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Shaykh Saleem Dhorat

True Appreciation of Rajab


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.

Extracted from ‘Inspirations’ (Part 1)

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Shaykh Saleem Dhorat

Grief & Happiness – A Test

بسم الله الرحمن الرحيم

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:

لَا أُحْصِيْ ثَـنَاءً عَلَيْكَ، أَنْتَ كَمَا أَثْـنَـيْتَ عَلٰى نَفْسِكَ

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

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Loans and Debts: The Islamic Perspective


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:

اَللّٰهُمَّ إِنِّيْ أَعُوْذُ بِكَ مِنَ الْمَأْثَمِ وَالْمَغْرَمِ

O Allāh! I seek refuge in You from sins and debt.

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

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Illness – A Blessing in Disguise

By Shaykhul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

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بسم الله الرحمن الرحيم

Innumerable Favours of Allāh ta‘ālā

Allāh ta‘ālā states,

If you were to enumerate the Favours of Allāh, you would not be able to count them. Surely, Allāh is Ever-Forgiving, Most-Merciful. (16:18)

Allāh ta‘ālā has bestowed us with so many bounties that our minds are unable to encompass them and we would never be able to enumerate them. Rather, often we fail to realise a bounty to be a blessing being showered upon us. Furthermore, many times we regard a certain bounty to be an adversity!

Illness – a Bounty from Allāh ta‘ālā

Illnesses have always been around and will continue to be. Various forms of illnesses are prevalent throughout the world. At times people become ill in large numbers; the current Coronavirus pandemic being a prime example of this. It would be unintelligent to believe that we can completely eradicate every illness and have an ‘illness free’ world. However, as Muslims we need to understand what our thinking should be with regards to illnesses; we need to contemplate and realise whether illnesses are in reality adversities or actually blessings in disguise.

Generally, health is perceived to be a bounty from Allāh ta‘ālā and rightly so. However, illness is also a bounty from Allāh ta‘ālā. Fundamentally, health and illness are no different for a believer; both are a bounty and blessing from Allāh ta‘ālā. Rasūlullāh sallallāhu ‘alayhi wasallam has stated,

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)

Rasūlullāh sallallāhu ‘alayhi wasallam has explained in this Hadīth that both situations of adversity and ease are ‘khayr’. Accordingly, a believer’s attitude should be that he does not act according to circumstances, but rather according to his objective, i.e. the Pleasure of Allāh ta‘ālā. Therefore, in reality, no situation should be adverse for him because his focus will be to acquire Divine Pleasure by remaining within the parameters set by Allāh ta‘ālā and His Rasūl sallallāhu ‘alayhi wasallam for those circumstances. In a favourable situation, he will ensure he is grateful to Allāh ta‘ālā by not violating any of His Commands, whilst in adversity, he will exercise patience and act accordingly. As a result, he will acquire the Pleasure of Allāh ta‘ālā in both situations, hence the adversity will also prove to be a blessing for him.

Positive Aspects of Illness

If we analyse the situation of a person afflicted with illness, we do not find him at any disadvantage in the pursuit of his objective, the Pleasure of Allāh ta‘ālā. Rather, we will conclude that he has a greater advantage than those in privileged circumstances. Let us look at some of the benefits that a sick person acquires when he becomes ill.

1. Special Blessings, Mercies and Guidance from Allāh ta‘ālā

Allāh ta‘ālā states,

…And give glad tidings to those who exercise patience, those who, when any difficulty befalls them, say, “Indeed, we belong to Allāh, and to Him we will return.” Those are the ones upon whom there are (special) blessings from their Rabb, and mercy; and those are the ones who are rightly guided. (2:155-57)

As is apparent from the above verse, one who exercises patience during illness or adversity and says ‘innā lillāhi wa innā ilayhi rāji‘ūn’, he will receive special blessings from Allāh ta‘ālā as well as general mercies and Allāh ta‘ālā will increase him in hidāyah (guidance) too.

2. Expiation of Sins

In one Hadīth, Rasūlullāh sallallāhu ‘alayhi wasallam has stated,

Do not speak ill of fever, for it gets rid of the sins of the children of Ādam just as the furnace gets rid of the impurities from iron. (Muslim)

In another Hadīth, a Sahābī radhiyallāhu ‘anhu commented regarding a person who had passed away, ‘Glad tidings for him that he died without becoming ill.’ Rasūlullāh sallallāhu ‘alayhi wasallam replied,

Woe to you! What do you know? It is possible that had Allāh afflicted him with an illness, He would have forgiven his sins through its medium. (Al-Muwattā, Imām Mālik rahimahullāh)

3. A High Status in the Court of Allāh ta‘ālā

Many virtues have been mentioned with regards to those people who visit the sick. Rasūlullāh sallallāhu ‘alayhi wasallam has said,

No Muslim visits another sick Muslim in the morning except that seventy thousand angels pray for his forgiveness until the evening, and he does not visit him in the evening except that seventy thousand angels ask for his forgiveness until the morning. And for him will be an orchard in Jannah. (At-Tirmidhī)

Rasūlullāh sallallāhu ‘alayhi wasallam has also said,

Whoever visits a sick person, a caller (angel) calls out from the heavens, “You are pure and pure is your walking, and you have made for yourself an abode in Jannah.” (Ibn Mājah)

If such are the virtues for those who visit the sick, then what status must the sick person hold in the Court of Allāh ta‘ālā?

