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An Angel of Mercy

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federico-beccari-633001-unsplash.jpgThis is a story that carries many life lessons for all of us. The story of Abdul Sattar Edhi, and the legacy he left behind.

‘Edhi’ became a synonym for love, humanitarian service, and selflessness in Pakistan. He commanded respect from Pakistanis and from millions across the world. He won several prominent international prizes for his outstanding humanitarian services. He was nominated for the Nobel Prize several times. He was decorated with the Nishan-e-Imtiaz, which is the highest honor given to any civilian in Pakistan for their achievements towards world recognition of Pakistan or an outstanding service to the country.

News of his illness in the last few months made many Pakistanis pray wholeheartedly for his health. His death shocked many in the nation. He was given the state funeral attended by thousands of people, including the President, chiefs of military, navy and air force, a large number of politicians, diplomats, civil servants, businessmen, etc.

He was called an Angel of Mercy. Some thought he was the greatest living humanitarian. We know that the Edhi Foundation runs 330 welfare centers across Pakistan and more than 1500 ambulances. But we do not exactly know the number of people (which could be millions without exaggeration) who have directly and indirectly benefited from Edhi ambulances, food kitchens, rehabilitation homes, shelters for abandoned women and children, and clinics for the mentally handicapped. Edhi Foundation does not just operate in Pakistan, it has carried out relief operations in Africa, Middle East, the Caucasus region, Eastern Europe and the United States. Edhi never differentiated between people, their faith, race or color. He helped everyone who needed help. He humbly requested donations from everyone who could give. He changed the face of welfare work in Pakistan and established an organization which is trusted by everyone, poor and rich, illiterate and educated, Muslims and non-Muslims alike.

The purpose of this article is not to write a biographical account of Edhi’s life. Rather, I want to list some key qualities which made him the person he was. I want every one of us to learn from Edhi. I wish we can peek through his life and emulate some of his qualities and traits so that we can also reach out to the poor and needy in the way he did. I also hope our children would be inspired by his story, and be motivated to follow suit when they grow up.

Practical compassion

Edhi’s compassion drove him to help the helpless, give shelter to the homeless women, give a roof to the street children, feed the hungry, treat the sick and bury the dead… He himself drove an ambulance for 45 years and never drove any other car throughout his life. His heart was always with the needy and deserving and he was constantly thinking about how best to help those most in need. His compassionate heart has a lot to do with serving his own mother. She was paralyzed from a stroke when Edhi was only 11 years old. Looking after his mother and seeing her suffer inspired Edhi to develop services for the aged, immobile people, and physically challenged persons. His mother taught him selflessness also when she used to give him 2 paisas, one for himself and the other for a needy person on the street. This training to be compassionate at an early age had a lot to do with what Edhi became eventually.

Living a life of simplicity

Edhi lived a very simple life. He was known for his ascetic lifestyle. He never owned more than two pairs of simple clothes and shoes. He lived in a simple home with his family. His own office remained a small room with minimum furniture. He never drove any other car except the ambulance. He never took a salary from his foundation. He inculcated this trait in his wife and children who continue to live a life without frills. Edhi remained a focus of local and international media for decades, but this attention never got him distracted or carried away. He kept to his simplicity and true authentic self. This simplicity earned him a lot of respect among the masses.

Upholding a true sense of integrity

Being the largest charitable organization in Pakistan, Edhi Foundation attracted millions of dollars of donations. In its more than five decades of existence, Edhi Foundation never came under scrutiny for misappropriation of funds. Its volunteers, staff, and management are also inspired by Edhi’s own integrity, honesty, and trustworthiness. Edhi realized that maintaining his personal, as well as organizational integrity was central to the success of his humanitarian activities which entirely depended on donations.

Dedication to one’s mission

Edhi was a full-time humanitarian worker, organizer, and mobilizer. He dedicated his whole life to the welfare work. Such was the level of his dedication to the causes he supported that he paid no heed to any kind of threats or obstacles in his way. He was criticized by some fundamentalists for supporting babies born out-of-wedlock. His ambulances were attacked by some interest groups. But nothing could deter him from serving humanity.

Being patriotic

Edhi was a true patriot. He had migrated to Pakistan from India during the partition of 1947. He believed in the country he chose to live in. Such was the level of his patriotism that he chose to be treated only in Pakistan despite offers from many for treatment abroad. He wanted to live and die in the country he loved so much. He never took donations from anyone except Pakistanis. He believed that native people can solve the problems of their country, and he proved it through the work he did that he sought help only from Pakistanis to solve issues of Pakistanis.

Taking the means and being optimistic

Edhi was a true impatient optimist. He knew that several problems of our world can be solved if we start finding solutions. He started his foundation with a second-hand ambulance. He then felt that the aged who had no one to look after needed his support. He built nursing homes for the aged. He found that children born out-of-wedlock were left on the street without any support, so he went on to put baby cradles outside the Edhi Foundation Centers. He then noticed the misery of divorced women, single mothers, and financially challenged women. He built shelters for them. He started supporting the relief work locally, as well as internationally. Edhi kept on discovering social needs and found simple solutions. Lack of formal education never stood in his way. He was able to find solutions to the social problems as he was truly immersed in the communities and was living the experience of the poor every day.

Being trustworthy out-pours the funds

He never thought that scarcity of resources would be a constraint for his foundation which is involved in a range of humanitarian activities. In fact, resources poured in for every cause he touched. He just stood in the streets and people handed him small and big notes. Children gave him their pocket money. Women gave him their jewelry. Poor gave him their savings. Rich gave him their properties. Everyone donated to Edhi and his foundation. His simplicity, integrity, dedication, and patriotism greatly helped him raise funds from the people. More importantly, his foundation delivered results and demonstrated social impact on the ground.

