our hearts with true generosity, and may He grant us the tawfīq to follow in the footsteps of our beloved Prophet sallallāhu ‘alayhi wasallam and be even more generous this Ramadān. Āmīn.

© Riyādul Jannah (Vol. 21 No. 6, Jun 2012)

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Ramadhan

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.
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Shaykh Saleem Dhorat

Making the Sunnah a Part of Life: a Three Point Plan

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Importance of Sunnah

Allāh ta‘ālā has commanded us to follow and emulate the life of Rasūlullāh sallallāhu ‘alayhi wasallam in the Glorious Qur’ān:

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

Similarly this has been emphasised by Rasūlullāh sallallāhu ‘alayhi wasallam in numerous ahādīth:

Hold fast to Kitābullāh and my Sunnah… (Al-Hākim)

Indeed adopting the ways of Rasūlullāh sallallāhu ‘alayhi wasallam is the key to our success in both worlds. Rasūlullāh sallallāhu ‘alayhi wasallam has stated: 

Whoever loves my sunnah, loves me, and whoever loves me will be with me in Jannah. (Mishkāt) 

Regarding the importance of the Sunnah, Imām Mālik rahimahullāh has commented,“The Sunnah is like the Ark of Nūh ‘alayhis salām; whoever boards it will gain salvation and whoever stays aloof from it will drown.” (Tarīkh Dimashq)

Making Sunnah an Objective

In order to emulate the beautiful way of our beloved Rasūlullāh sallallāhu ‘alayhi wasallam in every aspect of our lives, first and foremost we must make this a conscious objective. Without making this an objective, the goal will only remain on our tongues. When a person aspires to achieve something, he can only succeed when his aspiration becomes an objective, which he is passionate and determined to fulfil. Merely wishing and dreaming without any effort does not bring any progress or success.

Learn the Sunnah

After this objective becomes embedded in our hearts and minds, it is inevitable that we will want to strive to attain this. In this regard, it is essential that we first learn about the Sunnah. There are many good and authentic books from which we can learn about the ways of Rasūlullāh sallallāhu ‘alayhi wasallam. A few are listed hereunder:

  • Ash-Shamāil At-Tirmidhī authored by Imām At-Tirmidhī rahimahullāh, with commentary by Shaykh-ul-Hadīth Mawlānā Muhammad Zakariyyā rahimahullāh;
  • The Sublime Conduct of Nabī sallallāhu ‘alayhi wasallam, a translation of Shamāile Kubrā authored by Muftī Muhammad Irshād Qāsmī hafizahullāh.
  • Uswae Rasūle Akram sallallāhu ‘alayhi wasallam, authored by Hadrat Dr. Abdul Hayy ‘Ārifī rahimahullāh.

One effective method of learning is to allocate a time of the day wherein we will learn the Sunnah. Fixing a time will ensure that we do not fall into the trap of deferring this important task. For example, allocate a time to study after supper or before going to sleep. If we can also involve our family and study the Sunnah together that will be far better, as not only will the Sunnah become a part of our lives, it will also come into the lives of our family. We do not need to allocate a lengthy period of time; if we merely aim to learn one Sunnah a day with the intention of practicing upon it, inshā’allāh, very soon we will begin to emulate the life of Rasūlullāh sallallāhu ‘alayhi wasallam. Therefore, start immediately to learn and practice one new Sunnah a day.

Bringing into Practice

After learning the Sunnah, make a concerted effort to bring this Sunnah into our lives. The following three points will assist in bringing the Sunnah into practice:

a. Increase the love for Rasūlullāh sallallāhu ‘alayhi wasallam by reading and contemplating about his features and excellences. Ponder over his efforts, sacrifices and favours upon the Ummah.

b. Associate with and sit in the company of those whose lives are in accordance with the Sunnah, as this will have a positive effect on our lives.

c. Make du‘ā to Allāh ta‘ālā to assist and grant us the ability to practice. If we are struggling to bring a particular Sunnah into practice, turn to Allāh saying that you are weak and feeble and unable to make that genuine effort needed, however, He is all powerful and He is able to change this.

By making an effort in this manner it will surely bear fruit inshā’allāh and very soon we will be able to see a transformation in our lives. 

May Allāh ta‘ālā grant us all the ability to practice. Āmīn.

