Mufti Ebrahim Desai Saheb (Allah have mercy upon him)
askimam.com
Mufti Ebrahim Desai Saheb RH was born in Richmond, Natal. He completed his Qurān Memorization (Hifdh) by the renowned Hafiz Abdur Rahman Mia Saheb Rahimahullah at Waterval Islamic Institute (Miā’s Farm) South Africa. Thereafter, he pursued his ῾Ālim Course in Jamia Islamia, Dhabel for 7 years and passed with distinction every year. Mufti Ebrahim Desai completed his Mufti Course (Iftā) at Jamia Islāmia, Dhabel, India under Hazrat Mufti Ahmad Khanpuri Saheb of Dabhel for 2 years. After he completed his Iftaa in Dabhel, he went to Deoband to spend time with his Shaykh, the Grand Mufti of India and famous reformer and saint of the time, Mufti Mahmood Hasan Gangohi Rahmatullah Alayh for Islaah and increase in spirituality. Mufti Saheb is the Khalifah of Mufti Mahmood Saheb Gangohi Rahimahullah.In 2011, Mufti Ebrahim Desai Saheb moved to Durban permanently and laid the foundation for Darul Iftaa Mahmudiyyah, Sherwood, Durban. He is currently the Ameer of the Darul Iftaa Mahmudiyyah where students enrol to study the Iftaa course. The Darul Iftaa caters for many facilities under the supervision of Mufti Sahib. Ulama who study under him to become Muftis, qualify from local Darul Ulooms, UK, US, Canada, and many parts of Africa. Many of Mufti Sahebs students have established Darul Iftaas in many parts of the world and have their own fatwa websites that are affiliated to Darul Iftaa Mahmudiyyah. Further information can be accessed at http://www.daruliftaa.net.
POSTS: Current Executive member of KZN Jamiatul Ulama (The Council Of Muslim Theologians) Current Head of the Fatwa Department of KZN Jamiatul Ulama (The Council Of Muslim Theologians) for 25 years. Mufti Saheb was appointed at that position by Moulana Yunus Patel Rahimahullah and Moulana Abdul Haq Omarjee Rahimahullah. Current Head of the Judicial Committee of KZN Jamiatul Ulama (The Council Of Muslim Theologians). Mufti Saheb was a senior lecturer of Hadith at Madrasah In’aamiyyah, Camperdown for 10 years. Mufti Saheb taught Fiqh, Principles of Fiqh, Tafsīr, Hadīth at Madrasah Ta῾leemuddeen, Isipingo Beach, South Africa for 10 years. Senior Teacher at Madrasah Nu῾māniyyah, (Chatsworth, Durban) as well as Madrassah Hamidiyyah. Mufti Saheb has been teaching Bukhari Shareef for over 20 years. Mufti Saheb is the guest of the world-renowned Askimam.org website which serves over 123 countries in the world. The Askimam.org site hosts approximately over 40,000 rulings with approximately 80,000 hits daily. A Sharī῾ah Compliant Business Campaign, which was also initiated by Mufti Saheb in 2002 provides a conference to tackle contemporary business matters in Islamic Commerce and Finance. Official Arbitrator of commercial and marital mediations/arbitrations. Mufti Saheb has extensively travelled viz. United States, Canada, UK, China, Zambia, Malawi, and other countries for almost 15 Years and delivered talks and lectures on various topics in Masājids, Universities, and various institutes and has been included in 500 Most Influential Muslims in the world for many years. Mufti Saheb also holds Majaalis on Islaah and Tasawwuf every Thursday night after Esha Salaah at Masjid-e-Saaliheen, Sherwood. PUBLICATIONS: Mufti Saheb has published numerous articles and kitaabs. He recently compiled Contemporary Fatawa comprising of three volumes and also published a detailed commentary on the Qaseedah Burdah which is available at the Darul Iftaa. Mufti Saheb has also authored two books, “Introduction to Hadīth: A general introduction to Hadīth and its sciences” and Madkhal al-Buyoo’ (Introductions to Islamic Commerce). His fatawa have been compiled in a 2-volume book titled “Al-Mahmood”. Another compilation of his talks at the Shariah Compliant Business Campaign is also available titled “Shariah Compliant Business Campaign”. The latest compilation of contemporary verdicts is also available in 3 volumes titled “Contemporary Fatawa”. Mufti Saheb has been issuing Fatwās in various fields for more than 25 years.
Glad Tidings in a Dream about Shaikh ul Hadeeth Mufti Ebrahim Desai Saheb Rahimahullah. (Aapa Umme Yusuf) The Ahliyah of Moulana Muhammad Ashraf Hansrot Hafizahullah saw Hadhrat Mufti Saheb in a dream Last Night. They were a very lengthy discussion. Mufti Saheb had a lot of Noor on him. There were a lot of Questions and Answers as was the norm with Hadhrat Mufti Saheb Rahimahullahs Majalis. The questioner then asked Hadhrat Mufti Saheb Rahimahullah who is your “Parosi” neighbour in Jannah. Mufti Rahimahullah says that “Woh to Ho Gayaa, Koi Khaas Hai” meaning “That’s done already, It is Someone Very Special” (This was a very unique way of talking where Hadhrat Mufti Saheb Rahimahullah would now and then add Urdu words into his conversation) Then Hadhrat Mufti Saheb Rahimahullah mentions that my neighbour in Jannah is Rasulullah Sallallahu Alaihi Wasallam. May Allah Ta’ala make this dream a reality and grant this lofty position to our Hadhrat Mufti Ebrahim Desai Saheb Rahimahullah. Ameen Moulana Muhammad Ashraf Saheb and his family had a very long-established Ta’alluq with Hadhrat Mufti Saheb Rahimahullah as Hadhrat Mufti Saheb Rahimahullah would spend the blessed month of Ramadhan in London with them for years and they were all very sad upon the demise and passing away of Hadhrat Mufti Ebrahim Desai Saheb Rahimahullah. This is Allah Ta’alas way of consoling them upon this great loss.
