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Short and Beneficial Advice for Students Sitting Exams

Short and Beneficial Advice for Students Sitting Exams

By Shaykhul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat dāmat barakātuhum

1. Work hard to achieve the highest possible grades. You will not be able to reach great heights without putting effort into your studies.

2. Manage your time appropriately by making a timetable and a revision plan. Adequate time should be allocated for exam preparation and also for resting and eating, as the mind is not able to function efficiently without sufficient rest and food.

3. Whilst acknowledging that your efforts and preparations alone cannot guarantee success without the Help of Allāh ta‘ālā, turn to Him with utmost humility. Make du‘ā yourself and request your parents, the ‘Ulamā and pious to make du‘ā for you too.

4. Repent and abstain from every disobedience to Allāh ta‘ālā. This is the most important advice as any sort of disobedience will incur the Displeasure of Allāh ta‘ālā and close the doors of His Help.

5. Recite Sūrah Yāsīn in the morning of the exam. It has been narrated that Nabī sallallāhu ‘alayhi wa sallam said, ‘Whoever recites Sūrah Yāsīn in the morning, his needs will be fulfilled.’ (Sunanud-Dārimī)

6. Perform two raka‘āt of salāh before leaving for the exam. Allāh ta‘ālā says, ‘Seek help with salāh and patience.’ (2:45)

7. Give sadaqah (charity) according to your capacity, even it is as little as 10p, 20p or 50p.

8. Whenever the examinations make you worry, recite the following:

 يَا أَرْحَمَ الرَّاحِمِيْنَ، يَا حَيُّ يَا قَيُّوْمُ بِرَحْمَتِكَ أَسْتَغِيْثُ،

 حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيْلُ 

O The Most-Merciful of the merciful! O the Ever-Living! O the Sustainer (of all)! Only through Your Mercy do I seek help. Allāh is sufficient for us and He is the best one in Whom to trust.

9. Begin the exam paper with bismillāh and salāt ‘alan-Nabī. If you get stuck on any question during the exam, then before giving more thought to the question, recite two or three times a short formula of salāt ‘alan-Nabī such as sallallāhu ‘alayhi wa sallam or Allāhumma salli ‘alā Muhammad. Salāt ‘alan-Nabī creates ease and provides a solution for every problem.

10. Show gratitude to Allāh ta‘ālā for whatever you were able to write by performing two raka’āt after the exam.

11. If the exam does not go as well as you desired, then do not become despondent. Remain content with the Decree of Allāh ta‘ālā regarding your exam results and remember that He is the Most-Wise. Inshā’allāh, your efforts along with your obedience to Allāh ta‘ālā will, sooner or later, bring success.

I pray that Allāh grant all the students barakah in their studies, success in their examinations and make them true ambassadors of Islam. Āmīn.

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True Appreciation of Rajab


26th Jumādal-Ākhirah 1442 AH ~ Monday 8th February 2021  

True Appreciation of Rajab

By Shaykhul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

With the advent of Rajab, the seventh month of the Islamic calendar, Muslims remember the great miracle of the Beloved Nabī of Allāh ta‘ālā, the Mi‘rāj, which is commonly believed to have taken place in this month.During this miracle, Rasūlullāh sallallāhu ‘alayhi wasallam travelled with his body and soul from Makkah Mukarramah to Baytul-Maqdis, and from there to the seven heavens and beyond and returnedall in a split second.

The first part of the journey, from Makkah Mukarramah to Al-Masjidul-Aqsā, is called the Isrā and is mentioned in the Glorious Qur’ān. The second part of the journey, from Al-Masjidul-Aqsā to the heavens and beyond, is known as the Mi‘rāj. The great Mufassir ‘Allāmah Ibn Kathīr rahimahullāh has enumerated twenty-five Sahābah radhiyallāhu ‘anhum who have narrated this second part of the journey from Rasūlullāh sallallāhu ‘alayhi wasallam.

With regards to Mi‘rāj and the month of Rajab, let us keep the following points in mind:

•   Auspicious nights such as Laylatul-Qadr, Laylatul-Barā’ah and Laylatul-Jumu‘ah are full of virtue and blessing, but the difference between them and the night of Mi‘rāj is that this night was prominent in blessings only on the particular night when Nabī sallallāhu ‘alayhi wasallam made this blessed journey. The blessedness and prominence does not return every year. Therefore, to make special arrangements of any sort or to engage in ‘ibādah during this night, assuming it to be blessed, is baseless. There is no record of Rasūlullāh sallallāhu ‘alayhi wasallam or the Sahābah radhiyallāhu ‘anhum celebrating the night of Mi‘rāj.

