Category: Shaykh Saleem Dhorat

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Shaykh Saleem Dhorat

Spending to Success

by Hadhrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Rasūlullāh sallallāhu ‘alayhi wasallam said:

Sadaqah does not decrease wealth. (Muslim)

We learn from this hadīth that no one will ever suffer financial loss due to spending in the path of Allāh ta’ālā. This principle is absolute. Financial experts and economists may not agree, but the words of Rasūlullāh sallallāhu ‘alayhi wasallam can never be wrong. The intellect says that spending, whether in sadaqah or for worldly matters, decreases one’s wealth. It calculates that someone with £1,000 who spends £100 on helping an orphan or widow, or on building a masjid, will be left with £900, so spending decreases wealth. However, sadaqah does not decrease wealth, and the thought that it does comes from Shaytān, and is in direct contradiction to the teachings of Rasūlullāh sallallāhu ‘alayhi wasallam.

Shaytān’s Promise

This ploy of Shaytān has been described in the Qur’ān:

 

Shaytān promises you poverty, and commands you to indecency… (2:268)

When dealing with people who are not particularly religious, Shaytān scares them with the threat of poverty and tries to persuade them not to spend in the path of Allāh ta’ālā at all. The approach he takes with religious people is to persuade them to spend only what is obligatory, arguing that anything beyond that would lead to poverty. He asserts that zakāh, which is fard, is already a drain on resources, so giving voluntary sadaqah will only incur a further decrease in wealth. Furthermore, he reminds them of their other religious financial obligations, like spending on their families etc. in an attempt to discourage them from spending voluntarily in the path of Allāh ta’ālā.

Shaytān will exert his energies to stop a person spending a mere £5 towards the construction of a masjid, scaring him with thoughts of poverty, yet he will allow the same individual to happily squander £50 in the marketplace, as he has no interest in preventing him from doing so. He stops believers spending in ways that bring the pleasure of Allāh ta’ālā, and encourages them to indulge in isrāf – being extravagant and wasteful with money – as it brings the displeasure of Allāh ta’ālā.

It is therefore essential that we do muhāsabah (self assessment) at every step in case our approach to spending is actually lowering our value in the eyes of Allāh ta’ālā, curbing our spiritual and religious progress and pleasing Shaytān.

Allāh ta’ālā’s Promise

…And Allāh promises you forgiveness from Himself and Abundance; and Allāh is All-Embracing, All-Knowing. (2:268)

While Shaytān promises only one thing, poverty, Allāh ta’ālā promises two: forgiveness and an increase in wealth. The first of these is a blessing that secures success in the hereafter, and the second brings ease in the world.

If £1 is spent in the path of Allāh ta’ālā, the minimum He will give in return to the giver is £10, a tenfold increase. Thereafter, Allāh ta’ālā increases the return by whatever multiple he wishes, up to seven hundred times and beyond, depending on the level of sincerity with which sadaqah is given and the difficulties borne by the giver. Someone who only has £100 and gives £1 makes a bigger sacrifice than someone who has £1,000 and spends £1; if the latter is rewarded tenfold with £10, the former will be rewarded with even more.

The Return on Sadaqah

In fact, Allāh ta’ālā has appointed an angel who supplicates night and day:

O Allāh, bestow a [good] return on the spender. (Al-Bukhārī)

The manner in which Allāh ta’ālā, through His wisdom, gives this return can take a number of forms:

  1. Allāh ta’ālā rewards the giver with an actual increase in wealth, either straight away or after some time.
  2. When someone who is well-off spends in sadaqah, Allāh ta’ālā may not give the return to him, but instead He may give it to a needy member of his offspring in the future.
  3. By giving sadaqah Allāh ta’ālā protects the giver’s remaining wealth from future loss, and this is a return in itself. For example, a person was going to suffer a loss of £1,000, but by giving £200 sadaqah he is protected from that loss. He has, in effect, been given £800.

Become a Skilled Spender

Moreover, Allāh ta’ālā will reward the person in the hereafter too and will multiply his reward according to the same principles mentioned above, i.e. if a person spends £1 , Allāh ta’ālā will reward him for spending at least £10, and thereafter more according the level of sincerity and sacrifice.

Allāh ta’ālā uses a beautiful example to illustrate how He multiplies the reward for spending in His path:

The example of those who spend in the way of Allāh is just like a grain that produced 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)

Allāh ta’ālā compares the reward of spending in His path to planting a single grain, which produces a plant bearing seven hundred grains. Allāh ta’ālā repays a person who spends with sincerity in His path and patiently bears any difficulties involved, by giving a reward in the hereafter equal to having spent seven hundred times the amount that was actually spent. Further, at a time of His choosing He rewards the giver with seven hundred times the original amount in this very world. And that is not all: Allāh ta’ālā gives even more when He wills.

Allāh ta’ālā’s use of a similitude in this verse, instead of just saying that He will give a seven-hundred-fold reward, provides us with a number of important lessons related to spending in the path of Allāh ta’ālā:

  1. A seed will only germinate and grow if the ground it is sown in is fertile. Similarly, sadaqah will only produce reward and an increase in wealth if it is spent on a proper and deserving cause.
  2. The seed must not be rotten but must be healthy and sound. Similarly, the wealth given in sadaqah must not be harām, but must have been acquired by halāl means.
  3. The person sowing the seed must be proficient in planting. He must know how to plough the ground, how deep to sow the seed, how to water it etc. Similarly, the person giving sadaqah must be proficient in the masā’il related to spending.

So sadaqah will only produce a seven-hundred-fold harvest when the ‘ground’ and the ‘seed’ are sound and the giver is a competent ‘farmer’. And it is only then that sadaqah will be a true investment for the future.

May Allāh ta’ālā grant us all the ability to spend in His path and earn the vast rewards He has promised in both worlds. Āmīn.

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Shaykh Saleem Dhorat

The Path to Purification

The Sharī‘ah is divided into two parts: external and internal. The department of Sharī‘ah relating to external deeds like salāh and zakāh is called ‘fiqh’, while the one dealing with internal feelings and states of the heart is called ‘tasawwuf’. Both are commands in the Qur’ān. Thus, while commanding salāh and zakāh, the Qur’ān also commands gratefulness and love of Allāh ta‘ālā, and condemns the evil of pride and vanity.