Mawlana Imraan Desai on His Beloved Father Mufti Ibrahim Desai Rahimahullah
My fathers 3 outstanding qualities:
1) Husne Dhann – He used to make excuses for people who had done the worst of things to him & to us children. ‘Maybe this is what happened..’ & make excuses for them. He disliked ugliness between himself & anyone & disliked it for others too. 2) Love for Hadith, Fatawa & anyone in all the different services of Deen. He taught Bukhari Shareef for 30 years & his love for Bukhari Shareef cant be explained in words. Only if you sat in his class, you would know. I was lucky enough to be his student also. 3) Generosity – Many people think of generosity as giving wealth, whilst he felt pity for every single beggar who asked of him, he was generous with his time to the public & his love for his students. Those who know him will recognise & realise this deep, inner generosity he had. Once, he wanted to give to a beggar & he gave a long, sad story. He listened & didn’t interrupt him. I said, he is conning you (referring to the beggar) & he told me that Allah is so merciful & loving, Allah sent the beggar to HIM, so he could deposit some Sadaqah into his Aakhirah. ‘Dont look at WHO you are giving, look at where it is going’ (Your Akhirah) If kindness, love & generosity were to be personified, it would be my father’s smiling face.
Many people believe in superstitions so much that they alter their plans or behaviour in order to avoid what they call, “bad luck”. I witnessed this myself, first hand, as I was growing up. My grandmother was very superstitious. Her kitchen floor was always covered in salt because when she cooked she would add a pinch to the pot and throw some over her shoulder for “good luck”. She would actually cross the street and walk an extra block just to avoid the path of a black cat or go out of her way to get around an open ladder so that she would not have to pass under it. My grandmother did all of this for the sake of good fortune and the avoidance of danger.
Similar superstitions existed during the lifetime of the Prophet Muhammad ﷺ. The pagan Arabs were especially steeped in superstitions related to birds. They believed seeing certain birds at certain times were good omens and seeing them at other times were bad omens. The pagan Arabs lived and often died as a result of their superstitious beliefs not because the superstitions had any power but rather due to their own ignorance.
Belief in superstitions is considered to be a grave act of shirk, or ascribing partners to Allah, which is the one and only sin that Allah Almighty will not forgive. Nothing in this world, whether it is living or inanimate, has any power save through Allah’s grace. Even by looking at the example of birds this is evident:
Allah Almighty says in the Holy Quran:
“Do they not see the birds held (flying) in the midst of the sky? None holds them but Allah (none gave them the ability to fly but Allah). Verily, in this are clear Ayaat (proofs and signs) for people who believe (in the Oneness of Allah)” (16:79)
This verse clearly shows that Allah is in command of the birds as well as all of Creation. Allah decides where birds fly or roost. The flight of birds is not dependent upon where good luck or bad luck resides.
Superstitions are a trick of the devil to lead humans further and further away from Allah so that on the Day of Judgment he will have some company in hell. The one who believes in superstitions truly has followed the devil and is no longer on the path, which leads to Allah. Prophet Muhammad ﷺ was once asked about superstitious beliefs and this is what Muhammad ﷺ said:
“The best of it is fa’l (belief in good omens) and it should not prevent a Muslim from going ahead (with his plans).
Ignoring superstitions will not harm us in the very least. In fact, by not engaging in shirk we are more likely to please Allah which might actually save us from what we feared in the first place. On the other hand, the one who obeys the devil and their superstitions is more likely to fall right into the disaster they were so keen to avoid! Poetic justice perhaps? However, even if we avoid the belief in superstitions completely bad things may still happen to us. That does not mean the superstitions were correct rather it is in the timing of Allah’s Decree. All things that happen to us, good and bad, come at a time appointed by Allah as a means to test who is the best in faith.
Allah Almighty says in the Holy Quran:
“No calamity befalls on the Earth or in yourselves but is inscribed in the Book of Decrees, before we bring it into existence. Verily, that is easy for Allah.” (57:22)
By not allowing superstitions to guide your life and decisions, you can slam the door right in the devil’s face. Place all of your trust in Allah Almighty who is the Only One deserving of it.
Black Cats
It is permissible to have cats and breed them on condition that you fulfil their rights, even if they are black in colour. But it is better not to get black cats because Shaykh Ibn Taymiyyah (Allah have mercy upon him) mentioned that the jinn may take possession of a black cat, like the case of a black dog, as he said, “The black dog is the devil of the dogs and the jinn take his image much, as well as the image of a black cat because the black colour gathers the satanic forces and it and black has the strength of heat.”