4. A Sign of Goodness

Rasūlullāh sallallāhu ‘alayhi wasallam has stated,

The person for whom Allāh desires goodness, he is afflicted. (Al-Bukhārī)

5. Award of Jannah

Rasūlullāh sallallāhu ‘alayhi wasallam has stated,

Allāh ta‘ālā states, “When I test my servant by (taking away) his eyesight and he remains patient, I give him Jannah in return.” (At-Tirmidhī)

6. Martyrdom

Rasūlullāh sallallāhu ‘alayhi wasallam has stated,

The one who dies due to an illness in the stomach is a martyr, and the one who dies due to a plague is a martyr. (Al-Bukhārī)

7. Proximity to Allāh ta‘ālā

Rasūlullāh sallallāhu ‘alayhi wasallam has stated,

Indeed, Allāh ta‘ālā will say on the Day of Judgement, “O son of Ādam! I was ill and you did not visit me?” He will say, “How could I have visited you when you are the Rabb of the all the worlds?” (meaning how could You have become ill?) He will say, “Did you not know that a certain servant of Mine was ill and you did not visit him? Did you not know that had you visited him, you would have found Me by his side?”… (Muslim)

8. Reward Beyond Measure

Allāh ta‘ālā states,

Indeed, those who observe patience will be given their reward in full without measure. (39:10)

Rasūlullāh sallallāhu ‘alayhi wasallam has stated,

When those who endured difficulties (in the world) will be given (their) reward (for exercising patience), those who were given safety will wish that their skin was cut up with scissors in the world (so that they too would have become deserving of that reward). (At-Tirmidhī)

If one is ill himself or if someone in his family is ill, then he should make du‘ā for the removal of the illness, spend in charity and also resort to medicine, but one should not fear illness or have a disliking for it. When there are so many Dīnī benefits for those who are afflicted with adversity or illness, then surely, it should be recognised as a blessing in disguise.

Making Du‘ā for the Removal of Illness

A question may arise in a person’s mind that if illness is such a great blessing, then why should we want to make du‘ā or resort to medicine for its cure? In this regard, I would like to mention an incident:

Hadrat Mawlānā Ashraf ‘Alī Thānwī rahimahullāh narrates that the great spiritual mentor, Hadrat Hājī Imdādullāh rahimahullāh was once discussing the positive aspects of illnesses. Coincidentally, a person came to request Hadrat to make du‘ā for his wife who was ill. Hadrat Thānwī rahimahullāh mentions that I thought to myself, ‘How will Hadrat make du‘ā for the lady as this will entail asking Allāh ta‘ālā to take away a blessing granted by Him?’

Hadrat Mawlānā Ashraf ‘Alī Thānwī rahimahullāh says that Hadrat Hājī Imdādullāh rahimahullāh supplicated: O Allāh! Health is a blessing and illness is also a blessing; however, we are incapable of enduring the blessing of illness, so change it with the blessing of health which we are able to endure (happily).

In conclusion, a believer should always keep acquiring the Pleasure of Allāh ta‘ālā in mind and regard every situation and circumstance a blessing from Allāh ta‘ālā. Surely, no situation will be an adversity for him if he learns to face it in the correct manner. Hence, the current pandemic of Coronavirus should also not over-concern a believer. A person should take all preventive measures and thereafter if he remains safe, alhamdulillāh, and if he is afflicted then too, alhamdulillāh, as he will be blessed with numerous Dīnī benefits that he will reap in this world and the Hereafter.

Extracted from Riyāḍul Jannah, Vol. 29 No. 4/5, 2020

© At-Tazkiyah

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Categories
Shaykh Saleem Dhorat

Guidelines and Advices Relating to Janāzah

بسم الله الرحمن الرحيم


14th Jumādal-Ākhirah 1441 AH ~ Saturday 8th February 2020

By Shaykhul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh 

Recently two close members of my family departed to meet the Creator (this article was written in April 2018): my aunt being my father’s first cousin; and my nephew, who unexpectedly departed at the age of 44. May Allāh ta‘ālā forgive them and grant them entry into Jannatul-Firdaws, Āmīn.

During moments of both joy and grief, we have been provided with guidelines by our beloved Nabī sallallāhu ‘alayhi wasallam which we need to follow, in order to be rewarded by Allāh ta‘ālā. On the occasion of a bereavement, we need to pay attention to certain points related to bathing, shrouding and burying the deceased:

•  The injunction of hijāb should be observed by every Muslim male and female. It should be observed in one’s lifetime and also when someone passes away, from the moment of death, during the bathing and shrouding and until after the burial. Non-mahrams of the deceased should not view the deceased.

•  It is more virtuous and better to give ghusl to the deceased as soon as possible.  It is common practice to first fix the time of the burial and thereafter give ghusl as per our convenience. The practice which needs to be adopted is that the custodians of the deceased should focus on bathing and shrouding the deceased as soon as the person passes away, whilst simultaneously making arrangements for the burial.

•  Before giving ghusl, those giving ghusl should go through the procedure of giving ghusl to the deceased and not rely on their own knowledge. It is not every day that we give ghusl to the deceased, so many a time even those who regularly give ghusl also become habituated to adopting an incorrect method which afterwards becomes their norm, assuming that it is correct. Similarly, the ‘Ulamā only get the opportunity to give ghusl once in a while as well and so can also be prone to mistakes. Therefore, everybody should refer to simple books of fiqh and go through the method of giving ghusl; thereafter, give ghusl according to the correct method trying utmost to carry out as many sunnah and mustahabb as possible. (Inshā’allāh the IDA will soon publish a leaflet, detailing the method of how to bathe the deceased.)

•  When giving ghusl to the deceased, the cloth used to cover the body of the deceased should be dark in colour like black, brown or blue, so the body of the deceased does not become visible even after the cloth becomes wet.

•  It is sunnah to apply perfume to the deceased. The method for this is to apply camphor upon those limbs and parts of the body which touch the ground during Salāh in prostration. ‘Itr (perfume) will be applied to the beard and the hair of the head for males and only to the hair of the head for females.

•  When lifting the deceased people normally recite Shahādah loudly and some people encourage others to do so as well. This is makrūh. One should remain engaged in silent dhikr of their preference and ponder over the situation which the deceased is to face soon and make du‘ā accordingly. 

•  In the presence of the deceased, the Glorious Qur’ān can be recited silently or audibly if the ghusl has taken place. However, if the ghusl is yet to take place, it will be permissible to recite the Qur’ān audibly near the deceased if the body is totally covered from head to toe, or if one recites at a distance from the deceased. If the body is not fully covered, the Qur’ān may be recited silently near the deceased. However, the Qur’ān should not be recited if any impurities are upon or around the deceased. Similarly, Qur’ān should not be recited whilst in the bathing area whilst the ghusl is taking place.

