Shaykh Saleem Dhorat

Grief & Happiness – A Test

بسم الله الرحمن الرحيم

By Shaykhul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

If we carefully reflect on our lives, we will realise that we all experience moments of both grief and happiness. One will never experience only grief or only happiness throughout his life. Every human being from the time of Sayyidunā Ādam ‘alayhis salām till today will have experienced both grief and happiness and this will be the case for every person to come till the last day. After moments, days, weeks or months of grief, Allāh ta‘ālā changes the situation and one finds himself enjoying happiness. Similarly after a period of happiness, be it short or long, a person will experience some grief.

Happiness and Grief: Samples of Jannah and Jahannam

One of the wisdoms behind creating grief and happiness and making us experience both is that after spending time in this world, a person will depart for the Hereafter where there is Jannah and Jahannam. The characteristic of Jannah is eternal comfort and happiness, whilst the characteristic of Jahannam is eternal hardship and grief. This world, however, bears the characteristics of both Jannah and Jahannam. The grief and happiness experienced here is, in effect, a sample of the eternal and unimaginable grief or happiness to come in the Hereafter. When one is struck with any condition that brings grief, for example illness and poverty, one should understand that this is merely a sample of the grief of the Hereafter. Allāh ta‘ālā puts His servants in this grief as a reminder that if they are unable to bear the limited and temporary grief of this world, then how will they bear the everlasting grief of Jahannam? Similarly, Allāh ta‘ālā gives one the taste of happiness, so that one can reflect and acknowledge that if temporary bounties of this world can bring such happiness, then what about the happiness acquired through the inconceivable bounties of Jannah. They serve as reminders for us to try our utmost to safeguard ourselves from the everlasting grief and strive to acquire the everlasting happiness of the Hereafter.

Happiness and Grief: Tests from Allāh ta‘ālā

Happiness and grief are both tests from Allāh ta‘ālā. Everything that we experience in this world either brings happiness or grief. Life is a blessing which results in happiness. The birth of a child or recovery of a loved one after being on the brink of death are certainly sources of happiness. On the other hand, losing a loved one is a source of grief. Everything in this world has a life and a death. Prosperity in business is life, whilst bankruptcy is its death. Honour and reputation is life, whilst humiliation and disgrace is its death. Similarly health is life, whilst illness is its death. Allāh ta‘ālā has created these two conditions to test His servants, to see whether the servant is patient and persevering when struck with grief and whether he is grateful when blessed with happiness.

Causes Behind Afflictions

It is important to understand that there isn’t always a single cause behind the afflictions and trials one experiences. When someone is struck with a calamity, the general tendency is to assume that it is a punishment from Allāh ta‘ālā as a consequence of the person’s sins. This is not always the case. No one has the right to be suspicious about someone else’s internal condition. The causes of afflictions can be good as well as bad. Those afflicted fall into one of three categories:

1. The afflicted is not content with the Decree of Allāh ta‘ālā and complains saying things like, ‘Why did this happen to me? What have I done to deserve this?’ This is a sign that the calamity is a punishment from Allāh ta‘ālā.

2. The afflicted is content with the Decree of Allāh ta‘ālā and exercises patience despite the discomfort. This is a sign that the calamity is a blessing and that the sins of the afflicted are being forgiven. Alhamdulillāh, majority of the Muslims find themselves in this category when afflicted.

3. The afflicted not only observes patience and refrains from complaining but also shows gratitude to Allāh ta‘ālā for having saved him from something worse. When afflicted with an illness, for instance, he will remain thankful for being able to walk, see and hear. When his wealth is taken away from him, he thanks Allāh ta‘ālā for having protected his life. This is a sign that the one afflicted is a very special servant of Allāh ta‘ālā and the affliction is a means of elevating his status.

Immense Reward for Sabr

In light of the above, one should remember that grief is a test from Allāh ta‘ālā and one should bear it with patience; and true patience is to accept the Decision of Allāh ta‘ālā wholeheartedly. For such people are glad tidings and immense reward. Allāh ta‘ālā says,

We will most definitely test you with some fear and hunger, and loss in wealth, lives and fruits. And give glad tidings to the patient ones, those who when afflicted with an adversity say, ‘Indeed, to Allāh we belong and indeed, to Him we will return. (2:155-156)

Indeed, the patient ones will be given their reward in full without measure. (39:10)

Three Components of Shukr (Gratitude)

