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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

The Ummah is One

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

“All the believers are like one body. If the eye experiences pain then the whole body will experience pain. If the head experiences pain then the whole body will experience pain.” (Muslim)

Together we all form a single body. We are like the limbs and organs of the same body. If we constitute a single body, then if an organ of the body experiences pain, the whole body should feel it. When a person suffers from a severe headache, his eyes will not say, “I have read too much today, therefore I want to rest!” The rest of the body will not say to the head, “It is your problem, you solve it yourself.” The ears will not say, “I am feeling very tired. It is twelve o’ clock midnight; therefore, I want to go to sleep. You sort your problem out.”  

This headache becomes a problem for all the organs of the body. The brain thinks, “What shall I do? How may I bring cure to this pain?” The legs will walk towards the telephone, the hand will pick up the receiver, the finger will dial, the ear will listen, the tongue will speak and the mind will absorb what the doctor is saying, hence the whole body will function to bring relief to the head.

Rasūlullāh sallallāhu ‘alayhi wasallam, through this similitude, has taught us that if we see a Muslim brother/sister in pain, then we should also feel pain and grief. How many of us today experience pain at the sight of someone’s suffering? How many of us try to solve the problem? How many of us even listen to the problem? How many of us even bother to say a few words to comfort and console the person? And if we find ourselves helpless in doing anything, then how many of us pray for this person, “O Allāh, remove his/her difficulty.”  

This is an extract from the booklet ‘Love & its Limits’
published by the Islāmic Da’wah Academy

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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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Importance of Small Deeds

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

The aim and objective of every believer is to acquire the Pleasure of Allāh ta‘ālā, and for that one has to carry out good deeds. These good deeds fall into two categories:fard(obligatory) and nafl (optional). Non-compliance with the obligatory deeds will leave a believer sinful; therefore, priority has to be given to the obligatory commands. But, together with this, an ardent effort needs to be made to perform as many optional deeds as possible.

The Prophet sallallāhu ‘alayhi wasallam says in a hadīth qudsīyy that Allāh ta‘ālā says:

“My servant does not get proximity to Me with anything more beloved to Me than what I have made compulsory upon him. Thereafter, he continues to gain proximity to Me by performing optional deeds, until I love him.” (Al-Bukhārī)

From this hadīth we understand that in order to acquire maximum proximity to Allāhta‘ālā and become His beloved, together with carrying out the obligatory actions, we need to go beyond and perform the optional deeds; then only will we become the beloved of Allāh ta‘ālā. It is therefore of utmost importance that we take the whole package and, whilst carrying out the obligatory deeds, try our utmost to carry out as many optional deeds as possible.

One should, upon seeing his/her weakness in performing obligatory actions, never feel that there is no benefit in performing optional actions. This is an incorrect mindset, as deficiencies in, or lack of obligatory deeds on the Day of Qiyāmah can somewhat be made up through optional devotions. The Prophet sallallāhu ‘alayhi wasallam said:

“Indeed, the first action that will be judged by Allāh on the Day of Judgement shall be Salāh. Our Lord, the Great, the Mighty, despite knowing, will say to the angels, ‘Check my servant’s account (for his Salāh); did he complete it or leave it incomplete?’ If it is complete, then it will be written as such. And if it is found lacking, then Allāh will say, ‘Check if my servant has any optional Salāh in his account. If he has optional Salāh, then complete his obligatory Salāh with this and then reckon him on this deed.’” (Abū Dāwūd)

Similarly, another benefit of performing optional actions, whilst being weak in obligatory actions, is that the nūr (light) created in the heart by these actions will make the heart healthy making obligatory actions easy to perform. Therefore, any small action should not be undermined or underestimated, as one is not aware of the spiritual effect it will have on the heart.

Moreover, many times optional actions which seemed trivial at the time become the means of Allāh ta‘ālā’s forgiveness. We have the famous story of the transgressing woman who upon seeing a thirsty dog gave it water to drink. On account of this one deed Allāh ta‘ālā forgave her and entered her into Jannah. (Al-Bukhārī) Similar is the story of the man who cut a branch from a tree which was hindering people who used that path. The Prophet sallallāhu ‘alayhi wasallam mentioned that he had seen the man strolling in Jannah on account of this deed. (Muslim)

Another important point to keep in mind regarding this is that any action, big or small, should be carried out as soon as the thought of performing it comes to mind. These thoughts to do good are like noble guests. If they are not entertained, they will not return.

Finally, with regards to optional deeds, we see people going to two extremes. Firstly, we have those who when hearing of incidents such as those quoted above about the dog and the branch, become complacent. They think that they have done many such optional deeds and helped many people, so they will most definitely go to Jannah! This is definitely not the correct mindset. Rather, the correct way to look at such incidents is to think that the person in the incident was fortunate. Take the example of a person who escapes a fine from the police for doing something wrong, this does not mean that another should also do the same because he too will escape in the same way! We should therefore continue performing as many deeds as possible. The other extreme people go to is thinking that they are so stooped in sin that a small optional deed will do no good for them whatsoever. This is also incorrect, for no matter how sinful a person may be, every good deed, even if it is the mere saying of subhānallāhor alhamdulillāh, will definitely be beneficial in one way or another.