This is possible. Jinns do have the ability to take the form of a creature or serpent. Rasulullah ﷺ is reported to have said:
“A group of Jinn residing in Madinah have accepted Islam, so if any of you see any of these creatures (snakes/scorpions etc.) then he should warn it (to leave) thrice. If it still appears then kill it, for verily it is a Shaytan. “(Sahih Muslim: 2236)
Hafiz Ibn Taymiyyah (rahimahullah) states:
“Jinn can come in the form of black dogs. Similarly they can also come in the form of black cats” (Majmu ‘ul Fatawa, vol. 19 pg. 52)
However this does not mean that every black cat is a jinn. All that this means is that it is possible for a jinn to appear in the form of a black cat.
It was narrated from Anas ibn Malik (may Allah be pleased with him) that the Prophet SAWS (peace and blessings of Allah be upon him) said: “There is no ‘adwa (transmission of infectious disease without the permission of Allah) and no tiyarah (superstitious belief in bird omens), but I like optimism.” They said, “What is optimism?” He said, “A good word.” Narrated by al-Bukhari (5776) and Muslim (2224).
It was narrated that ‘Abdullah ibn Mas’ood said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Tiyarah (superstitious belief in omens) is shirk.” Narrated by al-Tirmidhi (1614)
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said:
The word tiyarah is derived from the word tatayyur, which refers to superstition about something that is seen or heard; or it was said that it refers to superstition about anything ,whether it is something that is seen or heard, or a time or place. This is more comprehensive as it includes things that are not seen or heard, such as superstition about certain times.
The basic meaning of tatayyur is pessimism but reference is made to birds (tayr) because most of the superstitions held by the Arabs have to do with birds, so it was connected to them. But the general definition is superstition based on something that is seen, heard or known.
The Arabs used to regard certain birds, times and persons as unlucky, and this is shirk as the Prophet ﷺ said.
If a person opens the door to superstition, the world will become a hard place for him and he will imagine that everything is a bad omen. There are even some people who, if they get up in the morning and go out and meet a man who only has one eye, they will regard it as a bad omen and say: Today is a bad day, so such a person will close his shop and not sell or buy anything – Allah forbid. Some of them regarded Wednesday as unlucky and said that it was a day of bad omens and bad luck, and some of them regarded the month of Shawal as unlucky, especially for weddings. The case of ‘Aa’ishah proves that this superstition is wrong, because the Prophet (peace and blessings of Allah be upon him) married her in Shawwal and consummated the marriage with her in Shawal, so she used to say: “And who among you was more beloved to him than me?” Narrated by Muslim. The answer is: No one.
What matters is that no one should pay any attention to superstition, because it will spoil his life. What we should do is follow the example of the Prophet (peace and blessings of Allah be upon him) who liked optimism, as was narrated by al-Bukhari and Muslim. We should be optimistic, not pessimistic, like some people who try something time after time, then they become pessimistic and think that they will never succeed in it, so they give it up. This is wrong, because if you think that something is good, you should not give it up at the first attempt; try again and again until Allah makes it easy for you.
Superstition is only mentioned in the Qur’an as something followed by the enemies of the Messengers, which indicates that the one who follows it and believes in it is as ignorant as those people, to the extent that he believes in these notions.
Imam Ibn al-Qayyim (may Allaah have mercy on him) said:
Allah does not mention superstition except on the part of the enemies of the Messengers, as they said to their Messengers (interpretation of the meaning):
“ ‘For us, we see an evil omen from you; if you cease not, we will surely stone you, and a painful torment will touch you from us.’
They (Messengers) said: ‘Your evil omens be with you! (Do you call it ‘evil omen’) because you are admonished? Nay, but you are a people Musrifoon (transgressing all bounds by committing all kinds of great sins, and by disobeying Allaah)’” [Yaseen 36:18, 19]
And Allah tells us about the people of Pharaoh (interpretation of the meaning):
“But whenever good came to them, they said: ‘Ours is this.’ And if evil afflicted them, they ascribed it to evil omens connected with Moosa (Moses) and those with him. Be informed! Verily, their evil omens are with Allah” [al-A’raaf 7:131]
Miftaah Daar al-Sa’adah (3/231, 232)
Al-Hafiz Ibn Hajar (may Allah have mercy on him) said of the people of the Jahiliyyah:
Most of them believed in bird omens and relied in that, and they usually came true for them, because the shaytan was making it appear attractive to them, and some traces of that are still present among many Muslims.
Fath al-Bari (10/213).
In order to deal with this pessimism which the shaytan instils by whispers and makes attractive to people:
1 – Put your trust fully and properly in Allah.
It was narrated that ‘Abdullah ibn Mas’ood (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Tiyarah (superstitious belief in omens) is shirk, and any one of us may think he sees an evil omen but Allah will dispel it by means of trust in Him (tawakkul).” Abu Dawood (3910)
Ibn ‘Abd al-Barr (may Allah have mercy on him) said:
It is proven that the Prophet (peace and blessings of Allah be upon him) forbade tiyarah and said “There is no tiyarah.” That is because during the Jahiliyyah they believed in superstitious omens, and he forbade them to do that and told them to put their trust in Allah, because nothing happens except by His decree and no one has any knowledge of the unseen but Him.