© Riyādul Jannah (Vol. 24 No. 9, Sep 2015)

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Shaykh Saleem Dhorat

Consequences of Withholding Zakāh

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

 Zakāh is one of the five fundamentals of Islām. The Prophet sallallāhu ‘alayhi wasallamsaid:

“Islam is founded on five pillars: bearing witness that there is no deity except Allāh, and that Muhammad is His Servant and Messenger; establishment of salāh; paying zakāh; performance of hajj; and fasting the month of Ramadān.” (Al-Bukhārī)

After Īmān, salāh is the most important act of worship which is to be performed physically, and zakāh is the main act of worship which is to be performed monetarily.Salāh and zakāh have been mentioned together on many instances in the Glorious Qur’ān, to cite just some examples, Allāh ta‘ālā says:

“And establish regular salāh and pay regular zakāh, and bow down with those who bow down.” (2:43)

“In fact, the mosques of Allāh are built only by those who believe in Allāh and the Last Day, and those who establish salāh and pay zakāh and who fear none but Allāh. So, it is hoped that they are to be among those on the right path.” (9:18)

Such verses of the Qur’ān substantiate that zakāh is the most important fundamental after salāh. Those who fulfil this duty have been promised abundant reward in this world and the Hereafter; and those who evade zakāh have been sternly warned in the Qur’ān and ahādīth of the consequences.

Benefits of Giving Zakāh

The following are some of the many benefits mentioned in the Qur’ān and ahādīth for the one who gives zakāh:

1.      Pleasure of Allāh ta‘ālā.

2.      Increase in wealth.

3.      Protection from losses.

4.      Forgiveness and blessing from Allāh ta‘ālā.

5.      Safety from calamities.

6.      Protection from the Wrath of Allāh ta‘ālā and from a bad death.

7.      Shelter on the Day of Judgement.

8.      Security from seventy misfortunes.

9.      Safety from the fire of Jahannam.

10.    Safety from grief.

Consequences of Not Paying Zakāh in this World

When Allāh ta‘ālā sends a calamity to punish people for their sins, no power on earth can prevent the onslaught. Men may form thousands of plans, but something decreed by the Lord of the universe must come to pass. Nowadays, the calamities of famine, flood, etc. have become a great problem for the whole world. If we wish to seek relief from such sufferings and cure the malady, we shall have to follow the remedy revealed to us by Allāh ta‘ālā. Rasūlullāh sallallāhu ‘alayhi wasallam has warned us over fourteen hundred years ago, against all those evil practices which bring calamities and afflictions in this world.

These warnings were given long ago and now the world has witnessed their truth through experience. Today, the predictions are coming true. If only people had acted according to the rulings prescribed by Rasūlullāh sallallāhu ‘alayhi wasallam, who was undoubtedly the wisest of all wise men. It is beyond the scope of this article to discuss how specific evils cause specific afflictions, but I will bring to the attention of the readers the ahādīth related to the subject matter – non payment of zakāh.

Non Payment of Zakāh – A Cause of Famine

Buraydah radhiyallāhu ‘anhu relates that Rasūlullāh said, “The nation that withholds zakāh (i.e. does not pay it), Allāh afflicts famine on them.” (At-Tabrānī)

Ibn ‘Umar radhiyallāhu ‘anhu relates that Rasūlullāh sallallāhu ‘alayhi wasallam once said, “O Muhājirūn! There are five (dreadful) sins; if you fall into these – and I take refuge in Allāh from the evil of these sins lest you fall into them – (you will face horrible disasters)…” The Prophet sallallāhu ‘alayhi wasallam thereafter enlisted a number of sins and their punishments, amongst which he said, “Thirdly, if people stop paying zakāh, rain will be withheld from them, and were it not for the animals, no rain would fall on them.” (Ibn Mājah, Al-Bazzār, Al-Bayhaqī) A similar hadīth is also reported by Ibn ‘Abbās radhiyallāhu ‘anhu.

Non Payment of Zakāh – A Cause of Windstorms, Earthquakes, etc.

‘Alī radhiyallāhu ‘anhu and Abū Hurayrah radhiyallāhu ‘anhu report that Rasūlullāhsallallāhu ‘alayhi wasallam prophesied fifteen actions which his Ummah will perpetrate, and from amongst these he mentioned, “When zakāh is looked upon as a penalty (i.e. people will pay zakāh with a heavy heart, as though it is a penalty), then look for violent windstorms, earthquakes, men being swallowed by the earth, metamorphosis, stones raining down from the skies, and calamities following one another in rapid succession, like beads of rosary falling one after the other when its string is cut.” (At-Tirmidhī)

Destruction of Property

‘Umar radhiyallāhu ‘anhu narrates that Rasūlullāh sallallāhu ‘alayhi wasallam said,“Wealth is generally lost on the land and the sea because zakāh is not paid on it.” (At-Targhīb)

‘Ā’ishah radhiyallāhu ‘anhu narrates that Rasūlullāh sallallāhu ‘alayhi wasallam said,“Zakāh will destroy wealth in which it is.” (Al-Bazzār, Al-Bayhaqī)

The destruction of wealth upon which zakāh is obligatory will be by way of Allāh ta‘ālādestroying the wealth in which the amount due for zakāh lies, or by removing the barakah from it.