Similarly, in the books of hadīth, along with the chapters on ‘ibādāt, trade and commerce, and marriage and divorce, are to be found the chapters on riyā (showing off), takabbur, hasad, sabr, shukr etc. These commands are as much a mandatory requirement as the ones dealing with external deeds.

On reflection, it will be realised that all the external deeds are designed for the reformation of the heart. That is the basis of success in the hereafter, while the despoiling of the heart is the cause of total destruction. This is precisely what is known in technical terms as tasawwuf. Its focus is tahzīb-al-akhlāq (the adornment of character); its motive is the attainment of Divine Pleasure; its method is total obedience to the commands of the Sharī‘ah.

Tasawwuf is the soul of Islām. Its function is to purify the heart from the lowly, bestial attributes of lust, evils of the tongue, anger, malice, jealousy, love of the world, love of fame, niggardliness, greed, ostentation, vanity, deception etc. At the same time, it aims to adorn the heart with the lofty attributes of repentance, perseverance, gratefulness, fear of Allāh ta‘ālā, hope, abstinence, tawhīd, trust, love, sincerity, truth, contemplation etc.

To diagnose and treat the diseases of the heart normally requires the help of an expert mentor or shaykh. Here are the qualities of a good shaykh:

1. He possesses necessary religious knowledge.

2. His beliefs, habits and practices are in accordance with the Sharī‘ah.

3. He does not harbour greed for worldly wealth.

4. He has himself spent time learning from a good shaykh.

5. The scholars and good mashā’ikh of his time hold a good opinion about him.

6. His admirers are mostly from among the people who have good understanding of the religion.

7. Most of his followers follow the Sharī‘ah and are not seekers after this world.

8.  He sincerely tries to educate and morally train his followers. If he sees anything wrong in them, he corrects it.

9. In his company, one can feel a decrease in the love of the world and an increase in the love for Allāh ta‘ālā.

10. He himself regularly performs dhikr and spiritual exercises.

In searching for a shaykh, do not look for his ability to perform miracles (karāmāt) or to foretell the future. A very good shaykh may not be able to show any miracles. On the other hand, a person showing supernatural feats does not have to be a pious person, or even a Muslim. The prominent Shaykh Bayazid Bustami says: ‘Do not be deceived if you see a performer of supernatural feats flying in the air. Measure him on the standards of the Sharī‘ah.’

When you find the right shaykh, and you are satisfied with his ability to provide spiritual guidance, you perform bay‘ah or pledge. This is a two-way commitment; the shaykh pledges to guide you in the light of Sharī‘ah and you pledge to follow him.

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Shaykh Saleem Dhorat

Spiritual Illnesses

A human has two aspects to his life: physical and spiritual. The physical aspect is related to the body and the spiritual aspect is related to the soul. Both aspects are vulnerable to illnesses. Just as the body can suffer from physical ailments such as cancer, TB, fever, headache, etc., the soul can also suffer from spiritual illnesses, such as riyā (ostentation), takabbur (pride and arrogance), hasad (jealousy), lack of sabr (patience), lack of shukr (gratitude), love for fame and wealth, etc. Both aspects are very important for us because just as physical health is important in order to ensure an enjoyable life, similarly, spiritual health is also vital to secure a peaceful mind and a heart full of contentment. In fact, spiritual health is far more important because the everlasting success in the Hereafter depends solely upon it. However, the concern shown towards the two is very different.

When we are afflicted with a physical illness, we will have great concern. However, when it comes to spiritual illnesses, no concern whatsoever is shown. Whereas, in reality, more concern should be shown for our spiritual health for the following reasons:

1.   To treat a physical illness is sunnah; whereas, to treat a spiritual illness is necessary.

2.   If a person bears a physical illness with patience it is a means of expiation for his sins; whereas, spiritual illnesses lead to good deeds being washed away.

3.   The detrimental consequences of a physical illness will come to an end upon death; whereas, the evil result of a spiritual illness will begin upon death for eternity.

4.   If a person dies with a physical illness, he will be granted shāhādah; whereas, spiritual illnesses will jeopardise the Hereafter altogether.

Despite this, we do not see the necessary and required concern. This is in stark contrast to physical illnesses, when we will not even tolerate a slight headache or cold without resorting to medication!

Now that we have understood the severity of spiritual illnesses, let us exert every effort to keep ourselves spiritually healthy. In order to do this, the following guidelines will be of immense benefit inshā’allāh:

1.   Find a qualified Shaykh and associate yourself to him. Continually inform him of your spiritual condition, referring to him regarding spiritual illnesses and their cures, and follow his instruction to the best of your ability.

2.   Make constant du‘ā to Allāh ta‘ālā that he eradicates spiritual illnesses from the heart, for in reality He is the real healer of the illnesses. The Prophet sallallāhu ‘alayhi wasallam would recite this du’ā:

“O my Rabb, grant taqwā to my nafs and purify it; You are the Best Purifier and You are its Guardian and Master.” (Ahmad)

3.   Keep a close eye on yourself, constantly assessing the condition of the heart, throughout the day. If time is set aside for a daily assessment of the full day, it will go a long way to help recognise spiritual illnesses.

4.   Once a particular spiritual illness is recognised, read up on the evil consequences and punishments of the illness, so that concern is created which will then serve as a barrier from continuing with it. It will also encourage contacting the Shaykh and following his guidance.

5.   Adopt pious company, especially that of your Shaykh; and refrain from wrong company.

6.   Stay in a pious environment, refraining from an evil one.

7.   Perform excessive dhikr. This can be in the form of:

•     Adhkār prescribed by your Shaykh.

•     Recitation of the Glorious Qur’ān, preferably one juz per day.

•     Supplications of the Prophet sallallāhu ‘alayhi wasallam for prescribed actions and situations. For example, the du‘ās before entering and at the time of leaving the masjid, before and after eating, etc.

