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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.

© Islamic Da’wah Academy

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Current Affairs articles

Three Electoral Commitments Every Muslim Should Make


21st Dhul-Hijjah 1445 AH ~ Thursday 27th June 2024     
Like the rest of the country, the UK’s Muslim community is also gearing up to vote on Thursday 4th July 2024. The political parties have been campaigning in earnest for some time, outlining their manifestos and stressing their commitments to the nation. During the days preceding polling day, Britain’s Muslims should be asking themselves what commitments they have made when it comes to casting their votes. Below is an article by Hadrat Mawlana Muhammad Saleem Dhorat damat barakatuhum, containing valuable advice for the Muslim voter. 

Three Electoral Commitments Every Muslim Should Make

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

Reaping the Benefits of Progress Allah ta‘ala has placed the desire for progress, and the spirit of mutual competitiveness that accompanies it, into the very nature of man. It is natural for individuals and communities to strive to better themselves and achieve progress. As Muslims, we should open the pages of history to discover those factors which make a nation progressive and prosperous and adopt them, as long as they are consistent with the teachings of our Din. As a result, we too will reap the benefits of progress, insha’allah.Our study should commence with trying to ascertain the secret behind the success of the noble Sahabah radhiyallahu ‘anhum, for they are the ideal role models of a community that attracted success in its every endeavour. A thoughtful investigation will reveal three prominent qualities which can be attributed to their success. In this election season, every Muslim should commit him/herself to observing these three principles, regardless of their preferred party, in order to secure success and achievement, both on a personal and communal level.

Taqwa Abstention from sins is the essence of taqwa and through it Allah ta‘ala has promised relief from every difficulty. The Sahabah radhiyallahu ‘anhum shunned all disobedience to Allah ta‘ala; they neither had a habit of sinning nor were they inclined towards sins.In dealing with the election issue, we must not say or do anything that displeases Allah ta‘ala. Of all the sins to beware of, backbiting and slander are major sins which are a particular threat at such times. One inclined towards a particular party should not backbite or slander a supporter of another party, for in doing so the requirements of taqwa will be compromised; and Divine assistance and blessings cannot be expected in the absence of taqwa.

Ikhlas Every decision taken by the Sahabah radhiyallahu ‘anhum was only for the Pleasure of Allah ta‘ala. Whether standing for election, supporting a party or voting, a Muslim must be pure in his intentions. This intention should be to elect the candidate who will best serve humanity in general, including the Muslim community. If a Muslim has sincerity then his vote will go to the right candidate, for he will expend his energies in finding out who is the best candidate.

Unity Unity is a key factor for the success of any nation; a truly united community can withstand any competition. Individuals should have the courtesy of mutual respect despite their political rivalries. Sadly, the Muslim community is a divided one. Every individual has the right to his own opinion and his own preference, within Dini boundaries; but our mutual differences often transform into malice and enmity towards each other. We go to extremes: if we like something in a particular person, we praise him to the extreme, whereas if we disagree with someone on one issue, we become blind to all the good qualities he possesses. Our dealings are but a faint shadow of the Islamic concept of brotherhood, taught to us by our Beloved Nabi sallallahu ‘alayhi wasallam. True brotherhood demands that whatever our political stripe, we should be able to sit at a table and sacrifice our political allegiances for the sake of Allah ta‘ala and agree to support the candidate who is best for not only the Muslims, but all communities in general. All that is needed to achieve unity is a little sacrifice and the willingness to swallow one’s pride. We should be willing to marginalise our differences in order to progress in a common direction.It may be a good idea for the Muslims of each constituency to unite on a single platform and form a committee which is responsible for recommending the best candidate to Muslim voters. In this way, political parties will try to persuade such committees and as a result, seriously consider the needs of the Muslim community. May Allah ta‘ala grant us all the longing to strive for taqwa, ikhlas and unity. Amin.