It is therefore important that we do the utmost to maximise our good deeds with the intention of seeking the attention of Allāh ta‘ālā. If we do, then, inshā’allāh, Allāhta‘ālā will grant barakah in our actions and we will soon find ourselves practicing the whole Dīn, performing both the obligatory and optional acts. May Allāh ta‘ālā grant us the tawfīq.

© At-Tazkiyah

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Shaykh Muhammad Saleem Dhorat (Hafidhahullah)

 http://www.idauk.org/

Shaykh Muhammad Saleem Dhorat (Hafidhahullah) was born on the 7th of November 1962 in Bhoria; a small, rural village in India and from a very young age displayed the signs of piety, trustworthiness, zeal for knowledge and concern for humanity for which he is now well known.

Shaykh Muhammad Saleem Dhorat (Hafidhahullah) arrived in England in 1973 at the age of 11 with his mother and siblings to join his father, Hafiz Ibraheeem Dhorat (Rahmatullahi alayh). Shaykh’s father was serving as an Imam in Leicester

In 1980, Shaykh Muhammad Saleem (Hafidhahullah) Dhorat enrolled to study Islamic Theology at Darul Uloom Al Arabiyah Al Islamiyah which is based in Bury, Lancashire and at that time it was the only institute of its kind in the United Kingdom.

Shaykh Muhammad Saleem Dhorat (Hafidhahullah) after Graduation

After graduating with honours, Shaykh Saleem Dhorat remained at the Darul Uloom for a further five years as a lecturer: a testimony to his academic brilliance and capability. He taught books such as Usulus Shashi, Hidaayatun Nahw, Mirqaat, Hidaayah and the well known book of Hadeeth, Riyaadus Saliheen.

In 1991 Shaykh Muhammad Saleem Dhorat (Hafidhahullah) founded the Islamic Dawah Academy to help people, especially the young, undertsand the teachings of Islam. Initially starting from his home, the Academy has now grown to provide religious guidance, information and courses, advice services, da’wah amongst non-Muslims, youth activities and publications. It regularly holds talk and tours for visiting luminaries from around the world and is recognised for it’s monthly English journal, Riyadul Jannah.

Shaykh’s (Hafidhahullah)  regular discourses throughout the UK and around the world attract huge audiences and many of Shaykh’s thought provoking lectures are recorded and available via a range of media. Perhaps the reason for Shaykh’s widespread appeal and acceptance is because he has a keen awareness of what is going on in our world and he understands what we experience in our day to day life.

Shaykh Saleem Dhorat’s beneficial lectures, talks and programmes can be heard on the Islamic Dawah Academy website.

Adapted from Islamise website.

Maulana Saleem Dhorat's Da'wah Academy

May Allah swt give good health and long life to Shaykh Muhammad Saleem Dhorat (Hafidhahullah) in order that the ummah continue to benefit from his presence, lessons and knowledge, Ameen.

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Annual Youth Conference 2015 – Synopsis

بِسْم الله الرحمن الرحيم

IMG-20150303-WA0023

All praise is due to Allah, the all-knowing, the all-seeing and we beseech Allah to send His noblest blessings on the Seal of the Prophets, Our Master and Prophet Muhammad (Sallallaho Alayhi Wasallam).

Dear respected Brothers and Sisters,

Please see below a synopsis of the conference I attended, Sunday 8 March 2015. Alhumdu Lillah, there were hundreds, rather thousands of brothers who attended from all across the country. Nice to see so many brothers under one roof, seeking knowledge of Deen. Amazingly organised and orchestrated by each and every volunteer at the Islamic Da’wah Academy, once again – Ma Sha Allah!

A reminder for those who attended.

A backup for those who missed it.
Mawlānā Yasir Saheb, AlRahma Academy, Chorley.

Mawlana started by saying how Islam has taught us everything, from going to the toilet to running a government. Islam has the answers. He narrated the story of how a Jewish man once sarcastically asked Salman Farsi (Radhi Allahu Anho), “Is it true your Prophet teaches you how to go to the toilet?” He replied, “Yes, our Prophet (peace and blessings be upon him) has taught us everything. Even how to relieve ourselves. Not to use our right hand. Not to use bones to clean ourselves.” Islam covers all aspects of life.

The religion of Allah is being portrayed as barbaric and violent. A religion of terror! Whereas the Messenger of Allah (Sallallahu Alayhi Wasallam) was most-compassionate & gentle & merciful. The most blessed person to walk on the face of the earth.

But who is to blame?

The inflammatory media?

For how they portray Islam, magnifying certain individuals and groups. And tarnishing all Muslims with same brush. But the Muslims themselves are also to blame, for their conduct, for their ill-character. We really are not presenting Islam the way it should be presented.

