Category: Shaykh Saleem Dhorat

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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

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Shaykh Saleem Dhorat

Love & Reverence for Rasūlullāh sallallāhu ‘alayhi wasallam

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Whenever the blessed name of our beloved Nabī sallallāhu ‘alayhi wasallam is mentioned, the one who is fortunate to utter this name and also the one who is fortunate to hear his name should, with utmost love and reverence, say, ‘sallallāhu ‘alayhi wasallam’. Nowadays, there is great negligence amongst youth in this regard. Some years ago, with the now older generation, we would see such great love and enthusiasm in reciting salāh ‘alan nabi (durūd); whenever the following verse would be recited in the khutbah, everyone would read some formula of salāh ‘alan nabi:

Truly, Allāh and His angels send salutations upon the prophet; o you who believe, send salutations and abundant greetings upon him (too). (33:56)

This verse contains a command from Allāh ta‘ālā to send salāh ‘alan nabi as this is an action performed by both Allāh ta‘ālā and His angels. However, for the youth nowadays this verse doesn’t bring any response. When it is recited we do not see anyone reading salāh ‘alan nabi audibly or even silently.

The ‘Ulamā have deduced from this verse that it is fard (compulsory) to send salutations and greetings upon the Prophet sallallāhu ‘alayhi wasallam at least once in a lifetime. Thereafter, whenever one participates in any gathering, be it dars on the Qur’ān or Hadīth, a lecture or even an informal gathering, then the first time the blessed name of the Prophet sallallāhu ‘alayhi wasallam is mentioned it is wājib (obligatory) to read salāh ‘alan nabi; thereafter, every time, in the same gathering, whenever the blessed name is mentioned it is mustahab (desirable) to read salāh ‘alan nabi each time.

Remember, love and reverence for the Prophet sallallāhu ‘alayhi wasallam dictates that even if the sharī‘ah had not stipulated that salāh ‘alan nabi be read when his blessed name is mentioned, we would still send salutations and greetings upon him in abundance.

So, whenever we hear the verse above read in a khutbah we should read salāh ‘alan nabi. There are many formulae for salāh ‘alan nabi. The most virtuous is the formula that we read in salāh. The shortest formula is ‘sallallāhu ‘alayhi wasallam’. This is the formula commonly used by the Muhaddithīn and is probably the most frequently recited form.

Our love for the Prophet sallallāhu ‘alayhi wasallam should be such that we should not think of it to be a burden; rather, we should be eager to read it whenever we can. If, during a lecture, the scholar is explaining a point and happens not to mention the name of the Prophet sallallāhu ‘alayhi wasallam for some time, we should feel that something is missing and eagerly await when the blessed name is mentioned so that we can say salāh ‘alan nabi.

Love and reverence for the Prophet sallallāhu ‘alayhi wasallam also dictates that we do not shorten his name when writing it. Many, instead of writing ‘Muhammad’ in full, suffice with writing ‘Mohd’. We write an article or letter of many pages and the only word that we find that we can shorten is the blessed name of the beloved of Allāh sallallāhu ‘alayhi wasallam! Similarly, many do not write, for example, ‘sallallāhu ‘alayhi wasallam’, sufficing with ‘s.a.w’. Again, in the whole letter, article, etc. are these the only words that we can find to shorten? There is a similar trend in the Urdu language where the letters ‘Sād’ or ‘Sād, Lām, ‘Ayn and Mīm’ are used to represent ‘sallallāhu ‘alayhi wasallam’. Ponder for a while that who is planting these thoughts in your mind about shortening the name and salutation for our beloved Prophetsallallāhu ‘alayhi wasallam. What does this show regarding our love and reverence for our beloved Prophet sallallāhu ‘alayhi wasallam?

I remember when I was a student in Dārul ‘Ulūm, the way we were taught by our elders and the culture in the madrāsah was such that as the blessed name of the Prophet sallallāhu ‘alayhi wasallam was mentioned again and again, it was very difficult to take down all the notes from the lectures and also write the name of the Prophet sallallāhu ‘alayhi wasallam with salutations. Therefore, in our notes, wherever we had to write the blessed name of the Prophet sallallāhu ‘alayhi wasallam and salutations, we would leave out a blank space and after class, in our own time, with our best handwriting we would write the salutations in our note books.

I would also like to bring an important point to the attention of many lecturers, who speak with the most eloquent language and accents, yet, when it comes to salāh ‘alan nabi they quickly mumble the words, void of love and reverence. Is this the level of our love and reverence for our Prophet sallallāhu ‘alayhi wasallam? 