•     Adhkār encouraged by the Prophet sallallāhu ‘alayhi wasallam. For example, the Prophet sallallāhu ‘alayhi wasallam says in a ḥadīth:

“Two words which are loved by Ar-Raḥmān, light on the tongue and weighty on the scales are:

Subhānallāhi wa bi hamdihī Subhānallāhil ‘Azīm.” (Bukhārī)

Similarly, in a another ḥadīth, the Prophet sallallāhu ‘alayhi wasallam says, “Whoever recites (the following) a hundred times in  a day, will get the reward for emancipating a hundred slaves, a hundred virtues will be written in his account, a hundred sins will be forgiven, and it shall be protection for him from Shayṭān for that day until evening. None shall surpass him in virtue on that day other than he who recites this more than him:

Lā ilāha illa llāhu wahdahū lā sharīka lahū lahul mulku wa lahul hamdu wa huwa ‘alā kulli shay’in qadīr.” (Bukhārī)

If we understand the severity of spiritual illnesses, make a concerted effort to cure ourselves from them, and follow the guidelines above, we will inshā’allāh see ourselves spiritually healthy. May Allāh grant us the tawfīq.

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Shaykh Saleem Dhorat

What to do at the Time of Natural Catastrophes

by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh

Everyone is aware of the devastation that natural disasters bring with them. Many lose their lives, hundreds of thousands lose relatives, entire communities are wiped out and countless buildings and properties are destroyed. Thousands, even millions are left homeless, having lost everything they once owned, living under open skies with nothing to eat and cover themselves with. Even after the calamity has subsided, the death toll continues to increase with the spread of disease.

When calamities strike, we often think about our roles and responsibilities, as human beings and as Muslims. It is unfortunate that for most of us, it takes such calamities to make us reflect on the Power and lofty Attributes of Allāh ta‘ālā. Rather than expressing shallow sorrow and a momentary shock, there are a few points that we need to reflect and act upon, so that events like these can cause us to become better Muslims for the rest of our lives:


1. Allāh ta‘ālā is the Hākim (The Supreme Ruler) and the Hakīm (The Most Wise)
First of all, one has to reaffirm in one’s mind and heart that whatever happens, whether good or bad in appearance, is according to the Wish of Allāh ta‘ālā. Allāh ta‘ālā is Hākim i.e. He has Power over everything. Every single particle in the whole universe is under His Control. The turning of the leaf in the air while it is falling from the tree, to the up turning and shaking of the earth itself, as in the case of an earthquake, everything is in His Absolute Control. The commands, wishes and controls of everyone else are subjugated to His Command and Governance. The varied circumstances that one observes or experiences in one’s life are also in His total Control.

There are many incidents and events in a person’s life, during which one hopes for a positive outcome through worldly means e.g. when a relative is seriously ill we can hope for recovery by consulting a specialist, along with our belief that only that will happen which Allāh ta‘ālā has ordained. Nevertheless we take the help of worldly means to satisfy ourselves and try to rectify the situation to the best of our ability.

However, when faced with natural disasters like storms, earthquakes and floods, there is no hope of any worldly means which we can employ to circumvent, overcome or prevent re-occurrence of such situations. Such natural disasters are entirely in the Control of Almighty Allāh and we are forced to acknowledge that. Indeed as Muslims we should never have disregarded and ignored the Absolute Power of Allāh ta‘ālā and it should have been reflected upon in our day to day actions and deeds.

However, it is comforting to know that Allāh ta‘ālā is not only the Hākim (The Supreme Ruler) but He is also the Hakīm (The Most Wise). Allāh’s ta‘ālā Governance of the universe is unlike that of worldly rulers. His Control and Governance is full of Supreme Wisdom and Divine Justice. Hence even in natural disasters, there is the hidden Wisdom of the Almighty, which may not be apparent to our physical eyes.


2. Turn Towards Allāh ta‘ālā in Repentance
Every person, during such times should turn towards Allāh ta‘ālā with humbleness, faith and genuine repentance. According to the Sharī‘ah, common and open disobedience of Allāh ta‘ālā is one of the many reasons for the cause of calamities like earthquakes. When the land is overloaded with the disobedience of Allāh ta‘ālā, earthquakes from beneath and violent storms from above are commonplace. There are various scientific explanations as to why natural disasters occur, however the underlying facts point towards ‘how’ they happen and not ‘why’ they happen. The answer to ‘why’ and ‘when’ and even to ‘how’, in reality, remains with Allāh ta‘ālā. An answer to ‘why’ has been revealed in the Qur’ān:

(Corruption and) Mischief has appeared on land and sea because of what the hands of men have earned, that He (Allāh) may give them a taste of some of their deeds in order that they may turn back (from evil).  (30:41)

Incidents like these are, as it were, ‘wakeup’ alarm calls from Allāh ta‘ālā. Allāh ta‘ālā in His Infinite Mercy is jolting us through such incidents, so that we may mend our ways and reflect on our transgressions and as a result rectify ourselves before it is too late. Allāh ta‘ālā has revealed to his beloved Prophet sallallahu ‘alayhi wasallam, that as long as this Ummah continues to repent for their wrong-doings, He will not punish them through calamities. Incidents like these should not be viewed with some momentary sympathy or investigated out of curiosity, but treated strictly as a reminder to wake up and reflect on our lives of disobedience. The way Allāh has the Power to cause calamities in any part of the world, He also has the Power to cause a catastrophe here, in this very city, in the very vicinity of our homes.

Hence it is absolutely essential for Muslims, not just from the affected regions, but from all over the world, to turn towards Allāhta‘ālā. They must direct all their attention towards Him and reflect on their lives to find out where the Commands of Allāh ta‘ālā are being violated, then sincerely repent and resolve to adorn their future lives with taqwā, abstain from the disobedience of Allāhta‘ālā, and observe His Commands.


3. Pray for the Afflicted
Our beloved Prophet sallallahu ‘alayhi wasallam has commanded us to support and help the victims of calamities, whether they be Muslims or otherwise. The best and the most valuable support and help is to make du‘ā i.e. sincere prayers for the wellbeing of the victims. Du‘ā is a very powerful and potent means, which is available to each and every one of us, the one with worldly resources as well as the one without. Hence one should sincerely pray for the well being of the victims. One should pray that Allāh ta‘ālāgives them strength, patience and comfort and that He protects and guides them through these critical times and provides rapid recovery from their physical, mental and spiritual wounds. Only Allāh ta‘ālā has the ability to provide the things asked for in the above prayers. No amount of worldly means will provide for the loss that has been suffered by the victims.