•  The viewing of the face of the deceased before the Janāzah Salāh is contrary to Islamic teachings if it leads to a delay in the performance of Janāzah Salāh, resulting in a delay in the burial. From this it is concluded that it is also contrary to Islamic teachings to view the face of the deceased after the Janāzah Salāh, as this will definitely lead to a delay in the burial. Some ‘Ulamā are of the opinion that this practice should be discarded completely as it can lead to other wrongs, such as people taking photos of the deceased.

•  Sometimes close relatives, such as a son, hold on to the Janāzah throughout. This is against the Sunnah method. Similarly, it is preferred to walk behind the Janāzah; it is ok for a few people to be slightly ahead of the Janāzah. Moreover, for the majority to proceed ahead of the Janāzah is makrūh.

•  Those who are going to participate in the Janāzah Salāh, should go through the method of performing Janāzah Salāh and in particular understand the necessary requisites of Janāzah Salāh. (Inshā’allāh a leaflet will soon be available from the IDA.)

•  The followers should say the takbīrāt during the Janāzah Salāh softly.

•  Those who participate in Janāzah Salāh should go with sincerity, only for the Pleasure of Allāh ta‘ālā and with the aim to acquire the reward that He has promised. Participating in Janāzah Salāh and burial only to show one’s presence is contrary to the teachings of Islām.

•  Dignity should be maintained before and after the Janāzah Salāh, whilst the burial is taking place and after the burial. People should not make noise and talk about worldly matters; they should avoid meeting and greeting each other; complete focus should be on the success of the deceased in the grave. Everyone should continue to busy themselves in dhikrullāh and recitation of the Glorious Qur’ān, passing its reward to the deceased and continually asking Allāh ta‘ālā to forgive the deceased.

•  It is preferable to bury the deceased without a coffin; not to benefit from this facility where it is available and to bury the deceased in a coffin is lamentable. However, in conditions where there is excessive moisture in the soil, a coffin may be used.

•  The whole body of the deceased should be turned towards the Qiblah, not only the face. The body should be turned to its right, and if possible, supported against the wall of the grave towards the Qiblah side. If required, soil can be placed to support the back of the deceased.

•  Many a time, the filling of the grave is done by using a digger. Those present should wholeheartedly participate and fill the grave with their hands or by using spades.

•  After the burial it is mustahabb to recite the beginning verses of Sūrah Al-Baqarah at the head and the final verses of Sūrah Al-Baqarah at the feet of the grave, as was the practice of Sayyidunā Ibn ‘Umar radhiyallāhu ‘anhu. However, this practice should be left out now and then, so that people do not deem it to be necessary. The Glorious Qur’ān is recited to attract the Mercy of Allāh ta‘ālā through which it is hoped that the deceased will be saved from punishment of the grave. Similarly, the recitation of the Qur’ān is a means of solace and comfort for the deceased, along with its reward being a blessing for him. For these reasons, the gathering can recite any portion of the Qur’ān. Furthermore, after the burial all forms of adhkār and du‘ā are permissible; to deem a certain form of dhikr or portion of the Qur’ān to be necessary is incorrect.

•  As mentioned above, the recitation of Sūrah Al-Baqarah, or any other portion of the Glorious Qur’ān, is for the benefit of the deceased and not for the gathering. Therefore, it is not necessary for the recitation to be so loud that it reaches the whole gathering.  Some ‘Ulamā are of the opinion that these verses should be recited silently.  From this it can be understood that microphones are not required for this purpose; rather it is better to discard the use of microphones.

•  Congregational du‘ā after the burial is permissible, but not necessary. This practice should also be left out at times. Similarly, there is no need for du‘ā after the burial of a child, as it is sinless.

•  After the burial, people pay a lot of attention to bettering the grave and others busy themselves comforting the near and dear ones; as a result they become negligent of the deceased. It is desirable after the burial, for the near and dear ones to stand around the grave for a while and recite the Qur’ān or engage in adhkār and du‘ā for the deceased. Mullā ‘Alī Al-Qārī rahimahullāh has stated that each person should try to recite Sūrah Yāsīn after the burial.

•  Sprinkling water over the grave after the burial to settle the soil is mustahabb. To deem it necessary is incorrect.

•  The cost of the burial is the responsibility of the deceased, and so will be taken from his estate, except in case of a wife, for whom the burial costs are borne by the husband. However, the relatives and well-wishers who come for the funeral are not the guests of the deceased and are not his responsibility. The cost of the food for the guests can only be paid from the estate of the deceased, if all the inheritors are bāligh (mature) and they wholeheartedly give permission.

•  Those attending the burial should try to make their own arrangements for food, as on such occasions we should not become a burden on those who are grieving.

•  It is mustahabb for the relatives and the near and dear ones to feed the family of the deceased for one day, and according to some ‘Ulamā, a maximum of three days. However, it is a matter of concern that this beautiful sunnah of assisting and helping those in grief sometimes takes the form of a feast, where 50 to 100 people are invited and many times it goes beyond Shar‘ī limits too.

•  The leaflet, “Ta‘ziyah: The Sunnah Method of Consoling the Bereaved”, and the booklet, “Inheritance in Islām”, both published by the Islāmic Da‘wah Academy (www.idauk.org), should be read by every individual.

May Allah ta‘ālā grant us all the ability to practice. Āmīn.