Sincere, calm and efficient leadership

The Edhi Foundation runs some of the most complex emergency and relief operations as its routine business. Edhi ambulances are the first to reach any emergency. Edhi himself was first to be seen on the site of natural disasters. Be it floods, earthquakes, hurricanes or man-made disasters, Edhi Foundation response time is minimum. Thousands of people volunteer for Edhi Foundation in its relief centers, as well as during emergency situations. This requires a huge and sophisticated logistical operation. A simple man that Edhi was, it is inconceivable how he spearheaded this complexity in a completely unnoticeable manner. Edhi single-handedly masterminded it with the will of Allah subḥānahu wa ta'āla (glorified and exalted be He). He mobilized millions of dollars without sophisticated media, marketing or communication strategy. His branding was his simplicity, honesty, and integrity.

Edhi himself/his foundation never made any big deal out of the massive relief work they accomplished. He received nearly 250 local and international prizes in recognition of his phenomenal work, but he hardly ever mentioned them with pride. All the pride he took was in the work he did. He was nominated for Nobel Prize several times. But people like him are beyond Nobel Prize. No prize can truly acknowledge their services or contribution to the world we live in. He silently led a large foundation which helped millions through helplessness, sickness, and emergency. According to his own words,

“Whatever I’ve done for the poor, the destitute, the orphans and the less fortunate is not for any person or even myself, it’s for Allah . I’ve always aimed to please Allah .”

Edhi was regularly invited to speak on media, but he never appeared to be pretentious or attention seeker. He did not have a charismatic personality, an articulate speech or deep vocabulary. He spoke in a simple manner but spoke his heart. His message for humanity touched every heart and people believed him without hesitation.

A deep concern for humanity

In the early years of Edhi Foundation, Edhi was often criticized by his community for helping others. But it was very clear that he would extend help to every human in need, regardless of religion, race or color. Edhi lived in Karachi, the largest city of Pakistan and one of the largest metropolises of the world. His world vision was also very cosmopolitan. He was of the view that humanity was above everything and he was a true humanitarian for everyone.

Edhi is at peace in his grave, but his eyes continue to see the world as he donated his organs after his death (but due to his poor health, only corneas could be donated). His corneas were transplanted for two blind people who were waiting for an eye donation. This is what he meant to teach each one of us, even after he is no more among us. He is justifiably referred to as ‘the richest poor man’.

[youtube https://www.youtube.com/watch?v=CVNRmsa3Gu8]

Share with us how this story inspired you to be more productive and in service to all those in need around you?

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Shaykh Saleem Dhorat

A Perfect Muslim

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

The Prophet Muhammad sallallāhu ‘alayhi wasallam has stated:

A (complete and perfect) Muslim is one from whose tongue and hand people are safe. (An-Nasa‘ī)

To be a perfect Muslim it is necessary to fulfil all of the requirements of Islām. One of these is to ensure that one does not cause harm to another human being, Muslim or non-Muslim. This is an extremely important component of the teachings of Islām.

In the above hadīth, the Prophet sallallāhu ‘alayhi wasallam’s use of the word ‘tongue’ encompasses all forms of speech, whilst the word ‘hand’ represents all physical actions. It means therefore, that no one can be a perfect Muslim unless the rest of Allāh ta‘ālā’s  bondsmen are safe from any harm originating from him.

Someone who performs salāh, pays zakāh, observes fasts, recites the Qur’ān in abundance and gives plenty in sadaqah cannot be classed a perfect believer if at the same time he also causes people heartache through his words or actions.  A person who, without any valid reason, causes hurt to another human being is a Muslim, but not a perfect or complete Muslim.

The religion of Islām branches out into five major areas: ‘aqā’id (beliefs), ‘ibādāt(worship), akhlāq (morals and character), mu‘āmalāt (transactions) and mu‘āsharah(etiquettes of social life). The branch of mu‘āsharah, or social etiquettes, is based on the above-mentioned saying of the Prophet sallallāhu ‘alayhi wasallam. In today’s climate, there can be no more effective method of popularising Islām than the world’s Muslims embracing this branch of faith and living in accordance with it. If Muslims adopt the Islāmic etiquettes of social interaction, it will dispel the many misunderstandings created about Islām and Muslims, making it much easier for non-Muslims to understand and come closer to Islām.

Adopting the Islāmic way of dealing with people gives rise to occasions when a Muslim’s compassionate nature stands out. Intelligent people invariably pick up on such behaviour and become curious as to why, for example, a Muslim in a position to say or do something hurtful to another person does not do so. A time eventually comes when they enquire from the Muslim in question, presenting an opportunity for him to explain that he was only doing what the Prophet Muhammad sallallāhu ‘alayhi wasallam taught, and that it is a major principle of Islām that no human being should be caused undue distress.

This is an extract from the booklet ‘Islām: A Message of Mercy’ published by
the Islāmic Da’wah Academy.

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Shaykh Saleem Dhorat

Ramadān: The Month of Generosity


19th Ramadān 1437 AH ~ Friday 24th June 2016

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Spending one’s wealth for the cause of Allāh ta‘ālā is a very important aspect of Dīn and holds great rewards. Allāh ta‘ālā says:

The example of those who spend their wealth in the way of Allāh is like a grain that grows seven ears, each ear having a hundred grains. And Allāh multiplies [the reward further] for whom He wills. Allāh is All-Embracing, All-Knowing. (2:261)

Rasūlullāh sallallāhu ‘alayhi wasallam said:

The servants [of Allāh ta‘ālā] do not rise any morning except that two angels descend. One of them says, ‘O Allāh, give more to the one who spends [in the cause of Allāh ta‘ālā],’ and the other says, ‘O Allāh, bring ruin to the one who withholds.’ (Al-Bukhārī)