It is difficult to comprehend or empathise with the situation of the victims. Scores of them have death hovering over their heads while their dead family members lie beside them. Thousands of dead bodies are piled up like logs unable to receive a proper burial. Thousands of people have lost their sons and daughters and thousands of young children have become orphans. Only prayers will help those people. So take out some time from listening to the news, reading newspaper reports and chatting about the events and bow down to Allāh ta‘ālā, and pray sincerely and earnestly (after making repentance) for the victims of the calamity. The victims certainly deserve our prayers, to say the least. It is their right over the entire Muslim community.

It is also worth mentioning that it will be a gross transgression for anyone to forget their own deeds and start judging the victims, claiming their misdeeds to be the reason for the calamity. We are in no position to do that. Besides, this will be tantamount to trying to guess the ‘Hikmah’ (Wisdom) of Allāh! Therefore we should refrain from uttering such words.


4. Donate Generously
For people far from the afflicted region, the next best thing that they can do to help and support is to provide financial and material help. The victims have lost everything, their homes and the shelter above their heads, their entire belongings and their livelihoods. There is an immediate need to provide shelter (as a protection from the cold nights), food and clothing. There is also a dire need to provide them with medication and other medical accessories and supply them with clean water and sanitation.

Alhamdulillāh, Allāh ta‘ālā has given us abundantly, more than we need. We do not have to sacrifice our daily food or clothing in order to donate towards the cause. I request all my brothers and sisters to reflect upon the material blessings that Allāh ta‘ālā has bestowed upon us, despite our not being deserving of them, and donate generously for the victims of this calamity. There are people out there, among the victims, who, until yesterday, were the patrons of or contributors towards charities themselves, and had donated profusely. Now, having lost everything, they are in need of charity themselves. Allāh ta‘ālā will inshā’allāh look favourably upon our generosity and remove future calamities awaiting to befall us. The Prophet sallallahu ‘alayhi wasallam has mentioned:

Truly sadaqah extinguishes the Wrath of Allāh and saves from an evil death. (Tirmidhī)

So, as human beings, and more so as Muslims, we should not let this suffering continue without providing help and support according to our individual capabilities. Do not wait for your zakāh to become due to make a donation. The need of the situation demands that we donate everything that is in our possession, even if that means undergoing hardships ourselves. However, since Allāh ta‘ālā has blessed us with adequate wealth we know that we can donate sufficiently without having to undergo such troubles. We should spend abundantly and generously, as generously as Allāh ta‘ālā has provided for us. Remember, whatever we will spend, we will do so from that which Allāh ta‘ālā has given us. It is His Money we will be spending to relieve His Creation. The Prophet s said:

All creatures are the dependants of Allāh. The most beloved to Allāh from all Creation is he who treats His dependants the best.  (Bayhaqī)

Therefore give as much as you can. This is not a time to wait for someone to come and knock at your door. Go out looking for reliable organizations and charities with correct channels, so that your money reaches the genuine victims and fulfills their needs.

May Allāh ta‘ālā give us the guidance to learn a lesson from such calamities and grant us the resolve to change our lives for the better. May Allāh ta‘ālā also give us the tawfīq to pray for the victims and to donate generously. Āmīn.

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Shaykh Saleem Dhorat

Etiquettes of the Mobile Phone

by Shaykh MawlānāMuhammad Saleem Dhorat hafizahullāh

Islam has never been opposed to advancement. However, certain advancements are such that together with their benefits come much harm. Whilst mobile technology and the mobile phone in particular has revolutionised the way we live, it is important that we utilise such technology appropriately.

Crude Manners
It is important to realise that there are certain etiquettes of speaking on the phone. For example when calling someone, many people do not first ask the person they are calling whether it is convenient for them to speak at that very moment. They simply begin a long conversation without any regard for the inconvenience they cause the person they have called. There are yet others who, whilst in the company of others, answer phone calls and begin to casually converse with whoever has called them. Doing this is akin to turning your face away from those in your company whilst in the middle of a conversation and engaging in conversation with someone else without any explanation or apology to the first. Such behaviour is indeed inappropriate and a reflection of crude manners.

Robber of Time
The mobile phone, whilst being a very useful item, can prove to be a robber of time too. People feel obliged to utilise the free minutes and texts they have within their contract. If one has an allowance of 500 minutes or 500 texts within his talk plan, it is not necessary to utilise all these minutes or texts. By calling people or texting them only to use up the allowance, we are wasting valuable time which could have been utilised in productive activities.

Text Messages
Nowadays, many people send ‘Jumu‘ah Mubarak’ texts every week to friends and associates. The contents of many of these texts are not authentic and sometimes not in line with Islamic teachings. One needs to be cautious before forwarding any message of this nature. Many people forward these messages just because they apparently sound good irrespective of the message being incorrect. Do not forward any message until you are sure of its authenticity.

If you are keen to propagate the beau­tiful teachings of Islam by using the text facility then make sure it is something beneficial, correct and authentic. Moreover, the day of Jumu‘ah should not be fixed for this; any day and every day should be made mubarak by conveying a piece from the teachings of our beautiful dīn.

Name at the End of Text
Whenever you send a text message, it is important to write your name at the end of the text, because it is possible that the person you are texting has not saved your number on his mobile. As a result, he will be confused and inconvenienced when he receives the text due to not knowing who the sender is.

In The Masjid
When attending the masjid one should switch off his mobile. Failure to do so will result in one being disrespectful to the house of Allāh as well as being a means of disturbance to others if the phone were to ring. It is prudent not to even leave the phone in vibration mode. In this situation if the phone were to receive a call during salāh, not only will it divert the phone owner’s attention it will also disturb the person next to him. Many people immediately after the completion of salāh check their phones for possible missed calls or messages. This shows that although one was physically standing in the court of Allāh, mentally he was elsewhere. Thus we should switch our phones off before entering the masjid and not pay attention towards them until we leave.