© Riyādul Jannah (Vol. 27 No. 3)

We are witnessing an era where Islām, in spite of its vastness and applicability in every sphere of the human life, has been confined to mere beliefs and a handful of rituals. As with some other important obligations of Islām, the obligation of ensuring the correct procedures in the field of inheritance has also been subjected to gross disregard and outright neglect. In fact, this section of Dīn can be said to be the most neglected one among all. Seeing such state of affairs, the respected Shaykh hafizahullāh embarked on the task of acquainting the Muslims on the importance of this vital duty. The lectures delivered proved to be highly informative and beneficial, but only to a limited audience. In order to extend the benefits to a larger part of the Ummah, it was decided that two of these lectures be selected and published in booklet form. (34 pages p/b + Islamic will template) £1.00A few topics mentioned in the booklet are as follows:• Equality in inheritance
• What can be drawn from the estate
• The importance of drawing up a will
• Causes of incorrect wills
• Criteria for wasiyyah (bequest)
• What to do following a death
• Common errors and customs
To order the above book or for details of our other publications, please email  info@idauk.org or call 0116 262 5440.

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Categories
Muslim women

Why are women not allowed to pray during their period?

04 May, 2020

بسم الله الرحمن الرحيم

Why Aren’t Women Allowed to Pray or Fast During Their Period?

Q Why are women not allowed to pray during their period?

ANSWER

Sheikh Ahmad Saad 04 May, 2020

Short Answer:

  • Almighty Allah lifted the load of prayer and the burden of fasting from woman’s shoulders during this period. Menses is neither a funny nor a nice experience. There is an important maxim in Islam: “difficulty brings ease,” meaning that when a person is experiencing anything difficult, Islam will give some concessions that make life easier.
  • So, the point is not that women are “not allowed to” pray and fast but are rather exempted from observing prayer and fasting at such times, because these two duties are difficult and demand much effort.

_____________________________________

Salam Dear Nagwa,

Thank you for your question and for contacting Ask About Islam.

I also thank you a lot for such an intriguing question that displays how our sisters are keen on knowing the wisdom behind religious ordinances.

Surely this is good, but still, we cannot always grasp the wisdom behind everything.

Allah’s Wisdom Exceeds Ours

As Muslims and as sensible human beings who trust that this universe functions according to a fixed, well-designed system, we should believe that nothing happens haphazardly or aimlessly.

Rather, everything is well-planned and sorted out.

We read in the Quran what means:

Our Lord! You have not created this in vain. (Quran 3:191)

“This” here refers to Allah’s creation in general.

Because we have limited minds and limited spiritual abilities, we are not able to understand the wisdom behind everything in this universe.

This inability to understand sometimes proves to be very important because such things will constitute a test of our faith and submission to Allah, and our trust in His infinite knowledge.

Physical Suffering

Now, we come to your question: why are women not allowed to pray or fast while they are having their menses?

Basically, any mature woman who has experienced menses knows what type of physical suffering a woman goes through while she is experiencing her monthly period.

Due to such physical suffering, any woman will simply tell you that menses is neither a funny nor a nice experience.

Besides, being under such pains, women are usually not in a good mood.

Her changing hormones cause her to feel moody and irritable, as well.

Yet, it is important for the removal of any harmful material from the body of the woman since such harmful material comes out with this blood.

So, it is a healthy thing for women to have this, but not every healthy thing is nice or easy.

When you are ill, you have to take your medication, even if it’s bitter.

It is not a nice experience to take the medicine but still it is very important for you to recover and heal speedily.

Why Aren’t Women Allowed to Pray or Fast During Their Period?

When Allah decreed menstruation on the daughters of Adam, He — Glory be to Him — wanted it to be a sign of mercy to them, since this natural process relieves the body from the harmful materials that could be disastrous if they remain inside the body.

Taking all such physical and mental pain into consideration, Almighty Allah, Who takes care of His servants even more than their own parents, has lifted the load of prayer and the burden of fasting from woman’s shoulders during this period.

So, the point is not that women are “not allowed to” pray and fast but are rather exempted from observing prayer and fasting at such times, because these two duties are difficult and demand much effort.

Islam Aims To Remove Hardship

In this regard, we should bear in mind that one of the basic goals of Islamic Shari`ah is to remove harm and difficulty from people’s lives.

The many texts of the Quran and Sunnah serve as a support for this, giving one clear message that Almighty Allah does not intend to place any difficulty on the shoulders of His servants.

This has led many Muslim scholars to reach a very great maxim that summarizes a lot of things in this regard: “difficulty brings ease,” meaning that when a person is experiencing anything difficult, Islam will give him some concessions that make life easy for him.

Under this maxim, we can understand why a traveler is exempted from fasting, why a sick person is allowed not to fast, why a handicapped person is allowed to observe prayer while sitting down, and why a pregnant woman or a woman who is breast-feeding is entitled to break her fasting.

All this is meant to remove hardship and difficulty away from people, because this is one of the highest objectives of Islam.

“Impure” Does NOT Mean “Unclean”

Needless to mention here that there is a big difference between being in a state of “impurity” and being “unclean”.

While the former refers to an immaterial state that has nothing to do with the gender of the person and is by no means offensive, the latter is more linked with filth and dirty stuff.

Impurity is a temporary state, whereas uncleanliness is a choice to be unhygienic.

A person who washes his or her private parts but has not performed ghusl (ritual ablution) is clean but is still impure, Islamically.

This means that he or she does not qualify, while in this state, to pray or fast, simply because he or she needs to meet some basic standards.

Now, we see a balance in the religion of Islam that came to remove all difficulties and hardships from the lives of the servants of Allah and allow them to celebrate His praise cheerfully and willfully.

Dr. Mohsen Haredy, a member of the Ask About Islam consultant team, would like to add the following:

It is worth mentioning that not praying and not observing fasting during the menses are considered in themselves an act of worship.

As in some acts of worship, there is a divine command that requires showing submission and surrender without questioning the reason behind it.

The significance of this command lies in our obedience to it: Showing obedience to Allah and His Messenger.

What women CAN do in menses:

  • Listen to the Qur’an on YouTube
  • Istighfaar
  • Read durood
  • Dhikr and Tasbeeh
  • Listen to lectures and programmes online

Categories
Poems

The Empty Chair…

Another day, news of yet another death,

Once again, we hear of someone who has just drawn their final breath.

For those of us left behind, it seems so surreal,

Struggling to cope with the immense loss we feel.