Indeed, sadaqah extinguishes the Wrath of Ar-Rabb, and prevents an unpleasant death. (At-Tirmidhī)

Sadaqah does not decrease wealth. (Muslim)

Allāh says, ‘O son of Ādam, spend; I will spend on you.’ (Al-Bukhārī)

The month of Ramadān is a month of generosity. Spending for the cause of Allāhta‘ālā, just like other good deeds, increases greatly in reward during this blessed month. Rasūlullāh sallallāhu ‘alayhi wasallam, who was the most generous of people, was even more generous during the month of Ramadān. Ibn ‘Abbās t says:

The Messenger of Allāh sallallāhu ‘alayhi wasallam was the most generous of people, and he was the most generous in the month of Ramadān, when Jibra’īl‘alayhis salām would visit him. He would visit every night in Ramadān and revise the Qur’an with Rasūlullāh sallallāhu ‘alayhi wasallam. Indeed, Rasūlullāhsallallāhu ‘alayhi wasallam was more generous than the [swift] blowing wind [that brings rain]. (Al-Bukhārī)

We should try our utmost to emulate our beloved Prophet sallallāhu ‘alayhi wasallamby being as generous as possible in this blessed month. The percentage we spend for Allāh ta‘ālā during Ramadān should be greater than the percentage outside of Ramadān. We should spend as much voluntary charity in good causes as we can, at the same time ensuring there is no negligence as far as the obligatory duty of zakāh is concerned.

The consequences of withholding zakāh are indeed severe:

And those who hoard their gold and silver and spend it not in the way of Allāh, announce unto them a painful punishment. On the Day when it will be heated in the Fire of Jahannam and with it will be branded their foreheads, their flanks and their backs. [It will be said to them,] ‘This is what you hoarded for yourselves. Now taste of what you used to hoard.’ (9:34-35)

Rasūlullāh sallallāhu ‘alayhi wasallam said:

He who, despite being given wealth by Allāh, does not discharge his zakāh, his wealth will be made into a poisonous, bald-headed snake with two black spots over its eyes. It will coil itself around his neck on the Day of Qiyāmah and then bite his cheeks and say, ‘I am your wealth! I am your treasure!’ (Al-Bukhārī)

The following advice should be kept in mind when assessing one’s compliance with the rules of zakāh:

1. Fix a date when zakāh is to be calculated. The date is governed by when an individual reached the nisāb of zakāh and must be according to the Islamic Calendar. It must be a set date and not just estimated, as that would mean leaving the obligation of zakāh unfulfilled. Take the example of someone who calculated his zakāh on the 1st of Ramadān last year. This year he has £10,000 on the 1st Ramadān but the day ends without him calculating his zakāh. The next day, the 2nd Ramadān, he spends £5,000, and then on the 3rd Ramadān he finally sits down and calculates his zakāh. In this example he should have paid zakāh on £10,000, but due to not fixing a date he paid only on £5,000, half of what he owed.

2. Just as it is important to give zakāh at the right time, it is also important to calculate it correctly. Some people give a bit here and a bit there and assume they have given enough, when in fact they have fallen short of their obligation. It is essential therefore to learn from authentic ‘ulamā how to set a date and calculate zakāh properly.

Many people give their zakāh in Ramadān and feel they are gaining all the rewards of generosity that the month promises, but they overlook voluntary spending completely or to a large extent. Zakāh and voluntary spending are separate a‘māl in Islam and each should be given due attention. If we give a portion of zakāh to a project to help orphans, we should give some voluntary charity as well. And just as we should look for the most appropriate and rewarding recipients to give our zakāh to, we should also look for the most rewarding places to spend voluntarily. Indeed, the types of recipients of zakāh are limited, as prescribed by the Sharī‘ah, but the avenues where we can spend voluntarily are numerous.

In the Month of Generosity the rewards of voluntary deeds are elevated to the value of obligatory deeds, so voluntary spending should be a major part of our a‘māl. And not just during Ramadān; during every auspicious occasion e.g. 15th night of Sha‘bān, day of ‘Arafah, Laylat-ul-Qadr etc., spending in the cause of Allāh ta‘ālā should be part and parcel of our extra ‘ibādah. One step further, voluntary spending, within one’s means, should be made a routine throughout the year and should be budgeted for accordingly.

Finally, we should make a special point of spending in the nights of Ramadān. Although every moment of Ramadān is special, there is a particularly special night, Laylat-ul-Qadr, which will greatly multiply the reward for spending. If we spend £10 on Laylat-ul-Qadr, we will be rewarded as if we had made a £10 donation every night for over eighty-three years, for the reward of good deeds on that night is better than a thousand months (83 years and 4 months).

Some ‘ulamā say that Laylat-ul-Qadr occurs in the last ten nights of Ramadān, while others are of the opinion that it can fall on any night of Ramadān. As we do not know which night it will be, we should spend in the cause of Allāh ta‘ālā every night of Ramadān to avoid being deprived of the great rewards.

May Allāh ta‘ālā fill our hearts with true generosity, and may He grant us the tawfīq to follow in the footsteps of our beloved Prophet sallallāhu ‘alayhi wasallam and be even more generous this Ramadān. Āmīn.

