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Ramadhan Shaykh Saleem Dhorat

Valuing the Month of Ramadān

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

We have all been blessed with the month of Ramadān many times during the course of our lives. For some, the number will be a single figure, and for others double figures. However, for the majority of us, the month of Ramadān is just another month; it comes and goes like any other.

In relation to valuing this great month, there are many questions we need to ask ourselves. We may be well acquainted with all the virtues of the month of Ramadān; but do we take advantage of these virtues? The most important way of measuring whether we value the month of Ramadān or not is to ask the question: Have we acquired the goal of Ramadān during any of the previous months of Ramadān, which is to acquire taqwā?

If we have not yet achieved this goal, then we need to ask ourselves whether we have made it an objective in this coming Ramadān? Remember that in the famoushadīth of Kā‘b ibn ‘Ujrah radhiyallāhu ‘anhu, the Prophet sallallāhu ‘alayhi wasallamand Jibra’īl ‘alayhis salām cursed those who fail to attract the Forgiveness of Allāhta‘ālā during the month of Ramadān. To help us truly value the month of Ramadān, we need to take lessons from the Ramadān of those who did value this blessed month. Let us take a glimpse at how our pious predecessors spent the month of Ramadān:

•  Aswad ibn Yazīd rahimahullāh would complete the Qur’ān every second night in Ramadān. (Siyar-A‘lām-An-Nubalā’)

•  Sa‘īd ibn Jubayr rahimahullāh would spend the time between Maghrib and ‘Ishā’ [which normally people spend in resting] in tilāwah and would recite the whole Qur’ān in one sitting. (The ‘Ishā’ salāh would be delayed.) (Ibid)

•  Hammād ibn Abī Sulaymān rahimahullāh would feed 500 people for iftār during Ramadān. (Ibid)

•  Qatādah rahimahullāh would complete the Qur’ān every third day during the first twenty days of Ramadān and every night in the last ten days. (Ibid)

•  Ibn Shihāb Zuhrī rahimahullāh would say, “Ramadān is nothing but for tilāwah of the Qur’ān and to feed people.” (Latā’if-ul-Ma‘ārif)

•  Imām Abū Hanīfah rahimahullāh and Imām Shāfi‘ī rahimahullāh would complete the Qur’ān twice daily in the month of Ramadān, with the latter completing the Qur’ān one more time during the night of ‘Īd and yet again during the day.

•  Imām Mālik rahimahullāh and Sufyān Thawrī rahimahullāh both would leave their everyday engagements and spend the whole time in the recitation of the Qur’ān. (Latā’if-ul-Ma‘ārif)

•  Imām Bukhārī rahimahullāh used to complete the Qur’ān 41 times in the Month of Ramadān; once every day, once during the whole month in the tarāwīh prayer, and ten juz daily in Tahajjud salāh.

•  Hājī Imdādullāh rahimahullāh never slept in the blessed month of Ramadān. After the Maghrib salāh, two huffāz led him in nafl salāh, reciting one juz each until ‘Ishā’ salāh. After ‘Ishā salāh, two huffāz would recite one after the other until half the night, and then another two huffāz would recite one after the other in Tahajjud salāh. In essence, the whole night was spent in worship.

•  Hadrat Mawlānā Rashīd Ahmad Gangohī rahimahullāh, even at the age of seventy, would spend all his time in worshipping Allāh ta‘ālā, fasting – despite the heat, and performing twenty raka‘āt nafl after the Maghrib salāh, reciting at least two juz in them. He would then also spend two and a half to three hours during the night in Tahajjud salāh, amongst his many other devotions during the day.

•  Shaykh-ul-Hind rahimahullāh would spend the whole night listening to the Qur’ān. It was common that he would stand in one place and the reciters would change over and take rest.

•  Qāri Fatah Muhammad Pānipattī rahimahullāh during his later life would spend the time after tarāwīh salāh until subh sādiq reciting ten juz of the Qur’ān, taking extra care in tajwīd.

•  Mawlānā Manzūr Nu‘mānī rahimahullāh states that Mawlānā Ilyāsrahimahullāh daily average of tilāwah in Ramadān was 35 juz, with concentration and understanding of the text. Moreover, the women folk in his home, together with their daily practices of dhikr and tasbīhāt, at times, would complete a whole Qur’ān in one day.

•  It is stated about Hadrat Mawlānā Yahyā rahimahullāh that, during one Ramadān which he passed in mīrat, he would recite the Qur’ān once daily and would complete it by the time of iftār.

•  Shāh Abd-ur-Rahīm Raipūrī rahimahullāh used to spend the whole night reciting the Qur’ān, and in twenty four hours he would rarely sleep more than an hour.

•  Shaykh-ul-Hadīth, Mawlānā Muhammad Zakariyyā rahimahullāh himself completed one Qur’ān daily during the month of Ramadān, and he kept up this practice for more than forty years.  

Let us also value this blessed month and make the most of this great opportunity granted to us by Allāh ta‘ālā by making full use of its every moment and by using it to maximise our rewards, acquire taqwā and achieve salvation in the Hereafter. Āmīn.

© Riyādul Jannah (Vol. 23 No. 5, May 2014)

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Spirituality

Forgive me?

Bismillah…
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As Sha’ban draws to an end, we will swiftly approach the blessed, holy and spiritual month of Ramadhan.
A month of mercy.
A month of blessings.
A month of forgiveness.
On the topic of forgiveness, many will be sending “mass” texts to their contacts asking for forgiveness and to overlook any mistakes made throughout the year. People generally start this on 15th Sha’ban (a night of forgiveness) or just before Ramadhan.
In oversight, this all looks good and well. And in a day and age of arrogance and ego where people hardly accept and apologise we should appreciate these messages. I have no qualms with that.
My gripe is that this is becoming a fashion, a trend. Most of us don’t even write our own messages, we just copy and paste from the last sender. No, I’m not judgemental, I know because the wording and emojis are all the same? Just replace the name with yours.
Sometimes the messages are bereft of sincerity and remorse. You really are calling me judgemental now. No again, I’m not. Many times people send the messages when they have wronged you, and when you bring up their hurtful words and actions…. they get defensive and haughty. Huh?!
Why apologise then if you’re not sincere and don’t really mean it. Brothers and sisters, my point is don’t just copy and paste. Please. For the love of Allah, if you really have wronged someone approach them, visit them, make efforts to see them. If they’re in another town or country “call” them and settle the issues. Lastly, if all else fails text them. Matters can be dealt with (easily) in this world or harshly in the hereafter. Remember, there are rights of Allah (Huqooqullah) and rights of the servants (Huqooqul Ibaad). Allah will forgive you if you don’t pray Salah and Fast in Ramadhan. But if you abuse the rights of any human; your wife, children, family members or neighbours they will be able to take revenge on Qiyamah, In Sha Allah.

Let’s stop these ‘meaningless’ broadcasts!

Abu Huraira reported (Allah be pleased with him): The Messenger of Allah, peace and blessings be upon him, said,

“Do you know who is bankrupt?” They said, “The one without money or goods is bankrupt.” The Prophet said, “Verily, the bankrupt of my nation are those who come on the Day of Resurrection with prayers, fasting, and charity, but also with insults, slander, consuming wealth, shedding blood, and beating others. The oppressed will each be given from his good deeds. If his good deeds run out before justice is fulfilled, then their sins will be cast upon him and he will be thrown into the Hellfire.”

Source: Ṣaḥīḥ Muslim 2581

Grade: Sahih(authentic) according to Muslim

عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَتَدْرُونَ مَا الْمُفْلِسُ قَالُوا الْمُفْلِسُ فِينَا مَنْ لَا دِرْهَمَ لَهُ وَلَا مَتَاعَ فَقَالَ إِنَّ الْمُفْلِسَ مِنْ أُمَّتِي يَأْتِي يَوْمَ الْقِيَامَةِ بِصَلَاةٍ وَصِيَامٍ وَزَكَاةٍ وَيَأْتِي قَدْ شَتَمَ هَذَا وَقَذَفَ هَذَا وَأَكَلَ مَالَ هَذَا وَسَفَكَ دَمَ هَذَا وَضَرَبَ هَذَا فَيُعْطَى هَذَا مِنْ حَسَنَاتِهِ وَهَذَا مِنْ حَسَنَاتِهِ فَإِنْ فَنِيَتْ حَسَنَاتُهُ قَبْلَ أَنْ يُقْضَى مَا عَلَيْهِ أُخِذَ مِنْ خَطَايَاهُمْ فَطُرِحَتْ عَلَيْهِ ثُمَّ طُرِحَ فِي النَّارِ

2581 صحيح مسلم كتاب البر والصلة والآداب باب تحريم الظلم

This was an islamic perspective, now let’s look at forgiveness from a counselling/healing perspective:

When it comes to forgiveness there is one key word in holistic healing and that is “let go.”