In reading salāh ‘alan nabi there is nothing but benefit for us:

1. Allāh ta‘ālā sends ten mercies upon a person who recites salāh ‘alan nabi once.

2. Ten sins are forgiven.

3. The person’s rank is raised by ten degrees.

4. Ten rewards are written for him.

5. There is acceptance of du‘ā where salāh ‘alan nabi is recited at the beginning and at the end.

6. The person will be blessed with the intercession of Rasūlullāh sallallāhu ‘alayhi wasallam.

7. Allāh will forgive his sins.

8. Allāh is pleased with him.

9. The person will be nearer to the Prophet sallallāhu ‘alayhi wasallam on the Day of Judgement.

10. The person will have all his worries removed in this world and the Hereafter.

The great luminary in the field of tazkiyah and ihsān, Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Zakariyyā rahimahullāh would often receive letters regarding different problems and he would reply with appropriate answers. However, one point he would emphasise on in every reply was to be punctual in the recitation of salāh ‘alan nabi.

“There is a solution to every problem in sending salutations upon Muhammad sallallāhu ‘alayhi wasallam.”

Finally, the great shaykh, Shaykh Rashīd Ahmad Gangohī rahimahullāh would instruct that salāh ‘alan nabi be read a minimum of 300 times daily by every Muslim. In the beginning, we could read the shortest formula of salāh ‘alan nabi mentioned above. After that we should try to recite salāh ‘alan nabi with the most virtuous salāh ‘alan nabi mixed in after every 10-15 of the shortest formula. This figure of 300 should be increased on the day of Friday, as the day of Friday has a special affinity with the Prophet sallallāhu ‘alayhi wasallam.

May Allāh ta‘ālā enable us to read salāh ‘alan nabi in abundance and have true love and reverence for our beloved Prophet sallallāhu ‘alayhi wasallam.

© Riyādul Jannah (Vol. 19 No. 9/10, Sep/Oct 2010)

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Shaykh Saleem Dhorat

A Simple Step to Success

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

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

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

Rasūlullāh sallallāhu ‘alayhi wasallam said:

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

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

Let us take an example to understand this better:

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

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

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

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

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Safeguarding our Īmān

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ وَكُونُواْ مَعَ الصَّادِقِينَ

O you who believe, fear Allāh and be with the truthful. (9:119)

There are three commands given in this verse: īmān, taqwā (safeguarding oneself from sin) and adoption of the company of truthful, god-fearing people. In this verse Allāh ta‘ālā teaches us that if we want to safeguard our īmān we have to save ourselves from sin by adopting taqwā. After accepting faith, failure to safeguard ourselves from sin means our īmān will not strengthen, and instead will weaken. And by continually weakening, the chances are that īmān will be lost altogether and be replaced by disbelief. So the rule is this: in order to safeguard your īmān, it is necessary to protect yourself from sin. And in order to be able to stay away from this, we need to adopt the company of the pious. Through the company of the pious, a person attains the ability to refrain from sin and becomes a Walī of Allāh ta‘ālā. Thereafter, the company of pious, god-fearing people assisits towards more progress in taqwā.

So Allāh ta‘ālā is telling us that if we wish to safeguard our īmān, we need to protect ourselves from sin, and if we wish to integrate the practice of refraining from sin into our lives and if we wish to illuminate our hearts with the light of taqwā then we must remain connected with the pious, i.e. those who are truthful in word and deed, and whose inner condition and external condition are the same. If the company of the pious is not adopted, then the standard of taqwā that is required will not be achieved. And if the standard of taqwā is not achieved, then the standard of īmān that is required will not remain. And it is possible that as the level of taqwā decreases, and sinfulness continues to increase, a time will come when īmān itself will diminish. (May Allāh ta‘ālā save us all. Āmīn)

This is an extract from the booklet ‘Time to Change’ published by At-Tazkiyah.

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Finding Peace and Contentment

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Besides the remembrance of Allāh ta‘ālā there is no other way for the heart to find peace, contentment or tranquillity. The patient suffering from eczema may attain a transient pleasure by scratching, but when he stops scratching, the discomfort returns and the future bodes nothing but difficulty. Likewise, temporary pleasure may be attained by one who disobeys Allāh ta‘ālā, but as soon as he concludes the impermissible activity he is involved in, his heart once again becomes discontent and restless.