And although it may seem like at times the darkness is too much,

As we long to see our loved ones again, just a glimpse or a touch.

A hug from a parent, a smile from the Mrs, the voice of a husband offering to do the dishes, 

The words of wisdom of a grandma that you’d wish you’d wrote down,

Or the sound of laughter of a child who is no longer around.

None of these people can ever be brought back,

And yet for each of them to live on you don’t need a memorial plaque.

Live each day to the fullest, do good and make them proud,

Show people around you, you love them, don’t wait till they’re in a shroud!

And send them gifts each day for that’s all that the departed now from us need,

Intend to share the reward every time you do a good deed.

They say time is a healer but I don’t know if that’s true,

All I can promise you is that Allah will get you through! 

Written by @thetalentedteacher_

1 Jumada al-Awwal 1442

Categories
Current Affairs articles

Twenty Lessons from 2020

Ali (Allah be pleased with him) once was asked: “How have you recognised your God?”

He (Allah be pleased with him) answered: “I recognised God through revoking the determinations and breaking the intentions. When I determined and I was prevented from achieving my determination, and when I intended and fate contradicted my intention, I realised that the Administrator was other than me.”

And so this uneventful year draws to a close and I find myself thinking how much history 2020 made. Be it the pandemic, racial tensions or presidential campaigns across the pond, 2020 has been one long rollercoaster.

Life is full of surprises and if anything, this year has shone a light on how amazingly resilient Allah has created us all. Just when we are about to put our feet up and become a little complacent with our routine in life, the setting suddenly changes and we’re forced to recompose, reshuffle the pieces and refocus the lens a little. And in the midst of this restructure, our unsteady walk exposes us, we trip, we fall and we fail…but we brush ourselves off and stand back up. A quote of JK Rowling comes to mind that ‘It is impossible to live without failing at something unless you live so cautiously that you might as well not have lived at all – in which case, you fail by default.’ This year has been a year of ‘falling’ for many of us but with the tradition of reflection (Muhasabah – account ourselves to ourselves) maybe we can transform the ‘falls’ into life-changing goals.

The biggest lesson that was manifested this year is that ‘Allah never tests a soul more than it can bear’ (Quran, 2:286). There are so many beautiful lessons to learn from this verse alone that could put this whole year into perspective for many of us. This world is a test and each and every one of us will be tested in various ways. A utopian society does not exist and 2020 has very clearly shown us that. Once we truly understand this, we can start to formulate that as Muslims, it is crucial we believe that Allah tests us to make us, not break us. When total fear ensued in March, Allah’s powerful promise in the Quran should have been our zen and reassurance amidst the chaos. Our goal for 2021 is to place our complete trust in Him SWT and His plan. He SWT doesn’t leave us, but we leave Him. He doesn’t move an inch away from us and is closer to us than our jugular vein.

As Ramadhan drew closer and it dawned on us that the Masajid would remain closed and Taraweeh Salah will have to be performed in the homes, a heart-breaking sadness cloaked us. Who will be leading? What will be prayed? How much Qur’an do we know? Will it even feel like Ramadhan? As these questions were being discussed in every household up and down the country, a new lesson was emanating. Alhamdulillah, many homes echoed with the confident recitations of their Huffadh but the hard truth is that there still remained a huge number of us who hadn’t prioritised reading and learning the Quran enough to be able to stand up and confidently take on the musalla. We were always so reliant on the Ulama and the Huffadh that we had become complacent with our own learning journey.  This reminded me of how I will be alone in my grave, just me and my deeds – no Hafidh to fall back on, no Alim to rely on, no one. The closure of the Masajid and the emptiness that came with it threw us into frantic jeopardy but ‘A believer is never stung from the same hole twice’ (Hadith) and so Ramadhan 2020 taught us to never stop learning. Know 10 Surahs from Juz Amma? Make it your goal to learn another 10 this year. Learn Surah Yaseen. Learn Surah Mulk. Learn Surah Rahman. Never stop learning. Create an insatiable hunger for learning. When you get to the end of your life, you want to be able to tell yourself that I spent every year of my life learning something new from the Qur’an and didn’t stay stuck on ‘Madrasah Mode’ from my teenage years.

2020 brought out some of the ugliest faces yet the most soul-soothing actions. Whilst on the one hand racism hit another high, unity in the face of tragedy outshone. The pandemic may have thrust us into isolation but it brought a sense of togetherness that was not seen before. Communities came together, putting aside creed, caste and religion, to help the elderly, vulnerable, isolated with food packages, medicines, shopping and that’s just the tangible needs. Neighbours checked in on one another, more phone calls were made to friends and family, messages dropped in asking how we’re doing. Let’s make it our mission to continue this fulfilling deed. Send that text message, make that two-minute phone call, and don’t just call someone when you need them. Mother Teresa once said, ‘Loneliness is a terrible poverty’ and there are millions of people suffering from that lack of friendship. In these difficult times, make someone feel heard. Our beloved Prophet ﷺ said, ‘You won’t be able to take care of everyone financially; instead, let your cheerful face and good manners take care of all of them’ (Musnad Bazzar).

This image has an empty alt attribute; its file name is plannn-1024x1024.jpg


Now we are at the suggestive, somewhat enticing, light at the end of the tunnel stage of the pandemic, we are tested once again. The vaccine is available and whatever side of the fence you sit on, remember that Allah is the Controller. Everything truly belongs to Him alone and he holds authority over everything and everyone. One Quran verse frequently came to mind at different times this year.  Allah says, ‘لمن الملك اليوم، لله الواحد القهار ‘For whom is the dominion today? For Allah, the One, the Supreme’ (Quran, 40:16).  Allah gives and Allah takes. Let’s not talk as if this year has been a year of just the revolutionising scientists against the evil virus, forgetting all along that Allah is the Master, the Withholder, and the Bestower of all things.

It has been a challenging year but for the intelligent believer, no challenge comes without changes.  We may want to be quick to forget all that 2020 put on our plate but let’s remember the lessons it taught us and the goals it guided us to make. 

