Tag: Hadhrat Mawlana Saleem Dhorat Saheb

Udhiyah (Qurbani)

Udhiyah (Qurbani)

By Shaykhul-Hadith, Hadrat Mawlana Muhammad Saleem Dhorat damat barakatuhum

Virtues of Udhiyah

• Udhiyah is a practice commanded by Allah ta‘ala:

..So turn in prayer towards your Rabb and sacrifice (animals). (108:2)

• The son of Adam does not carry out on Yawmun-Nahr (10th Dhul- Hijjah) a deed more beloved to Allah than the animal sacrifice. The sacrificed animal shall come on the Day of Judgement with its horns, hair, and hooves (to be weighed). The sacrifice is accepted by Allah ta‘ala before the blood reaches the ground. Therefore, sacrifice with an open and happy heart. (At-Tirmidhi)

On Whom is Udhiyah Wajib?

• Udhiyah is wajib on every Muslim who is of sound mind, mature (who has reached the age of puberty), muqim (i.e. he is not a Shar‘i traveller) and possesses the amount of fifty two and half tolas of silver (612.36 grams) or wealth equivalent to that value which is in excess of one’s asli (basic) needs. It is not necessary that this amount be in one’s possession for a complete lunar year. It’s possession during the three days of udhiyah will make udhiyah obligatory. Udhiyah is not incumbent on a child or an insane person whether they own wealth equivalent to the amount above or not, nor is it wajib upon their guardians to perform it on their behalf. Similarly, it is not wajib on a Shar‘i traveller.

Note: A Shar‘i traveller is he who goes on a journey with an intention of travelling forty eight miles. He will be regarded a Shar‘i traveller as soon as he goes out of his town.

• It is also highly virtuous for one on whom udhiyah is not wajib to offer sacrifice for the Pleasure of Allah ta‘ala. He will be eligible for all the reward mentioned in the Ahadith.

• During the days of udhiyah, sadaqah (charity) cannot compensate for udhiyah nor fulfil the wajib. Udhiyah is a unique ‘ibadah. Just as zakah cannot compensate for hajj, or sawm (fasting) cannot compensate for salah, similarly sadaqah cannot compensate for udhiyah. However, if the days of udhiyah had passed and the udhiyah was not offered due to not knowing, negligence or for some other valid reason, then it becomes wajib to give in sadaqah the price of udhiyah animal or the animal itself to the poor.

• If a traveller returned home or a person acquired the required wealth on the 12th of Dhul-Hijjah before sunset, it will be wajib upon him to perform udhiyah.

• A traveller who makes intention of staying at a certain place for fifteen days or more, no longer remains a traveller. He must offer udhiyah if he possesses the prescribed amount.

Days of Udhiyah

• The days of udhiyah are the tenth, eleventh and twelfth of Dhul-Hijjah. The first day is better than the second, and the second better than the last.

Time for Udhiyah

• In towns and cities where Jumu‘ah and ‘Id are performed, the time for udhiyah is from after the ‘Id salah until before sunset of 12th Dhul Hijjah. If the udhiyah has been offered before the ‘Id salah, it will have to be repeated.

• It is permissible, but not preferable to perform udhiyah at night.

The Udhiyah Animal

• It is permissible to offer in sacrifice a goat or she-goat, sheep of all kinds, cow, bull, buffalo or camel.

• It is necessary that the goat is one (full) year old, whether male or female. A cow, bull or buffalo will have to be two years old, and a camel five years. Animals that are younger are not suitable for udhiyah.

• A sheep (of any kind) not less than six months old, so strong and fat that it appears to be one year old will suffice for udhiyah, otherwise it will have to be one (full) year old.

• A cow, bull, buffalo or camel will suffice for seven persons provided no one’s share is less than one seventh and the niyyah (intention) of all partners is to attain thawab (for udhiyah), and not merely to obtain meat.

• The udhiyah of only one person can be performed from a goat, sheep or ram.

• If an animal seller says that the animal has reached the required age, and outwardly there is no sign to disprove it, then it is permissible to rely on his statement.

• Animals that are castrated can be used for udhiyah. In fact, this type of animal is preferable.

• The following cannot be used for udhiyah:

-Animals that are blind, one-eyed or has lost one-third or more of its eyesight.

-Animals that have lost a third of the ear or the tail. Similarly, the animal which has no ear from its very birth.

-An animal whose horn has been broken off from the root.

-An animal which has one leg lame to the extent that it walks on three legs only and is unable to use the fourth leg.