Another test from Allāh ta‘ālā is that of blessings and bounties which result in happiness. Allāh ta‘ālā desires to see shukr from those blessed with his favours. And this shukr comprises of three parts:

1. Firstly, one needs to acknowledge with the heart and mind that one was not deserving of the blessings and bounties he enjoys. One should never feel that any bounty was a result of one’s effort and striving. Although such a thought does not usually arise regarding the bounties granted by Allāh ta‘ālā directly, such as the eyes and ears; but thoughts like these can occur with regard to bounties that apparently seem to have been acquired through one’s efforts. Wealth and knowledge are examples of such bounties. If the mind happens to think this way, then one should repel this thought by asking questions such as, ‘Who gave me the ability to strive in the first place? What about those who are more intelligent and able in this field than me?’ Moreover, one should always remember that Allāh ta‘ālā is capable of taking away the blessing in a split of a second if He wills.

2. Secondly, one should declare with the tongue what one has acknowledged with the heart and mind and thereafter, thank Him and praise Him saying, ‘Allāhumma lakal-hamdu wa lakash-shukr’ (O Allāh! For You is all praise and for You is all gratitude). One should also acknowledge that he can never praise Allāh ta‘ālā for His Blessings as He deserves to be praised. Nabī sallallāhu ‘alayhi wasallam supplicated:

لَا أُحْصِيْ ثَـنَاءً عَلَيْكَ، أَنْتَ كَمَا أَثْـنَـيْتَ عَلٰى نَفْسِكَ

I cannot truly praise You; You are as You have praised Yourself. (Ibn Mājah)

3. Thirdly, one should refrain from utilising the Bounties of Allāh ta‘ālā in disobeying Him. The eyes, the ears, the tongue, wealth, health, knowledge and every bounty Allāh ta‘ālā has blessed us with should never be utilised in disobedience to Him. Only then can one be regarded truly grateful to Allāh ta‘ālā.

Patience and Gratitude: Two Doors of Jannah

Sabr (patience) in times of grief and shukr (gratitude) in times of happiness are both means of entering Jannah. Rasūlullāh sallallāhu ‘alayhi wasallam has said,

How wonderful is the situation of a believer! Every situation of his is khayr (goodness) for him, and this is for no one except the believer; if he finds himself in a favourable situation, he expresses gratitude, and this is good for him; and if he is afflicted with adversity, he exercises patience, and this is good for him. (Muslim)

A Beautiful Incident Regarding Shukr

There is a well-known incident of Sayyidunā Dāwūd ‘alayhis salām with regards to expressing true gratitude to Allāh ta‘ālā. Whilst engaged in shukr for the Blessings of Allāh ta‘ālā, he was inspired with a wonderful thought, ‘The tawfīq of shukr upon blessings granted by Allāh ta‘ālā is also a blessing from Him. Therefore, it is necessary to express shukr for this also.’ Upon engaging in shukr a second time, the same thought occurred again, so he carried out shukr for a third time. He then thought, ‘The tawfīq to express gratitude for a third time is yet another blessing.’ Now Sayyidunā Dāwūd ‘alayhis salām thought to himself that this is a never-ending cycle. Every shukr will always be a new blessing upon which another shukr will be necessary. Therefore, it is impossible to fulfil the responsibility of doing shukr.  Sayyidunā Dāwūd ‘alayhis salām was compelled to say:

O my Rabb! How can I be [truly] grateful to You when my shukr to You is also a blessing from You upon me?

Upon this, Allāh ta‘ālā said,

O Dāwūd! Now you have expressed (true) gratitude to Me.

May Allāh ta‘ālā grant us the tawfīq to adopt the beautiful qualities of sabr and shukr. Āmīn.

Extracted from Riyāḍul Jannah, Vol. 29 No. 7, 2020

© Riyādul Jannah

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Recipe for a Successful Marriage

بسم الله الرحمن الرحيم

Screenshot_2017-11-19-14-54-28.pngANY DUA TO AVOID DISPUTES WITH MY HUSBAND?



Is there good easy Duaa/wazeefa to prevent fights? And ease of mind of my husband as well as to move forward from repeated thoughts?

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

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


You have referred to three issues,

a.   Dua to prevent fights

b.   Ease of mind

c.   Move forward from repeated thoughts

Fights are the consequence of one not expressing restraint and controlling one’s anger. In order, to prevent fights one should learn how to exercise restraint and control one’s anger. Dua alone is not sufficient to control one’s anger. If there is a raging fire, one needs to put off the fire. One cannot sit back and simply make dua without the aid of water or fire extinguisher. In fact, when there is fear of fire, arrangement is made for a water hose or fire extinguisher within one’s reach. Likewise, one needs to equip oneself with the necessary skills to overcome and combat anger. This requires spiritual and internal training by oneself or through a spiritual guide.