Important Points
Every Muslim should keep the following points in mind:
1.    In all circumstances hold fast to taqwa, ikhlas and unity.
2.    The vote is very important. It is a means of electing the person most beneficial for the community and our country.
3.    Voting is a big responsibility. Not voting or voting incorrectly will give authority to the wrong person.
4.    The best candidate deserves our vote.
5.    We should become politically aware.
6.    We should read every party’s manifesto.
7.    We should study party policies and also refer to sincere people in our communities, who possess political acumen.
8.    We should find out which party offers us the best in all spheres of life: education, housing, health, social issues, foreign policy etc. Deciding on a party by just looking at one issue does not constitute farsightedness.
9.    We should think rationally and not make judgements based on emotions.
10. Finally, we should make du‘a to Allah ta‘ala, asking Him to enable us to make the right choice and that He grants success to those who will serve the country and its citizens without any prejudice or wrong. May Allah ta‘ala grant us all success and progress with khayr and barakah. Amin. 
Taken from Riyadul Jannah, Vol. 26 No. 4, Apr 2017 © Islamic Da’wah Academy 

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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

© Riyādul Jannah

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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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Ramadhan Shaykh Saleem Dhorat

Value these days.

By Hadhrat Mawlana Muhammad Saleem Dhorat Saheb (hafidhahullah)

Sayyidunā Suwayd ibn Ghafalah radhiyallāhu ‘anhu narrates that when Sayyidunā ‘Alī radhiyallāhu ‘anhu was suffering extreme hunger one day, he suggested to (his wife) Sayyidah Fātimah radhiyallāhu ‘anhā to approach (her father) Rasūlullāh sallallāhu ‘alayhi wasallam for some food. When she went to Rasūlullāh sallallāhu ‘alayhi wasallam, Sayyidah Ummu Ayman radhiyallāhu ‘anhā happened to be there. Hearing Sayyidah Fātimah knocking on the door, Rasūlullāh sallallāhu ‘alayhi wasallam said, “That is the knock of Fātimah. She has come at a time that we are not accustomed to having her come to us.”

“O Rasūlullāh sallallāhu ‘alayhi wasallam!” Sayyidah Fātimah radhiyallāhu ‘anhā said, “The food of the angels is to recite Lā Ilāha Illallāh, Subhānallāh and Alhamdulillāh. What is our food?”

Rasūlullāh sallallāhu ‘alayhi wasallam replied. “I swear by the Being Who has sent me with the truth! For the last thirty days, no fire (to cook) has been lit in the house of the family of Muhammad. However, a few goats have come to us. If you please, I shall have five given to you. Alternatively, if you so please, I shall teach you five words (of supplication) that Jibra’īl ‘alayhis salām has taught me.”

Sayyidah Fātimah radhiyallāhu ‘anhā immediately said, “Do rather teach me the five words that Jibra’īl ‘alayhis salām has taught you.” Rasūlullāh sallallāhu ‘alayhi wasallam then told her to say the following words:

Sayyidah Fātimah radhiyallāhu ‘anhā then left. When she came back to Sayyidunā ‘Alī radhiyallāhu ‘anhu, he asked, “What happened?” She replied, “While I left you to get something of benefit in this world, I returned with something of benefit in the Ākhirah.” “This is the best of all your days,” remarked Sayyidunā ‘Alī radhiyallāhu ‘anhu. (At-Tabarānī)

Building Stamina

Right from the onset of the month of Rajab, we should begin to prepare for Ramadhān. By building up slowly over Rajab and Sha’bān, we will be in peak spiritual condition when Ramadhān arrives.

To do this we need to make a programme of ‘ibādah and set daily targets. We then need to fix a timetable so that we are able to achieve those targets. Thereafter, targets should be reviewed every week or every fortnight, and gradually increased until Ramadhān arrives. Then throughout Ramadhān this process should continue.

If we do not set targets and do not fix a timetable early on, we will not be able to progress. Consequently, we will not develop the necessary spiritual stamina required to maintain the level of performance in order to reap the maximum benefit from Ramadhān.

Memorable Ramadhan

Make this Ramadhān a memorable one. Make it a Ramadhān you will remember for the rest of your life. Make it such that, inshā’allāh, in Jannah you will say it was this Ramadhān from when my life changed forever and in which Allāh ta’ālā made me His walī (special friend).

To make this Ramadhān a memorable one, abstain from disobeying Allāh Our Creator. Do not even think about disobeying Allāh ta’ālā throughout the blessed month.

In order to safeguard yourself from disobeying Allāh ta’ālā; avoid gatherings and mixing with people as many sins such as backbiting and slandering take place when one mixes with people.