Allah says, “It is due to the mercy from Allah you (O Muhammad) were gentle with them. Had you been harsh or hard-hearted they would have disperse from your company.” (Surah Ale Imran) If we want to attract people to Islam, we need to adopt the same characteristics and values; being gentle and merciful. Look at our Prophet (Sallallahu Alayhi Wasallam), how each of his companions (Radhi Allahu Anhum) felt the most closest to him. Simply because he treated  each one equally and fairly. How do we treat people?

The Prophet’s (Sallallahu Alayhi Wasallam) mercy was not constricted to the Muslims or one nation: “We have sent you as a mercy to the worlds.”

Tufayl ibn Amr alDawsi (Radhi Allahu Anhu) was sent to the tribe of alDaws, to teach them and invite them to Islam. They ignored the message. He returned to the Prophet (Sallallahu Alayhi Wasallam) and said, “Pray against them, for they have ignored the message!” The Prophet (Sallallahu Alayhi Wasallam) raised his hands, “O Allah guide alDaws. And bring them to us.”

Similarly in Uhud, the Prophet’s (Sallallahu Alayhi Wasallam) face was bleeding. If there were a time when He (Sallallahu Alayhi Wasallam)  would have made Dua against anyone, it would have been in the battle of Uhud. But despite all of this, He (Sallallahu Alayhi Wasallam) raised his hands, “O Allah forgive my people, for they do not know.”

We need to adopt this example of mercy and compassion. We must be conservative of how we deal with people. Allah on the Day of Judgement will be very lenient in His rights, but strict in the rights of others.

Mawlana then continued with a story of a man, who reached his death. When angel of death came to him, he asked him if he had done any good actions. He said I have nothing! The angel said think carefully, think of anything. He said actually there is one thing, I used to be a tradesman. If people came to me and they wanted more time, I would grant it to them. This man was forgiven for this one deed.

Allah grant us love, mercy and compassion to deal with his creation. Ameen.
Mawlānā Farhan Saheb, London

There are many reasons for the corruption and destruction of the Ummah: Allah says, “Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness].” (30:41) Every time we sin, we are disobeying Allah collectively. We are placing a black dot on our hearts, and for every sin our hearts are getting darker and darker. The more we sin, we are distancing ourselves from Allah.

Let us look into ourselves, you look into your life and I will look into mine. We will find some of us have become so immodest, we sin in the open; in school, or college or at work. We sin in front of our parents, friends, colleagues and even your local Imam! Then there are some of us who wear Islamic attire, have a religious look, but we sin when nobody is around. When everyone is away, when we are alone, we think nobody is watching, we sin. But, Allah is watching – He always is. We need to inculcate Taqwa (fear of Allah) in our hearts.

If we do not fear Allah, let us look at how Allah dealt with previous nations:

“So each We seized for his sin; and among them were those upon whom We sent a storm of stones, and among them were those who were seized by the blast [from the sky], and among them were those whom We caused the earth to swallow, and among them were those whom We drowned. And Allah would not have wronged them, but it was they who were wronging themselves.” (29:40)

Once the Prophet (Sallallahu Alayhi Wasallam) heard that his companions have become relaxed and enjoying themselves a bit too much. He informed them, “Informed them if you knew what I knew, you would laugh little and cry more often.”

Mawlana then recited:

“O mankind, fear your Lord. Indeed, the convulsion of the [final] Hour is a terrible thing. On the Day you see it every nursing mother will be distracted from that [child] she was nursing, and every pregnant woman will abort her pregnancy, and you will see the people [appearing] intoxicated while they are not intoxicated; but the punishment of Allah is severe.” (22:1-2)

The Prophet (Sallallahu Alayhi Wasallam) said, “We will sweat so much, 70 yards we will drown in our own sweat.” He (Sallallahu Alayhi Wasallam) also said, “The man with the least amount of punishment on Qiyamah will be a man, who has two pieces of coal from Jahannam from under his feet. This will cause his brain to boil. He will think nobody has punishment worse than him.”

Do we feel safe and secure from Allah’s wrath despite sinning abundantly? “Do the people of the city feel that the punishment of Allah will not come on them at night whilst they are sleeping.” Surah Anfal

Les us stop sinning! If we are fornicating with someone’s sister, tomorrow someone will fornicate with your sister. If we are messing around with someone’s daughter, someone will do the same to your daughter. If you steal from someone, someone will steal from you.
Don’t think Allah is unaware. Hadith informs us: “Allah gives respite to a Dhalim. But when he grips him/her they won’t be let off!” Shaytan encourages us to continue sinning, and shows us there is no harm in sinning.

Mawlana ended saying how youngsters look of to Umar ibn al-Khattab (Radhi Allaho Anho). Because of his dynamic and charismatic character. Even youngsters who are not on the deen, look up to Umar (Radhi Allaho Anho).

The Prophet (Sallallahu Alayhi Wasallam) told us if there were to be a Prophet after him it would have been Umar RA. From the sayings of Umar (Radhi Allaho Anho) is: “If Allah sends everyone to Hell on Qiyamah, except one person, I fear it will be me!”