A Sahabi requested Rasulullah Sallallahu Alayhi Wasallam for advice. Rasulullah Sallallahu Alayhi Wasallam said, لَا تَغْضَبْ . He repeated this advice three times. If one does not exercise restraint and control ones anger, he will be forced to tolerate more than the discomfort of anger later. We advise you to inculcate skills of containing your anger. This would be achieved by a spiritual guide.


Also make dua to Allah for tolerance.

رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ

Our Lord, pour upon us patience and plant firmly our feet and give us victory over the disbelieving people.” [2:250] screenshot_2017-11-19-14-54-201.png

The following marriage recipe of 10 points will be useful.

1.   Fear Allah:

It was the noble practice of Nabi (SAW) to conscientise the spouses about the fear for Allah before performing a Nikah by reciting the verses (Nisa v14, Ahzab v69, Aali-Imraan v101) from the Qur’an. All the verses are common in the message of Taqwa (fear of Allah). The spouses will be first committed to Allah before being committed to their partner. There can be no doubt in the success of a marriage governed by the fear of Allah.

2.   Never be angry at the same time:

Anger is the root cause for all marital disputes. One Sahabi came to Rasulullah (SAW) and sought some advice.

Rasulullah (SAW) replied, control your anger. The same advice was rendered three times. (Mishkat pg.433; HM Saeed)

3.   If one has to win an argument, let it be the other:

Nabi (SAW) said: “Whoever discards an argument despite being correct shall earn a palace in the centre of Jannah. (Ibid pg.412)

4.   Never shout at each other unless the house is on fire:

 Luqman (AS) while offering advice to his son said:” and lower your voice for verily the most disliked voice is that of a donkey”. (Surah Luqman v19)

5.   If you have to criticize, do it lovingly:

Rasulullah (SAW) said, ‘A Mu’ min is a mirror for a Mu’min.’ (Abu Dawood vol.2 pg.325; Imdadiyah) Advise with dignity and silently.

6.   Never bring up mistakes of the past:

Nabi (SAW) said: “Whoever conceals the faults of others, Allah shall conceal his faults on the day of Qiyamah.” (Mishkaat pg.429; HM Saeed)

7.   Neglect the whole world rather than your marriage partner:

Nabi (SAW) confirmed the advice of Salman to Abu-Darda [RA] for neglecting his wife. “Verily there is a right of your wife over you.” (Nasai Hadith2391)

8.   Never sleep with an argument unsettled:

Abu Bakr [RA] resolved his dispute with his wife over-feeding the guests before going to bed. (Bukhari Hadith 602)

9.   At least, once everyday, express your gratitude to your partner:

Nabi [sallallahu alayhi wasallam] said, ‘Whoever does not show gratitude to the people has not shown gratitude to Allah.’ (Abu Dawud pg.662; Karachi)

10.   When you have done something wrong, be ready to admit it and ask for forgiveness:

 Nabi [sallallaahu alayhi wasallam] said, ‘All the sons of Aadam commit error, and the best of those who err are those who seek forgiveness.’ (Tirmidhi Hadith 2499)

And Allah Ta’āla Knows Best

Huzaifah Deedat

Student Darul Iftaa
Lusaka, Zambia

Checked and Approved by,
Mufti Ebrahim Desai.


The importance of Durood/Salawaat ﷺ

In the name of Allah, the Most Beneficent, the Merciful.


“Verily, Allah and His angels confer blessings on the Prophet. O you who believe! Invoke blessings on him, and greet him with goodly salutations.” (Qur’an 33:56)


“In the annals of history, never was a man named ‘Muhammad’ before our dearest and beloved Prophet Muhammad (peace and blessing be upon him). He was given this name by his grandfather, Abdul Muttalib. The name Muhammad means, ‘One who is praised again and again’.”

Shaykh Muhammed Saleem Dhorat (Hafidhahu Allah), Islamic Da’wah Academy, Leicester, UK.

Allah (may He be glorified and exalted) has given many different commands in the Qur’an, such as prayer (Salah), fasting, pilgrimage (Hajj) etc. 

He has also described and praised many noble Prophets and greatly honoured them.