No one in the world has a cure for restlessness of the heart. Allāh ta‘ālā has complete control over this condition and has kept its cure solely with Himself. If contentment of heart is lost, the combined efforts of all the world’s doctors, mashā’ikh and resources will be of no avail. Peace and contentment come from one place and one place only – they descend upon the hearts of man directly from the Court of Allāh ta‘ālā; no one else has been allowed power over them.

It is He who sent down peace upon the hearts of the believers… (48:4)

Allāh ta‘ālā is the one who causes peace, tranquillity and happiness to descend, and furthermore, they only descend upon hearts that are capable of accommodating them.

The Airport of the Heart

This concept can be understood by the following analogy. Aeroplanes of different designs do not indiscriminately land at any available airport. Airports are assessed to see what types of aircraft they are suitable for. If the airport is large, of sophisticated design and having a large runway of the best quality then the largest and most advanced aeroplanes will be able to land there. If the airport is not so well equipped then lighter aircraft will use it. If the airport is decrepit, with a runway full of potholes, then even the lightest aircraft will not be able to make use of it.

Our hearts are also airports, with a runway upon which the aeroplane of sakīnah (tranquillity) from Allāh ta‘ālā is designed to touch down. If the airport of our heart is small or if its runway is full of holes and cracks, then the aeroplane of sakīnah from Allāh ta‘ālā will not land. We will need to exert every effort to remove the cracks on the tarmac that have appeared due to our sins. We will need to refrain from sins to stop more cracks appearing. We will need to repent and submit to the commands of Allāh ta‘ālā, for it is with the tarmac of repentance and submission that the cracks of the runway are sealed.

Only after this effort will the aeroplane of tranquillity descend upon the heart. Then, for as long as an individual continues to maintain and rectify the airport of the heart, the aeroplane of sakīnah will continue to land. Its schedule will become fixed and its landings will be continuous.

Those who say: ‘Allāh is our Lord,’ and then remain steadfast, angels will descend upon them and say: ‘Do not fear nor grieve, and be happy with the good news of Jannah that you have been promised.’ (41:30)

At the time of death, Allāh ta‘ālā will send angels with sakīnah to the believers and as a result, they will not fear or grieve. Some mufassirīn state that those believers who strive throughout their lives to keep their hearts pure and clean and shun sin and repent if they slip are visited by angels bringing peace every day. Mufti Shafī‘rahimahullāh has quoted Abū Hayyān rahimahullāh as saying that angels descend upon the believers every day, the effects of which are manifested in their good deeds. The only difference is that until the moment of death, a believer is unable to see or hear the angels as they descend.

This is an extract from the booklet ‘Real Pleasure’ published by
the Islāmic Da’wah Academy.

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Attending a Janāzah

 
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Shaykh Saleem Dhorat

Make Wudū an Important Part of Your Life

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

 Wudū is not only a means of external cleanliness, it is also a means of internal purification. As well as removing al-hadath al-asghar (the impurity that arises when wudū is broken) it also purifies the soul and the heart and assists the nafs through the lowly stage of ammāriyyah, through lawwāmiyyah, towards itmi’nān, the stage of perfection.

To fully appreciate how wudū contributes towards this internal cleansing we need to understand that our hearts are corrupted or rectified by our actions, and that our actions come into existence through the function of four parts of the body: the face, head (mind), hands and feet. There is a process by which an action normally comes into existence:

1. First, the inclination to do or not do a particular action is born. This happens by coming face to face with and seeing something, for that is how we understand something to be attractive or repulsive. It is possible for this inclination to arise straight away or at some future time after the encounter.

2. Next, the mind weighs up whether to undertake the action or leave it.

3. Thereafter the feet move one towards doing it or avoiding it, and the arms and hands reach out to accomplish it, or deflect it.

So, as a rule, a human uses these four parts of the body in order to acquire or avoid something.

If these four parts of the body are blessed, through the action of wudū, they will incline towards blessed things; if they are left unclean, they will incline towards filthy things. By washing the face, arms and feet and doing masah of the head in wudū we increase both their power of attraction towards goodness and their power to repel evil.