Haram Sharīf
Many people would not even dream of answering a phone call whilst in the masjid when they are in their localities. However we observe the very same people freely using the mobile phone in the Haram Sharīf in Makkah and Madīnah. One should make a firm resolution and refrain from this for this leads to neglect and many other wrongs whilst in blessed places.

Musical Ring Tones
We should make sure that we have an appropriate simple ring tone on our mobile phone. To keep a musical ring tone is harāmas the playing of music, or being a means of it being played is a sin. It is quite unfortunate that even when in Haramayn Sharīfayn whilst performing tawāf or presenting salām to the Prophet sallallāhu ‘alayhi wasallam, the musical tones of mobile phones are heard. This is harām and a major sin. Safeguard yourself from such things that distance you from the Creator.

‘Islamic’ Ring Tones
The adhān, salām, tilāwah of the Glorious Qur’ān, nāt and nashīd are used as ring tones by many on mobile phones. The adhān has a set time and a purpose and should only be announced at the time for the stipulated purpose. Salām also has a specific purpose which is to greet one another. The Glorious Qur’ ān is the word of Allāh and has been sent for guidance of mankind. The Shari’ah has stipulated many rulings in regard to this great book. Nāt and nashīd are recited to inculcate and increase the love for our beloved Prophet sallallāhu ‘alayhi wasallam in our hearts. None of these should be used to inform us that someone is calling us. This is disrespectful. One should merely keep a simple ring tone for this purpose.

How Many Rings?
If when ringing someone one finds that the phone cuts off after a few rings or diverts to an answering machine, then the caller may try again. One should retry a maximum of three times for it may be that the person was busy and as he approached the phone it stopped ringing and thus he was unable to answer. However, there are some phones that do not divert or cut-off and keep ringing. In such cases the caller should let it continue ringing for that duration which would be considered normal,approximately ten rings. If the call is not answered then put the phone down because not answering indicates that the person is either occupied or does not wish to speak. Do not cause inconvenience by compelling.

Mobile and Teachers
It is not permissible for teachers at madrasah or school to use the mobile during their working hours, for the madrasah and the school has purchased that time from them. This time does not belong to them; it has become the property of the employing establishment.

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Shaykh Saleem Dhorat

Hāfiz Ibrāhīm Dhorat rahimahullāh

by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh

In 1991 Shaykh Muhammad Saleem Dhorat hafizahullāh had to give up his teaching post at Darul Uloom Bury and move back to Leicester, the city in which he grew up. The reason why the respected Shaykh had to return was the demise of his father, Hāfiz Ibrāhīm Dhorat rahimahullāh.

Hāfiz Dhorat rahimahullāh was an extraordinary individual who was well loved and respected by all who knew him. He was from amongst those who held a lofty status in piety. That such a noble soul could exist in the twentieth century, leading a normal life in an inner city environment is proof of the vibrancy and power of Islām, and an encouraging example to the rest of us of how we too can lead exemplary lives.

Shaykh Muhammad Saleem states, “Whatever I am is the du‘ā and tarbiyyah of my late father.”

There follows the translation of the letter sent by Shaykh Muhammad Saleem to the akābirīn who were aquainted with his respected father, informing them of his demise, requesting their du‘ās and recounting some of his noble qualities, that are usually found in the friends of Allāh ta‘ālā.
Bismillāhir Rahmānir Rahīm

Leicester, UK  – Dhul Hijjah 1411

Honourable Hadhrat,

Assalāmu alaykum wa rahmatullāhi wa barakātuh

Praise be to Allāh ta‘ālā that through the blessings of Hadhrat’s du‘ās this servant is in good health, and praying for the goodness and safety of Hadhrat.

With much grief Hadhrat is informed that my respected father, Hāfiz Ibrāhīm Dhorat rahimahullāh departed from this world to meet his Creator at nine o’clock, on the morning of Wednesday 21st Zul Hijjah (3rd July 1991) after 73 years of life. “Truly, we belong to Allāh ta‘ālā, and to Him we will return.”

Because of my respected father’s acquaintance with you, I write this letter, anticipating your du‘ā and passing of reward to the deceased.

Allāh ta‘ālā bestowed my late father with many great qualities. After completing his hifz at Jāme‘ah Husayniyah, the well known dārul ‘ulūm at Rander, he remained in the company of the akābirīn and mashāyikh for a number of years and derived spiritual benefit from them. It was also in his youth that he commenced teaching, a service which he continued rendering up to the time of his demise. He has hundreds of students, of which dozens are huffāz and ‘ulamā. During the last few years, due to frailty, he was not officially attached to any madrasah, but still he would listen to the revision of mature huffāz at his home for hours daily, a practise which continued until a day before he passed away.

Allāh ta‘ālā also blessed my respected father with elevated character and disposition. He would meet young and old with a smile. Having performed wudhū at home he would always be first to greet young and old with salām on the way to the masjid. He had affection and attachment for all the Muslims of the city, and held the ‘ulamā in great respect. He showed great affection and love to youngsters, often giving money to children of ordinary Muslims.

My respected father would share with everyone in their occasions of happiness and grief. If someone’s child became an ‘ālim or acquired a degree or started a business, my respected father would congratulate them and pray for their children. A du‘ā for every child was, “May Allāh ta‘ālā make you a helper of His Dīn and a service to humanity.”

On hearing of someone falling even slightly ill he would personally go to visit them, or at least phone them to ask how they were. An official ID card meant that he had access to the hospital to visit patients at any time. He would arrange a lift and visit the sick in hospital and pray for them. Even if someone called for him at two in the morning he would abandon his sleep and cheerfully get ready and attend the patient, reciting the Qur’ān at their side and reassuring them.

If he failed to encounter any of his friends in the masjid he would ask after them. If it turned out that they had gone out of town he would phone them the next day and good-naturedly complain of their not having informed him! If he learned of anyone going on a journey he would make a point of going to meet them before they departed, and again on their return.