© Riyādul Jannah (Vol. 21 No. 6, Jun 2012)

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Shaykh Saleem Dhorat

Consequences of Withholding Zakāh

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

 Zakāh is one of the five fundamentals of Islām. The Prophet sallallāhu ‘alayhi wasallamsaid:

“Islam is founded on five pillars: bearing witness that there is no deity except Allāh, and that Muhammad is His Servant and Messenger; establishment of salāh; paying zakāh; performance of hajj; and fasting the month of Ramadān.” (Al-Bukhārī)

After Īmān, salāh is the most important act of worship which is to be performed physically, and zakāh is the main act of worship which is to be performed monetarily.Salāh and zakāh have been mentioned together on many instances in the Glorious Qur’ān, to cite just some examples, Allāh ta‘ālā says:

“And establish regular salāh and pay regular zakāh, and bow down with those who bow down.” (2:43)

“In fact, the mosques of Allāh are built only by those who believe in Allāh and the Last Day, and those who establish salāh and pay zakāh and who fear none but Allāh. So, it is hoped that they are to be among those on the right path.” (9:18)

Such verses of the Qur’ān substantiate that zakāh is the most important fundamental after salāh. Those who fulfil this duty have been promised abundant reward in this world and the Hereafter; and those who evade zakāh have been sternly warned in the Qur’ān and ahādīth of the consequences.

Benefits of Giving Zakāh

The following are some of the many benefits mentioned in the Qur’ān and ahādīth for the one who gives zakāh:

1.      Pleasure of Allāh ta‘ālā.

2.      Increase in wealth.

3.      Protection from losses.

4.      Forgiveness and blessing from Allāh ta‘ālā.

5.      Safety from calamities.

6.      Protection from the Wrath of Allāh ta‘ālā and from a bad death.

7.      Shelter on the Day of Judgement.

8.      Security from seventy misfortunes.

9.      Safety from the fire of Jahannam.

10.    Safety from grief.

Consequences of Not Paying Zakāh in this World

When Allāh ta‘ālā sends a calamity to punish people for their sins, no power on earth can prevent the onslaught. Men may form thousands of plans, but something decreed by the Lord of the universe must come to pass. Nowadays, the calamities of famine, flood, etc. have become a great problem for the whole world. If we wish to seek relief from such sufferings and cure the malady, we shall have to follow the remedy revealed to us by Allāh ta‘ālā. Rasūlullāh sallallāhu ‘alayhi wasallam has warned us over fourteen hundred years ago, against all those evil practices which bring calamities and afflictions in this world.

These warnings were given long ago and now the world has witnessed their truth through experience. Today, the predictions are coming true. If only people had acted according to the rulings prescribed by Rasūlullāh sallallāhu ‘alayhi wasallam, who was undoubtedly the wisest of all wise men. It is beyond the scope of this article to discuss how specific evils cause specific afflictions, but I will bring to the attention of the readers the ahādīth related to the subject matter – non payment of zakāh.

Non Payment of Zakāh – A Cause of Famine

Buraydah radhiyallāhu ‘anhu relates that Rasūlullāh said, “The nation that withholds zakāh (i.e. does not pay it), Allāh afflicts famine on them.” (At-Tabrānī)

Ibn ‘Umar radhiyallāhu ‘anhu relates that Rasūlullāh sallallāhu ‘alayhi wasallam once said, “O Muhājirūn! There are five (dreadful) sins; if you fall into these – and I take refuge in Allāh from the evil of these sins lest you fall into them – (you will face horrible disasters)…” The Prophet sallallāhu ‘alayhi wasallam thereafter enlisted a number of sins and their punishments, amongst which he said, “Thirdly, if people stop paying zakāh, rain will be withheld from them, and were it not for the animals, no rain would fall on them.” (Ibn Mājah, Al-Bazzār, Al-Bayhaqī) A similar hadīth is also reported by Ibn ‘Abbās radhiyallāhu ‘anhu.

Non Payment of Zakāh – A Cause of Windstorms, Earthquakes, etc.

‘Alī radhiyallāhu ‘anhu and Abū Hurayrah radhiyallāhu ‘anhu report that Rasūlullāhsallallāhu ‘alayhi wasallam prophesied fifteen actions which his Ummah will perpetrate, and from amongst these he mentioned, “When zakāh is looked upon as a penalty (i.e. people will pay zakāh with a heavy heart, as though it is a penalty), then look for violent windstorms, earthquakes, men being swallowed by the earth, metamorphosis, stones raining down from the skies, and calamities following one another in rapid succession, like beads of rosary falling one after the other when its string is cut.” (At-Tirmidhī)

Destruction of Property

‘Umar radhiyallāhu ‘anhu narrates that Rasūlullāh sallallāhu ‘alayhi wasallam said,“Wealth is generally lost on the land and the sea because zakāh is not paid on it.” (At-Targhīb)

‘Ā’ishah radhiyallāhu ‘anhu narrates that Rasūlullāh sallallāhu ‘alayhi wasallam said,“Zakāh will destroy wealth in which it is.” (Al-Bazzār, Al-Bayhaqī)

The destruction of wealth upon which zakāh is obligatory will be by way of Allāh ta‘ālādestroying the wealth in which the amount due for zakāh lies, or by removing the barakah from it.

Consequences in the Hereafter

“As for those who hoard gold and silver and do not spend it in the way of Allāh, give them news of a painful punishment. On the day it (i.e. the wealth) will be heated up in the fire of Jahannam, then their foreheads and their sides and their backs shall be branded with it and (it will be said to them), ‘This is what you had accumulated for yourselves. So, taste what you have been accumulating.’” (9:34-35)

The majority of the Sahābah radhiyallāhu ‘anhum and ‘Ulamā are agreed that the severe punishment mentioned in the verse is for those who do not pay zakāh. May Allāh ta‘ālā protect us from such severe punishments. Āmīn.

“And let not those who hoard wealth, which Allāh has bestowed them with from His grace, think that it is better for them. No, it is worse for them. That which they hoard will be made into a collar (in the form of a snake and put around their necks) on the Day of Qiyāmah. To Allāh belongs the inheritance of the heavens and the earth. Allah is All-Aware of what you do.” (3:180)

Imām Ar-Rāzī rahimahullāh writes in his tafsīr, “This verse does not apply to the cases of nafl (optional) spending. It applies to cases of failure in obligatory spending.” This is substantiated by a hadīth in Al-Bukhārī that Rasūlullāh sallallāhu ‘alayhi wasallam said,“The person on whom Allāh bestowed wealth, and he does not give zakāh on it, then on the Day of Judgement, his wealth will be transformed for him into a large bald snake with two black spots over its eyes; it will wind round his neck on the Day of Judgement, then grab (him) with both his jaws and say, ‘I am your treasure.’” Then Rasūlullāh sallallāhu ‘alayhi wasallam recited the above verse.