Therefore, we should do wudū as frequently as we can and try to remain in a state of wudū at all times. Wudū is one of the weapons Allāh ta‘ālā has given believers to ward off the insidious whispers of Shaytān. Washing the face frequently will mean that the eyes will be inclined towards goodness and disinclined to evil. Doing masah often will mean that if confronted with temptation, the mind will decide against it, and when encountering goodness it will decide to acquire it. As the hands and feet – the servants of the mind – are also washed frequently they will support and obey the mind. This is why it has always been the habit of the sulahā (pious predecessors) to remain in the state of wudū at all times. They not only do wudū for salāh or tilāwah, but renew it whenever it breaks.

A special effort should be made to also retire to sleep in the state of wudū. Ḥaḍdrat Shaykh Mawlānā Muhammad Zakariyyā rahimahullāh explains that doing wudū before sleeping wards off bad dreams and Shaytānī whispers during the night, and if combined with the recital of Āyat-ul-Kursī before sleeping, then all the better.

Tahiyyat-ul-Wudū

We should also make a habit of performing two raka‘āt of Tahiyyat-ul-Wudū after completing wudū, as long as it is not a makrūh time to offer salāh and there is enough time before the fard salāh. After Rasūlullāh sallallāhu ‘alayhi wasallam returned from mi‘rāj he asked Bilāl radhiyallāhu ‘anhu, “O Bilāl! Tell me in which of the actions you have done in Islām you have the most hope of reward, for truly, I heard the sound of your footsteps ahead of me in Jannah?”

Bilāl radhiyallāhu ‘anhu replied, “I have done no action that I have more hope in than that whenever I do wudū, any time in the day or night, I perform as much salāh with that wudū as Allāh ta‘ālā has ordained for me.” (Al-Bukhārī)

Attentiveness During Wudū

To derive the greatest benefit from wudū we must do it with understanding, concentration and attentiveness. When Imām Zayn-ul-‘Ābidīn rahimahullāh (the son ofHusayn ibn ‘Alī radhiyallāhu ‘anhu) used to sit down to do wudū, his demeanour would change and he would turn pale. Once, someone asked the cause of the change and he explained that when commencing wudū the realisation would dawn that it is time to stand in the court of the Almighty, and thus his heart would be weighed down by a sense of awe at the Greatness and Majesty of Allāh ta‘ālā.

Our pious predecessors would do wudū with the realisation that they were about to present themselves in the court of the Almighty. They would start preparing for salāh up to an hour beforehand, and utter beautiful supplications during the various stages of wudū, remaining mindful of Him from beginning to end. They would enter the masjid with that attentiveness, offer Tahiyyat-ul-Masjid and the sunnah salāh and then sit in anticipation of the fard salāh, neither looking this way nor that, completely engrossed in the remembrance of Allāh ta‘ālā.

Imagine the connection with the Almighty they would have established when they would finally stand for the fard salāh and say Allāhu Akbar! Shaykh Fadl-ur-Rahmān Ganjmurādābādī rahimahullāh used to say that when placing his forehead on the ground in sajdah, he would feel like never lifting it up again, and he would feel he had placed his head in the lap of Allāh ta‘ālā, and Allāh ta‘ālā was stroking his head with affection. That is why when our pious predecessors would finish salāh they would not feel like leaving the masjid.

It is sad to say that our condition is very different. When the time for salāh approaches we rush through wudū and rush to offer salāh, which we regard as a burdensome duty. Even while doing wudū, our minds are occupied with worldly matters, or we chat and laugh. And after salāh we rush out of the masjid.

May Allāh ta‘ālā instead grant us the ability to follow in the footsteps of our pious predecessors by giving wudū an important place in our lives, and doing it frequently and with attentiveness.

© Riyādul Jannah (Vol. 25 No. 4, Apr 2016)

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Shaykh Saleem Dhorat

Du‘ā – A Great Gift

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

 As believers, we all have a deep yearning to attach ourselves to our Merciful and Gracious Creator. Even the sinful aspire to do something that will please their Master and bring them closer to Him. Out of His sheer Grace and Mercy, Allāh ta‘ālā has created many ways for us to acquire this closeness. One of these is du‘ā.

Du‘ā holds special significance among the many important and spiritually uplifting forms of worship we have been bestowed with. It is an act extremely liked by Allāhta‘ālā as it represents the height of humbleness and submission to the Creator. It is for this reason it has been termed the ‘essence of ‘ibādah’ and even simply ‘‘ibādah’. Rasūlullāh sallallāhu ‘alayhi wasallam states:

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

Du‘ā is ‘ibādah. (At-Tirmidhī)

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

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

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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

© Riyādul Jannah (Vol. 23 No. 11, Nov 2014)