After creating Sayyiduna Adam (peace & blessings be upon him), He (may He be glorified and exalted) ordered the angels to prostrate to him. However, nowhere has Allah stated in any command or in any act of honouring, that He is also a participant and that the believers should follow suit. 

This honour is solely for the Leader of the creation, the Pride of the world (peace & blessings be upon him), where Allah attributes the act of conferring blessings Himself, and after attributing it towards His angels, finally orders the believers that they too should also invoke blessings upon him.

What virtue could be greater than the believers participating in this act with Allah and His angels? 

Those who understand Arabic know that the verse begins with the particle ‘inna’ which adds great emphasis to its meaning, and the imperfect tense, ‘mudari’ has been used, which indicates continuity. In other words, it is firmly established that Allah (may He be glorified and exalted) and His angels are constantly conferring blessings upon the Noble Prophet (peace & blessings be upon him).

The author of ‘Ruh al-Bayan’ (may Allah have mercy upon him) writes, “Some scholars state that the meaning of Allah conferring His blessings is raising the Noble Prophet (peace & blessings be upon him) to the Praised Station (Al-Maqam al-Mahmood), which is the station of intercession.”

The blessings of (salat) of the angels are to pray for the Noble Prophet’s (peace & blessings be upon him) status to be elevated and to seek forgiveness for the Noble Prophet’s (peace & blessings be upon him) followers.

The meaning of the believers invoking blessings, is to follow the Noble Prophet (peace & blessings be upon him), love him, and to mention and praise his sublime qualities.

Moreover, this honour which Allah granted the Noble Prophet (peace & blessings be upon him) is far greater than the respect shown to Sayiduna Adam (peace & blessings be upon him) by ordering the angels to prostrate before him, because Allah is personally engaged in this act of honouring the Noble Prophet (peace & blessings be upon him), whereas only the angels were ordered to prostrate before Sayyiduna Adam (peace & blessings be upon him).

Sayyiduna Abu Hurayrah (Allah be pleased with him) narrates that the Messenger of Allah (peace & blessings be upon him) said,“Whoever invokes one blessing upon me, Allah will confer ten blessings upon him.” [Muslim & Abu Dawood]

One blessing and mercy from Allah is sufficient for the whole creation, let alone ten of Allah’s blessings in return for invoking blessings once!

How fortunate are those pious elders whose daily practice was to invoke blessings and peace 125,000 times! Just as we read regarding some of the pious elders of the family of Shaykhul Hadith Hadhrat Mawlana Muhammad Zakariyya Khandelwi (Allah illuminate his grave).

What virtue for invoking blessings is there which is greater than being granted ten blessings for invoking once? 

It is narrated in ‘Al-Targhib’ on the authority of Sayyiduna ‘Abdullah ibn ‘Amr (Allah be pleased with him) that, ‘Whoever invokes one blessing upon the Noble Prophet (peace & blessings be upon him), Allah and His angels confer 70 blessings upon him.’ 

(N.B. One should understand at this point that if different rewards are mentioned for a certain action, as in this case where ten rewards are promised in one Hadith and seventy in another, some scholars are of the opinion that because Allah’s favours on the Ummah of Muhammad (peace & blessings be upon him) are increased on a daily basis, the narrations which mention greater reward are the latter Hadiths. Thus it is as though Allah initially promised ten rewards and then increased this to 70. Other scholars have interpreted this difference, with respect to different people, times and conditions. Similarly as discussed, on the reward of congregational prayer being multiplied by 25 or 27 times). 

With regards to this matter, another opinion is that of Mulla Ali Qari (Allah illuminate his grave), who writes that the reward of 70 may be particular to invoking blessings on Friday, as in another Hadith it is narrated that the reward for good actions increases seventy fold on a Friday.

Sayyiduna Anas (Allah be pleased with him) narrates that the Noble Prophet (peace & blessings be upon him) said, “The person in whose presence I am mentioned should invoke blessing upon me. Whoever invokes one blessing upon me, Allah confers ten blessings upon him.” In another narration, “Whoever invokes one blessing upon me; Allah confers ten blessings upon him, forgives ten of his sins and elevates his status tenfold thereby.” [Ahmad & Nasa’i]

Allamah Mundhiri (Allah illuminate his grave) has also narrated the same hadith in Al-Targhib on the authority of Sayyiduna Bara’ (Allah be pleased with him), with the addition that the invoker receives the reward of freeing ten slaves.