Hadhrat Shaykh Mawlana Muhammad Saleem Dhorat Saheb (Hafidhahu Allah) 

Allah Ta’ala through his grace and mercy has granted us all the opportunity once again to participate in this 22nd Annual Youth Conference. Allah grant us acceptance, make it a means of hidayah and soul purification, and everlasting salvation in the hereafter. Ameen.

Rasoolullah (Sallallhu Alayhi Wasallam) gives 3 very important instructions:

1. Tie the bond of kinship with those who break this tie.
2. Forgive those who oppress us
3. Be good to those who are bad to us.

Be good to those relative/kin who don’t behave correctly with you.
Good to near and distance relatives – very important command of Shariah.

The Prophet (Sallallahu Alayhi Wasallam) said, “The one who does not stay in good terms with his relatives will not enter Jannah.” (Even if he departs with Iman) he will not enter Jannah, without going into the fire of Jahannam first)

When The Prophet (Sallallahu Alayhi Wasallam) received first revelation. He came to Khadija (Radhi Allahu Anha). He didn’t doubt that he was made a Prophet, but he was very humble so he felt that there was a possibility that he would not be able to carry out the responsibility.
He (Sallallahu Alayhi Wasallam) said: “I fear over myself. I might not be able to fulfil the responsibility.” So if a person can’t fulfil responsibility then the mission is a failure and results in disgrace.

Khadijah (Radhi Allahu Anha) said, “Allah will Never disgrace you!”

Why?
Because you have 5 qualities.
Whoever has these will not be disgraced.

1. You tie the bond of kinship. (Your are kind to them. Look after their well being).
2. Take the responsibility of those people who are burdensome. (Mentally/physically handicapped. Those who are seen as burdensome by the community and even their own families).
3. You look after and help the poor.
4. Hospitable to guest.
5. Anyone you see suffering you are ready to help them.

Rasulullah (Sallallahu Alayhi Wasallam) remained silent. His remaining silent is affirmation that whoever has these 5 qualities he will not be disgraced.

Nowadays friends are more important than relatives. Those people are important to us who’s company we enjoy. Friend circle keeps changing.
Why?
Because where ever we realise he is more fun than him we change friends. So we have no friends and no-one is our friend. We are selfish. We are looking for enjoyment.

Those people who are friends for real, their friendship stays until death, Qiyaamah and in Jannat.

Friends will become the enemy of a friend in the court of Allah Ta’ala except for those friends whose friendship was based on Taqwa,

– For the pleasure of Allah Ta’ala.
– Friendship based on deen.

–  Friendship for character

It is not WHAT you do, it is WHY you do it!

So, if you love someone it should be for his knowledge, his character, his morals and his deen. And if you hate someone, it should be because he is a dhalim or disunites the community.

Hadeeth: One who loves for the please of Allah and hates for the pleasure of Allah who gives for the pleasure of Allah and who prevents for the pleasure of Allah then his Iman is complete. Those people who love each other for the sake of Allah Ta’ala will be granted the shade of the throne of Allah Ta’ala.

Allah Ta’ala will announce: “Where are those who use to love each other for my sake?”

Rasoolullah (Sallallahu Alayhi Wasallam) said:
From the people of the past. A person left his town (from Banu Israeel) to visit his friend in another town. Allah Ta’ala sent and angel to ask this person. Where are you going?
I am going to visit my friend.
Are you visiting him because you are in need?
No
Are you visiting him because he done you a favour?
No
So why?
Only because I love him for the sake of Allah Ta’ala.

The Angel said, I have a message from Allah Ta’ala. I love you just as you love that person .

Let us not look at colour, race, background, wealth but let us love for the sake of Allah Ta’ala.

In the time of Umar Radhiyallahu Anhu. He was sitting in a room. First Abu Sufyan (Radhi Allaho Anho) entered – Father-in-law of Rasoolullah (Sallallahu Alayhi Wasallam), who was the leader of the Quraysh after Abu Jahl. Umar (Radhi Allaho Anho) looked up and carried on what he was doing.
Next Umar (Radhi Allaho Anho) looked up, Bilal (Radhi Allaho Anho) entered. No status as family lineage, non-Arab but Umar (Radhi Allaho Anho) said make way for Bilal.
He used to say I have 2 masters, Abu Bakr (Radhi Allaho Anho) our master – who freed our master Bilal (Radhi Allaho Anho).

Equality and Justice is a teaching of our religion.

Let us look at the Conquest of Makkah. After 8 years of exile. In this day of glory who is sitting on his camel. Entering Makkah as a liberator. head lowered. He had with him 10-14,000 companions (Radhi Allaho Anhum) he was constantly praising Allah:

“There is no God but Allah – the Alone, He has no partner.”

“It is only Him, who helped His slaves.”

“It is only Him, who fulfilled the promise.”

“It is only Him, who defeated the coalition.”