•   This great miracle is commonly believed to have taken place on the 27th night of the Islamic month of Rajab. However, the ‘Ulamā hold differing opinions about the exact date.

     Hāfiz Ibn Hajar Al-‘Asqalānī rahimahullāh, the commentator of Sahīhul-Bukhārī, has quoted more than ten different opinions for the possible date of Mi‘rāj. If this night was meant to be observed and spent in ‘ibādah, there would have been no difference amongst the Sahābah radhiyallāhu ‘anhum, for their ‘ibādah would have clearly defined the time of occurrence.

•   The incident of Mi‘rāj is truly an extraordinary event and a blessing not bestowed upon any other prophet, angel or other creation of Allāh ta‘ālā, neither before nor after. The correct way of truly celebrating and appreciating this great event is to remember the very precious gift that Allāh ta‘ālā sent for us on that night i.e. salāh. The performance of the five daily salāh is the Mi‘rāj for the believers, as through ṣalāh they receive the honour of conversing with Allāh ta‘ālā. Rasūlullāh sallallāhu ‘alayhi wasallam said:

A faithful believer, while in salāh, converses privately with his Rabb… (Al-Bukhārī)

     Allāh ta‘ālā says in a Al-Hadīthul-Qudsī:

‘I have divided the salāh (Sūratul-Fātihah) into two halves between Me and My slave; half is for Me and half is for My slave, and My slave will receive whatever he asks for.’ Rasūlullāh sallallāhu ‘alayhi wasallam said: Read (Sūratul-Fātihah)! (Because when) the slave says: ‘All Praise is for Allāh, the Rabb of all the worlds,’ Allāh ta‘ālā says: ‘My slave has praised Me.’ He (the slave) says: ‘The Most-Beneficent, the Most-Merciful,’ Allāh ta‘ālā says: ‘My slave has lauded Me.’ The slave says: ‘Owner of the Day of Recompense,’ Allāh ta‘ālā says: ‘My slave has glorified Me, and this coming verse is between Me and My slave.’ The slave says: ‘You (Alone) do we worship and from You (Alone) do we seek help,’ Allāh says: ‘This is between Me and My slave, and My slave will receive whatever he asks for.’ The slave says: ‘Guide us to the Straight Path, the path of those whom You have favoured, not of those who have incurred Your Displeasure nor of those who have gone astray,’ Allāh ta‘ālā says: ‘These are for My slave, and My slave will receive whatever he asks for.’ (Abū Dāwūd)

By understanding the position of salāh in Islām, one can conclude that only that person who values the gift of Mi‘rāj can truly claim to have understood Mi‘rāj.

When the month of Rajab would arrive, Rasūlullāh sallallāhu ‘alayhi wasallam used to make the following du‘ā:

Allāhumma barik lana fī rajabin wa sha’bān, wa balighnā Ramadān.

O Allāh! Grant us barakah in the months of Rajab and Sha‘bān and make us reach the month of Ramadān. (Al-Mu‘jamul-Awsat)

Therefore, it is desirable to recite this du‘ā on the advent of Rajab. Upon the commencement of Rajab, everyone should focus their attention on making preparations for the blessed month of Ramadān. This preparation is a spiritual one and entails fulfilling one’s duties to Allāh ta‘ālā, especially in areas where one is lacking.

Preparing for Ramadān from the month of Rajab is just like getting into a car and putting it in first gear. Begin to observe the compulsory and obligatory acts from now so that by the time Ramadān sets in, you are in fifth gear practising many optional acts of worship as well.

May Allāh ta‘ālā give us the tawfīq to practise upon His entire Dīn according to the teachings of our Beloved Nabī sallallāhu ‘alayhi wasallam, and may He enable us to start making preparations for the month of Ramadān from now. Āmīn.

Extracted from ‘Inspirations’ (Part 1)

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Loans and Debts: The Islamic Perspective


16th Jumādal-Ākhirah 1442 AH ~ Friday 29th January 2021 

By Shaykhul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Taking loans

Allāh ta‘ālā has full control over the financial situation of each and every person. Whether a person is well off or struggling to make ends meet, this is all decreed by Allāh ta‘ālā.