Constantly ask Allah for ease

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

15 Jamada al-Awwal 1442

Categories
Muslim men

Calling One an Apostate

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

Respected brother,

We take note of your concern and despondency. The issue is not as you have understood it to be.

Whilst Sharῑ’ah has specified guidelines to declare one as an apostate (kāfir), Sharῑ’ah has also advised us to exercise extreme precaution in declaring a Muslim an apostate (kāfir).

Consider the following:

1-    Allah the Almighty says:

وَلَا تَقُوْلُوْا لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا

Translation:

“And do not say to the one who extends greetings to you, ‘you are not a Believer’”

[Surah Nisā, verse 94]

2-    In the narration of Ṣaḥῑḥ Muslim, Ḥaḍrat ‘Abdullah ibn ‘Umar Radiyallahu Anhu narrates that the Prophet Ṣallallāhu ‘Alayhi Wasallam said:

إِذَا كَفَّرَ الرَّجُلُ أَخَاهُ فَقَدْ بَاءَ بِهَا أَحَدُهُمَا

Translation:

 

“When a man labels his [Muslim] brother an apostate, then it (apostasy) returns to one of them”

 

[Ṣaḥῑḥ Muslim, v.2, pg.18, Dār Al Qalam]

 

3-    In another narration of Ṣaḥῑḥ Muslim, the narration is found with the words:

 

أَيُّمَا امْرِئٍ قَالَ لِأَخِيهِ يَا كَافِرُ فَقَدْ بَاءَ بِهَا أَحَدُهُمَا إِنْ كَانَ كَمَا قَالَ وَإِلَّا رَجَعَتْ عَلَيْهِ

Translation:

 

“Whichever man says to his [Muslim] brother, ‘Oh disbeliever’, then it returns to one of them if he (the Muslim brother) is like how he (the speaker) has said, otherwise, it (his statement) reverts to him (the speaker)”

 

[Ṣaḥῑḥ Muslim, v.2, pg.18, Dār Al Qalam]

This attitude of maintaining extreme precaution when labelling a Muslim an apostate (kāfir) was the attitude of all of our pious predecessors – this includes the scholars of the four schools of Fiqh as well as those who did not ascribe themselves to a school of Fiqh. This was also the attitude of our elders from the ‘Ulamā of Deoband.

Consider the following:

1-    Allāmah Ibn Daqῑq Al ‘Id Al Shafi’ῑ’ Raḥimahullah (d.702 AH) writes in the commentary of the aforementioned Ḥadῑth:

وَهَذَا وَعِيْدٌ عَظِيْمٌ لِمَنْ أَكْفَرَ أَحَدًا مِّنَ الْمُسْلِمِيْنَ وَلَيْسَ كَذَلِكَ

Translation:

“This is a great warning to anyone who labels anyone from amongst the Muslim an apostate while he is [not an apostate]”

[Iḥkām Al Aḥkām Sharḥ ‘Umdah Al Aḥkām, v.2, pg. 226, Maṭba’ah Al Sunnah Al Muḥammadiyyah]

2-    Ḥāfiz Ibn ‘Abdil Barr Al Mālikῑ Raḥimahullah (d.463 AH) said:

فَالْقُرْآنُ وَالسُّنَّةُ يَنْهَيَانِ عَنْ تَفْسِيْقِ الْمُسْلِمِ وَتَكْفِيْرِهِ بِبَيَانٍ لَا إِشْكَالَ فِيْهِ

Translation:

“The Qur’ān and the Sunnah discourage – in an elaboration that does not leave any doubts – a Muslim from labelling a [fellow] Muslim a ‘transgressor’ or ‘apostate’”

[Al Tamhῑd Li Mā Fil Muwattā Minal Ma’ānῑ Wal Asānῑd, v.17, pg.315, Al Fārūq Al Ḥadῑthiyyah]

3-    Qāḍῑ ‘Iyāḍ Al Mālikῑ Raḥimahullah (d.544 AH) has recorded the statement of the great Shāfi’ῑ’ jurist, Imām Al Ḥaramayn Al Juwaynῑ Al Shāfi’ῑ’ Raḥimahullah (d.478 AH) who said:

إِدْخَالُ كَافِرٍ فِي الْمِلَّةِ أَوْ إِخْرَاجُ مُسْلِمٍ عَنْهَا عَظِيْمٌ فِي الدِّيْنِ

Translation:

“To consider a disbeliever within the fold of Islām or to take a Muslim out of it (the fold of Islām) is a severe act in religion”

[Al Shifā, pg. 473, Dār Al Ḥadῑth]

4-    Imām Al Ghazālῑ Al Shāfi’ῑ’ Raḥimahullah (d.505 AH) said:

وَالَّذِيْ يَنْبَغِيْ أَنْ يَمِيْلَ الْمَحْصَلُ إِلَيْهِ الْإِحْتِرَازَ مِنَ التَّكْفِيْرِ مَا وُجِدَ إِلَيْهِ سَبِيْلًا فَإِنَّ اسْتَبَاحَةَ الدِّمَاءِ وَالْأَمْوَالِ مِنَ الْمُصَلِّيْنَ إِلَى الْقِبْلَةِ الْمُصَرِّحِيْنَ بِقَوْلِ لَا إِلَهَ إِلَّا اللهُ مُحَمَّدٌ رَسُوْلُ اللهِ خَطَأٌ

Translation:

“What the summary should lead to is that one should refrain as much as possible from labelling a Muslim an apostate, for indeed, to consider it permissible to spill the blood and take the wealth of those who are performing Ṣalāh towards the Qiblah and are explicitly declaring that there is no one worthy of worship besides Allah and that Muḥammad is the Messenger of Allah is a mistake.