What was amazing, was the person sat on the camel, behind him; not Abu Bakr (Radhi Allaho Anho), nor Umar (Radhi Allaho Anho), nor Hasan (Radhi Allaho Anho) or Husayn (Radhi Allaho Anho), it was Usamah son of Zaid (Radhi Allaho Anho) (freed slave). He (Sallallahu Alayhi Wasallam said, “O Usamah! You are one of the most beloved to me and your father was one of the most beloved ones to me.”

The first Salah after the conquest of Makkah. “Where is Bilal? Climb the Kabah and call out the first Adhan after conquest of Makkah.”

One of the people of Makkah said, “My father is lucky to have died to not see this dark day. One said could Muhammad not find a better person that this black crow.”

Jibraeel came with wahy:
“O people, we have created you from one male and female, and we have made you into tribes and different families so that you are able to recognise each other. The most honourable amongst you is the one who has the most Taqwa.” Surah Hujurat

It is not your beauty or your wealth that counts, it is the Taqwa in your heart. Bilal (Radhi Allaho Anho) had this Taqwa – so it elevated him.

The one who does good to those who are good and doesn’t do good those to those who are not good is not a reconciler. The one who when his relatives misbehave with him he does good to them is the real reconciler.

Tie the bond of kinship even if your not at fault for the sake of Allah Ta’ala.
• Salaam
• Send gifts
• Help them

The closest of kin are parents, above relatives. What does everyone want in life?  Long life and lot of money.  One who desires he has a long life and a lot of wealth he should tie kinship.

2nd command.
Forgive that person who wrongs you –  This is a very courageous action.

“The person who practices patience (when trouble when innocent) and also forgives, this is a action that requires a lot of courage.”

What did (Yusuf Alayhis Salam) say to his brothers?
“There’s is no blame upon you. May Allah forgive you.” ( He also made dua for them)

When he met his father he made an excuse for his brothers. “Allah has united us after shaytaan put enmity between us.”

Conquest of Makkah- He (Sallallahu Alayhi Wasallam forgave Abu sufyan (Radhiy Allahu Anho) but also honoured him. “Who ever enters the house of Abu Sufyan is forgiven.”

PRINCIPLE:
‘We should never do anything that we have say sorry to Allah or his creation, and if we do make a mistake don’t hesitate in asking for forgiveness’.

Saying sorry is not enough, until the person hasn’t forgiven us. If anyone from the creation makes a mistake then without him asking we should forgive him.
“And forgive, do you not wish that Allah Ta’ala forgives you?”

Who ever swallows his anger when he has the ability to punish the wrong doer. Allah Ta’ala  will call him in the stage of the whole audience and say from all these hūrs choose which you desire.

A person does not swallow something which is more beloved in the eyes of Allah Ta’ala, than the swallow of anger.

Moosa (Alayhis Salam) Asked: “O Allah! Who is the most honourable in your eyes?”

“The one who forgives when he has the upper hand.”

Conquest of Makkah Rasoolullah (Sallalahu Alayhi wa sallam) asked: What do you expect from me? They said you are a noble brother and the son of a noble brother. Rasoolullah Sallalahu alayhi wasallam said what Yusuf Alayhi Salam said. “There is no blame on you, may Allah Ta’ala forgive you.”

Nowadays we hear people say: I will never forgive you! I will see you in the day of judgement.
We should think do we not make mistakes? Will people not ask from us on Qiyamah?

There is a saying in Arabic:
ان قلت لى واحدة  تسمع مني عشرة
The basic translation of which is, of you say one (bad) thing to me. You will get ten in return. Shaykh Saheb said, we should be such if we hear 10 bad things from someone. We don’t say ONE in reply!

Be good to the person who is bad to you. Shaykh Shibli some people opposed him, he went out for a walk. He was in a state of anxiety and fatigue. Reclined against a date-palm, Allah gave him a miracle – karamah. The date-palm spoke to him,  “O Shibli! Become like me, people throw stones at me and I throw fruit at them.”

Conclusion:
1. Tie the bond of kinship
2. Forgive those who oppress us
(Forgive everyone even without them asking)
3. Be good to those who are bad to us.
If you do this your heart will be at rest In Sha Allah.

May Allah Ta’ala grant us all the ability to practise on this.
Ameen.

May Allah grant Shaykh Saleem Saheb a long life, accept his efforts, grant him perseverance and may we all benefit from such luminaries. Ameen Ya Rabb!

Further info/talks/lit: http://idauk.org/

Ismail Ibn Nazir Satia

23 Jumadal Awwal 1436

 
Categories
Shaykh Saleem Dhorat

Why Earthquakes Occur

Having just experienced an earthquake last night in the East Midlands and with similar tremors occurring in other parts of the world recently, we would like to share with you an editorial of the respected Shaykh-ul-Hadīth, Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh which appeared in the monthly journal ‘Riyādul Jannah’ after the earthquake that occurred in February 2008 in the UK.

Why Earthquakes Occur
by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh

At 12:56am on 27th February the UK was shaken by an earthquake of a significant enough magnitude to make the headlines. Buildings shuddered, furniture shook, and people were woken from their sleep. By morning, everyone was talking about it.