Abū Hurayrah radhiyallāhu ‘anhu reports that Rasūlullāh sallallāhu ‘alayhi wasallamsaid, “If anyone possessing gold and silver does not pay what is due, then on the Day of Judgement his gold and silver will be made into sheets and will be heated in the fire of Jahannam. His side, forehead and back will then be branded with (the heated sheets), again and again, on that day, the duration of which will be fifty thousand years.” (Muslim)

Once, Rasūlullāh sallallāhu ‘alayhi wasallam saw gold bangles on the hands of two women. He inquired if they had given zakāh for the bangles. They replied, “No.” Rasūlullāh sallallāhu ‘alayhi wasallam said, “Do you wish that on the Day of Judgement you be made to put on bangles of fire?” They replied, “No.” He said, “Give zakāh on them.” (Ahmad)

The following facts are clear from the aforementioned discussion:

•       Zakāh is fard.

•       The significance of zakāh is very great.

•       Failure to pay zakāh will bring calamity and misfortune in this world and the Hereafter.

Allāh, the All-Merciful has bestowed upon us many favours: He has given us health and wealth, luxury and comfort, friends and children, life and wife. Every penny that we earn is from the Grace of Allāh. He has given us everything and asks for only 2.5% to be spent in His way upon those who are not capable of providing for themselves. Remember, 2.5% at the end of the each Islamic year from the excess wealth (i.e. which remains after spending) is basically nothing. If we pay zakāh in full and abstain from greed, extravagance, etc. there will not remain a single destitute among the Muslims. Rasūlullāh sallallāhu ‘alayhi wasallam’s ḥadīth is clear evidence for this claim. He said, “In the wealth of rich Muslims, the amount which is sufficient for the poor among the Muslims has been made obligatory. The hardships of the poor among the Muslims regarding food and clothing are because of the deeds of the wealthy (i.e. their refusal to pay zakāh). Beware! Allāh will demand a stern reckoning from them and mete out a painful punishment.” (At-Tabrānī)

Bear in mind that anything we leave behind is not ours. If we want to protect our hard-earned money and save it for use at a time when we shall need it badly, let us spend it in the way of Allāh ta‘ālā and deposit it in the bank of the Hereafter.

© Islāmic Da’wah Academy

 

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Shaykh Saleem Dhorat

A Simple Step to Success

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

As believers, we all have the responsibility to lead our lives according to the commands set out by Allāh ta‘ālā. While some are guiltier than others, from time to time we all find ourselves in breach of His laws.

While advising the friends who had joined me in I’tikāf during the last ten days of Ramadān this year (1428AH), a thought came to my mind which I strongly felt would be helpful to a believer in keeping within the bounds of Allāh’s set commands. I would like to share this with my dear readers too.

Rasūlullāh sallallāhu ‘alayhi wasallam said:

Actions are judged on the final outcome (death). (Al-Bukhārī)

In light of this hadīth, every individual should imagine, before carrying out any action, that this may be his/her final action. If we carry out this exercise with full conviction, it will prove sufficient to keep us steadfast in abstaining from sins and fulfilling the commands of Allāh ta‘ālā. Furthermore, it will improve the quality of our good deeds and help us refrain from evil deeds.

Let us take an example to understand this better:

When a person stands for salāh, if he imagines that it could be his final action and that he may not get an opportunity to perform another salāh, he will be able to concentrate to a greater degree and develop greater sincerity. When another person, who intended to miss salāh out of laziness, imagines that these are his final moments, it will encourage him to perform his salāh.

Whenever an opportunity arises to sin, be it casting evil glances, backbiting, adultery or taking intoxicants, it should be imagined that these are one’s final moments. One should ask oneself: what if I was to die whilst in this state of sin? Rasūlullah sallallāhu ‘alayhi wasallam has said that every person will be resurrected in the condition in which he/she died, so how will I be able to face my Creator?

Inshā’allah, this exercise will prove helpful in keeping us on the path of Allah ta‘ālā’s pleasure and keeping us away from His displeasure.

© Riyādul Jannah (Vol. 16 No. 10/11, Oct/Nov 2007)

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Shaykh Saleem Dhorat

Make Wudū an Important Part of Your Life

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

 Wudū is not only a means of external cleanliness, it is also a means of internal purification. As well as removing al-hadath al-asghar (the impurity that arises when wudū is broken) it also purifies the soul and the heart and assists the nafs through the lowly stage of ammāriyyah, through lawwāmiyyah, towards itmi’nān, the stage of perfection.

To fully appreciate how wudū contributes towards this internal cleansing we need to understand that our hearts are corrupted or rectified by our actions, and that our actions come into existence through the function of four parts of the body: the face, head (mind), hands and feet. There is a process by which an action normally comes into existence:

1. First, the inclination to do or not do a particular action is born. This happens by coming face to face with and seeing something, for that is how we understand something to be attractive or repulsive. It is possible for this inclination to arise straight away or at some future time after the encounter.

2. Next, the mind weighs up whether to undertake the action or leave it.

3. Thereafter the feet move one towards doing it or avoiding it, and the arms and hands reach out to accomplish it, or deflect it.

So, as a rule, a human uses these four parts of the body in order to acquire or avoid something.