My respected father would never critisize or complain about anyone in front of anyone. He himself maintained ties with all and tried his utmost that other Muslims and associates too stayed united. His heart was always clean with regards to others, and he left this world in that state. Possibly it was this untainted relationship with people that Allāh ta‘ālā liked so much, that in his final week Allāhta‘ālā created the means of meeting his loved one’s and associates in an extraordinary way. The opening of the Tablīghi Markaz in Leicester took place in that last week, which was attended by England’s amīr of the Tablīghi movement. People from all around the city and its environs had gathered and my father stayed at the Markaz from morning till night on both days of the gathering and met with everyone. Then, three days prior to his demise the ‘ulamā from around Leicester met at my father’s house for a meeting concerning Jāme‘ah Hayātus Sālihāt, giving him an opportunity to meet them all and offer them hospitality.

My respected father would attend the lectures of any visiting ‘ālim, young or old, whether from the UK or abroad, even if the talks were organised at distant masājid. He was extremely soft-hearted, often crying at the mention of the ākhirah or the blessed name of Rasūlullāh sallallāhu ‘alayhi wasallam, and people present would acknowledge that the tears were spontaneous and without ostentation. After the lecture he would go forward himself to shake hands with the speaker.

My respected father greeted any newcomer in the masjid, whether he was acquainted with him or not. He would sit with the brothers who came in Tablīgh and listen to them. Two days prior to his demise he submitted his name to go to the ijtimā at Dewsbury for ten days. When the Leicester brothers used to go to other towns, the local ‘ulamā and brothers in Tablīgh would ask about my father and talk of his sincerity, and convey their salāms, an indication that his lofty character was well known and that he was held in esteem throughout the country.

My respected father’s connection with educational establishments also remained till the end. He would collect funds during Ramadhān for many UK and overseas establishments. When he was unable to walk he would sign receipts and send youngsters out to collect money. He would also assist visiting ‘ulamā who were collecting charity funds, keeping them at his residence for weeks on end, sometimes for a whole month. My father would tend to them just as he would to a guest of a couple of days. Two days before he passed away he distributed receipts on behalf of Majlis Khuddām al-Dīn with his own hands.

Whenever a masjid was founded or a Dīni project was initiated in the city, he would attend and perform salāh there, give encouragement and offer his assistance. On the occasion of the completion of Sahīh Bukhāri, he would personally organise transport and arrange a group of a dozen or so people to travel to Dārul ‘Ulūm.

My respected father had much sympathy for ordinary Muslims. In the matter of marriage, he would assist parents in finding a match for their children. Just five days before his demise he was busy in assisting some guests who were staying at a friend’s house to find a marriage partner for a member of the family. Finding a contact in a nearby town, he arranged to take the guests in his own car, and not finding a driver took his son along, who is an ‘ālim. He did not accept any form of remuneration for his efforts from the guests.

My respected father was the sponsor of hundreds of poor people in India. Collecting money from family and friends, he would help them by sending funds during Ramadhān, the two ‘Īds and on the occasion of weddings etc. Up to the very end he was responsible for the fees of many boys and girls studying in madrasahs and schools.

My respected father was extremely selfless and humble. Right until the end he would himself carry out all his own personal tasks. In fact he preferred to serve the members of his family and not accept service from anyone. His simplicity was remarkable. His bedding always remained on the ground and he was completely disinclined to worldly pleasures. In fact, necessary matters aside, he took no interest in worldly matters whatsoever.

My respected father showed immense concern for the young generation, especially since mixed schooling was made compulsory by the state. He used to advise people to establish separate schools and madrasahs for Muslim children in order to safeguard children from the effects of a permissive society. Once, a hospital was put up for sale and when my father became aware of it, he personally went to inspect it and remarked, “This building is highly suitable for a madrasah. If the Muslim community purchases it, I will sell my house and give the money as qarz hasanah, and live in rented accommodation.”

Three days prior to his demise, leading ‘ulamā from within Leicester gathered together and conducted a three hour meeting, which resulted in a plan to establish a boarding madrasah for girls over the age of ten, to be named Jāme‘ah Hayātus Sālihāt. The meeting took place on a Saturday evening, and straight after Maghrib the task of meeting people commenced. After Zhuhr on Sunday he participated in a four hour meeting with the committee of a masjid with regards to the new venture, and after ‘Asr he went to view a hospital that was for sale. Before Zhuhr on Tuesday he participated in an important consultation with some ‘ulamā for an hour, but before ‘Asr his health was failing. By Wednesday he had left this world and entered into the Mercy of Allāh ta‘ālā.

Ma‘mūlāt (Practices):

My respected father was always punctual with his Tahajjud, Ishrāq, Salātud Dhuhā, Awwābīn and salāh with congregation. Daily he would recite a minimum of three juz of the Qur’ān, and adhere to his routine of reciting from Al-hizbul A‘zam, Munājāte Maqbool, Dalā’ile Khayrāt, Awrāde Fat’hīyah, Qasīdah Toobā, Salāt and salām and others. In the event of going on a journey, he would complete recitation of the Qur’ān in the morning and take the other books with him in a bag, completing his ma‘mūlāt on the way.

He would always remain with wudhū, his tongue was always moist with the dhikr of Allāh ta‘ālā and he would shower everyone with du‘ās.

Journey to the Akhirah:

Even on the day before he passed away he walked to the masjid to perform all his salāh. He remained in the masjid from ‘Asr to ‘Ishā, and confided to his dear friend, Shaykh Gora, “I feel a light weight on my chest. On the way to salāh I had to sit down, and I have arranged for a car to take me home after ‘Asr. But now I don’t think I will go home, my heart feels so attached to the masjid.”

After ‘Asr, Fadhā’ile Hajj was being read – the part about Madīnah Munawwarah and Masjid Nabawi. As he listened he would say, “Allāh, Allāh,” indicating that he was being greatly affected by the reading. After the reading he met some friends, and made casual mention of his pain, but thereafter carried on talking as if he was perfectly healthy. No one could even tell that he was not well.

After Maghrib Salāh, he sat for the tafsīr of the Qur’ān, and after offering ‘Ishā Salāh he left the masjid and walked home. After completing his ma‘mūlāt he retired to sleep. He attended Fajr Salāh with jamā‘ah and after completing his ma‘mūlāt and Ishrāq retired to sleep.