The largest earthquake to strike the UK in over 25 years was regarded by most people as no more than an exciting incident. Their curiosity was satisfied by scientific explanations, and there their interest ended. They did not see the shaking of the earth beneath their feet as an opportunity to learn valuable lessons.

The question we need to ask is: ‘Why do earthquakes occur?’

We can learn a lot about the world around us by using the ‘aql (intellect) that Allāh ta‘ālā has given us. ‘Aql, however, has its inherent limitations, and as believers we should not remain content with the often incomplete picture of events that it can present. Where ‘aql reaches its limits, wahy (Revelation) takes over. As Muslims, we should turn to the teachings of our beloved Nabī Muhammad sallallāhu ‘alayhi wasallam to understand the significance of the recent earthquake.

Rasūlullāh sallallāhu ‘alayhi wasallam has declared the cause of earthquakes to be disobedience to Allāh ta‘ālā exceeding limits. Whatever the scientific explanation may be – and there is no need to reject or ignore scientific explanations – Allāh ta‘ālā made the earth shake. Allāh ta‘ālā uses physical agencies to bring about physical events in the universe, e.g. a child is born as a result of the union of its parents, yet Allāh ta‘ālā is the Originator; He gives children via the agency of the parents. Allāh ta‘ālā may cause an earthquake to occur through the means of huge stresses building up at fault lines in the earth’s crust or, if he wishes, without it. But, in either case, it is Allāh ta‘ālā Who causes earthquakes.

Allāh ta‘ālā first causes small earthquakes, like the 5.2 quake felt in the UK, which do not result in any major harm. They do, however, affect the hearts of people, causing a moment of fear, awe and a sense of one’s mortality. These minor earthquakes can be described as wake-up calls from Allāh ta‘ālā, inviting His servants to take stock of their lives and turn to Him in repentance. In this way, they are a mercy from Him. It is reported that on the occasion of an earthquake occurring in the time of Rasūlullāh sallallāhu ‘alayhi wasallam he turned to the Sahābah radhiyallāhu ‘anhum and said: ‘Your Rabb wants you to turn to Him in repentance, so repent.’

Allāh ta‘ālā states in the Glorious Qur’ān:
Calamities have appeared on land and sea because of what the hands of men have earned, that Allāh may make them taste a part of what they have done, in order that they may turn back. (30:41)

When people do not heed these warnings and continue to disobey Allāh ta‘ālā, He may repeat the wake-up calls of magnitude 4 or 5 before suddenly unleashing a magnitude 8 quake, resulting in Qiyāmah-like scenes. Whole localities are razed to the ground, as if they had never existed. And these things are not hypothetical, they are happening now, in our lifetime.

Rasūlullāh sallallāhu ‘alayhi wasallam foretold that as Qiyāmah nears, earthquakes will become more frequent, a prediction we are seeing come true with our very eyes. The reason for the increase in earthquakes foretold by Rasūlullāh sallallāhu ‘alayhi wasallam is an increase in disobedience to Allāh ta‘ālā.

When, as a result of excessive disobedience, a large earthquake occurs anywhere, the Qur’ānic principle is that everyone, good and bad, is afflicted.
And beware of a scourge that will not afflict the wrongdoers among you only… (8:25)
Everyone suffers: people die or suffer bereavement, injury, fear, financial loss, anxiety and depression etc. The victims of a catastrophic earthquake can be divided into four groups:

1. Good people who die. They are classified as shuhadā (martyrs) and will enter Jannah. Their suffering will be a means of elevating their status in Jannah.

2. Bad people who die. Due to their disobedient and unrepentant ways they will be destined for Jahannam. Their suffering will be a punishment.

3. Good people who survive. The calamity is a test for them. By remaining patient and content with taqdīr and the Will of Allāh ta‘ālā they will be rewarded with closeness to Him.

4. Bad people who survive. The calamity is a warning and admonition for them to repent and change their ways.
What we need to do

1. Accept that the earthquake was a result of disobedience to Allāh ta‘ālā. Each individual should think: ‘Out of all the disobedient people, I am top of the list. It was because of me that the earthquake struck.’

2. Thereafter, make tawbah and istighfār with sincerity.

3. When the earth quakes, so does the heart. Treat it as an opportunity to rectify your life. Make use of the fear that developed in your heart. Think: ‘I commit many sins; what if the earth had split and swallowed me up? Allāh ta‘ālā has saved me. O Allāh, forgive me.’

4. Give sadaqah. Rasūlullāh sallallāhu ‘alayhi wasallam said:
‘Truly, sadaqah extinguishes the anger of the Rabb and prevents an evil death.’ (At-Tirmidhī)

5. Having experienced the disturbing effects of a small earthquake, try to imagine Qiyāmah. What will the mighty earthquakes of Qiyāmah and the Resurrection be like?
It is very serious that the land we live on shook; it means that so much disobedience is taking place on it that Allāh ta‘ālā is displeased. We must turn to Allāh ta‘ālā and do tawbah, istighfār and rectify our lives. We should also have concern in this regard for those around us. May Allāh ta‘ālā make this earthquake a mercy for us and may it prompt us to change our lives for the better. Āmīn.
© Riyādul Jannah

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Shaykh Saleem Dhorat

Du’a – A Great Gift

by Shaykh 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 Allāh ta‘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 wasallam said:

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 Allāh ta‘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 sahib rahimahumallāh 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‘ālā granted 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.