Consequences in the Hereafter

“As for those who hoard gold and silver and do not spend it in the way of Allāh, give them news of a painful punishment. On the day it (i.e. the wealth) will be heated up in the fire of Jahannam, then their foreheads and their sides and their backs shall be branded with it and (it will be said to them), ‘This is what you had accumulated for yourselves. So, taste what you have been accumulating.’” (9:34-35)

The majority of the Sahābah radhiyallāhu ‘anhum and ‘Ulamā are agreed that the severe punishment mentioned in the verse is for those who do not pay zakāh. May Allāh ta‘ālā protect us from such severe punishments. Āmīn.

“And let not those who hoard wealth, which Allāh has bestowed them with from His grace, think that it is better for them. No, it is worse for them. That which they hoard will be made into a collar (in the form of a snake and put around their necks) on the Day of Qiyāmah. To Allāh belongs the inheritance of the heavens and the earth. Allah is All-Aware of what you do.” (3:180)

Imām Ar-Rāzī rahimahullāh writes in his tafsīr, “This verse does not apply to the cases of nafl (optional) spending. It applies to cases of failure in obligatory spending.” This is substantiated by a hadīth in Al-Bukhārī that Rasūlullāh sallallāhu ‘alayhi wasallam said,“The person on whom Allāh bestowed wealth, and he does not give zakāh on it, then on the Day of Judgement, his wealth will be transformed for him into a large bald snake with two black spots over its eyes; it will wind round his neck on the Day of Judgement, then grab (him) with both his jaws and say, ‘I am your treasure.’” Then Rasūlullāh sallallāhu ‘alayhi wasallam recited the above verse.

Abū Hurayrah radhiyallāhu ‘anhu reports that Rasūlullāh sallallāhu ‘alayhi wasallamsaid, “If anyone possessing gold and silver does not pay what is due, then on the Day of Judgement his gold and silver will be made into sheets and will be heated in the fire of Jahannam. His side, forehead and back will then be branded with (the heated sheets), again and again, on that day, the duration of which will be fifty thousand years.” (Muslim)

Once, Rasūlullāh sallallāhu ‘alayhi wasallam saw gold bangles on the hands of two women. He inquired if they had given zakāh for the bangles. They replied, “No.” Rasūlullāh sallallāhu ‘alayhi wasallam said, “Do you wish that on the Day of Judgement you be made to put on bangles of fire?” They replied, “No.” He said, “Give zakāh on them.” (Ahmad)

The following facts are clear from the aforementioned discussion:

•       Zakāh is fard.

•       The significance of zakāh is very great.

•       Failure to pay zakāh will bring calamity and misfortune in this world and the Hereafter.

Allāh, the All-Merciful has bestowed upon us many favours: He has given us health and wealth, luxury and comfort, friends and children, life and wife. Every penny that we earn is from the Grace of Allāh. He has given us everything and asks for only 2.5% to be spent in His way upon those who are not capable of providing for themselves. Remember, 2.5% at the end of the each Islamic year from the excess wealth (i.e. which remains after spending) is basically nothing. If we pay zakāh in full and abstain from greed, extravagance, etc. there will not remain a single destitute among the Muslims. Rasūlullāh sallallāhu ‘alayhi wasallam’s ḥadīth is clear evidence for this claim. He said, “In the wealth of rich Muslims, the amount which is sufficient for the poor among the Muslims has been made obligatory. The hardships of the poor among the Muslims regarding food and clothing are because of the deeds of the wealthy (i.e. their refusal to pay zakāh). Beware! Allāh will demand a stern reckoning from them and mete out a painful punishment.” (At-Tabrānī)

Bear in mind that anything we leave behind is not ours. If we want to protect our hard-earned money and save it for use at a time when we shall need it badly, let us spend it in the way of Allāh ta‘ālā and deposit it in the bank of the Hereafter.

© Islāmic Da’wah Academy

 

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Shaykh Saleem Dhorat

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