-An animal so lean and thin that its bones have no marrow.

-An animal so weak that it cannot walk to the place of slaughtering on its own.

-An animal completely toothless or one that has lost most of its teeth.

• It is virtuous to purchase the animal for udhiyah a few days prior to slaughtering and care must be taken in feeding and nursing it.

Method of Sacrifice

• It is more virtuous to slaughter the animal with one’s own hands. If one does not know how to slaughter, it is preferred that he remain present while someone else is sacrificing the animal. It is not necessary to make the niyyah (intention) of udhiyah with the tongue, however it is necessary to say the Name of Allah, preferably Bismillahi Allahu Akbar when slaughtering.

• Use a sharp knife and slaughter the animal quickly so that it does not suffer.

• Do not sharpen the knife in front of the animal.

• After slaughtering, do not skin the animal before it becomes completely cold.

• Do not slaughter one animal in the presence of another.

• It is mustahabb (desirable) for the one intending to offer udhiyah to refrain from cutting hair or clipping nails from 1st Dhul-Hijjah until one’s udhiyah animal is sacrificed.

The Udhiyah Meat and Skin

• It is impermissible to sell the meat or skin of the udhiyah animal. However, they may be given away in charity or as a gift.

• It is permissible to eat the udhiyah meat. It can also be distributed to relatives and friends whether wealthy or poor, muslims or non-muslims. It is better to divide it into three parts. One for the family, one for relatives and friends and one for the poor and needy.

• The skin of the udhiyah animal can be kept for personal use, e.g. using it as a prayer-mat, water bag etc.

• If the meat or skin of the udhiyah animal is sold, then it is wajib to give that amount in sadaqah to the poor (i.e. those who are eligible for zakah).

• It is not permissible to give the meat, skin, fat, etc. of the sacrificed animal to the butcher as his wages.

• The meat of the animal slaughtered by partners should be shared by weight and not by estimation.

• The rope, cover, etc. of the animal should be given away as sadaqah.

Udhiyah on Behalf of the Deceased

If one has been favoured by Allah ta‘ala with wealth, then he should also perform udhiyah on behalf of Rasulullah sallallahu ‘alayhi wa sallam, the Ambiya ‘alayhis salam, the Sahabah radhiyallahu ‘anhum, the Ummah, and for his own living or deceased relatives, friends, mashayikh and teachers who have conveyed to him Dini knowledge.

One should always remember our Beloved Nabi sallallahu ‘alayhi wa sallam and perform udhiyah on his behalf. Sayyiduna ‘Ali radhiyallahu ‘anhu sacri?ced two rams for udhiyah; one on behalf of Rasulullah sallallahu ‘alayhi wa sallam and one for himself, and said, ‘Rasulullah sallallahu ‘alayhi wa sallam ordered me to offer udhiyah on his behalf, therefore I will always do so (for as long as I remain alive).’ (Al-Hakim)

Our Beloved Nabi sallallahu ‘alayhi wa sallam himself performed udhiyah on behalf of his ummah. Sayyiduna Abu Talhah radhiyallahu ‘anhu has related that Rasulullah sallallahu ‘alayhi wa sallam sacrificed one ram and while sacrificing the other he said, “This is on behalf of every one of my Ummah who believed in me and testified (to my prophethood).” (At-Tabarani)

It is a matter for deep thought and consideration that Rasulullah sallallahu ‘alayhi wa sallam kept his Ummah in his mind while offering the sacrifice; hence it would be inappropriate for the Ummah not to remember him and offer udhiyah on his behalf.

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Shaykh Saleem Dhorat

Hajj – a Lesson in Submission

Post author By Ismail ibn Nazir Satia
Post date 29 June 2024
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By Shaykhul-Hadith, Hadrat Mawlana Muhammad Saleem Dhorat damat barakatuhum

On 6^th Dhul Hijjah 1426 after the jumu‘ah salah, we arrived at Dhul-Hulayfah, outside Madinah, and made preparations to enter into ihram. Dhul-Hulayfah was chosen because it is where Rasulullah sallallahu ‘alayhi wasallam and his Companions radhiyallahu ‘anhum had entered the state of ihram. It was our desire to begin the hajj by observing this sunnah of Rasulullah sallallahu ‘alayhi wasallam. The thought persisted in my mind that the Beloved of Allah sallallahu ‘alayhi wasallam performed only one hajj during his lifetime, and Allah ta‘ala had chosen this place for him to enter into ihram. Thus, there could not have been a better place for this act.