Unforgiveness imprisons you in your past, causing you to hold onto anger, guilt and shame because of situations and things that happened in the past leading to anxiety, depression and even physical health issues.

Unconditional forgiveness: Forgiving someone unconditionally means no longer holding onto any grudges or negative feelings towards someone. Forgiveness should be unconditional. Even when the perpetrators do not apologise we must be prepared to “let go” and not “hold on”

Forgiving someone is not for the other person.. it is for yourself. Forgiving someone does not mean that you condone their behaviour and that it’s ok. It simply means you are not willing to hold on to the negative feelings as it is like dragging chains. You set yourself free. It is releasing yourself from the pain of holding onto the grudges and negative feelings.

When we forgive and let it go it does not mean that we forgive and forget what has happened because those memories will always be there but it means we will not be triggered by those memories anymore.

You can never be free of bitterness if you have not forgiven someone.

If you have this burden in your heart that is weighing you down and you need to unfold this to the mercy of Allah who is Ghafoorurraheem most merciful of all go ask for forgiveness from others first, forgive others and forgive yourself also.

MUST WATCH: https://www.youtube.com/watch?v=JsQnySo3hcc
Ismail Satia (One who is in dire need of Allah’s forgiveness, mercy and pleasure).
15th Shaban 1438
Categories
Current Affairs articles

Facebook or Fasaadbook?

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Social media is a great way to promote and propagate our beloved Deen – Alhumdu Lillah. But at the same time it’s important we are practising what we preach on social media. Or at least have the intention to practise upon it.
Brothers and sisters, it is very easy to copy and paste Hadith. This doesn’t make you a scholar or holier than other people. Nowadays, the problem is you can’t even correct anyone. We get fired with missiles of: ‘don’t judge me’. I guess this is Shaytan’s new plot/deception.
The second issue we have is ‘likes’ and ‘followers’. Before you post, ask yourself, brothers and sisters, are we posting for the sake of Allah SWT?
For His pleasure?
To promote His Deen?
Or is it just to get 200 likes and 1,000 extra followers. I’m not hesitant to say this, sadly scholars have fallen prey to this. Judgemental again? We judge people from the way they talk and the words that come out of their mouths. There’s absolutely nothing wrong with that.
For those who think they’re accepted in Allah’s eyes because of excessive  “followers”….think again.  We have become consumed by this fame culture and overpowered by the, what I would call, neediness of likes and followers. Is it insecurity from within us? Or is it just a downright crave and love of oneself?
Even Dajjal will have 70,000 followers:
The Prophet SAW said, “70,000 Jews from Isfahan will follow the Dajjal.” (Muslim)
Still think you’re popular?
(Mawlana) Ismail ibn Nazir Satia (On who is in dire need of Allah’s forgiveness, mercy and pleasure).
1 Shaban 1438

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Categories
Ruqya

The Magician’s Plot

بسم الله الرحمن الرحيم

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These are notes from the above course delivered in Manchester, 2nd April 2017. As they are notes please excuse the lack of references and brevity. Any corrections, please feel free to comment below. JazakAllah Khayran.

Intro – Brother Jalal ibn Sa’eed (London)

“Do not put your sin above Allah.” Sometimes we sin and think our sin is unforgivable. Ask Allah for forgiveness and Allah will forgive you.

Allah tests us in different ways, the greater the trial the greater the reward.

It was narrated from Mus’ab bin Sa’d RA that his father, Sa’d bin Abu Waqqas RA, said:

“I said: ‘O Messenger of Allah ﷺ, which people are most severely tested?’ He said: ‘The Prophets ﷺ, then the next best and the next best. A person is tested according to his religious commitment. If he is steadfast in his religious commitment, he will be tested more severely, and if he is frail in his religious commitment, his test will be according to his commitment. Trials will continue to afflict a person until they leave him walking on the earth with no sin on him.’” (Ibn Majah)

 

“Sihr” comes from the root word “Suhoor”, which mean darkness. The whole aspect of magic it’s just a jinn, to scare you and make you think they can do something supernatural. The truth is, nothing is supernatural – only Allah is supernatural ‘La Hawla Wa La Quwwata Illa Billah’ (There is no power or might except with Allah).

Even the Prophet ﷺ had Sihr (black magic). His enemies got the most powerful sorcerer. The effect of it was He kept thinking he needed to do ghusl. It was done by a Jewish man Labeed ibn A’sam, who took hair from the comb of the Prophet ﷺ and date skin from a tree. Eventually, they found the well which had date-palms like the devil’s horns. (I have found the full hadith below)

Narrated Aishah RA: Magic was worked on Allah’s Messenger (ﷺ) so that he used to think that he had sexual relations with his wives while he actually had not (Sufyan said: That is the hardest kind of magic as it has such an effect). Then one day he said, “O `Aishah do you know that Allah has instructed me concerning the matter I asked Him about? Two men came to me and one of them sat near my head and the other sat near my feet. The one near my head asked the other. What is wrong with this man?’ The latter replied he is under the effect of magic The first one asked, Who has worked magic on him?’ The other replied Labid bin Al-A’sam, a man from Bani Zuraiq who was an ally of the Jews and was a hypocrite.’ The first one asked, what material did he use)?’ The other replied, ‘A comb and the hair stuck to it.’ The first one asked, ‘Where (is that)?’ The other replied. ‘In a skin of pollen of a male date palm tree kept under a stone in the well of Dharwan’ ” So the Prophet (ﷺ) went to that well and took out those things and said “That was the well which was shown to me (in a dream) Its water looked like the infusion of Henna leaves and its date-palm trees looked like the heads of devils.” The Prophet (ﷺ) added, “Then that thing was taken out’ I said (to the Prophet (ﷺ) ) “Why do you not treat yourself with Nashra?” He said, “Allah has cured me; I dislike to let evil spread among my people.” (Bukhari)

 

Please remember, whomsoever Allah loves the most, He SWT will test him.

It was narrated from Anas bin Malik RA that the Messenger of Allah (ﷺ) said:

“The greatest reward comes with the greatest trial. When Allah loves a people He tests them. Whoever accepts that wins His pleasure but whoever is discontent with that earns His wrath.” (Ibn Majah)

Shaykh Khalid Hibshi (Kingdom of Saudi Arabia)

The first thing we must understand is Tawheed, the Oneness of Allah SWT. Allah controls everything and is the Master of everything. Nothing can happen without His approval and nothing is out of His control.

We wish we could live in ease, in comfort. There would be no jealousy, no hatred, no enmity. But the truth is besides that. Iblis has promised to destroy us.

