Category: Shaykh Saleem Dhorat

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Shaykh Saleem Dhorat

How to Acquire Husn Al-Khatimah


11th Safar 1438 AH ~ Friday 11th November 2016

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

If we study the lives of the pious servants of Allāh ta‘ālā, i.e. the Ambiyā, Sahābahradhiyallāhu ‘anhum, the Muhaddithūn, Fuqahā, Awliyā, we will find one common factor in their lives, and that is their concern for securing Husn Al-Khātimah so that they are successful in the Court of Allāh ta‘ālā. Despite their lives being full of virtue, they would worry and pray for death in the state of īmān and Islām. 

Allāh ta‘ālā quotes the du‘ā of Yūsuf ‘alayhis salām in the Glorious Qur’ān:

…O Creator of the heavens and the Earth, You are my guardian in this world and the Hereafter. Make me die a Muslim and make me join the righteous. (12:102)

This is because a single word of disbelief at the time of death can erase the benefits of a lifetime of virtue and obedience. On the other hand, a person may live a life of sin and vice, and then be granted the blessing of īmān in the final moments of his life, thereby securing the success of both this world and the Hereafter. Through His infinite Grace and Mercy, Allāhta‘ālā inspired me with six points, which will secure Husn Al-Khātimah and a good death for ourselves, which in turn will result in a good outcome in the Hereafter, Inshā’allāh.

1. Adopt Taqwā (fear of Allāh ta‘ālā). Taqwā holds the power to repel all the forces which weaken one’s īmān and at times snatch it away. This can be understood from the verses wherein Allāh commands the believers to adopt Taqwā. We understand from them that once a person becomes a believer, the method of safeguarding that belief is adopting Taqwā. And Taqwā simply means to create a barrier between disobedience to Allāh and ourselves. Another name for this Taqwā is Istiqāmah (steadfastness), because when a person, after accepting īmān, remains steadfast upon the Commands of Allāh, he will not disobey Him. Allāh ta‘ālā mentions:

Surely, those who have declared: ‘Our Lord is Allāh’, then remained steadfast, on them the angels will descend, saying, ‘Do not fear, and do not grieve; and be happy with the good news of Jannah (Paradise) that you had been promised. We have been your friends in the worldly life, and (will remain as such) in the Hereafter. And for you here is whatever your souls desire, and for you here is whatever you call for.’ (41:30)

So when one accepts īmān by saying, “My Lord is Allāh”, and thereafter safeguards this īmān by remaining steadfast in carrying out the Commands of Allāh and staying away from every disobedience, then Allāh will reward him with a good death, as is indicated in the verse above, that the angels will descend with special mercy at the time of his death. The commentators of the Qur’ān have mentioned that the angels of mercy are always with those who are steadfast on Dīn; however, the special indication given in this verse is that at the time of their death, the angels become visible to them, who give them the glad tidings of Jannah from their Lord.

2. Love the pious and spend time in their company. The pious people are the people of Taqwā. The effect of loving them will create in one the desire to spend time in their company, and in doing so the effect of their taqwā will rub onto one’s self. Allāh ta‘ālāmentions: 

O you who believe, adopt taqwā, and be in the company of the truthful. (9:119)

We need to firstly accept īmān, which alhamdulillāh we all do, and thereafter safeguard our īmān by adopting Taqwā, which can be acquired by staying in the company of those who already have it. The term ‘The Truthful’ used here is another name for those who have Taqwā, as mentioned in another place in the Qur’ān:

…Those are the ones who are truthful, and those are the God-fearing. (2:177)

Similarly the Prophet sallallāhu ‘alayhi wasallam states in a hadīth:

On the Day of Judgement, a person will be with whom he loved. (At-Tirmidhī)

If a person entertains love for the pious, he will be with them in the Hereafter, and the pious people will be granted entry into Jannah, for which īmān is a prerequisite. Thus, we can deduce that such a person will die in the state of īmān.

3. Giving in charity. Spending in the path of Allāh ta‘ālā cools the Anger of Allāh. If Allāhta‘ālā is angry with a person, what chance is there for him to have a good death? Therefore, charity paves the way for one to die in the state of īmān, as indicated by the Prophetsallallāhu ‘alayhi wasallam: 

Sadaqah (charity) extinguishes the anger of the Lord and prevents an unpleasant death. (At-Tirmidhī)

An unpleasant death could either mean death without īmān or death in an undesirable state, i.e. as a victim of a tsunami, hurricane, or earthquake. Inshā’allāh, a person will be saved from both types of death.