After making all the preparations, attired in only two sheets, we performed two raka‘at, made the intention for hajj and recited the talbiyah:

Labbayk, allahumma labbayk. Labbayk, la sharika-laka labbayk. Innal-hamda wan-ni‘mata laka wal-mulk. La sharika-lak.

Here I am (at Your service), O Allah, here I am. Here I am, no partner do You have, here I am. Truly, the Praise and the Favour is Yours, and the Sovereignty. No partner do You have. (Al-Bukhari)

It is impossible to express how I felt at that moment. Tears trickled down my cheeks wetting my beard. In my mind echoed the thought: ‘You are so careless regarding the Din of Allah ta‘ala. You are not worthy of being invited by Allah ta‘ala to His Blessed House. How Merciful and Kind is your Creator that despite all your negligence and shortcomings, He has listed you amongst the hujjaj of 1426.’

We were now in the state of ihram and many things had now become prohibited, including the use of ‘itr (perfume) and covering the head, both of which are sunnah at other times.

On 8^th Dhul Hijjah, we arrived in Mina. According to the sunnah practice, we were to spend the whole day and perform all our salah there. On this day, being present in the Haram for us pilgrims was less rewarding than remaining in Mina.

On the next day, 9^th Dhul Hijjah, we moved to ‘Arafah. Those who performed the Zuhr salah in Masjid Namirah behind the Imam of hajj combined the ‘Asr salah with it before its prescribed time. We remained in ‘Arafah until sunset, after which we left, delaying the Maghrib salah until we combined it with the ‘Isha salah in Muzdalifah, as this is the sunnah of Nabi sallallahu ‘alayhi wasallam.

I came across hundreds of hujjaj from all walks of life, young and old, men and women, and masha’allah, not a single person questioned any of the above. Each individual carried out what had been commanded without raising any objection whatsoever. No one was concerned that covering the head and applying perfume, both prophetic practices, were forbidden. No remarks were to be heard regarding the reward of salah in the Haram during the stay in Mina. The performance of ‘Asr salah in ‘Arafah before its appointed time did not raise any questions, nor did delaying the Maghrib salah. Every single haji was an embodiment of Islam, submitting his/her will to the Will of the Creator, unquestioningly carrying out all the Commands of Allah ta‘ala.

Alhamdulillah, throughout my journey, amidst the thousands of hujjaj who had come from all corners of the world, I witnessed nothing but Islam i.e. submission to the Will and Command of Allah ta‘ala. This made me think that the greatest lesson of hajj is that Allah ta‘ala is telling His bondsmen: ‘If you are able to submit totally to my commands without any hesitation during these five days, surely you have the ability to do the same after hajj. Islam is not difficult, as long as you resolve to follow it.’

Once this lesson has been learnt, the haji resolves to submit himself to his Creator. By pelting the Jamarat and sacrificing an animal he practically begins his battle against those two things that prevent a person from fully submitting to Allah ta‘ala: Shaytan and the nafs. The act of pelting is an open declaration of enmity towards Shaytan, whilst sacrificing an animal is a vow to sacrifice the desires of the nafs. Once these two, Shaytan and the nafs, are under control, submission is no longer difficult. Allah ta‘ala and His Rasul sallallahu ‘alayhi wasallam have warned us against both these obstacles:

O believers, enter into Islam completely and do not follow the footsteps of Shaytan; surely, he is your open enemy. (2:208)

As for the one who feared to stand before his Rabb and restrained his nafs from (evil) desire, Jannah will be his abode. (79:40-41)

The clever one is he who subjugates his nafs and works for what is to come after death… (At-Tirmidhi)

If the haji returns with a resolution to submit wholeheartedly to his Creator, then definitely his life will change. And this change is a sign that he has performed al-hajjul-mabrur (accepted hajj) and the reward for al-hajjul-mabrur is nothing other than Jannah.

Taken from ‘Inspirations’ (Volume 1) published by Islamic Da’wah Academy

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Shaykh Saleem Dhorat

Grief & Happiness – A Test

Post author By Ismail ibn Nazir Satia
Post date 1 February 2021
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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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Shaykh Saleem Dhorat

Loans and Debts: The Islamic Perspective

Post author By Ismail ibn Nazir Satia
Post date 1 February 2021
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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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Shaykh Saleem Dhorat

Illness – A Blessing in Disguise

Post author By Ismail ibn Nazir Satia
Post date 31 January 2021
No Comments on 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