When we were born, Shaytan poked us until we cried. Hadith says, “There is no baby except that the Shaytan pokes it when it is born, so it screams from the Shaytan’s poke, except for Ibn Maryam and his mother.” (Bukhari)

The Prophet ﷺ taught us how to protect ourselves at certain times; whilst eating;

The phrase that is prescribed for mentioning Allah when eating is to say “Bismillah” (In the name of Allah), because of the report narrated by ‘A’ishah (may Allah be pleased with her), that the Prophet ﷺ said: “When one of you eats some food, let him say Bismillah, and if he forgets to do so at the beginning, let him say Bismillah fi awwalihi wa aakhirihi (In the name of Allah at the beginning and end). Narrated by at-Tirmidhi, 1781.

whilst drinking;

Sayyiduna Abu Hurayrah RA reports that Rasulullah ﷺ would drink in three breaths. When he would lift the cup to his mouth, he would say ‘Bismillah’ and when completed [the sip], he would say ‘Alhamdulillah’. Nabi (sallallahu ‘alayhi wa Sallam) would do this thrice. (Al Mu’jamul Awsat of Imam Tabarani, Hadith: 844. Declared sound Hasan by Hafiz Ibn Hajar, Fathul Bari, under Hadith: 5631. Also see Majma’uz Zawaid, vol. 5 pg, 81 and Al Futuhatur Rabbaniyyah, vol. 5 pg. 240/241)

whilst going to the toilet:

Narrated Anas RA: Whenever the Prophet (ﷺ) went to answer the call of nature, he used to say, “Allah-umma inni a`udhu bika minal Khubuthi wal Khaba’ith” i.e. O Allah, I seek Refuge with You from all offensive and wicked things (evil deeds and evil spirits). (Bukhari)

 

and when going to sleep, as well as during intercourse;

“Recite بِسْمِ اللَّهِ Bismillah (In the name of Allah) before closing the doors of the house, before covering utensils with food in them, switch off or turn off fires, light etc.” [Bukhari] “If one cannot find anything with which to cover the utensil then one should place a stick across the top of the utensil.” [Muslim]

“Before climbing into bed, dust the bed thrice with the corner of your clothes.” [Bukhari, Muslim, Abu Dawood, Tirmidhi, Ibn Majah]

“To make Miswak before retiring to bed even if one has already made it for Isha prayer.” [Kitabut Tahaarah and Sunnats]

“To sleep in a state of Wudhu.” [Tabarani, Hakim, Abu Dawood]

“To sleep on the Right, facing the Qibla with the right hand underneath the head like a pillow and with the knees slightly bent.” [Bukhari]

It was narrated from Aa’ishah RA that when the Prophet (ﷺ) went to bed every night, he would hold his hands together and blow into them, and recite into them Qul Huwa Allaahu Ahad, Qul a’oodhu bi rabb il-falaq and Qul a’oodhu bi rabb il-naas. Then he would wipe them over whatever he could of his body, starting with his head and face and the front of his body, and he would do that three times. [Bukhari]

If afraid to go to sleep or feeling lonely or depressed then recite:
أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ غَضَبِهِ وَعِقَابِهِ، وَشَرِّ عِبَادِهِ، وَمِنْ هَمَزَاتِ الشَّيَاطِينِ وَأَنْ يَحْضُرُونِ

A’oothu bikalimaatil-laahit-taammaati min ghadhabihi wa ‘iqaabihi, wa sharri ‘ibaadihi, wa min hamazaatish-shayaateeni wa ‘an yahdhuroon.

I seek refuge in the Perfect Words of Allah from His anger and His punishment, from the evil of His slaves and from the taunts of devils and from their presence. [Abu Dawud and Tirmidhi]

Narrated Ibn `Abbas RA:The Prophet (ﷺ) said, “If anyone of you, when having sexual intercourse with his wife, says: Bismillah, Allahumma jannibni-Sh-Shaitan wa jannib-ish-Shaitan ma razaqtana, and if it is destined that they should have a child, then Satan will never be able to harm him.” [NB: Please recite before removing clothes, as we shouldn’t take the name of Allah unclothed].

 

Even when we are praying Salah Shaytan whispers. One of the Sahabah RA complained to the Messenger of Allah ﷺ about waswaas (satanic whispers) during prayer, and he ﷺ said: “The Shaytan comes between me and my prayers and my recitation, confusing me therein.” The Messenger of Allah ﷺ said: “That is a devil called Khanzab. If he affects you seek refuge in Allah from him and spit drily to your left three times.” He [the Sahabi] said, I did that and Allah took him away from me. (Narrated by Muslim, 2203)

He makes us think we have broken our Wudhu when we haven’t. Repeating Wudu again and again due to doubts is the result of falling into satanic whispers. It is action driven by a negative thought. Wudhu does not break on mere doubts and this rule is very clear from the Ahadith of the Prophet صلى الله عليه وسلم: Abu Hurairah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, “If one of you finds a disturbance in his abdomen and is not certain if he has released any gas or not, he should not leave the mosque unless he hears its sound or smells its scent.” (Sahih Muslim)

Ibn al-Mubarak RH, “If one is uncertain about his condition of purity, he does not need to perform a new ablution.”

(Shaykh Khalid said)… If I were to ask you, put your hands up if Shaytan walked into this room, you would get scared? Many of us would. Whereas we should only fear Allah SWT. Some of us fear the creation so much if a mouse came we would run for miles.

Have we forgotten, Iblis and his army stood shoulder to shoulder on the Day of Badr. Whilst the Muslims stood with the angels, so Iblis got scared.

And [remember] when Satan made their deeds pleasing to them and said, “No one can overcome you today from among the people, and indeed, I am your protector.” But when the two armies sighted each other, he turned on his heels and said, “Indeed, I am disassociated from you. Indeed, I see what you do not see; indeed I fear Allah. And Allah is severe in penalty.” (8:48)

Once the Prophet ﷺ started praying Salah, he stepped forward and backwards. Again, forward and backwards, then he ﷺ took his blessed hand out. After Salah, he ﷺ asked Sahabah RA, “Did you see me move forward and backwards?” They replied, “Yes!” It was Shaytan and he had a fire with which he tried to harm me, so I strangled him.

“The Prophet (ﷺ) said, “Last night a big demon (afreet) from the Jinns came to me and wanted to interrupt my prayers (or said something similar) but Allah enabled me to overpower him. I wanted to fasten him to one of the pillars of the mosque so that all of you could see him in the morning but I remembered the statement of my brother Solomon (as stated in Quran): My Lord! Forgive me and bestow on me a kingdom such as shall not belong to anybody after me (38.35).” The sub-narrator Rauh said, “He (the demon) was dismissed humiliated.”

 

Many of the Salaf had Sihr upon them.

Abu Sulaiman Darami RH says, “I would stand at night in prayer. Shaytan would come in the form of a snake. Sometimes he would come up my Thawb (garment).”

The teacher of Imam Bukhari RH, Yahya ibn Ma’een RH would recite Ayatul Kursiyy 5 times when he entered his house. Even though there is no Hadith to endorse this, but he would pray it every time he entered his house. Until he would hear a voice say, “That’s enough!” (One narration says 50 times).

Imam Malik RH related to me from Safiyy RA, the mawla of Ibn Aflah RA that Abu’s-Saib, the mawla of Hisham ibn Zuhra RA said, “I went to Abu Saeed al-Khudri RA and found him praying. I sat to wait for him until he finished the prayer. I heard a movement under a bed in his room, and it was a snake. I stood up to kill it, and Abu Saeed gestured to me to sit. When he was finished he pointed to a room in the house and said, ‘Do you see this room?’ I said, ‘Yes.’ He said, ‘There was a young boy in it who had just got married. He went out with the Messenger of Allah, may Allah bless him and grant him peace, to al-Khandaq, (the ditch which the Muslims dug in the 5th year of the Hijra to defend Madina against the Quraysh and their allies).

When he was there, the youth came and asked his permission, saying, “Messenger of Allah. Give me permission to return to my family.” The Messenger of Allah, may Allah bless him and grant him peace, gave him permission and said, “Take your weapons with you, for I fear the Banu Quraydha tribe. They may harm you.” The youth went to his family and found his wife standing between the two doors. He lifted his spear to stab her as jealousy had been aroused in him. She said, “Don’t be hasty until you go in and see what is in your house.” He entered and found a snake coiled up on his bed. He transfixed it with his spear and then went out with it and pitched it into the house. The snake stirred on the end of the spear and the youth fell dead. No one knew which of them died first, the snake or the youth. That was mentioned to the Messenger of Allah, may Allah bless him and grant him peace, and he said, “There are Jinn in Madinah who have become Muslim. When you see one of them, call out to it for three days. If it appears after that, then kill it, for it is a Shaytan.” “‘

This is the reason the Prophet ﷺ forbade us from urinating in holes. As Jinn/snakes can reside there. If you harm them, they may take revenge. Narrated Abdullah ibn Sarjis RA:

“The Prophet (ﷺ) prohibited to urinate in a hole.” (Abu Dawud)

Qatadah RH (a narrator) was asked about the reason for the disapproval of urinating in a hole. He replied: It is said that these (holes) are the habitats of the jinn.