Al-Tamheed (24/195).
2 – Go ahead with what you want to do, and do not delay it or change your mind.
3 – Pray to Allah to free you from this trap of the shaytan, and ask Him for that which is good, and seek refuge with Him from evil.
It was narrated that ‘Abdullah ibn ‘Amr (Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever lets tiyarah (superstition) stop him from doing something has committed an act of shirk.” They said, “What is the kafarah (expiation) for that?” He said, “To say: Allahumma la khayra illaa khayruka wa laa tayra illaa tayruka wa laa ilaaha ghayruka (O Allah, there is no good except Your good, no birds except Yours, and there is no god beside You).” Narrated by Ahmad (7045)
Types of superstitious belief in bad omens, ancient and modern:
Certain beliefs about days or months, such as Safar and Shawwaal.
Certain belief about birds, such as crows and owls.
Certain beliefs about animals, such as snakes, black cats and monkeys, or their movements, such as the passing of gazelles.
Certain beliefs about types of people, such as a one-eyed man or a hunchback.
Certain beliefs about numbers, such as 13 among the Christians, 7 among the Bedouin and 10 among the Rafidis; in the latter case because they dislike the asharah mubashsharah (the ten Sahabah who were given the certain promise of Paradise) with the exception of Ali (Allah be pleased with him). Hence they will say nine plus one instead of ten.
Certain sounds, such as the voice of a crow or the sound of an ambulance or fire truck.
Frightening or disturbing dreams.
Colours, such as the colour of blood, or yellow.
When the eyelashes of the left eye tremble involuntarily, they say, something bad is going to happen to us.
Calling a child by the name of a living person, such as the father or mother and so on.
Witnessing an accident or a fire in the morning.
Seeing one’s wife’s mother in the morning.
When the right hand or right foot itches.
Stepping over a child
Cutting one’s nails at night
Sweeping the house at night
Refusing to do laundry on Mondays
Opening the scissors and closing them without a reason causes family problems
Twitching of the eyes
Hazazah for the child who has hiccups. They collect any amount of money, whatever it is, from seven people whose name has to be Muhammad, and they take it to a blacksmith to make what they call hazazah, which they then place on the child’s clothes to take away the hiccups.
After giving birth, when the woman is still in the state of nifas or postpartum bleeding, no other woman should enter upon her who has her monthly period, because that will prevent her from having children.
It is not permitted for the Muslim who believes in Allah as his Lord, Islam as his religion, Muhammad ﷺ as a Prophet and Messenger, and in the divine decree, both good and bad, to think that any being, entity or quality can have a specific effect in bringing good or warding off harm, as there is no evidence in shareeah to that effect. This is part of the legacy of jahiliyyah (ignorance) which has been cancelled out by Islam and is regarded as being shirk which negates perfect Tawheed, because it is insinuating thoughts (waswaas) and scare tactics from the Shaytan.
It is like the attitude of the people of Pharaoh, about whom Allah said (interpretation of the meaning): But whenever good came to them, they said, ours is this. And if evil afflicted them, they ascribed it to evil omens connected with Moosa ﷺ and those with him [al-Araaf 7:131]. If some disaster or drought befell them, they blamed it on evil omens which they associated with Moosa ﷺ and the believers with him, but Allah refuted this and said (interpretation of the meaning): Verily, their evil omens are with Allah [al-Araaf 7:131].
Ismail ibn Nazir Satia (one who is in dire need of Allah’s forgiveness, mercy and pleasure)
If you are a Barelwi and you always stick up for Barewlis, understand this isn’t Islam. If you are a Deobandi and you always stick up for Deobandis, understand this isn’t Islam. If you are a Salafi and always stick up for Salafis, understand this isn’t Islam. This is called following your ego, and we have many “ego bhais” in ALL societies. The same applies to Indians and Pakistanis who stick up for their own… follow Islam and don’t get so so defensive!
If Ulama showed a bit of humility then I wouldn’t need to take to such platforms, we always believe in telling people privately, unfortunately, they don’t always listen. Shame on some Pakistanis and Pakistani Ulama who showed a lack of sympathy towards the poor girl who committed suicide, Ayesha Banu, from India (Allah have mercy upon her).
We all know suicide is Haram. The video of Mufti Tariq Masood saheb where he says, “don’t have mercy upon her” further he make jokes about suicide was TOTALLY insensitive. We all know Mufti Tariq Saheb is very humorous, but so is Mufti Ismail Menk. But the video of Mufti Ismail Menk was far more sensitive and considerate and heartfelt. Defensive Pakistanis said that Mufti Tariq Saheb is humourous, I am sorry Mufti Ismail Menk is far more humorous? He didn’t laugh, nor make jokes, he didn’t even smile. He said we need to look at Ayesha’s background and what led to her suicide. Mufti Tariq didn’t do this, he didn’t even know if the story was true? (A quick google search would have helped mufti saheb). As Ulama, before we do a lecture on ANY topic we are told to do research and motala. Something as sensitive as suicide needed background information on the girl and her story. If you don’t have time, don’t do a bayan.