4. Carrying out acts upon which the intercession of the Prophet sallallāhu ‘alayhi wasallamis guaranteed. In various narrations, the Prophet sallallāhu ‘alayhi wasallam has encouraged carrying out certain good acts, the virtue of which is that the intercession of the Prophetsallallāhu ‘alayhi wasallam will become incumbent for the doer. One should inquire about and learn such acts from reliable, authentic sources and act upon them. The intercession of the Prophet sallallāhu ‘alayhi wasallam is of two types. The first being that on the Day of Judgement, when every human will be gathered in the Plain of Resurrection, every soul will be in a state of extreme worry and fear regarding its fate in the court of Allāh ta‘ālā. At this tense moment, the Prophet sallallāhu ‘alayhi wasallam will intercede on behalf of the whole humankind and request Allāh ta‘ālā to begin the reckoning. The reckoning will thus begin, and this is known as the ‘general intercession’. Thereafter, once the process of reckoning begins, the Prophet sallallāhu ‘alayhi wasallam will specifically intercede on behalf of many individuals of his ummah, with the permission of Allāh. Only a person who dies in the state of īmān will be worthy of receiving this ‘special intercession’ of the Prophet sallallāhu ‘alayhi wasallam. The glad tidings of intercession upon various good actions is this ‘special intercession’ which is exclusively for people with īmān. It can be therefore understood that those carrying out these good acts will die with īmān, as only they will be worthy of this ‘special intercession’. One example of such an act is reciting the du‘ā after the adhān.

5. Repeatedly thank Allāh ta‘ālā for the great bounty of īmān, for Allāh ta‘ālā promises: 

If you express gratitude, I shall certainly give you more. (14:7) 

It should be kept in mind that gratitude should be expressed in 3 ways:

  • By acknowledging and contemplating over this great bounty in one’s heart and mind that Allāh has granted this to me through His Grace only without my deserving it.
  •  By verbally expressing one’s gratitude.
  • By fulfilling the Commands of Allāh in regards to this bounty.

If we acknowledge the bounty of īmān with our heart and mind, express praise for Allāh verbally and carry out the demands of this ni‘mah (blessing), i.e. adopt Taqwā, then Allāh will increase this ni‘mah of ours inshā’allāh.

6. Make du‘ā for a good death and for a pleasant abode in the Hereafter. You may do this in your own words or by using supplications from the Qur’ān and ahādīth, for example: 

O Allāh, forgive our living and our dead, those present from among us and those absent, our young and our old, our males and our females, O Allāh whoever you keep alive from among us, keep him alive on Islām, and whoever you give death to, give him death upon īmān. (Ahmad)

Allāh ta‘ālā mentions the supplication of the knowledgeable people: “Our Lord, do not let our hearts deviate from the right path after You have given us guidance, and bestow upon us mercy from your own.” (2:8)

If we strive to do the above and ask Allāh ta‘ālā sincerely, then inshā’allāh, He will grant us this great bounty of death in the state of īmān.

May Allāh ta‘ālā grant us the true understanding of the reality of the Hereafter and grant us the tawfīq to adequately prepare for it. Āmīn.

© Riyādul Jannah (Vol. 21 No. 2, Feb 2012)

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Shaykh Saleem Dhorat

Friends

Friends

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

It is very important for every Muslim to make sure that his choice of friends and the company he keeps is correct. It has been proven through experience that the habits and behaviour of friends and associates slowly enter into an individual. Without realising, a person begins to adopt the style and behaviour of his friends. We are all witnesses to this fact. Sadly, I can recall many incidents where those who were pious, religious and good in character lost all of their good qualities because they kept bad company and associated with an inappropriate circle of friends. I have also seen others who were drowning in sins and evil, who underwent a complete revolution in their lives after adopting the company of a pious person of high moral standards. Rasūlullāh sallallāhu ‘alayhi wasallam advised,

A person is on the way of his friend. Therefore he should think very carefully whom he is making a friend. (At-Tirmidhī, Abū Dāwūd, Ahmad)

Sincere Friends

We need friends who are sincere, genuine and, true in their friendship. Those who care for our well-being from every aspect are true friends. Those who have concern not only for the needs of this temporary life but also for the requirements of our everlasting life are our real friends.

Allāh is Sufficient for Love

There is only one Supreme Being Who is worthy of ‘true’ love and friendship and this is Allāh ta‘ālā. For love and friendship, He alone is enough. Rasūlullāh sallallāhu ‘alayhi wasallam commented,

If I were to take a khalīl (intimate friend) other than my Lord, I would have taken Abū Bakr. (Al-Bukhārī) 

Here, despite such close ties and such a strong bond of friendship with Sayyidunā Abū Bakr radhiyallāhu ‘anhu, Rasūlullāh sallallāhu ‘alayhi wasallam explains that the highest level of intimacy is reserved only for Allāh ta‘ālā. However, when one becomes engrossed in Divine love and then in the light of this love, one befriends and loves somebody, then inshā’allāh this form of friendship will prove beneficial in both worlds.