These events are present in today’s day and age. One of the greatest things the Shaykh has seen was: A person had a car accident, he was taken to the hospital immediately. Whilst in hospital, the Jinn spoke from inside him, “He has harmed me! He ran me over in his car! So I took revenge!”

It is very important to read morning and evening Duas.

Read Bismillah before we do anything, the Hadith says:

Abu Hurayrah RA: The Messenger of Allah ﷺ said: “Every important word or matter that does not being with the remembrance of Allah is maimed.” Imam Ahmad in al-Musnad (14/329)

 

Imam Ahmad also recorded in his Musnad, that a person who was riding behind the Prophet ﷺ said, “The Prophet’s ﷺ animal tripped, so I said, `Cursed Shaytan.’ The Prophet said, “Do not say, ‘Cursed Shaytan,’ for if you say these words, Satan becomes arrogant and says, ‘With my strength I made him fall.’ When you say, ‘Bismillah,’ Satan will become as small as a fly.”

Also, the Bismillah is recommended before eating, for Muslim recorded in his Sahih that the Messenger of Allah ﷺ said to `Umar bin Abi Salamah while he was a child under his care,

“Say Bismillah, eat with your right hand and eat from whatever is next to you.”

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: If one says when eating, Bismillah ir-Rahmaan ir-Raheem, that is good and more perfect. End quote from al-Fataawa al-Kubra, 5/480

Imam Nawawi (may Allah have mercy on him) said: It is more important to note the phrase to be used when mentioning the name of Allah. … The best is to say Bismillah ir-Rahmaan ir-Raheem, but if one says Bismillah, that is sufficient and fulfils the Sunnah. End quote from al-Adhkaar, 1/231

Ali bin Abi Talib RA narrated that: the Messenger of Allah ﷺ said: “The screen between the eyes of the jinns and nakedness of the children of Adam when one of you enters the area of relieving oneself is saying: ‘Bismillah.'” (Tirmidhi)

I would like to add another Sunnah, it was narrated from Jabir ibn ‘Abdullah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said:“When the wings of the night spread – or when evening comes – keep your children in, for the devils come out at that time. Then when part of the night has passed, let them go. And close the doors and mention the name of Allah, for the Shaytan does not open a closed door. And tie up your waterskins and mention the name of Allah, and cover your vessels and mention the name of Allah, even if you only put something over them, and extinguish your lamps.”  Narrated by Bukhari (3280) and Muslim (2012). A version narrated by Muslim says: “Cover vessels, tie up waterskins, close doors and extinguish lamps, for the Shaytan does not undo waterskins or open doors or uncover vessels.” 

 

“And from the evil of the envier when he envies.” [113:5]

We need to avoid evil eye and evil glances. Nowadays, the mobile phone can take you to those places. Even if you don’t go yourself. You can easily be affected by evil eye, it will get into your body But hard to get out. Remember, the Prophet ﷺ told the best of people, ‘Sawwam and Qawwam and Akmalun naas imaana’ [Regular fasting, frequent in Tahajjud, best of people in Iman], the Sahabah RA – still they were told to protect themselves from evil eye:

It was narrated from ‘Aishah RA that the Messenger of Allah (ﷺ) said: “Seek refuge with Allah, for the evil eye is real.”

It was narrated from ‘Aishah RA that the Prophet (ﷺ) commanded her to recite Ruqyah to treat the evil eye.

The Prophet (peace and blessings of Allah be upon him) said: “The evil eye is real and if anything were to overtake the divine decree, it would be the evil eye. When you are asked to take a bath (to provide a cure) from the influence of the evil eye, you should take a bath.” (Muslim).

What are we doing to protect ourselves?

What is worse, evil eye or cancer?

What is worse, evil eye or swine flu?

What is worse, evil eye a deadly disease?

Evil eye can be there from a young age till old age.

Light travels 186,282 miles per second (299,792 kilometres per second), evil eye travels faster than this.

There are many types of evil eye, astonishing eye – when you see something amazing on your husband/wife. You can even afflict yourself, just like this the Jinn can affect you with evil eye. Brothers and sisters, learn to say “MA SHA ALLAH!” “BARAK ALLAH!”

Cure: Not just evil eye, anything that befalls us is due to sins. We need to avoid sins completely, major and minor. Then Fardh Salah, Sunan (plural of Sunnah), offer them in a way that pleases Allah. The Prophet SAW said,”People in Salah, some only get half the reward, some a quarter, some one tenth and some the full reward.” Because of the lack of concentration, where is our concentration in Salah?

Look at our Salah, we are all aware of our own Salah. Whereas the Munafiq (hypocrites) prayed five times a day WITH JAMA’AH. But despite this Allah says, “Verily the Hypocrites will be in the lowest part of Hell.” (Surah Nisaa)

Only the known Munafiq would delay his Salah after Fajr. Most of us only pray Jumu’ah. We don’t ever offer any nafl  or tahajjud, but our lives are full of sin.

E.g. each one of us has a computer or laptop, we use anti-virus to protect it from viruses. In the same way we need to protect our bodies and our Iman!

The Prophet ﷺ forbade us from many clothes which draw attraction. We all use social media, we put up our best pictures, best food and family’s pictures. To cause evil eye you don’t need to be in front of someone. A digital image is enough. Social media is a big cause of the evil eye.

Even by smelling can cause evil eye. You make biryani, someone smells it and says “What wonderful biryani.!” Also, by hearing, someone came first in his exams and shouted his results. A jealous person states, “How’s it possible?” The evil eye is passed on. By tasting, you made a cake and someone bit it and said, “Such a sweet cake!”

Brothers, remain humble at all times and do not display the blessings of Allah SWT.

Ibn ‘Abbas RA reported Allah’s Messenger (ﷺ) as saying: “The influence of an evil eye is a fact; if anything would precede the destiny it would be the influence of an evil eye, and when you are asked to take bath (as a cure) from the influence of an evil eye, you should take bath.” (Muslim)

It was narrated from Abu Hurairah RA that the Messenger of Allah (ﷺ) said: “The evil eye is real.” (Ibn Majah)

NB: One must seek advice from someone qualified for a cure, but here are a few tips to help you In Sha Allah, Shaykh mentioned the following things help to cure black magic/evil eye:

Quran recitation – “And We send down of the Quran that which is a healing and a mercy to those who believe.” (Surah Al-Israa, 17:82)

Ruqya –  Narrated `Aisha RA: “The Prophet (ﷺ) ordered me or somebody else to do Ruqya (if there was danger) from an evil eye.” (Bukhari)

Sidr leaves – Al-Hafiz Ibn Hajar Al-‘Asqalani RH said in Al-Fath that “Ibn Abtal stated in the books of Wahab bin Menabah to take seven leaves of a green Sidr, grind them with two rocks, add water to it, read the verse of Al Kursi (2:255) and Al-Qawakil (the Surah’s which start with “Qul”), take three sips, then wash up with the rest. This will remove all of his afflictions, and is a cure for men who have sexual disorders.” (Fath Al-Bari -10/233)

Hijamah (cupping) – Narrated Abu Hurayrah RA: The Prophet (ﷺ) said: “If anyone has himself cupped on the 17th, 19th and 21st it will be a remedy for every disease.” (Abu Dawud)

Ajwah dates – Narrated Sa`d RA: I heard Allah’s Messenger (ﷺ) saying, “Whoever takes seven ‘Ajwa dates in the morning will not be affected by magic or poison on that day.” (Bukhari)

Zam Zam water – Ibn al-Mubarak RH entered Zamzam and said, “O Allah, Ibn al-Mu’ammal told me, from Abu’l-Zubayr from Jabir that the Messenger of Allah (peace and blessings of Allah be upon him) said: ‘The water of Zamzam is for whatever purpose it is drunk for,’ so, O Allah, I am drinking it (to quench) my thirst on the Day of Resurrection.”