Courtesy Riyādul Jannah

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Shaykh Saleem Dhorat

The New Year


 The New Year
by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh

Having just completed the year, the ‘New Year’ is seen and heard all around us. However, the question remains as to what should be a Muslim’s take on these events.

Upon the passing of a year, the common trend is to celebrate; people have birthday parties, wedding anniversaries etc. However, in certain spheres this is not the case; take the example of a businessman who at the end of the (financial) year will first take stock of the past year. He will meticulously go through the accounts of the past year taking into account every single penny. He will check to see if he made a profit, and if so then how can he make more in the coming year. He will check his expenses: where did he spend his money? Can he make further savings? All of this is done so that he can make the coming year more profitable than the one that has passed.
This should be the case at the end of the year in every Muslim’s life for we too have been sent to this world as businessmen with the commodity of time; which is life. We will have to one day give account for every second in the Court of Allāh ta‘ālā, when our books of deeds shall be presented.

We will bring forth a book for him that he will find wide open, (and We will say to him) ‘Read your book. Enough are you today to take your own account.’ (17:13-14)

‘Umar radhiyallāhu ‘anhu, emphasising the same, says:

Take stock of your own lives before Allāh ta‘ālā reckons you. And assess yourself before you are assessed by Allāh. And prepare yourselves for the great summoning.

It is our belief that on the Day of Judgement Allāh ta‘ālā will reckon us for everything that we did in the world.

On the day when everybody shall find present before him whatever good he did and whatever evil he did, he will wish there would have been a wide space between him and that (day). (3:30)

No matter how minute or trivial an act we did, we will find that it is present in our book of deeds.

So, whoever does any good act (even) to the weight of a particle will see it. And whoever does evil (even) to the weight of a particle will see it. (99:7-8)

This will be to the extent that in awe people will say:

‘Woe to us! What a book is this! It has missed nothing, minor or major, but has taken it into account.’ Thus they will find whatever they did present before them, and your Lord will not wrong anyone. (18:49)

We need to keep this reality in mind and spend our lives with regular reflection on our actions with Murāqabah and Muhāsabah. Murāqabah means to supervise and oversee oneself to ensure that he/she stays away from disobediences of Allāh ta‘ālā and spends every moment seeking the Pleasure of Allāh ta‘ālā. Muhāsabah means taking account of one’s activities at the end of the day, week and year; and thanking Allāh ta‘ālā for the ability to have performed any good actions and seeking forgiveness for any sins one may have committed. Inshā’allāh, if this is adhered to, then we will see a great change in our lives. We will find ourselves spending every second of our lives with great care.

The end of a year is a time to reflect and say to yourself, ‘Another year from my precious life has passed. Who knows how many more years, if any, I have remaining?’ Let us spend them in those avenues that bring the pleasure of Allāh ta‘ālā and stay away from those things that bring His displeasure, so that we can meet Allāh ta‘ālā in a state that He is pleased with us.

© Riyādul Jannah

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Shaykh Saleem Dhorat

Children

By Mawlana Muhammad Saleem Dhorat hafidhahullah

Children are a Blessing

Being gifted with children is a great blessing from Allah (subanahu wa ta’aala). For any blessing we receive we need to do shukr, i.e. be grateful to Allah (subhanahu wa ta’aala). True shukr meets the following requirements:

1. Realise the blessing is the result of the Grace of Allah (subhanahu wa ta’aala) and that it has come to you without your being deserving of it.

2. Acknowledge your gratitude in your heart and express it verbally as well.

3. Use the blessing in the way Allah (subhanahu wa ta’aala) wants you to, and observe the rules and limits He (subhanahu wa ta’aala) has set for it.

As with all blessings, Allah (subhanahu wa ta’aala) has set rules and limits regarding the blessing of children too, e.g. when to be lenient, when to reprimand, what to teach them, what to keep them away from etc. Following these rules when dealing with children is called ta’leem (education) and tarbiyyah (upbringing).

Giving children correct ta’leem and tarbiyyah is a major responsibility of parents. If they fail to make proper arrangements for the ta’leem of their children and do not give them proper tarbiyyah, they will face severe questioning on the Day of Reckoning. Failure to provide children with ta’l?m and tarbiyyah is failure to do shukr for the blessing of children.

Sending children to Madrasah from the age of 5 to the age of 12 and completely handing over the responsibility of ta’leem and tarbiyyah to their teachers is not sufficient or satisfactory. Even after enrolling their children in a madrasah, parents need to keep abreast of how they are learning and how their conduct and character are forming.

How Much Ta’leem?