If these four parts of the body are blessed, through the action of wudū, they will incline towards blessed things; if they are left unclean, they will incline towards filthy things. By washing the face, arms and feet and doing masah of the head in wudū we increase both their power of attraction towards goodness and their power to repel evil.

Therefore, we should do wudū as frequently as we can and try to remain in a state of wudū at all times. Wudū is one of the weapons Allāh ta‘ālā has given believers to ward off the insidious whispers of Shaytān. Washing the face frequently will mean that the eyes will be inclined towards goodness and disinclined to evil. Doing masah often will mean that if confronted with temptation, the mind will decide against it, and when encountering goodness it will decide to acquire it. As the hands and feet – the servants of the mind – are also washed frequently they will support and obey the mind. This is why it has always been the habit of the sulahā (pious predecessors) to remain in the state of wudū at all times. They not only do wudū for salāh or tilāwah, but renew it whenever it breaks.

A special effort should be made to also retire to sleep in the state of wudū. Ḥaḍdrat Shaykh Mawlānā Muhammad Zakariyyā rahimahullāh explains that doing wudū before sleeping wards off bad dreams and Shaytānī whispers during the night, and if combined with the recital of Āyat-ul-Kursī before sleeping, then all the better.

Tahiyyat-ul-Wudū

We should also make a habit of performing two raka‘āt of Tahiyyat-ul-Wudū after completing wudū, as long as it is not a makrūh time to offer salāh and there is enough time before the fard salāh. After Rasūlullāh sallallāhu ‘alayhi wasallam returned from mi‘rāj he asked Bilāl radhiyallāhu ‘anhu, “O Bilāl! Tell me in which of the actions you have done in Islām you have the most hope of reward, for truly, I heard the sound of your footsteps ahead of me in Jannah?”

Bilāl radhiyallāhu ‘anhu replied, “I have done no action that I have more hope in than that whenever I do wudū, any time in the day or night, I perform as much salāh with that wudū as Allāh ta‘ālā has ordained for me.” (Al-Bukhārī)

Attentiveness During Wudū

To derive the greatest benefit from wudū we must do it with understanding, concentration and attentiveness. When Imām Zayn-ul-‘Ābidīn rahimahullāh (the son ofHusayn ibn ‘Alī radhiyallāhu ‘anhu) used to sit down to do wudū, his demeanour would change and he would turn pale. Once, someone asked the cause of the change and he explained that when commencing wudū the realisation would dawn that it is time to stand in the court of the Almighty, and thus his heart would be weighed down by a sense of awe at the Greatness and Majesty of Allāh ta‘ālā.

Our pious predecessors would do wudū with the realisation that they were about to present themselves in the court of the Almighty. They would start preparing for salāh up to an hour beforehand, and utter beautiful supplications during the various stages of wudū, remaining mindful of Him from beginning to end. They would enter the masjid with that attentiveness, offer Tahiyyat-ul-Masjid and the sunnah salāh and then sit in anticipation of the fard salāh, neither looking this way nor that, completely engrossed in the remembrance of Allāh ta‘ālā.

Imagine the connection with the Almighty they would have established when they would finally stand for the fard salāh and say Allāhu Akbar! Shaykh Fadl-ur-Rahmān Ganjmurādābādī rahimahullāh used to say that when placing his forehead on the ground in sajdah, he would feel like never lifting it up again, and he would feel he had placed his head in the lap of Allāh ta‘ālā, and Allāh ta‘ālā was stroking his head with affection. That is why when our pious predecessors would finish salāh they would not feel like leaving the masjid.

It is sad to say that our condition is very different. When the time for salāh approaches we rush through wudū and rush to offer salāh, which we regard as a burdensome duty. Even while doing wudū, our minds are occupied with worldly matters, or we chat and laugh. And after salāh we rush out of the masjid.

May Allāh ta‘ālā instead grant us the ability to follow in the footsteps of our pious predecessors by giving wudū an important place in our lives, and doing it frequently and with attentiveness.

© Riyādul Jannah (Vol. 25 No. 4, Apr 2016)

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Shaykh Saleem Dhorat

Du‘ā – A Great Gift

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

 As believers, we all have a deep yearning to attach ourselves to our Merciful and Gracious Creator. Even the sinful aspire to do something that will please their Master and bring them closer to Him. Out of His sheer Grace and Mercy, Allāh ta‘ālā has created many ways for us to acquire this closeness. One of these is du‘ā.

Du‘ā holds special significance among the many important and spiritually uplifting forms of worship we have been bestowed with. It is an act extremely liked by Allāhta‘ālā as it represents the height of humbleness and submission to the Creator. It is for this reason it has been termed the ‘essence of ‘ibādah’ and even simply ‘‘ibādah’. Rasūlullāh sallallāhu ‘alayhi wasallam states:

Du‘ā is the essence of ‘ibādah. (At-Tirmidhī) 

Du‘ā is ‘ibādah. (At-Tirmidhī)

Du‘ā is so important that Allāh ta‘ālā becomes displeased when His bondsman neglects it. Rasūlullāh sallallāhu ‘alayhi wasallam states:

Allāh becomes angry with the person who does not ask from Him. (At-Tirmidhī)

By making du‘ā, we create a special connection with Allāh ta‘ālā whereby love for Him increases, faith in Him strengthens and the doors of boundless mercy are opened for us. If we do not ask from our Creator, we will never be able to create that special relationship.

Take the example of two people, one who is poor and needy and the other who is wealthy and eager to find opportunities to assist the needy. If the poor man were never to ask the rich man for assistance, he would never develop any relationship with him. However, by asking for assistance, a degree of recognition is created. If, at every time of need, he asked the rich person for help, and the rich person gave, then this would surely create love for the rich man in the poor man’s heart. Similarly, witnessing the helplessness and neediness of the poor man, mercy would increase in the heart of the rich man, and he would regard this needy person instrumental in gaining the Pleasure of the Creator. He would advise the poor man not to be hesitant in asking him for help whenever the need arises. Soon the relationship would become such that the rich man would not wait for the poor man to ask, but would bestow his generosity upon him even before that. This is just an example of how mere mortals would behave; the Mercy and Grace of Allāh ta‘ālā are beyond imagination!