Safeguard your tongue by only saying what is good and rewarding. Always think before you speak.

Safeguard your ears and eyes from those things which are disliked by Allāh ta’ālā.

Virtues of Ramadhan

As soon as the month of Rajab begins we should commence daily readings from the book “Virtues of Ramadhān” by Shaykh-ul-Hadīth, Hadhrat Mawlānā Muhammad Zakariyyā rahimahullāh. We should motivate ourselves, allocate time and sit daily with the family and read this book collectively throughout Rajab.

Shaykh-ul-Hadīth Mawlānā Muhammad Zakariyyā rahimahullāh was a saintly person and his words have an amazing effect on the heart which will help us spiritually prepare for the blessed month and also benefit from it.

 

 

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Shaykh Saleem Dhorat

Udhiyah [Qurbani]


The Spirit of Udhiyah (Qurbānī)

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

During the months following Ramadān, Muslims the world over remember the life of the great Prophet, the Friend of Allāh ta‘ālā, Sayyidunā Ibrāhīm ‘alayhis salām; a life full of sacrifice and submission to the will of Allāh ta‘ālā.

At a very young age, when in need of the support of his father, Ibrāhīm ‘alayhis salām was compelled to leave him. Then, during the final stages of his life, when in his old age and in need of the support of his young son, he was commanded by Allāh ta‘ālā to sacrifice him. Without hesitation, he was ready to submit to the Will of his Creator. Allāh ta‘ālā says:

And when (his son) reached an age in which he was able to walk with him, he said: “O my dear son, I have seen in a dream that I am slaughtering you, so see what is your view.” He said: “O my father! Do what you are commanded. Allāh willing, you will find me of the patient ones.”

So when they had both submitted (to Allāh’s Will), and he laid him down on his forehead, We called out to him: “O Ibrāhīm! You have indeed fulfilled the vision.” Surely, thus do we reward the doers of good. This was a clear trial. (37:102-106)

 Allāh ta‘ālā granted this action of Ibrāhīm u so much acceptance that He made the Udhiyah (qurbānī/sacrifice) a symbol of this great act. When asked by the Sahābah radhiyallāhu ‘anhum what Udhiyah is, Rasūlullāh sallallāhu ‘alayhi wasallam replied:

It is the sunnah of your father Ibrāhīm ‘alayhis salām. (Ahmad, Ibn Mājah)

The act of Udhiyah brings enormous rewards and the Pleasure of the Lord. The Prophetsallallāhu ‘alayhi wasallam said:

The son of Ādam does no deed on the day of Udhiyah dearer to Allāh ta‘ālā than the sacrificing of animals. It (the sacrificed animal) will come on the Day of Qiyāmah with its horns and its hair and its hooves (to be weighed). The sacrifice is accepted by Allāh before the blood reaches the ground. Therefore sacrifice with a happy heart. (At-Tirmidhī, Ibn Mājah)

Once, the Sahābah radhiyallāhu ‘anhum asked Rasūlullāh sallallāhu ‘alayhi wasallamregarding the benefits of Udhiyah. He answered: “A reward for every hair.”

They asked: “And wool, O Prophet of Allāh?”

He said: “A reward for every fibre of the wool.” (Ahmad, Ibn Mājah)

Therefore, everyone who is able to offer Udhiyah should do so and acquire the rewards promised in the ahādīth.

Who is Required to do Udhiyah?

The act of Udhiyah is in some cases wājib and in others nafl. A person must perform the wājib Udhiyah and endeavour to perform as many nafl as possible. In the case of the person who, during the days of Udhiyah (10th, 11th and 12th Dhul-Hijjah), possesses wealth to the amount which would make zakāh obligatory upon him, be it in the form of gold, silver, cash, merchandise or any item which is surplus to his needs, the Udhiyah will be wājib. Unlike in the case of zakāh, it is not necessary for this amount of wealth to be in one’s possession for an entire year. The compulsion of Udhiyah is established simply if wealth equivalent to the nisāb of zakāh is possessed during the specified days.

Some Misconceptions Regarding Udhiyah

Here, we need to clarify certain common misconceptions as regards this ‘ibādah.