In addition to these, I would like to add a few more:

Black seed oil – Narrated Khalid bin Sa`d RA: “We went out and Ghalib bin Abjar was accompanying us. He fell ill on the way and when we arrived at Medina he was still sick. Ibn Abi ‘Atiq came to visit him and said to us, “Treat him with black cumin. Take five or seven seeds and crush them (mix the powder with oil) and drop the resulting mixture into both nostrils, for `Aisha has narrated to me that she heard the Prophet (ﷺ) saying, ‘This black cumin is healing for all diseases except As-Sam.’ Aisha said, ‘What is As-Sam?’ He said, ‘Death.” (Bukhari)

Prophet (ﷺ) said, “Treat your sick ones with charity.” (Saheeh al Jami) Giving Sadaqah also helps, little or large in sha Allah.

Narrated Abu Huraira: Allah’s Messenger (peace be upon him) said, “When the Adhan has been pronounced Satan takes to his heels and passes wind with noise during his flight in order not to hear the Adhan. When the Adhan is completed he comes back and again takes to his heels when the Iqamah is pronounced and after its completion he returns again till he whispers into the heart of the person (to divert his attention from his prayer) and makes him remember things which he does not recall to his mind before the prayer and that causes him to forget how much he has prayed.” 

(Sahih al-Bukhari, Vol. 1, Book 10, Hadith 6)

Finally, from my own experience going for Hajj/Umrah benefits greatly. Makkah Sharif and Madinah sharif are such blessed places, just visiting them can cure a person. Remember, they are surrounded by angels and the rahmah of Allah is constantly descending in plenty-fold. Also, giving Sadaqah/charity is powerful. It breaks the backbone of Shaytan.

 

Notetaker – Ismail ibn Nazir (One who is in dire need of Allah’s forgiveness, mercy and pleasure)

21 Rajab 1438

 

 

 

Categories
Personalities

Zaynab Al-Ghazali

ZAYNAB AL-GHAZALI
1917-2005 

“Islam has provided everything for both men and women. It gave women everything —freedom, economic rights, political rights, social rights, public and private rights. Islam gave women rights in the family granted by no other society. Women may talk of liberation in Christian society, Jewish society, or pagan society, but in Islamic society it is a grave error to speak of the liberation of women. The Muslim woman must study Islam so she will know that it is Islam that has given her all her rights.”

EARLY LIFE

Influences and Historical Context
Zaynab al-Ghazali’s father, a local religious leader, encouraged her to be both a strong woman and integrate religion in every aspect of her life. Inspired by her father, her piety, and the milieu of Egyptian nationalism, al-Ghazali began her career as an Islamic feminist at the age of 16 by joining the Egyptian Feminist Union followed by her establishment of the Muslim Women’s association at the age of 18.

al-Ghazali’s activism emerged within the context of Egyptian women’s expanding agency and was influenced by three decades of the Egyptian nationalist movement. In response to the post-colonialism and the forming of Egyptian national identity, women expanded and asserted their social agency, especially in relation to women’s involvement in charitable associations. These forms of social activism marked women’s entry into public and political life. The emergence of a variety of women’s associations can generally be divided into two fields: secular feminism and Islamic feminism.

https://www.youtube.com/watch?v=648W20Q6HSo

ACTIVISM

Muslim Women’s Association
Secular groups, such as the Egyptian Feminist Union, focused their discourse on gender issues and equal rights. In contrast, al-Ghazali asserted that Islam had provided women all the rights that secular feminists were concern with. She charged that the focus on the “woman question” was a reflection of a colonized mentality and Western values. In forming the Muslim Women’s Association, al-Ghazali oriented her activism within traditional Islamic contexts and broadened the goals of her movement to improve society from within. The Association’s concern with providing charitable services and educating women, especially in the field of Qur’anic exegesis, is meant to empower women to be active within the home as well as strengthen the community at large. In keeping with Islamic tradition, al-Ghazali insists that women should play an active role in the public, intellectual and political spheres, as long as such activities do not interfere with a women’s responsibilities to her immediate family. Although al-Ghazali’s discourse reflects similar language as the liberal feminists, the great success of her movement owes to her affirmation of Muslim women’s equality within Islamic tradition.

Cooperation with the Muslim Brotherhood
In addition to her involvement as a writer and editor for the al-Da’wah mazagine, al-Ghazali spoke at Ibn Tulun Mosque weekly and established a following of thousands of Egyptian women. As she attained prominence as a female figure in the Islamic opposition to the government, al-Ghazali and the Muslim Women’s Association became affiliated with the Muslim Brotherhood. Although the two organizations worked closely together, al-Ghazali’s declined Qutb’s invitation to merge the two groups, effectively maintaining autonomy for her organization. al-Ghazali did swear her loyalty to Qutb, but the separation of the organizations later proved beneficial in temporarily shielding the Muslim Women’s Association during the government crackdown on the Muslim Brotherhood.

IMPRISONMENT

After the dissolution of the Muslim Brotherhood in 1964, al-Ghazali continued her opposition to the Egyptian government. In 1965, she was arrested and imprisoned on charges of conspiring to assassinate Sadat. During the first year, she was held at al-Qanatir, a men’s prison, along with other leaders of the Muslim Brotherhood. Her memoir, Return of the Pharaoh, recounts the brutal torture inflicted upon her, as well as her mystical experiences that sustained her faith during her imprisonment. Return of the Pharaoh reinforces al-Ghazali’s stature as equivalent, if not stronger, than her male counterparts, as well as an ideal model of female piety and activism.

ISLAMIC FEMINISM

Gender Paradox
Academic criticism surrounds al-Ghazali’s paradoxical discourse in reference to the role of women. Although al-Ghazali asserted that women’s role within Islam was rooted within the family structure and responsibilities of the home, al-Ghazali’s activism and involvement in the public sphere challenged the very gender roles she urged other women to abide. Despite these apparent contradictions, al-Ghazali’s success lies in her framing of women’s role as related to the moral and physical responsibilities to the family instead of equal rights. Given her personal situation, as a child-less wife who is first and foremost devoted to God and fulfillment of da’wa, al-Ghazali is not burdened with the same responsibilities of other women, therefore allowing for her active participation in public life. In this way, al-Ghazali shifted her moral responsibility towards the community at large, effectively becoming the mother of the Egyptian Islamist movement.

Legacy and Contemporary Islamic Feminism 
al-Ghazali’s influence pervades Islamic feminist discourse and institutional structures. In transforming women’s family obligations to encompass the entire community and grounding women’s equality within the Islamic tradition, al-Ghazali dramatically increased women’s social agency within Egypt. Using Muslim charitable organizations as a public structure within which women could establish their place in the heart of Islamic society, al-Ghazali and the Muslim Women’s Association acted as models within which women affirmed their equality and expanded their influence. As a pioneer of Islamic Feminism, al-Ghazali’s “blend of conservatism, nationalism, feminism and spirituality” continue as the guiding principles of Islamic women today.

Return of the Pharoah relates how, falsely accused of conspiring to kill Jamal ‘Abd an-Nasr, the author was arrested and imprisoned. While awaiting trial she was subjected to the most terrible and inhumane torture. This book describes in a captivating manner the ordeal which this Muslim activist went through in the notorious Egyptian prisons. Instead of dampening her enthusiasm for Islaam and the Islamic movement, the afflictions and savageries in Nasir’s prisons increased her commitment and dedication to the cause of Islaam. This autobiographical work can be considered a historic document in that its author was an active witness to one of the most volatile periods of Egypt’s contemporary history.

The full PDF of this book can be accessed and downloaded from here (please be patient as the book loads).

Some excerpts from “Return of The Pharaoh” (“Ayyaam min Hayatee”):

The condition that she made to her husband prior to their marital bond is as follows:

“However, I believe one day I will take this step that I wish and dream of. If that day comes, and because of it, a clash is apparent between your personal interests and economic activities on the one hand, and my Islamic work on the other, and that I find my married life is standing in the way of Da’wah and the establishment of an Islamic state, then, each of us should go our own way.”