I have followed Mufti Tariq Masood for years, he is a good speaker. But the reason I’ve had to point this out is due to Pakistanis and Pakistani ulama who are pure and plain defensive. They can’t accept a word against their ‘pukstani ulama’. That’s not following Islam, that is following your ego. I actually don’t follow Mufti Ismail Menk, but we give credit where it’s due, Alhumdu Lillah!
The second category of people I want to call out are the narrowminded Deobandis. They have totally dismissed Mufti Menk’s video, you know why? “He’s not one of us….” Astagh firullah! Disgusting…
“Accept the truth even, if it is from a child.” Fudhayl ibn Ayadh RH.
I am also Deobandi, but we cannot be so narrowminded. Our true akabir and pious predecessors did not ignore the truth when it reached them, they were humble and accepted, even if they were wrong (naturally, they also made mistakes). A girl lost her life due to domestic violence and long-suffering. And all Pakistani ulama can do is massage their ego? “We are right…” I just hope it’s not because she was “Indian.” Pakistanis pipe up very quickly against Gujaratis and Gujarati racism… we accept that there is racism in Gujaratis. But dear Pakistanis, you also need to accept this maxim, “if you want to criticise others, learn to accept criticism.”
Ismail ibn Nazir Satia (one who is in dire need of Allah’s forgiveness, mercy and pleasure).
26th Jumādal-Ākhirah 1442 AH ~ Monday 8th February 2021
True Appreciation of Rajab
By Shaykhul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh
With the advent of Rajab, the seventh month of the Islamic calendar, Muslims remember the great miracle of the Beloved Nabī of Allāh ta‘ālā, the Mi‘rāj, which is commonly believed to have taken place in this month.During this miracle, Rasūlullāh sallallāhu ‘alayhi wasallam travelled with his body and soul from Makkah Mukarramah to Baytul-Maqdis, and from there to the seven heavens and beyond and returnedall in a split second.
The first part of the journey, from Makkah Mukarramah to Al-Masjidul-Aqsā, is called the Isrā and is mentioned in the Glorious Qur’ān. The second part of the journey, from Al-Masjidul-Aqsā to the heavens and beyond, is known as the Mi‘rāj. The great Mufassir ‘Allāmah Ibn Kathīr rahimahullāh has enumerated twenty-five Sahābah radhiyallāhu ‘anhum who have narrated this second part of the journey from Rasūlullāh sallallāhu ‘alayhi wasallam.
With regards to Mi‘rāj and the month of Rajab, let us keep the following points in mind:
• Auspicious nights such as Laylatul-Qadr, Laylatul-Barā’ah and Laylatul-Jumu‘ah are full of virtue and blessing, but the difference between them and the night of Mi‘rāj is that this night was prominent in blessings only on the particular night when Nabī sallallāhu ‘alayhi wasallam made this blessed journey. The blessedness and prominence does not return every year. Therefore, to make special arrangements of any sort or to engage in ‘ibādah during this night, assuming it to be blessed, is baseless. There is no record of Rasūlullāh sallallāhu ‘alayhi wasallam or the Sahābah radhiyallāhu ‘anhum celebrating the night of Mi‘rāj.
• This great miracle is commonly believed to have taken place on the 27th night of the Islamic month of Rajab. However, the ‘Ulamā hold differing opinions about the exact date.
Hāfiz Ibn Hajar Al-‘Asqalānī rahimahullāh, the commentator of Sahīhul-Bukhārī, has quoted more than ten different opinions for the possible date of Mi‘rāj. If this night was meant to be observed and spent in ‘ibādah, there would have been no difference amongst the Sahābah radhiyallāhu ‘anhum, for their ‘ibādah would have clearly defined the time of occurrence.
• The incident of Mi‘rāj is truly an extraordinary event and a blessing not bestowed upon any other prophet, angel or other creation of Allāh ta‘ālā, neither before nor after. The correct way of truly celebrating and appreciating this great event is to remember the very precious gift that Allāh ta‘ālā sent for us on that night i.e. salāh. The performance of the five daily salāh is the Mi‘rāj for the believers, as through ṣalāh they receive the honour of conversing with Allāh ta‘ālā. Rasūlullāh sallallāhu ‘alayhi wasallam said:
A faithful believer, while in salāh, converses privately with his Rabb… (Al-Bukhārī)
Allāh ta‘ālā says in a Al-Hadīthul-Qudsī:
‘I have divided the salāh (Sūratul-Fātihah) into two halves between Me and My slave; half is for Me and half is for My slave, and My slave will receive whatever he asks for.’ Rasūlullāh sallallāhu ‘alayhi wasallam said: Read (Sūratul-Fātihah)! (Because when) the slave says: ‘All Praise is for Allāh, the Rabb of all the worlds,’ Allāh ta‘ālā says: ‘My slave has praised Me.’ He (the slave) says: ‘The Most-Beneficent, the Most-Merciful,’ Allāh ta‘ālā says: ‘My slave has lauded Me.’ The slave says: ‘Owner of the Day of Recompense,’ Allāh ta‘ālā says: ‘My slave has glorified Me, and this coming verse is between Me and My slave.’ The slave says: ‘You (Alone) do we worship and from You (Alone) do we seek help,’ Allāh says: ‘This is between Me and My slave, and My slave will receive whatever he asks for.’ The slave says: ‘Guide us to the Straight Path, the path of those whom You have favoured, not of those who have incurred Your Displeasure nor of those who have gone astray,’ Allāh ta‘ālā says: ‘These are for My slave, and My slave will receive whatever he asks for.’ (Abū Dāwūd)
By understanding the position of salāh in Islām, one can conclude that only that person who values the gift of Mi‘rāj can truly claim to have understood Mi‘rāj.