[Al Iqtiṣād Fil I’tiqād, v.1, pg.135, Dār Al Kutub Al ‘Ilmiyyah]

5-    Qāḍῑ ‘Iyāḍ Al Mālikῑ Raḥimahullah (d.544 AH) has related the view of many great scholars of the past who said:

فَإِنَّ اسْتَبَاحَةَ الْمُوَحِّدِيْنَ خَطَأٌ

Translation:

“Indeed, to consider it permissible to spill the blood of the believers is a mistake”

[Al Shifā, pg. 473, Dār Al Ḥadῑth]

6-    ‘Allāmah Ibn ‘Abidῑn Al Shāmῑ Al Ḥanafῑ Raḥimahullah (d.1252 AH) has quoted the statement of the master Ḥanafῑ jurist Al Ṣadr Al Shahiῑd AlḤanafῑ Raḥimahullah (d.556 AH) who said:

الْكُفْرُ شَيْءٌ عَظِيْمٌ فَلَا أَجْعَلُ الْمُؤْمِنَ كَافِرًا مَتَى وَجَدْتُ رِوَايَةً أَنَّهُ لَا يَكْفُرُ

Translation:

“Disbelief (apostasy) is a severe act, so I will never consider a Believer to be an apostate if I have found a view [in Sharῑ’ah] to state that he has not become an apostate”

[Sharḥ ‘Uqūd Rasm Al Muftῑ, pg.440, Dārul Bashāir Al Islāmiyyah]

7-    The erudite Ḥanafῑ jurist, ‘Allāmah Ṭāhir Al Bukhārῑ Al Ḥanafῑ Raḥimahullah (d. post 600 AH) writes:

إِذَا كَانَ فِي الْمَسْأَلَةِ وُجُوْهٌ يُوْجِبُ التَّكْفِيْرَ وَوَجْهٌ وَاحِدٌ يَمْنَعُ فَعَلَى الْمُفْتِيْ أَن يَّمِيْلَ إِلَى هَذَا الْوَجْهِ

Translation:

“If in a Mas’alah, there are plenty of reasons for labelling a Muslim an apostate, and only one reason to prevent such a label, then it is upon a Muftῑ to turn towards the one reason [that prevents such a label]”

[Khulāṣah Al Fatāwā, v.4, pg.382, Maktabah Rashῑdiyyah]

This advice has been reiterated by ‘Allāmah Burhān Al Dῑn Al Bukhārῑ Raḥimahullah (d.616 AH) [Al Muḥῑṭ Al Burhānῑ, v.7, pg.397, Idāratul Qur’ān].

8-    The great Ḥanafῑ jurist, ‘Allāmah Zayn Al Dῑn Ibn Nujaym Al Ḥanafῑ Raḥimahullah (d.970 AH) states that he had made it a habit to never issue a Fatwā in which he labels a Muslim an apostate.

He writes:

وَلَقَدْ أَلْزَمْتُ نَفْسِيْ أَنْ لَا أُفْتِيَ بِشَيْءٍ مِّنْهَا

Translation:

“Indeed, I have made it incumbent upon myself never to issue a Fatwā [of apostasy] in regards to those statements.”

[Al Baḥr Al Rā’iq, v.5, pg.125, HM Said]

9-    Ḥāfiẓ Ibn Taymiyyah Al Ḥanbalῑ Raḥimahullah (d.728 AH) writes:

فَلِهَذَا كَانَ أَهْلُ الْعِلْمِ وَالسُّنَّةِ لَا يُكَفِّرُوْنَ مَنْ خَالَفَهُمْ وَإِنْ كَانَ ذَلِكَ الْمُخَالِفُ يُكَفِّرُهُمْ

Translation:

“It is due to this reason that the people of knowledge and Sunnah do not label their opposition as apostates, even if their opposition labels them as apostates.”

[Al Istigāthah Fῑ Al Rad ‘Alal Bakrῑ, pg.252, Dār Al Minhāj]

10-  Ibn Shattā Al Dimyāṭῑ Al Shāfi’ῑ’ Raḥimahullah (d.1310 AH) writes:

يَسْلُكُ طَرِيْقَ الْإِحْتِيَاطِ فِي الْإِفْتَاءِ بِتَكْفِيْرِ أَحَدٍ فَلَا يُفْتَى بِذَلِكَ إِلَّا بَعْدَ الْفَحْصِ الشَّدِيْدِ وَالْيَقِيْنِ السَّدِيْدِ

Translation:

“He (a Muftῑ) should tread the path of caution when issuing a Fatwā declaring someone to be an apostate, thus such a Fatwā should not be issued except after extreme examination and outright conviction”

[I’ānah ‘Alā Ṭālibῑn, v.4, pg. 138, Dār Ihyā Al Kutub Al ‘Arabiyyah]

11-  Ḥāfiẓ Ibn Ḥajar Al Haytamῑ Al Shafi’ῑ’ Raḥimahullah (d.974 AH) has quoted the statement of ‘Allāmah Badr Al Dῑn Al Zarkashῑ Al Shafi’ῑ’Raḥimahullah (d.794 AH) who said:

أَنَّ مَعَنَا أَصْلًا مُحَقَّقًا هُوَ الْإِيْمَانُ فَلَا نَرْفَعُهُ إِلَّا بِيَقِيْنٍ فَلْيَتَنَبَّهْ لِهَذَا وَلِيَحْذَرْ مِمَّنْ يُبِادِرُ إِلَى التَّكْفِيْرِ فِيْ هَذِهِ الْمَسَائِلِ مِنْهَا وَمِنْهُمْ فَيُخَافُ عَلَيْهِ الْكُفْرُ لِأَنَّهُ كَفَّرَ مُسْلِمًا

Translation:

“We have an established foundation which is Īmān (faith), thus we shall not eradicate it (Īmān (faith)) [from a Muslim] except with conviction [that he has eradicated his Īmān (faith)]. So the individual from amongst us (the Shāfi’ῑ’s) and them (the Ḥanafῑs) who rushes in declaring a Muslim an apostate should be alert and cautious in this regard, for apostasy is [equally] feared for him too as he has declared a Muslim to be an apostate”

[Tuḥfah Al Muḥtāj Bi Sharḥ Al Minhāj, v.4, pg.110, Dār Al Kutub Al ‘Ilmiyyah]