“I cannot ask you today to share with me this struggle, but it is my right on you not to stop me from jihad in the way of Allah. Moreover, you should not ask me about my activities with other Mujahideen, and let trust be full between us. A full trust between a man and a woman, a woman who, at the age of 18, gave her full life to Allah and Da’wah. In the event of any clash between the marriage contract’s interest and that of Da’wah, our marriage will end, but Da’wah will always remain rooted in me.”

“I accept that ordering me to listen to you is amongst your rights, but Allah is greater than ourselves. Besides, we are living in a dangerous phase of Da’wah.”

The response of her husband was: “Forgive me. Carry on your work with Allah’s blessing. If only I could live to see the establishment of an Islamic state and the Ikhwan’s goal achieved! If only I was still in my youth to work with you!”

Description of the persecution on her in prison:

“The next moment the door was locked and a bright light switched on. Now their purpose was revealed; the room was full of dogs! I could not count how many!

Scared, I closed my eyes and put my hands to my chest. Within second the snarling dogs were all over me and I could feel their teeth tearing into every part of my body. Clenching my hands tight into my armpits, I began to recount the Names of Allah, beginning with ‘O Allah! O Allah!’…. I expected that my clothes would be thoroughly stained with blood, for I was sure the dogs had bitten every part of my body. But, incredulously, there was not a single bloodstain on my clothes, as if the dogs had been in my imagination only.”

“I do not know how but I fell asleep while invoking Allah, and it was then that I experienced the first of four visions of the Prophet (peace be upon him) that I was to see during my stay in prison. There in front of me, praise be to Allah, was a vast desert and camels with hawdahs as if made of light. On each hawdah were four men, all with luminous faces. I found myself behind this huge train of camels in that vast, endless desert, and standing behind a great, reverent man. This man was holding a halter, which passed through the neck of each camel. I wondered silently: ‘Could this man be the Prophet (peace be upon him)?'”

“Silence has no safeguard with the Prophet, who replied: ‘Zaynab! You are following in the footsteps of Muhammad, Allah’s Servant and Messenger.'”`

“I remained in my cell for six consecutive days: from Friday 20th August to Thursday 26th August 1965. My cell door, during these six days was never opened. I was given neither food, drink, allowed to go to the toilet nor any contact with the outside world, except my warder who, now and then, peeped through the small hole in my cell door. You can imagine, dear reader, how a person can live in such circumstances.”

“Write down the names of all your acquaintances on the face of this earth. If you don’t, we will shoot you where you stand. Write down the names of all your Ikhwan acquaintances and everything about your relationship with them.

They then left the cell, closing the door behind them. I wrote: ‘I have many friends, in many countries, who have known me through Islamic da’wah. Our movements on this earth are for Allah, and He leads those who choose His path. This path is the same as that which the Prophet (peace be upon him) and his Companions followed before us. Our aim is to spread Allah’s message and to call for the implementation of His rule. I call you, in the Name of Allah, to leave your Jahiliyyah, renew your Islam, pronounce the Shahadah and submit and repent to Allah from this darkness that has swathed your hearts, and which prevents you from doing any good deed. If you do so, perhaps Allah will take you out of this abyss of Jahiliyyah and bring you to the light of Islam.”

“Then, at the Adhan of Fajr, I prayed, raising my hands and invoking Allah: “O Allah! If You are not angry with me I don’t care, but Your grace is more befitting to me. I seek refuge in the light of Your Face, That which has enlightened darkness and on Whom the matters of this life and the Hereafter have settled, that Your Curse does not befall me. To You is our obedience until You are pleased and there is no might or strength except with You.”

“His whips found every part of my body, the cruelest thing that Jahiliyyah had known both in terms of cruelty and bestiality. As the torture and pain intensified, I could not suppress my screams any longer; I raised my voice to Allah. I repeated His great Name: ‘O Allah! O Allah!’ Whilst the whips tore into my body, my heart found contentment and affinity with Allah. I lost consciousness but they tried to arouse me to take more punishment. Blood poured from my feet, and unable to pull myself up, I tried to lean on the wall. Safwat persisted with his whip. I begged to be allowed to sit on the floor but Shams Badran shouted: “No! No! Where is your God now? Call Him to save you from my hands! Answer me, where is your God?”

 

Categories
Shaykh Saleem Dhorat

The Qur’ān – A Clear Proof

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Indeed, We have sent down the Dhikr [the Qur‘ān], and indeed We are its guardian. (15:9)

In this verse Allāh ta‘ālā proclaims that it is He, and He alone, who has revealed the Glorious Qur’ān to mankind, which means it is His Word. This claim is followed by a proof to validate it: that Allāh ta‘ālā Himself is its guardian and protector. When Allāh ta‘ālā protects something, nothing and no one can ever interfere with it, so the continual preservation of the Qur’ān is a proof that it is the Word of Allāh ta‘ālā. There are many other proofs of the Divine origin of the Qur’ān, including its i‘jāz (inimitability) – the challenge to mankind to invent even a single verse to match the Qur’ān in its perfection. However, the preservation of the Qur’ān is a proof that even a child can understand.

Over 1,400 years have passed and it is still plain for everyone to see that not a single change has occurred in the Qur’ān. To fulfil the promise of protecting the Qur’ān, Allāh ta‘ālā has created a comprehensive system consisting of scribes who accurately copy the text; huffāzwho accurately memorise its words; qurrā who preserve its mode of recitation; and mufassirīn, muhaddithīn, fuqahā and ‘ulamā who protect its meaning and message.

Non-Muslim experts, while arguing over the authorship of the Qur’ān, nevertheless acknowledge that despite the passage of over fourteen centuries it has not undergone even the slightest alteration – not of a single letter or diacritical mark.

It is obvious that a very powerful being must be safeguarding the Qur’ān for it to have been preserved over so many centuries.

The Protected Book

‘Allāmah Al-Qurtubī rahimahullāh narrates an interesting story about the preservation of the Qur’ān. Once a stranger attended one of the debates that the ‘Abbāsid Khalīfah Ma’mūn Ar-Rashīd used to hold at his court. The man spoke eloquently during the debate, and afterwards Ma’mūn summoned him. Sensing that he was not a Muslim he asked him whether he was a Jew. The man replied that he was. Ma’mūn then invited him to embrace Islām and, as a test, offered him incentives for doing so. However, the man preferred to keep his religion, the religion of his forefathers.

A year later the same man attended the court of Ma’mūn as a Muslim and spoke learnedly on Islamic jurisprudence. Afterwards, Ma’mūn called him and asked him if he was the same man who had come the year before. He replied in the affirmative, and upon being asked how he had come to become a Muslim he told his story.

After he had left the debate the previous year he had decided to examine the different religions. Being a good calligrapher he made three copies of the Tawrāt, making some additions and omissions in the process. He took the copies to its adherents and they bought them from him. He then made three copies of the Injīl, again making some additions and omissions, and took them to its adherents, who bought them. Then he did exactly the same with the Qur’ān and took the copies to the Muslims. They checked them and when they noticed the additions and omissions they discarded the copies and refused to buy them. “I realised then that this was a Protected Book, and that was how I came to embrace Islām,” concluded the man.

Enthusiasm for Memorising the Qur’ān

The preservation of the Qur’ān is a great miracle, and the means Allāh ta‘ālā employs in its preservation are also amazing. Parents who encourage their children to memorise the entire Qur’ān are aware of the rewards they and their children will receive for doing so, but the children themselves are not. If you were to ask the students of a typical tahfīz-ul-Qur’ān class what the rewards for memorising the Qur’ān are, majority would not be able to reply. Despite this, the desire Allāh ta‘ālā places in their hearts to memorise the Qur’ān is such that very few if any would dream of giving it up.

Wherever you go you will see that there are never enough tahfīz-ul-Qur’ān classes and that they are always oversubscribed! Just think, what power is there besides Allāh ta‘ālā that is keeping our children committed to memorising the Qur’ān? There are countless other well-known good deeds that promise great rewards, yet people do not adhere to them with such commitment and dedication as to memorising the Qur’ān. Allāh ta‘ālā Himself puts the love of memorising His Word into the hearts of young people!

Nowhere in the whole world will you see classes full of children memorising a book that they do not understand. It is a miracle of the Qur’ān that people are able to learn a whole foreign alphabet and how to read in the foreign language, without learning to understand the language; furthermore, then they memorise a whole book in that language, and then keep it memorised for the rest of their lives.