Sayyiduna ‘Abdullah ibn Mas’ud (Allah be pleased with him) narrates that the Messenger of Allah (peace & blessings be upon him) said,“Indeed the closest person to me on the Day of Judgement is he who invokes blessings upon me abundantly.” [Tirmidhi]

Hafidh Ibn Hajar (Allah illuminate his grave) states in the commentary of the above Hadith that whoever recites Durood 300 times daily, will attain the honour of being closest to the Prophet (SAW) on the Day of Judgement.

Allamah Sakhawi (Allah illuminate his grave) narrates the same from Qut al-Qulub. Respected Mawlana Rashid Ahmad Gangohi (Allah sanctify his secret) would instruct his disciples to invoke blessings on the Prophet (SAW) at least 300 times. He, (RH), would say, “The favour of the Noble Messenger of Allah (peace and blessing be upon him) is immense. It is then truly an act of disloyalty that a person be miserly in invoking blessings upon him.”

Sayyiduna Abu Hurayrah (Allah be pleased with him) narrates that the messenger of Allah (peace & blessings be upon him) said,“Whoever invokes blessings upon me near my grave, I hear his blessings, and whoever invokes blessings upon me from a distance, they are conveyed to me.” [Bayhaqi & Mishkat]

Sayyiduna Abu Bakr al-Siddeeq (Allah be pleased with him) used to say, “Invoking blessings on the Prophet (peace & blessings be upon him) extinguishes sins more than cold water extinguishes fire and sending peace on him is better than freeing slaves.” 

Love for Allah’s Messenger (peace & blessings be upon him) is better than the blood which flows in one’s body (as life in this temporary world depends on the blood in one’s body, whereas the eternal life of the Hereafter is doomed if one does not possess love for the Prophet SAW). 

In another narration, love for Allah’s Messenger (peace & blessings be upon him) is better than fighting in Allah’s path.

When Hasan al-Basri (Allah illuminate his grave) used to discuss the crying of the date tree-trunk, he used to cry and say, “O slaves of Allah! A piece of dry wood cries out of longing for Allah’s Messenger (peace & blessings be upon him); you are more worthy of longing to meet him.” [Manifestations of Prophet Muhammad SAW’s beauty]

Shaykh Zakariyra RH had hundreds of disciples across the globe, many of them would write to Shaykh addressing their problems. A common reply he would give:

‘Har Dard Ki Dawa – – – Salle Ala Muhammad’ (Sallallaho Alayhi Wasallam).

The remedy for every problem is in sending salutations upon the Prophet (peace & blessings be upon him).

Sayyiduna Ka’b ibn Ujrah (Allah be pleased with him) says, “The Messenger of Allah (peace & blessings be upon him) once said,‘Come close to the pulpit, and so we came close. When he ascended the first step, he recited, ‘Ameen’. He then ascended the second step and recited, ‘Ameen’. He then ascended the third step and recited, ‘Ameen’. After he came down [after the sermon], we recited, ‘O Messenger of Allah (peace and blessing be upon him), we heard you say something today which we have never heard you say before.’ He SAW said, Jibreel came to me and said, ‘May that person be destroyed who witnesses the month of Ramadhan but is not forgiven.’ I said ‘Ameen’. When I ascended the second step, he said, ‘May that person be destroyed in whose presence you are mentioned but does not invoke blessings upon you’. I said, ‘Ameen’. When I ascended the third step, Jibreel said, ‘May that person be destroyed who finds both or one of his parents in old age, but they do not enter him into Paradise.’ I said, ‘Ameen’.” [Bukhari]

Not much elaboration is needed here – Sayyiduna Jibreel (AS) said three curses and the Noble Prophet (peace & blessings be upon him) said ‘Ameen’ upon all three curses. Firstly, the curse of an angel as great as Sayyiduna Jibreel (AS) was sufficient itself, and the intensity the curse gained through the Noble Prophet’s ﷺ ‘Ameen’ is quite evident. 

Please see below PDF version of forty duroods:

Ismail ibn Nazir Satia (In dire need of Allah’s forgiveness, mercy and pleasure).

7 Rabi’ul Thani 1436

O Allah! Have mercy on us and write our death in Medinah – The City of Your Beloved Sallallahu Alayhi Wasallam Enable us to travel time and time again to Makkah and Medinah… Ameen Ya Rabb!

*The contents of this article have been condensed from the book “Fadhail Durood” by Shaykh Zakariyya RH – unless otherwise stated.