12-  Mullā ‘Alῑ Al Qārῑ Al Ḥanafῑ Raḥimahullah (d.1014 AH) writes:

وَقَدْ قَالَ عُلَمَاؤُنَا إِذَا وُجِدَ تِسْعَةٌ وَّتِسْعُوْنَ وَجْهًا تُشِيْرُ إِلَى تَكْفِيْرِ مُسْلِمٍ وَوَجْهٌ وَاحِدٌ إِلَى بَقَائِهِ عَلَى إِسْلَامِهِ فَيَنْبَغِيْ لِلْمُفْتِيْ وَالْقَاضِيْ أَنْ يَعْمَلَا بِذَلِكَ الْوَجْهِ

Translation:

“Indeed, our scholars have said, ‘If there are 99 reasons that indicate towards the apostasy of a Muslim and 1 reason to indicate that he is still a Muslim, then it is appropriate for a Muftῑ and a judge to act upon that 1 reason’.”

[Sharḥ Al Shifā, v.2, pg. 499, Dār Al Kutub Al ‘Ilmiyyah]

13-  Imām Muḥammad Al Shawkānῑ Raḥimahullah (d.1250 AH) writes:

اعْلَمْ أَنَّ الْحُكْمَ عَلَى الرَّجُلِ الْمُسْلِمِ بِخُرُوْجِهِ مِنْ دِيْنِ الْإِسْلَامِ وَدُخُوْلِهِ فِي الْكُفْرِ لَا يَنْبَغِيْ لِمُسْلِمٍ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ أَن يَقْدِمَ عَلَيْهِ إَلَّا بَبُرْهَانٍ أَوْضَحَ مِنْ شَمْسِ النَّارِ

Translation:

“Know that to remove a Muslim person from the religion of Islām and into apostasy is not an appropriate thing for anyone who believes in Allah and the final day to step forward and do without a reason as clear as the light of fire

      [Al Sayl Al Jarār Al Mutadaffiq ‘Alā Ḥadāiq Al Uzhār, pg. 978, Dār Ibn Ḥazm]

14-  Muftῑ Maḥmūd Ḥasan Gangohῑ Raḥimahullah (d.1417 AH) writes:

کسی مسلم کو بغیر دلیل کے کافر کہنا بھی نہایت خطرناک ہے اس کو بھی کھیل نہ بنا لیا جائے اس سے اپنا ایمان بھی مجروح ہوتا ہے 

Translation:

“To call a Muslim an apostate without any [accepted] Shar’ῑ’ evidence [that is accepted to prove apostasy] is extremely dangerous. This should not be made into an amusement. One hurts his [own] Īmān (faith) by doing such a thing”

[Fatāwā Maḥmūdiyyah, v.2, pg.470, Dārul Iftā Jāmi’ah Fāruqiyyah]

Finally, consider two statements made by Imām Abū Ja’far Al Ṭaḥāwῑ Al Ḥanafῑ Raḥimahullah (d.321 AH) in Al ‘Aqῑdah Al Ṭaḥāwiyyah – the undisputed manual of the beliefs of the Ahl Al-Sunnah Wal Jamā’ah.

1.     He says:

 

وَنُسَمِّيْ أَهْلَ قِبْلَتِنَا “مُؤْمِنِيْنَ مُسْلِمِيْنَ” مَا دَامُوْا بِمَا جَاءَ بِهِ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مُعْتَرِفِيْنَ

 

Translation:

 

“We shall label those who pray towards our Qiblah as Mu’minῑn Muslimῑn (Muslims and Believers) as long as they maintain their belief in all that the Prophet Ṣallallāhu ‘Alayhi Wasallam bought”

 

[Al ‘Aqῑdah Al Ṭaḥāwiyyah, pg.109, Dār Al Karz]

 

2.     He says:

وَلَا يَخْرُجُ الْعَبْدُ مِنَ الْإِيْمَانِ إِلَّا بِجُحُوْدِ مَا أَدْخَلَهُ فِيْهِ

Translation:

“A Believer shall not leave the fold of Islām until he denies [one of] those [beliefs] which made him a Believer”

[Al ‘Aqῑdah Al Ṭaḥāwiyyah, pg.118, Dār Al Karz]

It is clear from the above that one cannot adopt a reckless attitude of declaring fellow Muslims let aside ‘Ulamā and Muftῑs as apostates (kuffār).

There is no reason for you to be negative and doubt your Īmān (belief) and A’māl (actions) based on such rulings. Be positive and steadfast on your Īmān (belief) and A’māl (actions). Indeed, Allah is more forgiving than He is punishing.

And Allah Ta’āla Knows Best

Mu’ādh Chati

Student Darul Iftaa
Blackburn, England, UK

Checked and Approved by,
Mufti Ebrahim Desai.

Categories
Du'aas

Eesa (PBUH)

All Praise for Allah SWT and Peace and Blessing be on His Final Prophet. The following Aqaid must be known by all Muslims and mentioned by parents and guardians to the children.


The following are the Aqaaid taken from the Holy Qur’an and Hadith. 

1. Prophet Eesa (A.S.) was born miraculously without a father. His mother Maryam (R.A.) never married. *Joseph the carpenter is not the father of Prophet Eesa (A.S ).
2. Prophet Eesa AS was not the son of God.  He was a Prophet just like other Prophets (A S.)
3. He was not killed nor put on the cross. He has not yet died a physical death.
4. Allah SWT raised him physically in the heavens. 5. He will return to this world, just before Qiyamah during the reign of Imam Mahdi (R.A.). to kill Dajjaal (Antichrist). On his return, Prophet Eesa (A.S.) will be a follower of our Prophet (S.A.W.) 


Note: To go against even one of the 4 mentioned Aqaid (practically, verbally etc.)  or doubt any single Aqidah will be an act of Kufr. 


May Allah SWT protect the Iman of all Muslims.  Ameen. 


Allah SWT knows best.
Mufti Muhammad Faruq Saheb (hafidhahullah)
(Date: 06/12/2020)