Remarkable Huffāz

Throughout history there are examples of people who memorised the Qur’ān at a very young age and also in a very short time. Ibn Labbān rahimahullāh memorised the entire Qur’ān in just one year, remarkable in itself, but even more amazing is that he completed his memorisation at the age of five! Hāfiz Ibn Hajar Al-Asqalānī rahimahullāh became a hāfiz by the age of nine, and at the age of eleven led the Tarāwīh Salāh in Al-Masjid Al-Harām. Imām Ash-Shāfi‘ī rahimahullāh memorised the Qur’ān in just one month. When Imām Muhammadrahimahullāh went to study under Imām Abū Hanīfah rahimahullāh he was asked whether he had memorised the entire Qur’ān or not, for admission to his classes was conditional on being a hāfiz. He replied that he had not, but his desire to acquire knowledge was so great that he returned after just one week and told Imām Abū Hanīfah rahimahullāh that he was now a hāfiz!

Connect Yourself to the Qur’ān

After learning something of the miraculous nature of the Glorious Qur’ān, we need to take some practical steps to connect ourselves with it:

1.  Reciting the Qur’ān regularly. Recite one juz daily, or if that is not possible then half a juz or a quarter, but recite daily. If the remembrance of Allāh ta‘ālā in its various forms such as tasbīh, tahmīd, salāt ‘alan-Nabī, du‘ā etc. are compared to individual ‘vitamins’ beneficial to a person’s spiritual health, the Qur’ān can be likened to a multivitamin, for it contains them all.

2.  Attend tajwīd classes in your locality in order to learn how to recite the Qur’ān properly, which is one of the rights of the Qur’ān.

3.  Attend the Durūs (lessons) of the Qur’ān delivered by the ‘ulamā in your locality in order to understand the message of the Qur’ān.

4.  Practise upon the teachings of the Qur’ān.

5.  Propagate the teachings of the Qur’ān.

6.  Respect the people of the Qur’ān, i.e. the huffāz and ‘ulamā. Refrain from disrespecting them and talking ill of them at all costs. ‘Umar ibn ‘Abd-ul-‘Azīzrahimahullāh used to say, “Become an ‘ālim if you can. If you cannot then become a student of ‘ilm. And if you cannot then have love for them [the ‘ulamā and students]. And if you cannot then do not have hatred for them.”

May Allāh ta‘ālā grant us love for and affinity with the Qur’ān, the ability to memorise it, recite it in the proper manner, understand it and act according to it. Āmīn.

© Islāmic Da’wah Academy

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Categories
Shaykh Saleem Dhorat

Listening Attentively

A Requisite for ‘Ilm and Hidāyah

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

The great muhaddith and faqīh, Sufyān Ibn ‘Uyaynah rahimahullāh states:

The first step towards acquiring ‘ilm is istimā‘ i.e. listening attentively, then to understand, then to memorise/remember, then to act upon it and propagate.

The importance of listening with full attention is the first step and an essential requisite for success in acquiring ‘ilm, which is the prerequisite to acting according to the Wishes of the Creator. It is for this reason Allāh ta‘ālā used the word istimā‘ (listening with intent) instead of sam‘ (merely to listen with or without intention), followed by the word insāt (to become silent), when stating the adab of listening to the Qur’ān in the following verse:

When the Qur’ān is recited, listen to it attentively and be silent, so that you may be showered with mercy. (7:204)

Allāh ta‘ālā has promised to bestow His Mercy upon those who listen attentively, which will manifest in the form of the ability to abstain from wrong and engage in good deeds. Allāh ta‘ālā states: 

..those who listen to the word attentively (of Allāh ta‘ālā and His Rasūl sallallāhu ‘alayhi wasallam, and follow (it, knowing that it is) the best of it (of all speech). These are the ones whom Allāh has guided, and these are the ones who possess (true) intelligence (wisdom). (39:18)

The importance of istimā‘ can be further understood by how Allāh ta‘ālā addressed Mūsā ‘alayhis salām when sending revelation to him. Allāh ta‘ālā states:

I have chosen you (for prophethood), so listen attentively to what is revealed. (20:13)

The commentators of the Qur’ān have mentioned that when Mūsā ‘alayhis salām was commanded that he should listen attentively to what is revealed to him, he stood on a rock, leaning against another, placed his right hand over his left, dropped his chin on his chest and stood listening attentively. 

From the above it is clear how important it is to listen attentively when seeking knowledge or listening to a discourse: only those people will genuinely benefit who listen attentively with sound understanding.

How to Listen Attentively

The pious predecessors have defined the term istimā‘ in detail. Wahb Ibn Munabbihrahimahullāh further explains the essence of istimā‘ by stating that it comprises of the following:

a. Keeping the body motionless.

A person should not engage any part of his body in anything whilst listening. He should become motionless. Fidgeting, playing around with clothes and other such actions dilute the concentration one needs when listening to religious discourses and lessons. The Sahābah radhiyallāhu ‘anhum, when in the company of Rasūlullāhsallallāhu ‘alayhi wasallam, would sit so still that they were described with the phrase, “as if birds were sitting on their heads.” If a bird was to sit on a person and he desired that it does not fly away, he will need to be extremely still. This was the condition of the Sahābah radhiyallāhu ‘anhum whilst sitting in the company of Rasūlullāh sallallāhu ‘alayhi wasallam and listening to him.

b. Lowering the gaze.

In essence, lowering the gaze means that one should not be distracted by anything and be totally focused towards the lesson being imparted. Hence, a person needs to abstain from looking here and there. Focussing in a manner which will prevent one from being distracted is essential to listening attentively. This can be achieved by either looking down or at the speaker. Furthermore, it portrays interest to the speaker which will further enhance the quality of delivery.

c. Attention of the ears.

During the discourse or lesson, a person should lend his ears only to the speaker.

d. Attention of the mind.

Whilst listening, the mind should also be alert and attentive. Being preoccupied or thinking about other things will be a hindrance in giving the required attention. It is for this reason students are advised to disengage from all such activities and devices which occupy the mind.

e. Firm intention to act.

If a person does not intend to act upon the knowledge being imparted, his attention will not always be completely focused. Having a firm intention to practice will motivate a person to focus on everything being said.

When a person adopts such a manner of listening then he will fulfil the requisites of istimā‘ and gain the Pleasure of Allāh ta‘ālā. Allāh ta‘ālā will in return, grant him the correct understanding of knowledge and enlighten his heart with a special Nūr. Consequently, he will become from those who have been guided and granted a deep level of understanding, i.e. wisdom, as stated in the verse of the Glorious Qur’ān:

..those who listen to the word attentively (of Allāh ta‘ālā and His Rasūl sallallāhu ‘alayhi wasallam, and follow (it, knowing that it is) the best of it (of all speech). These are the ones whom Allāh has guided, and these are the ones who possess (true) intelligence (wisdom). [39:18]

May Allāh ta‘ālā grant us the tawfīq to implement the act of listening attentively so that we may acquire true benefit from religious discourses and lessons. Āmīn.

© Riyādul Jannah (Vol. 25 No. 9, September 2016)

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Categories
Dhulm/Oppression Miscellaneous Spirituality

Forty Hadith

al-arbaoon Please see PDF for Hadith compilation – Jazak Allah

FORTY FORGOTTEN HADITH

hadeeth

All praise is due to Allah Who made His creation and portions out His slaves to be rich and poor. He set down rain and opened the channels for the rain to percolate into the soil. I praise Him – glorified is He – Who bestows abundant reward to the obedient ones and veils the disobedient one. He is the one who knows what is above the sky and what is beneath the soil; the crawling of the ant in the night when it crawls is not hidden from His knowledge.

The heavens and His angels glorify Him, and the stars and their orbits glorify Him. The rivers and their fish glorify Him; the earth and its inhabitants glorify Him and the oceans and creatures living in them glorify Him.

I testify there is none worthy of worship except Allah Alone; He has no partner, equal to Him or bearing any similarity to Him. And I testify that Muhammad is His slave, messenger, honest and intimate friend, and the best of His creatures as well as the custodian over His revelation.