Remember, du‘ā is the weapon of the believer. Rasūlullāh sallallāhu ‘alayhi wasallamsaid:

Verily, du‘ā is beneficial against that (affliction) which has descended as well as that which has not [yet] descended; so hold fast, O bondsmen of Allāh, to du‘ā. (At-Tirmidhī)

So we should always remain steadfast with du‘ā. Holding fast to the following points will inshā’allāh  help in this regard:

1. We need to create a habit of asking Allāh ta‘ālā for all our needs in every situation. Whether a matter is big or small, difficult or easy, we should turn to Allāhta‘ālā. Our attitude should be that even in circumstances where we are fully confident of success, du‘ā is still our first step. Even for trivial everyday needs we need to adopt the habit of turning to Allāh ta‘ālā. Our first recourse should be du‘ā and thereafter asbāb (means). Unfortunately, our approach is to turn to asbāb first and then to du‘ā, or more precisely, when the asbāb do not deliver the desired result we turn to du‘ā. Rasūlullāh sallallāhu ‘alayhi wasallam has advised us that even if the strap of a sandal breaks, we should ask Allāh ta‘ālā first before going about getting it repaired. (At-Tirmidhī)

2. Make it a practice to say a short du‘ā after every good deed, whether you are in need or not. In reality we are always in need, but sometimes we get the impression that we have no needs. Our circumstances all look favourable; we are healthy, we have sufficient finances, we have security, our children are obedient, etc. The question is: Can we be sure that these circumstances will remain same? We also need to think a little deeper: is my death on Īmān guaranteed? What about the stages of the grave? How will I fare on the Day of Resurrection? In reality, we are always in need and so should always adopt the habit of making du‘ā, even for a short while, after every good deed. If we are short of time, then there are some very concise yet comprehensive supplications which we can make at such moments, e.g.

3. Rasūlullāh sallallāhu ‘alayhi wasallam has taught us many beautiful supplications for various occasions that are amazing in their precision, conciseness, depth of meaning and appropriateness to the occasion. Contemplating their meanings increases one’s faith and love for Rasūlullāh sallallāhu ‘alayhi wasallam. This is such a great favour of Rasūlullāh sallallāhu ‘alayhi wasallam upon us that we can never repay even if we were to spend our entire lives sending salutations upon him.

    Prior to my recent operation, I thought it opportune to request my akābir (elders) to make du‘ā for me. Amongst those who are especially affectionate to me is my respected Shaykh, Hadrat Mawlānā Qamaruz-zamān sāhib hafizahullāh. During our conversation, only moments before the operation, Hadrat advised me to recite one of the supplications of Rasūlullāh sallallāhu ‘alayhi wasallam that Hadrat Shāh Wasīyullāh sāhib rahimahullāh used to frequently read.

    O Allāh, I ask You for a pure life and a peaceful death and a return that is neither disgraceful nor dishonourable.

 

    Although, this supplication is of a general nature and not stipulated for this particular situation, however, whilst pondering over the meaning of this du‘ā, I felt as if it was especially devised for the very situation I was in. All supplications of Rasūlullāh sallallāhu ‘alayhi wasallam are priceless gems, if only we were to value them. We should learn them and make them part of our daily lives. This will also help us maintain the remembrance of Allāh ta‘ālā throughout the day.

4. There are also many supplications of Rasūlullāh sallallāhu ‘alayhi wasallam that are not specific to any occasion. Our mashāyikh have gone to great lengths to compile these in book form so that we can benefit from them. We should make it a practice to read these compilations so that we can reap their benefits in both worlds.

    Two famous compilations are Al-Hizb Al-A‘zam and Munājāt-e-Maqbūl. It is best if we can read both daily, otherwise at least one. If this is also difficult then at the least the abridged version of Al-Hizb Al-A‘zam should be read. Similarly, Allāh ta‘ālāgranted me the tawfīq to compile those supplications in which Rasūlullāh sallallāhu ‘alayhi wasallam sought refuge from certain things. This compilation, called Al-Mu‘awwadhāt, will also bring great benefit if included in one’s daily practices. Istighfār is also a form du‘ā. I was also granted the tawfīq to compile the phrases of istighfār from the Qur’ān in a small booklet, and this will also be of great benefit as part of one’s daily practices.

Let us hold fast to du‘ā. It is a priceless gift and powerful tool granted to us by Allāh ta‘ālā and we should recognise it as such. We should not regard the great gift of du‘ā as a burdensome ritual carried out without any real interest or understanding of its importance.

© Riyādul Jannah (Vol. 23 No. 11, Nov 2014)

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Ramadhan Shaykh Saleem Dhorat

Sawm (Fasting)

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Sawm (fasting) means to refrain from eating, drinking and cohabiting from subh sādiq (early dawn) to sunset with a niyyah (intention) of observing fast.

Fasting in the month of Ramadān is one of the five pillars of Islām and is fard (compulsory) upon every muslim who is sane and mature. Fasting has many physical, moral, and social benefits. However, Allāh ta‘ālā has made fasting compulsory so that we become pious and God-fearing.

Fasting will not be valid without niyyah. It is not necessary to express the niyyah in words. However it is preferable to recite Allāhumma asūmu laka ghadan (O Allāh tomorrow I shall be fasting for you only). In the case of Ramadān, it is better to make niyyah in the night. However, should a person fail to do so, then it is permitted to make the niyyah during the day before the majority of the day has passed.