When the month of Rajab would arrive, Rasūlullāh sallallāhu ‘alayhi wasallam used to make the following du‘ā:
Allāhumma barik lana fī rajabin wa sha’bān, wa balighnā Ramadān.
O Allāh! Grant us barakah in the months of Rajab and Sha‘bān and make us reach the month of Ramadān. (Al-Mu‘jamul-Awsat)
Therefore, it is desirable to recite this du‘ā on the advent of Rajab. Upon the commencement of Rajab, everyone should focus their attention on making preparations for the blessed month of Ramadān. This preparation is a spiritual one and entails fulfilling one’s duties to Allāh ta‘ālā, especially in areas where one is lacking.
Preparing for Ramadān from the month of Rajab is just like getting into a car and putting it in first gear. Begin to observe the compulsory and obligatory acts from now so that by the time Ramadān sets in, you are in fifth gear practising many optional acts of worship as well.
May Allāh ta‘ālā give us the tawfīq to practise upon His entire Dīn according to the teachings of our Beloved Nabī sallallāhu ‘alayhi wasallam, and may He enable us to start making preparations for the month of Ramadān from now. Āmīn.
By Shaykhul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh
If we carefully reflect on our lives, we will realise that we all experience moments of both grief and happiness. One will never experience only grief or only happiness throughout his life. Every human being from the time of Sayyidunā Ādam ‘alayhis salām till today will have experienced both grief and happiness and this will be the case for every person to come till the last day. After moments, days, weeks or months of grief, Allāh ta‘ālā changes the situation and one finds himself enjoying happiness. Similarly after a period of happiness, be it short or long, a person will experience some grief.
Happiness and Grief: Samples of Jannah and Jahannam
One of the wisdoms behind creating grief and happiness and making us experience both is that after spending time in this world, a person will depart for the Hereafter where there is Jannah and Jahannam. The characteristic of Jannah is eternal comfort and happiness, whilst the characteristic of Jahannam is eternal hardship and grief. This world, however, bears the characteristics of both Jannah and Jahannam. The grief and happiness experienced here is, in effect, a sample of the eternal and unimaginable grief or happiness to come in the Hereafter. When one is struck with any condition that brings grief, for example illness and poverty, one should understand that this is merely a sample of the grief of the Hereafter. Allāh ta‘ālā puts His servants in this grief as a reminder that if they are unable to bear the limited and temporary grief of this world, then how will they bear the everlasting grief of Jahannam? Similarly, Allāh ta‘ālā gives one the taste of happiness, so that one can reflect and acknowledge that if temporary bounties of this world can bring such happiness, then what about the happiness acquired through the inconceivable bounties of Jannah. They serve as reminders for us to try our utmost to safeguard ourselves from the everlasting grief and strive to acquire the everlasting happiness of the Hereafter.
Happiness and Grief: Tests from Allāh ta‘ālā
Happiness and grief are both tests from Allāh ta‘ālā. Everything that we experience in this world either brings happiness or grief. Life is a blessing which results in happiness. The birth of a child or recovery of a loved one after being on the brink of death are certainly sources of happiness. On the other hand, losing a loved one is a source of grief. Everything in this world has a life and a death. Prosperity in business is life, whilst bankruptcy is its death. Honour and reputation is life, whilst humiliation and disgrace is its death. Similarly health is life, whilst illness is its death. Allāh ta‘ālā has created these two conditions to test His servants, to see whether the servant is patient and persevering when struck with grief and whether he is grateful when blessed with happiness.
Causes Behind Afflictions
It is important to understand that there isn’t always a single cause behind the afflictions and trials one experiences. When someone is struck with a calamity, the general tendency is to assume that it is a punishment from Allāh ta‘ālā as a consequence of the person’s sins. This is not always the case. No one has the right to be suspicious about someone else’s internal condition. The causes of afflictions can be good as well as bad. Those afflicted fall into one of three categories:
1. The afflicted is not content with the Decree of Allāh ta‘ālā and complains saying things like, ‘Why did this happen to me? What have I done to deserve this?’ This is a sign that the calamity is a punishment from Allāh ta‘ālā.
2. The afflicted is content with the Decree of Allāh ta‘ālā and exercises patience despite the discomfort. This is a sign that the calamity is a blessing and that the sins of the afflicted are being forgiven. Alhamdulillāh, majority of the Muslims find themselves in this category when afflicted.
3. The afflicted not only observes patience and refrains from complaining but also shows gratitude to Allāh ta‘ālā for having saved him from something worse. When afflicted with an illness, for instance, he will remain thankful for being able to walk, see and hear. When his wealth is taken away from him, he thanks Allāh ta‘ālā for having protected his life. This is a sign that the one afflicted is a very special servant of Allāh ta‘ālā and the affliction is a means of elevating his status.