He sent him as a mercy to the universe and as a proof to the entire mankind. May Allah’s blessings be upon him as much as the mention of him by the righteous, and as many as (the number of) the alternating days and nights. We ask Allah the Exalted to make us all be among his righteous followers, and may He resurrect us in his company on the day of resurrection. Ameen.

 

To proceed,

The tradition in Muslim religious literature of gathering collections of forty Hadiths dates as far back as the first century after the Hijrah. Abdullah ibn Mubarak al-Marwazi (Allah have mercy on him) is thought to be the first to have gathered forty Hadith in a collection. Perhaps the most well-known collection is that of Imam an-Nawawi (Allah have mercy on him), which has been translated into English, and on which there are several commentaries.

The practice of gathering forty Hadiths springs from a Hadith, narrated through several Companions, which puts the spiritual rank of religious scholarship within easy reach of the ordinary believer: “Whoever memorises forty narrations for my nation in matters of this religion, Allah will raise him up a scholar and I shall be an intercessor and witness for him on the Day of Rising.”

Allah make us from them.

hadith

I have put together Hadith which are mostly related to Mu’aamalaat (social interactions). Which you will all agree is a very important part of our Deen, at the same time greatly neglected. There are a few specific for women, again whom we neglect and leave behind in Ta’leem and Tazkiyah (Islamic education and spirituality). The rest are Fadhail (virtues) or evil traits which I am sure we all hear time and again, but often forget to practise upon or refrain from the latter.

(Mawlana) Ismail ibn Nazir Satia (One who is in dire need of Allah’s forgiveness, mercy and pleasure)

3 Rabiul Akhar 1438

Categories
Muslim women

Goodbye 2016 – You’ve Taught Me Well!

Umm Abdullah  (In need of your Duaas)
1 Rabiul Akhar 1438
Categories
Shaykh Saleem Dhorat

How to Become the Beloved of Allāh ta‘ālā

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Imām Al-Bukhārī rahimahullāh narrates a hadīth qudsī:

Allāh ta‘ālā says: “…My bondsman does not acquire my closeness through anything that is more beloved to me than that which I have made compulsory upon him…

The performance of the farā’id is by far the greatest and most effective tool in achieving the closeness of Allāh ta‘ālā, as nothing can bring a person closer to Allāh ta‘ālā than the farā’id. farā’id encompass every obligation, be it from the DOs or the DON’Ts; just as it is fard to perform the five times salāh, it is fard to abstain from adultery, stealing etc. The struggle and effort in accomplishing the farā’id creates a special bond between the servant and his Master.

Once this bond is created, the servant becomes consistent and steadfast in fulfilling his obligations. This results in his closeness and relationship becoming stronger and his love for Allāh ta‘ālā increases. As a result, the urge to progress further intensifies and the servant begins to enhance and add to his worship by way of nawāfil (optional deeds) and non-obligatory actions. This struggle and striving of his attracts the special attention of Allāhta‘ālā and the servant now becomes the beloved of Allāh ta‘ālā as the hadīth continues:

“…and then my bondsman continues to acquire my closeness through nawāfil until I love him…

What more can a servant desire? He is now the beloved of Allāh ta‘ālā? Allāh ta‘ālā’s special attention is now directed towards him and he reaches such a level that Allāh ta‘ālā takes care of all his affairs. Allāh ta‘ālā protects him from all directions; he is safeguarded from going astray, he is protected from vice, he is protected from physical and mental calamities as the hadīth further states:

“…And when I love him, I become his ears with which he hears, and his eyes with which he sees, and his hands with which he grasps, and his feet with which he walks. And if he asks from Me, I will surely grant it to him, and if he seeks refuge in Me, I surely grant it to him.” (Al-Bukhārī)

Our pious predecessors, after striving, had acquired this status of becoming the beloved of Allāh ta‘ālā. We find many incidents from their lives which testify to this fact:

1.   Sayyidunā Ibn ‘Abbās radhiyallāhu ‘anhumā relates that Sayyidunā ‘Umar radhiyallāhu ‘anhu once proposed, “Take us to the province of our people.” Sayyidunā Ibn ‘Abbāsradhiyallāhu ‘anhumā further narrates that we left towards our destination. Sayyidunā Ubayy Ibn Ka‘b radhiyallāhu ‘anhu and I were amongst those travelling behind the convoy. Along the journey, a cloud emerged which indicated rain. Sayyidunā Ubayyradhiyallāhu ‘anhu (seeing the predicament they would face) turned towards Allāh ta‘ālāand supplicated, “O Allāh! Save us from its troubles.” When we met up with the rest of the convoy who were soaked with rain, Sayyidunā ‘Umar radhiyallāhu ‘anhu enquired, “Did you not get caught up in the rainfall?” I replied, “Abul-Mundhir supplicated to Allāh that we are saved from its troubles, hence we are dry.” Sayyidunā ‘Umar radhiyallāhu ‘anhu complained, “Why did you not include us in your prayer?” (Mawsū‘at Ibn Abi Ad-Dunyā)

2.   Sayyidunā Anas radhiyallāhu ‘anhu narrates that we visited a very sick man from the Ansār. He passed away during our visit. After his soul had departed, we covered him. Turning towards his old mother at his bedside, one of us consoled her by encouraging her to have hope of reward upon this tribulation from Allāh ta‘ālā. She asked, with concern, “Has he passed away?” We said, “Yes.” She lifted her hands towards Allāh ta‘ālābeseeching, “O Allāh, you are aware that I adopted Islam and migrated towards your Prophet hoping that you will assist me during all circumstances; favourable and difficult; do not burden me with this difficulty today.” Sayyidunā Anas radhiyallāhu ‘anhu says that she uncovered his face and before long he was eating with us. (Mawsū‘at Ibn Abi Ad-Dunyā)

3.   It is narrated that Abū Qilābah rahimahullāh was travelling for Hajj whilst fasting. During a scorching hot day he became extremely thirsty. Abū Qilābah rahimahullāhturned towards Allāh ta‘ālā and beseeched, “O Allāh! You are powerful enough to remove my thirst without me breaking my fast.” Immediately, a cloud shaded him and rained upon him until his clothes became wet, and his thirst vanished. He then got off his conveyance made a ditch in the ground and it filled with water from the rain. When his companions met up with him, they drank from the water but not a drop of rain had touched them. (Jāmi‘ul ‘Ulūm wal-Hikam)

4.   It is stated about Ibrāhīm Ibn Adham rahimahullāh that once he set out on a journey by sea. During the journey the ship got caught in severe winds due to which destruction seemed imminent. Ibrāhīm rahimahullāh wrapped his head in his shawl and went to sleep. The people exclaimed, “Do you not see the great difficulty we are in?” He replied, “This is not difficulty.” “What is difficulty then?” they enquired. He stated, “The need towards people (i.e. to be dependant and in need of the creation).” He then turned towards Allāh ta‘ālā and prayed, “O Allāh! You have displayed your great power, show us you pardon.” The sea immediately calmed down as if it was a pot of oil (coming off the boil). (Sifat-us-Safwah)

5.   ‘Abdullāh ibn Al-Mubārak rahimahullāh passed by a blind man who requested him to pray to Allāh ta‘ālā to restore his sight. The narrator states that ‘Abdullāh ibn Al-Mubārakrahimahullāh prayed to Allāh ta‘ālā and Allāh ta‘ālā restored the blind man’s sight in my presence. (Sifat-us-Safwah)

6.   Abul-Husayn An-Nūrī rahimahullāh once entered a river. A thief came and stole his clothes which were on the bank. He remained in the water. It was not long before the thief returned with the clothes and placed them before Abul-Husayn, however his right hand had become paralysed. Abul-Husayn rahimahullāh turned to Allāh ta‘ālā and implored, “O My Lord! He has returned my clothes, You return (to him the strength of) his right hand.” Allāh ta‘ālā restored his right hand. (Al-Hilyah)

Let us all hold fast to the farā’id and progress towards nawāfil, so we too become the beloved of Allāh ta‘ālā.  

© Riyādul Jannah (Vol. 25 No. 5/6, May/June 2016)