1) One common misconception regarding Udhiyah is that it is merely a virtuous deed; it brings reward to the one who performs it and there is no blame if it is not done. This is a serious misunderstanding, for in most cases in the UK, it is wājib.

2) The second misunderstanding is assuming that the obligation of Udhiyah is shared between the entire household. This results in those members of the household upon whom Udhiyah is incumbent performing just one between them, feeling that the obligation has been fulfilled. This is not so. If a man possesses the nisāb of zakāh, one Udhiyah is wājib upon him. If his wife also possesses the nisāb, she will have to perform a separate Udhiyah. Similarly, if any of the children (provided they are bāligh) possess the amount of nisāb, Udhiyah will be compulsory on each one of them as well.

3) Another common misconception is that Udhiyah is carried out to allow people to eat meat which is considered blessed. With this in mind they are satisfied with eating Udhiyah meat that has reached them from others. There is no doubt that Udhiyah meat is blessed, as Udhiyah is the re-enactment of the sacrifice made by Ibrāhīm‘alayhis salām, the Friend of Allāh, but it is even more importantly an obligation which needs fulfilling. Such people should worry about discharging the obligation of Udhiyah and not only be content with partaking of its blessed meat.

4) In many households, the father performs Udhiyah on behalf of all his family members without their knowledge or without their having requested him. We should understand that this approach to Udhiyah only amounts to a nafl Udhiyah. In the case of a father arranging the Udhiyah for his dependants, they need to make him their wakīl (agent) in order for these sacrifices to be considered valid.

It is clear from the above that we must become familiar with the masā’il and injunctions of Udhiyah. These masā’il can be learnt from various books as well as through consulting the ‘Ulamā and Muftis.

The Spirit of Sacrifice in Udhiyah

Just as the name itself suggests, Udhiyah (sacrifice) should be carried out taking its literal meaning into consideration. Generally, we arrange for our Udhiyah to be carried out at a cheap price in a poor country. No doubt this lifts the obligation, but it is not the type of Udhiyah that Allāh ta‘ālā would like to see. We will not experience the spirit of Udhiyah until we spend the amount that it takes to sacrifice e.g. a sheep in this country (which is often equivalent to the amount required to sacrifice a cow elsewhere). Allāh ta‘ālā has provided for us in abundance so we should express our shukr (gratitude) to Allāh ta‘ālā and not be miserly.

We should offer a Udhiyah in needy countries by all means, but we should also offer one in our own locality. By doing so we too can partake of the blessed meat.

The Custom of our Pious Predecessors

Shaykhul Hadīth, Hadrat Mawlānā Muhammad Zakariyyā rahimahullāh used to mention that during the three days of Udhiyah, no other food items should accompany the Udhiyah meat. The Shaykh would stress to the people that during these days, they were the guests of Allāhta‘ālā and that the meat of Udhiyah was His hospitality. We can gather from this how much our pious predecessors gave importance to Udhiyah. So let us perform Udhiyah in our localities as well as in those places where the destitute live who have no access to meat.

We should also offer Udhiyah on behalf of Rasūlullāh sallallāhu ‘alayhi wasallam, our parents, our teachers, our mashā’ikh, our well-wishers and benefactors, and also one on behalf of the whole Ummah. We may also perform Udhiyah on behalf of the variousSahābah radhiyallāhu ‘anhum, alternating between them on different occasions. The same applies for the Awliyā (friends of Allāh), the Muhaddithīn and the A’immah, all of whom we are indebted to.

My honourable father, Hāfiz Ibrāhīm Dhorat rahimahullāh used to keep an annual record of nafl Udhiyahs performed on behalf of all these great personalities. He also used to perform nafl Udhiyah every year on behalf of his parents and shaykh.

In this manner, our intended reward will reach the pious in the hereafter and, inshā’allāh, will be a reason for them to search for us on the Day of Judgement. We should also make this practice a habit whenever we have the opportunity to spend in the path of Allāh ta‘ālā. These acts will prove beneficial spiritually for our lives in this world and the hereafter.

May Allāh ta‘ālā give us the ability to offer Udhiyah in its true spirit, not feeling it a burden but with zeal and eagerness. Āmīn.

© Riyādul Jannah (Vol. 14 No. 12, Dec 2005)