Immense Reward for Sabr
In light of the above, one should remember that grief is a test from Allāh ta‘ālā and one should bear it with patience; and true patience is to accept the Decision of Allāh ta‘ālā wholeheartedly. For such people are glad tidings and immense reward. Allāh ta‘ālā says,
We will most definitely test you with some fear and hunger, and loss in wealth, lives and fruits. And give glad tidings to the patient ones, those who when afflicted with an adversity say, ‘Indeed, to Allāh we belong and indeed, to Him we will return. (2:155-156)
Indeed, the patient ones will be given their reward in full without measure. (39:10)
Three Components of Shukr (Gratitude)
Another test from Allāh ta‘ālā is that of blessings and bounties which result in happiness. Allāh ta‘ālā desires to see shukr from those blessed with his favours. And this shukr comprises of three parts:
1. Firstly, one needs to acknowledge with the heart and mind that one was not deserving of the blessings and bounties he enjoys. One should never feel that any bounty was a result of one’s effort and striving. Although such a thought does not usually arise regarding the bounties granted by Allāh ta‘ālā directly, such as the eyes and ears; but thoughts like these can occur with regard to bounties that apparently seem to have been acquired through one’s efforts. Wealth and knowledge are examples of such bounties. If the mind happens to think this way, then one should repel this thought by asking questions such as, ‘Who gave me the ability to strive in the first place? What about those who are more intelligent and able in this field than me?’ Moreover, one should always remember that Allāh ta‘ālā is capable of taking away the blessing in a split of a second if He wills.
2. Secondly, one should declare with the tongue what one has acknowledged with the heart and mind and thereafter, thank Him and praise Him saying, ‘Allāhumma lakal-hamdu wa lakash-shukr’ (O Allāh! For You is all praise and for You is all gratitude). One should also acknowledge that he can never praise Allāh ta‘ālā for His Blessings as He deserves to be praised. Nabī sallallāhu ‘alayhi wasallam supplicated:
I cannot truly praise You; You are as You have praised Yourself. (Ibn Mājah)
3. Thirdly, one should refrain from utilising the Bounties of Allāh ta‘ālā in disobeying Him. The eyes, the ears, the tongue, wealth, health, knowledge and every bounty Allāh ta‘ālā has blessed us with should never be utilised in disobedience to Him. Only then can one be regarded truly grateful to Allāh ta‘ālā.
Patience and Gratitude: Two Doors of Jannah
Sabr (patience) in times of grief and shukr (gratitude) in times of happiness are both means of entering Jannah. Rasūlullāh sallallāhu ‘alayhi wasallam has said,
How wonderful is the situation of a believer! Every situation of his is khayr (goodness) for him, and this is for no one except the believer; if he finds himself in a favourable situation, he expresses gratitude, and this is good for him; and if he is afflicted with adversity, he exercises patience, and this is good for him. (Muslim)
A Beautiful Incident Regarding Shukr
There is a well-known incident of Sayyidunā Dāwūd ‘alayhis salām with regards to expressing true gratitude to Allāh ta‘ālā. Whilst engaged in shukr for the Blessings of Allāh ta‘ālā, he was inspired with a wonderful thought, ‘The tawfīq of shukr upon blessings granted by Allāh ta‘ālā is also a blessing from Him. Therefore, it is necessary to express shukr for this also.’ Upon engaging in shukr a second time, the same thought occurred again, so he carried out shukr for a third time. He then thought, ‘The tawfīq to express gratitude for a third time is yet another blessing.’ Now Sayyidunā Dāwūd ‘alayhis salām thought to himself that this is a never-ending cycle. Every shukr will always be a new blessing upon which another shukr will be necessary. Therefore, it is impossible to fulfil the responsibility of doing shukr. Sayyidunā Dāwūd ‘alayhis salām was compelled to say:
O my Rabb! How can I be [truly] grateful to You when my shukr to You is also a blessing from You upon me?
Upon this, Allāh ta‘ālā said,
O Dāwūd! Now you have expressed (true) gratitude to Me.
May Allāh ta‘ālā grant us the tawfīq to adopt the beautiful qualities of sabr and shukr. Āmīn.
Extracted from Riyāḍul Jannah, Vol. 29 No. 7, 2020
16th Jumādal-Ākhirah 1442 AH ~ Friday 29th January 2021
By Shaykhul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh
Taking loans
Allāh ta‘ālā has full control over the financial situation of each and every person. Whether a person is well off or struggling to make ends meet, this is all decreed by Allāh ta‘ālā.
For those struggling financially, taking a loan is a way of alleviating financial difficulty. However, one should try his utmost to avoid taking loans as they can lead to many ills. This is why Rasūlullāh sallallāhu ‘alayhi wasallam would make the following du‘ā:
When Rasūlullāh sallallāhu ‘alayhi wasallam was asked as to why he frequently sought refuge in Allāh ta‘ālā from being in debt, he said, “Indeed, when a person incurs a debt, he will lie when he speaks and he will break promises whenever he makes them.” (Al-Bukhārī, Muslim) It is evident from the hadīth that after taking a loan, if a person is unable to repay on time, he will resort to lying and breaking promises.