At nine in the morning, when my mother tried to wake him up she realised that he had passed away. Shortly, the doctor arrived and certified the death, and then the news spread throughout the country and abroad. First of all, the city’s ‘ulamā arrived. My teacher, Shaykh Yusuf Motala hafizahullāh was unable to travel due to illness, but he consoled me and gave me advice over the phone. Shaykh Hāshim, Mufti Shabbīr and other senior teachers hafizahumullāh participated in the janāzah.

Bathing to Burial:

We brothers and the local ‘ulamā performed the ghusl, during which everyone exclaimed aloud that Hāfiz Saheb is smiling! Everyone just stared for a few minutes. It was apparent that he had left this world smiling.

Within five or six hours hundreds of huffāz and ‘ulamā and thousands of Muslims, local and from outside Leicester, had gathered. At four in the afternoon Shaykh Hāshim Patel hafizahullāh, the khalīfah of Shaykh Muhammad Zakariyyā rahimahullāh, led the Janāzah Salāh in an open field. Leicester had not witnessed such a large gathering in a janāzah before. With tear-filled eyes, my father was finally lowered into his grave. The whole process took only a few hours, which is unusual in light of council regulations in this country. Due to its swiftness, many people were unable to participate in the janāzah. As they got to hear the news, people would offer their condolences over the phone and state that they had conveyed reward to the deceased.

The students of Dārul ‘Ulūm Bury also had great affection for my father. Even before the burial they had recited Qur’ān and conveyed the reward to my father. People are still coming to offer their condolences until late at night. The Kalimah Tayyibah has been repeated tens of thousands of times to pass on the reward. Within these twenty-four hours dozens of telephone calls of condolence have been received from the UK and abroad.

After observing all this we get some idea of the acceptance Allāh ta‘ālā has granted my respected father, and the grief of parting from such a compassionate benefactor is somewhat lessened.

We are five brothers in Britain and one in India, and four sisters who are comfortable in their own homes, by the Grace of Allāhta‘ālā. Four brothers have memorised the Glorious Qur’ān. Through the blessing of my father’s du‘ās, I graduated from Dārul ‘Ulūm Bury, and by the Grace of Allāh ta‘ālā I am at present teaching ‘ālim classes in the same institute. My younger brother Hāfiz Ismā‘īl is graduating this year. Caring for our mother is now our responsibility.

I humbly request Hadhrat and Hadhrat’s associates that they send reward and make special du‘ā for my respected father. May Allāh ta‘ālā grant him Jannatul Firdaws, fill his grave with light, enter him into His mercy, accept his good deeds, bring out his excellent qualities in his children too and fulfil the noble hopes and wishes he had. Āmīn.

Wassalām
(Shaykh) Muhammad Saleem Dhorat hafizahullāh

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Shaykh Saleem Dhorat

Love and Reverence for the Prophet Sallallāhu ‘Alayhi Wasallam

by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh

Whenever the blessed name of our beloved Prophet 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 nabī (durūd); whenever the following verse would be recited in the khuṭbah, everyone would read some formula of salāh ‘alan nabī:


Truly, Allāh and His angels send blessings 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 nabī as this is an action performed by both Allāh 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 nabī 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 a dars (lesson) on the Qur’ān or ahādīth, 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 nabī; thereafter, every time, in the same gathering, whenever the blessed name is mentioned it is mustaḥab (desirable) to read salāh ‘alan nabī each time.

What Love Dictates

Remember, love and reverence for the Prophet sallallāhu ‘alayhi wasallam dictates that even if the sharī‘ah had not stipulated that salāh ‘alan nabī 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 nabī. There are many formulae for salāh ‘alan nabī. 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 Muhaddithūn 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 the mentioning of the blessed name so that we can say salāh ‘alan nabī.

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 ‘Muḥammad’ 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 Prophet sallallāhu ‘alayhi wasallam. What does this show regarding our love and reverence for our beloved Prophet sallallāhu ‘alayhi wasallam?

Writing the Durūd

I remember when I was a student in Dār-al-‘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 nabī 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?

Nothing but Benefit

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

1.     Allāh ta‘ālā sends ten mercies upon a person who recites salāh ‘alan nabī 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 nabī 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-al-Hadīth, Shaykh, 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 nabī.

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

Daily Practice

Finally, the great shaykh, Shaykh Mawlānā Rashīd Aḥmad Gangohī rahimahullāh would instruct that salāh ‘alan nabī be read a minimum of 300 times daily by every Muslim. In the beginning, we could read the shortest formula of salāh ‘alan nabī mentioned above. After that we should try to recite salāh ‘alan nabī with the most virtuous salāh ‘alan nabī 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 nabī in abundance and have true love and reverence for our beloved Prophet sallallāhu ‘alayhi wasallam.

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Shaykh Saleem Dhorat

Shaykh Muhammad Saleem Dhorat (Hafidhahullah)

 http://www.idauk.org/

Shaykh Muhammad Saleem Dhorat (Hafidhahullah) was born on the 7th of November 1962 in Bhoria; a small, rural village in India and from a very young age displayed the signs of piety, trustworthiness, zeal for knowledge and concern for humanity for which he is now well known.

Shaykh Muhammad Saleem Dhorat (Hafidhahullah) arrived in England in 1973 at the age of 11 with his mother and siblings to join his father, Hafiz Ibraheeem Dhorat (Rahmatullahi alayh). Shaykh’s father was serving as an Imam in Leicester

In 1980, Shaykh Muhammad Saleem (Hafidhahullah) Dhorat enrolled to study Islamic Theology at Darul Uloom Al Arabiyah Al Islamiyah which is based in Bury, Lancashire and at that time it was the only institute of its kind in the United Kingdom.

Shaykh Muhammad Saleem Dhorat (Hafidhahullah) after Graduation

After graduating with honours, Shaykh Saleem Dhorat remained at the Darul Uloom for a further five years as a lecturer: a testimony to his academic brilliance and capability. He taught books such as Usulus Shashi, Hidaayatun Nahw, Mirqaat, Hidaayah and the well known book of Hadeeth, Riyaadus Saliheen.