This is an extract from the booklet ‘Friendship & our Young Generation’
published by the Islāmic Da’wah Academy

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Shaykh Saleem Dhorat

Earthquake – A Wake-Up Call

By Hadhrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

With the recent earthquake and the resulting carnage, the point we need to consider is that although we are well away from the epicentre, safe and sound, what do we need to do? Is it just another news headline and topic of conversation or does it hold deeper significance to us as Muslims. At this point it is worth pondering upon the fact that Rasūlullāh sallallāhu ‘alayhi wasallam has mentioned that as Qiyāmah nears, earthquakes will become more and more frequent.

We have seen this prophecy coming true as time has passed. In the past earthquakes were rare and therefore shocking. Nowadays, being much more common, much thought is not given towards them save when the earthquake causes a humanitarian disaster. In the past it was very difficult to imagine an era in which natural disasters would regularly hit the headlines. Yet here we are today, every so often there is news of an earthquake, tsunami or a natural disaster of some nature having struck some part of the world. There is frequent news of people dying, children becoming orphans, starvation, lack of food supplies, loss of basic amenities and homelessness.

For everything that happens in the world there is a cause. Causes are of two types: external and internal (worldly and spiritual). For example, when someone catches the flu or a cold, the external cause for this could have been stepping out in the cold inadequately dressed or standing in the rain for a long period of time. The internal cause could have been sins which had been perpetrated. Similarly, scientists explain the external cause of an earthquake to be the movement of tectonic plates or gaseous activity beneath the earth’s surface. Not refuting this, when we refer to the teachings of our Allāh and his beloved Prophet sallallāhu ‘alayhi wasallam we find that the cause for earthquakes is the disobedience of Allāh ta‘ālā exceeding limits.

Calamities have appeared on land and sea because of what the hands of men have earned, that Allāh may make them taste a part of what they have done, in order that they may turn back. (30:41)

So, being that sins are the cause for such disasters, the primary thing we must do is repent. In such instances, when the Might and Power of Allāh ta‘ālā manifest themselves with such catastrophic effect, we should take heed from the warning. We should take this as a sign from Allāh ta‘ālā warning us of our sinful way; if we are to continue sinning then it is possible that He may also send a calamity upon us. Therefore, the first thing that we should do is accept that such catastrophes are due to my disobedience and then make tawbah and istighfār with sincerity.

Remember, in this calamity others have suffered and we have been safeguarded; we should use this as a means of guidance for us. We should think to ourselves that we are not performing salāh, paying zakāh, etc; we are indulged in evils such as drugs, alcohol, adultery, oppression, backbiting, etc. What if due to my sins the earth splits open and I fall inside.

We should also spend in the path of Allāh ta‘ālā. Rasūlullāh sallallāhu ‘alayhi wasallam has said:

Truly sadaqah extinguishes the anger of your Lord and protects against an evil death. (At-Tirmidhī)

Spending in charity will not only bring reward from Allāh ta‘ālā for helping his creation but will also ensure that his anger, caused by our disobediences, will be cooled. Even though the earthquake may have struck in another country we must remember that the entire world is the same to Allāh ta‘ālā. Borders and nationalities are man-made; to Allāh ta‘ālā, we are all dwellers of the same earth. An earthquake in one part of the world means that Allāh ta‘ālā is angry, and not necessarily with only those who were directly affected. So we too must do our bit to try and cool the anger by repenting and then assisting through du‘ā and financial help.

Finally, we should also use this opportunity to ponder upon the Day of Reckoning. If an earthquake lasting around a minute can cause such devastation, then what will be the earthquake of the Last Hour be like. That earthquake will be so severe that not only will tall buildings collapse, but the sun will lose its brightness, mountains will become rubble, and this entire world will come to an end.

O mankind, fear your Lord. Indeed the quake of the (destined) Hour is something terrible. The day you will see it, every suckling female will forget that which she suckles, and every female having pregnancy shall abort her foetus, and you will see people as if they are drunk, while they are not drunk, but Allāh’s torment is (so) severe. (22:1-2)

The Striking Event! What is the Striking Event? And what may let you know what the Striking Event is? (It will happen) on a day when people will be like scattered moths, and the mountains will be like carded wool. (101:1-5)

When the earth will be jolted with a terrible jolt; and the mountains will be crumbled a thorough crumbling, until they will become dust, scattered in the air. (56:4-6)

On the occurrence of this devastating disaster, our appeal is for everyone to repent and turn towards Allāh ta‘ālā, spend in the path of Allāh ta‘ālā through charity and ponder upon the last day and make this earthquake a wake-up call for us.

© Riyādul Jannah (Vol. 19 No. 2, Feb 2010)

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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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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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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.

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