As loans are often taken from family and friends, if there are delays in repaying or fulfilling promises, it will eventually lead to disputes that will destroy family ties and friendships. This point is captured in an Arabic saying:
الْقَرْضُ مِقْرَاضُ الْمَحَبَّةِ
Loans are the scissors of love.
Therefore, one should always try to avoid taking loans. However, our Dīn has made taking loans permissible for situations when one has no other choice. If one has to resort to taking loans they should keep the following points in mind:
• The option of taking a loan is only for those who are in dire need. It is not appropriate for a person to take a loan just to fulfil one’s desires, for example spending on holidays, expensive cars and unnecessary house extensions.
• The loan arrangements should be in complete conformity with the rules and injunctions of Dīn. Loans should not be taken from interest-based sources nor have impermissible conditions.
• One should have a genuine and sincere intention to repay the loan as the assistance of Allāh ta‘ālā will be with him. Rasūlullāh sallallāhu ‘alayhi wasallam has said:
One who takes the money of people with the intention of repaying it, Allāh ta‘ālā will repay it on his behalf. (Al-Bukhārī)
This means that Allāh ta‘ālā will create the means and grant barakah in his sustenance, to enable him to repay the debt.
• One should make every effort to repay the loan on time. If one is unable to do so, the creditor should be informed and a polite request made for extra time.
• One should refrain from unnecessary spending whilst being in debt, as this will result in delays in repaying the loan.
• One should make a record of the loan, whether it is large or small, so that the loan and its amount are not forgotten. This will save disputes in the future.
• If one has not paid off a loan before his death then he should make a provision in his will for its repayment. If he passes away without paying off the loan or making a bequest, he will be questioned in the Court of Allāh ta‘ālā.
Granting loans
Those who have the means should support those who are in need by giving loans. Allāh ta‘ālā grants extra wealth to people so they can help others who are in need. Therefore, those who have been blessed with more than their needs should spend as much as possible in good causes; one such good cause is giving loans.
Rasūlullāh sallallāhu ‘alayhi wasallam said: “On the night of Mi‘rāj, I saw written on the door of Jannah, ‘(The reward of) Sadaqah is ten times and (the reward of giving a loan) is eighteen times.’ I asked, ‘O Jibra’īl! Why is giving a loan better than sadaqah?’ He said, ‘Because the beggar may ask and already have, whilst the one asking for a loan only asks when in need.’” (Ibn Mājah)
After giving a loan, if a situation arises where the debtor is finding it difficult to repay on time, the creditor should extend the time for repayment. Allāh ta‘ālā says:
If he (the debtor) is in financial difficulty, then allow him grace until a time of ease (when he will be able to pay back easily)… (2:280)
Even better than extending the time, is waiving the repayment of the loan. If the loan is of such an amount that waiving it completely will not bring any difficulty upon the lender, then it is better to do so. Allāh ta‘ālā says:
…and that you forgo it as charity is much better for you, if you really knew. (2:280)
And for those who forgive others and waive their debts, Allāh ta‘ālā will definitely be merciful towards them on the Day of Qiyāmah. Rasūlullāh sallallāhu ‘alayhi wasallam has said:
Allāh will grant a place in His shade to that person who grants respite to a poor person (in the repayment of a debt) or cancels the debt (partly or altogether). (Muslim)
Managing expenditure to avoid debts
Those who have been granted barakah in their wealth should try their utmost to ensure a situation does not arise whereby they are forced into taking loans. One method of doing so is by controlling expenditure so that it is in accordance to our income. It should not be the case that our expenditure exceeds our income, thereby taking us into debt.
Hadrat Muftī Muhammad Shafī‘ rahimahullāh and Hadrat Mawlānā Masīhullāh Khān rahimahullāh would say: “Income is not in our control; but expenditure is, so what is not in our control should be based on what is in our control.”
Nowadays, people just spend without any consideration of their income. This is incorrect. There is a saying in English, “Stretch (one’s) legs according to the coverlet (bedspread).” If one stretches his legs more than his bedspread, he will feel cold, but if he stretches according to the size of the bedspread he will remain comfortable. Similarly, if we let our expenditure go beyond our income, we will fall into debt, and if we limit our expenditure according to our income, we will always remain financially stable.
The reason why many people complain about their financial circumstances is the fact that they spend on things they do not need. If we analyse our weekly shopping for example, we will realise that 20-30% of our purchases are unnecessary. Why should one who is in dire circumstances be spending £10-£15 a week on luxuries like chocolates, sweets or soft drinks? Many of us come across items which are on offer e.g. “buy one, get one free,” and we immediately purchase these items thinking that we are getting a good deal. However, the reality is that most of the time we are not in need of even the one item we are paying for.
This is why we must make a list of the things we need before we go shopping and not think about it whilst we are there. Make a list and then only buy what is on the list, so that we can avoid unnecessary expenditure.
In summary, we must be grateful to Allāh ta‘ālā for the wealth that He has given us. This gratitude demands that we take care of it and not squander it here and there, so that we become compelled to take loans. If a situation arises where we must take a loan, then we should keep in mind the points that have been mentioned above.
May Allāh ta‘ālā grant us the ability to act upon these advices. Āmīn.
Extracted from Riyāḍul Jannah, Vol. 28 No. 2, Feb 2019