Every child needs to be educated to the extent that he/she becomes aware of all the questions of halaal and haraam that are likely to confront an average person in life. Every child should know what is fard and w?jib and what is optional, and the difference between makrooh tahrimi, which entails sin, and makrooh tanzihi, which does not.

In addition to this, every child needs to understand that when confronted with any situation in life that he/she has no knowledge about then a qualified ‘alim or mufti needs to be consulted. The masaa’il related to business are an example; they are not taught as standard, for every child will not need them, but when a child grows up to become a businessman he needs to acknowledge the need to consult a mufti at every step in order to learn the masaa’il of business.

Where to Obtain ‘Ilm From

“Truly this ‘ilm is Deen, so be careful who you take your Deen from.”

In today’s age in particular, when authentic and inauthentic ‘ilm are both widespread, correct ta’leem is essential. People nowadays resort to the internet if they want to know something and google provides them with masses of information on the masaa’il they are looking for, without any check on authenticity. Part of ta’leem is to instruct children in the correct avenues for acquiring ‘ilm.

In Islam, great importance is given to the chains of teachers and students that go back to the fountainhead of ‘ilm, Ras?lull?h (sallalaahu ‘alayhi wa sallam). When the source of ‘ilm is authentic, the ‘ilm taken from that source will also be authentic, therefore the source of ‘ilm should be someone linked to a chain of authentic teachers and who is regarded as authentic by the contemporary ‘ulama

Tarbiyyah

Tarbiyyah means training your children’s minds and hearts in such a way that they live their lives according to the ta’l?m they receive. It is not enough, for example, just to teach them that alcohol is haraam; it is also necessary to nurture within them love for Allah (subhanahu wa ta’aala) and His commands and fear of His displeasure and Jahannam, so that a genuine desire not to displease Allah (subhanahu wa ta’aala) and fear of the consequences of their actions are what drive them to abstain from alcohol.

Without this sort of tarbiyyah, youngsters will know that alcohol, drugs, zina, theft etc. are haraam yet still indulge in them. So ta’leem and tarbiyyah are two distinct things.

Take the example of salaah. A child of seven receives the ta’leem that salaah five times a day is fardh, and his father also makes him go with him to the masjid for salaah regularly.

Then when the child reaches his teens he stops going for salaah. The father complains that his child used to be so good and has suddenly turned bad, whereas it is the failure of the father to do tarbiyyah of his child’s mind and heart about salaah that is the real cause of the child abandoning salaah after reaching the age of independence.

The Power of Tarbiyyah

Tarbiyyah should result in children never opposing the ‘ilm they learned, no matter what the circumstances. They should have the message firmly ingrained in their minds that Allah (subhanahu wa ta’aala) is the One who controls benefit and harm, andto obey Him is to please Him and to disobey Him is to displease Him. And seeing as He controls benefit and harm, it is not possible for someone to lose out by pleasing Him, whatever the circumstances, even though the intellect may argue differently.

An episode from the life of Shaykh ‘Abd-ul-Qadir Jilaani sufficiently illustrates this point. His mother did his tarbiyyah properly and one of the points she stressed to him was to always tell the truth and never lie. She then sent him away to study ‘ilm, cleverly sewing some money into his clothing so that it would not be stolen on the journey. He did run into bandits on the way though, and when they asked if he had anything valuable he told them he had money and where it was hidden.

When the chief of the bandits asked him why he had admitted he had money, he said simply that his mother had taught him always to tell the truth, for it pleases Allah (subhanahu wa ta’aala).

Shaytaan always tricks people by telling them of all the potential harms of telling the truth and the potential benefits of lying, but the tarbiyyah of his mother meant he understood that benefit can only come from obeying pleasing Allah (subhanahu wa ta’aala). The bandits were greatly moved and repented.

Some Advice on Tarbiyyah

In order to do tarbiyyah properly, parents should show love to their children, be their friends,give them rewards for good behaviour and sit and talk with them. They should read stories of our pious predecessors to them and also take them into the companyof the ‘ulam? and mashayikh.

If a child makes a mistake, parents should not ignore tarbiyyah and just suffice with a reprimand.

Today’s mistakes, if left untended, will grow and grow. If, for example, a child tells a lie then the parents should understand that the sickness of lying is in the child’s heart and will not be removed by just shouting or getting angry with the child. Concerned parents should refer to the experts, the mash?yikh, for a solution. If the sickness is not cured through tarbiyyah then the child will go on lying, only in ways that his parents will not detect.

Finally, it should be understood that being harsh and overly strict with children is not tarbiyyah. Love is what is needed. If children are treated with love 90% of the time then on the rare occasion’s parents do get angry for some reason the child will feel ashamed rather than resentful.

May Allah (subhanahu wa ta’aala) grant all parents the ability to be truly grateful for the great blessing they have been given in the form of children. And may He (subhanahu wa ta’aala) also grant them the ability to fulfil the requirements of shukr by ensuring that ta’leem and tarbiyyah are properly carried out. Ameen.