In 1991 Shaykh Muhammad Saleem Dhorat (Hafidhahullah) founded the Islamic Dawah Academy to help people, especially the young, undertsand the teachings of Islam. Initially starting from his home, the Academy has now grown to provide religious guidance, information and courses, advice services, da’wah amongst non-Muslims, youth activities and publications. It regularly holds talk and tours for visiting luminaries from around the world and is recognised for it’s monthly English journal, Riyadul Jannah.

Shaykh’s (Hafidhahullah)  regular discourses throughout the UK and around the world attract huge audiences and many of Shaykh’s thought provoking lectures are recorded and available via a range of media. Perhaps the reason for Shaykh’s widespread appeal and acceptance is because he has a keen awareness of what is going on in our world and he understands what we experience in our day to day life.

Shaykh Saleem Dhorat’s beneficial lectures, talks and programmes can be heard on the Islamic Dawah Academy website.

Adapted from Islamise website.

Maulana Saleem Dhorat's Da'wah Academy

May Allah swt give good health and long life to Shaykh Muhammad Saleem Dhorat (Hafidhahullah) in order that the ummah continue to benefit from his presence, lessons and knowledge, Ameen.

BOOKLETS:

http://www.at-tazkiyah.com/index.php?option=com_content&view=article&id=141:leaflets-booklets&catid=2:uncategorised&Itemid=293

LEAFLETS:

http://www.idauk.org/index.php/increasing-awareness/publications.html?id=127

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Shaykh Saleem Dhorat

The Value of Humanity in Islām

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Following atrocities committed in the name of Islām, such as those in Paris, once again misconceptions regarding Islām and Muslims make the headlines and infuse tensions in our society. I believe all of us are duty-bound to contribute to efforts that clear these misconceptions and misunderstandings and share the true nature of this beautiful religion.

The value of life

In light of Islām’s teachings of mercy and tolerance, it is impossible that oppression or the taking of innocent life is permitted in any circumstance. The life of every human, Muslim and non-Muslim, is equally precious and sacred. The value of life is captured in the following verse of the Glorious Qur’ān:

…whoever kills a person not in retaliation for a person killed, nor (as a punishment) for spreading disorder on the earth, is as if he has killed the whole of humankind, and whoever saves the life of a person is as if he has saved the life of the whole of humankind… (5:32)

As Muslims, we value human life irrespective of geography, race and gender. We do not distinguish between the poor and the wealthy, women from men, the less able from the able bodied, as a life is a life, hence sacred and precious. Therefore, a loss of life in any corner of the world is a cause of grief and sorrow for every true Muslim.

During such moments we pray to Allāh ta‘ālā, the Creator, that He grants everyone guidance and fills this world with peace and security. For those who have suffered loss of life, may Allāh ta‘ālā grant them patience and courage. If families have lost their breadwinner, may Allāh ta‘ālā safeguard them from want and poverty. May Allāhta‘ālā grant relief to all from oppression and give every human the good fortune to live in peace and prosperity.

When the hearts and minds of humans become corrupt, be they Muslims or non-Muslims, then they no longer remain human. In their eyes, the worth of a human life becomes devalued and no thought is given to who is being killed, how many are killed and how the lives of innocent people, children, the elderly and women are destroyed. There is total contempt for humanity.

We pray that Allāh ta‘ālā grant those involved in killing innocent people, whether they be individuals, groups or governments, the essence of humanity and the ability to recognise the value of human life.

Developing a proper understanding of Islām

Following the tragic events in Paris, there is a significant focus on Islām and Muslims. At this juncture I would urge my fellow citizens, Muslims and non-Muslims, to learn the teachings of Islām from practising Muslims with knowledge; not from the media. Those in the mainstream media, have not studied Islām in the correct manner and therefore do not appreciate the sciences of Islām and the relationship between them. Many times they comment on verses of the Qur’ān and Ahādīth which are out of context, as they are unaware of the method of how to interpret them and as a result reach incorrect conclusions and cause confusion. It is unfortunate that non-Muslims and ill-informed Muslims also express views based on their own interpretation, without the appropriate requisite knowledge. This has led to the distortion of Islām resulting in the misconceptions we see today amongst the general public, with regards to Islām and its teachings.

I therefore urge all Muslims to study and embrace the teachings of Islām and live their lives according to it. We need to deepen our understanding of the true essence of Islām by benefitting from reliable ‘Ulamā and reading authentic literature. This will enable us to spread the correct message to others and explain the true qualities, attributes and characteristics of Islām. We must also ensure our individual mistakes do not tarnish and distort the image of Islām and Muslims. We must all study Islām to the extent that we are able to present and explain, without any hesitation, the Islāmic point of view regarding topics that are commonly misunderstood by non-Muslims.

Bringing a change

We also need to bring a positive change in our lives by wholeheartedly turning to Allāh ta‘ālā and repenting sincerely from the disobedience to Allāh ta‘ālā. Not only have we neglected our Dīn on a personal level, we have also not shared its beauty with others; a major negligence on our part. In our current circumstances Tawbah and Istighfār will be extremely beneficial, as it is stated in a hadīth:

Whosoever holds fast to Istighfār, Allāh will make for him a way out from every difficulty and will grant him relief from every anxiety and will grant him sustenance from where he expects not. (Abū Dāwūd)

Let us refrain from every act of disobedience to Allāh ta‘ālā and become firm on our belief and worship. It is only when we become the personification of Islām through our dealings (mu‘āmalāt), social conduct (mu‘āsharat) and good character (husn akhlāq), that the true merciful and tolerant character of Islām will be observed and appreciated by all.

May Allāh ta‘ālā grant us all the tawfīq. Āmīn.

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Shaykh Saleem Dhorat

Mawlana Islamul Haqq Saheb RH

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

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

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

A short story in Leicester.

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

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

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

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

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

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

Demise of Hadhrat.

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

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

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

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

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

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

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

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

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

Inna Lillah Wa Inna Ilay’hi Raji’oon

Some people just ask for a death in Medinah,

Some people just ask for a death in Ramadhan,

Some people just ask for a death in Sajdah,

Some people just ask for a death on a Friday,

Hadhrat had encompassed all these wishes in one death.

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

Allah grant us all such an amazing death.

Ameen Ya Rabb.

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

Ismail Ibn Nazir Satia

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

1 Rabiul Awwal 1437