MUSTAHAB (DESIRABLE) ACTS IN FASTING

1.      To eat suhūr (the meal before subh sādiq).

2 .     To delay the suhūr up to a little before subh sādiq.

3.      To break the fast immediately after sunset.

4.      To break the fast with dates. If dates are not available then with water.

5.      To recite this du‘ā at the time of breaking the fast:-

Allāhumma laka sumtu wa bika āmantu wa ‘alā rizqika aftartu

O Allāh! I fasted for You and in You do I believe and with Your provision (food) do I break my fast.

THINGS MAKRŪH (DETESTABLE) WHILE FASTING

1.      To chew items such as rubber, plastic etc.

2.      To taste food or drink and spit it out.

3.      To collect one’s saliva in the mouth and then swallow it.

4.      To clean teeth or mouth with tooth powder or toothpaste.

5.      To complain of hunger or thirst.

6.      To quarrel or argue with filthy words.

THINGS THAT BREAK THE FAST

1.      To eat, drink or indulge in cohabitation intentionally.

2.      To burn incense and inhale its smoke.

3.      If water goes down the throat while gargling.

4.      To vomit a mouthful intentionally.

5.      To swallow vomit intentionally.

6.      To swallow something edible, equal to or bigger than a grain of gram, which was stuck between the teeth. However, if it is first taken out of the mouth and then swallowed, it will break the fast whether it is smaller or bigger than the size of the grain.

7.      To drop oil or medicine into ear or nose.

8.      To swallow the blood from gums with saliva. However, if the blood is less than the saliva and its taste is not felt then the fast will not break.

9.      Snuffing.

10.     To eat and drink forgetting one is fasting and thereafter, thinking that the fast is broken, to eat and drink again.

11.     Smoking.

12.     To apply medicine to the anus.

13.     For women to apply medicine to the urinary organs.

14.     To swallow intentionally a pebble, piece of paper or any item that is not used as food or medicine.

In all the above circumstances, only a single fast will become qadā except in the case of number one (1), where qadā and kaffārah both will become obligatory. (Consult an ‘Ālim regarding the rules of kaffārah).

THINGS THAT DO NOT BREAK THE FAST

1.      To eat, drink or indulge in cohabitation in forgetfulness.

2.      To vomit without intention.

3.      To vomit intentionally, less than mouthful.

4.      To have a wet dream.

5.      To oil the hair.

6.      To use surma (collyrium) in the eyes.

7.      To drop water or medicine in the eyes.

8.      To clean teeth with wet or dry miswāk (a stick used for cleaning teeth).

9.      To apply or smell ‘itr (perfume).

10.     To swallow a fly, mosquito, smoke or dust unintentionally.

11.     To swallow one’s saliva or phlegm.

12.    Water entering the ears.

13.     To take an injection.

SUNNAH PRACTICES IN THE MONTH OF RAMADĀN

1.      To observe tarawīh.

2.      To increase the recitation of the Glorious Qur’ān.

3.      To observe i’tikāf during the last ten days of Ramadān.

 

AHĀDĪTH REGARDING THE VIRTUES OF FASTING

Sawm

Sawm is a shield, as long as he (the fasting person) does not tear it up. (An-Nasa’ī)

Note: Fasting is a protection from Shaytān or from Allāh’s ta‘ālā punishment in the hereafter. One who indulges in sins whilst fasting, such as lying, backbiting etc., they become the cause of the fast becoming wasted.

All good deeds are for the one who renders them, but fasting. Fasting is exclusively for me (Allāh). (Al-Bukhārī)

Fasting is a shield and a powerful fortress. (Ahmad, Al-Bayhaqī)

I swear by that being in whose possession is the life of Muhammad! The odour of the mouth of a fasting person is sweeter to Allāh than the fragrance of musk. (Al-Bukhārī)

Fasting is exclusively for Allāh, the reward of it (being limitless) no one knows besides Allāh. (At-Tabrānī)

Suhūr

Verily, Allāh and His angels send mercy upon those who eat suhūr. (At-Tabrānī)

Eat suhūr because in suhūr lies barakah. (Mishkāt)

Iftār

Whosoever gives something to a fasting person in order to break the fast, for him there shall be forgiveness for his sins and emancipation from the fire of Jahannam; and for him (the one who gives) shall be the same reward as for him (whom he fed), without that person’s (the one who was fed) reward being diminished in the least. (Ibn Khuzaymah, Al-Bayhaqī)

Whoever gave a person, who fasted, water to drink,  Allāh shall give him a drink from my fountain whereafter he shall never again feel thirsty until he enters Jannah. (Ibn Khuzaymah)

The fasting person experiences two (ocassions) of delight: at the time of iftār and at the time he will meet his Rabb. (Al-Bukhārī)

Not a single prayer made by a fasting person at the time of breaking fast is rejected. (Ibn Mājah)

© Islāmic Da’wah Academy

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Du'aas

Du’a for Exams: GCSEs/A-Levels/Alim Class

Bismillahir Rahmanir Rahmeem

do-dua

As exams kick off this week around the UK, we often get asked for Du’as to help and ease exam pressure. Here is one I have personally read and  found beneficial:

اللّهُـمَّ لا سَهْلَ إِلاّ ما جَعَلـتَهُ سَهْلاً وَأَنْتَ تَجْعَلُ الْحَزَنَ إِذا شِئْتَ سَهْلاً

O Allah, there is no ease except in that which you have made easy and you make the difficult, if You wish, easy. [1]

P.S. One should read with conviction and certainty. Also, offer two Rak’ah Salatul Hajah before the exam. It can be the night before or the day before, not necessarily the morning of the exam.

 [1] Sahih Ibn Ḥibbān (974);

‘Amal al-Yawm Wal-Laylah (351).

dua

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

12 Shaban 1437

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Muslim women

Advice for school leavers