For those struggling financially, taking a loan is a way of alleviating financial difficulty. However, one should try his utmost to avoid taking loans as they can lead to many ills. This is why Rasūlullāh sallallāhu ‘alayhi wasallam would make the following du‘ā:

اَللّٰهُمَّ إِنِّيْ أَعُوْذُ بِكَ مِنَ الْمَأْثَمِ وَالْمَغْرَمِ

O Allāh! I seek refuge in You from sins and debt.

When Rasūlullāh sallallāhu ‘alayhi wasallam was asked as to why he frequently sought refuge in Allāh ta‘ālā from being in debt, he said, “Indeed, when a person incurs a debt, he will lie when he speaks and he will break promises whenever he makes them.” (Al-Bukhārī, Muslim) It is evident from the hadīth that after taking a loan, if a person is unable to repay on time, he will resort to lying and breaking promises.

As loans are often taken from family and friends, if there are delays in repaying or fulfilling promises, it will eventually lead to disputes that will destroy family ties and friendships. This point is captured in an Arabic saying:

الْقَرْضُ مِقْرَاضُ الْمَحَبَّةِ

Loans are the scissors of love.

Therefore, one should always try to avoid taking loans. However, our Dīn has made taking loans permissible for situations when one has no other choice. If one has to resort to taking loans they should keep the following points in mind:

•  The option of taking a loan is only for those who are in dire need. It is not appropriate for a person to take a loan just to fulfil one’s desires, for example spending on holidays, expensive cars and unnecessary house extensions.

•  The loan arrangements should be in complete conformity with the rules and injunctions of Dīn. Loans should not be taken from interest-based sources nor have impermissible conditions.

•  One should have a genuine and sincere intention to repay the loan as the assistance of Allāh ta‘ālā will be with him. Rasūlullāh sallallāhu ‘alayhi wasallam has said:

One who takes the money of people with the intention of repaying it, Allāh ta‘ālā will repay it on his behalf. (Al-Bukhārī)

    This means that Allāh ta‘ālā will create the means and grant barakah in his sustenance, to enable him to repay the debt.

•  One should make every effort to repay the loan on time. If one is unable to do so, the creditor should be informed and a polite request made for extra time.

•  One should refrain from unnecessary spending whilst being in debt, as this will result in delays in repaying the loan.

•  One should make a record of the loan, whether it is large or small, so that the loan and its amount are not forgotten. This will save disputes in the future. 

•  If one has not paid off a loan before his death then he should make a provision in his will for its repayment. If he passes away without paying off the loan or making a bequest, he will be questioned in the Court of Allāh ta‘ālā.

Granting loans

Those who have the means should support those who are in need by giving loans. Allāh ta‘ālā grants extra wealth to people so they can help others who are in need. Therefore, those who have been blessed with more than their needs should spend as much as possible in good causes; one such good cause is giving loans.

Rasūlullāh sallallāhu ‘alayhi wasallam said: “On the night of Mi‘rāj, I saw written on the door of Jannah, ‘(The reward of) Sadaqah is ten times and (the reward of giving a loan) is eighteen times.’ I asked, ‘O Jibra’īl! Why is giving a loan better than sadaqah?’ He said, ‘Because the beggar may ask and already have, whilst the one asking for a loan only asks when in need.’” (Ibn Mājah)

After giving a loan, if a situation arises where the debtor is finding it difficult to repay on time, the creditor should extend the time for repayment. Allāh ta‘ālā says:

If he (the debtor) is in financial difficulty, then allow him grace until a time of ease (when he will be able to pay back easily)… (2:280)

Even better than extending the time, is waiving the repayment of the loan. If the loan is of such an amount that waiving it completely will not bring any difficulty upon the lender, then it is better to do so. Allāh ta‘ālā says:

…and that you forgo it as charity is much better for you, if you really knew. (2:280)

And for those who forgive others and waive their debts, Allāh ta‘ālā will definitely be merciful towards them on the Day of Qiyāmah. Rasūlullāh sallallāhu ‘alayhi wasallam has said:

Allāh will grant a place in His shade to that person who grants respite to a poor person (in the repayment of a debt) or cancels the debt (partly or altogether). (Muslim)

Managing expenditure to avoid debts

Those who have been granted barakah in their wealth should try their utmost to ensure a situation does not arise whereby they are forced into taking loans. One method of doing so is by controlling expenditure so that it is in accordance to our income. It should not be the case that our expenditure exceeds our income, thereby taking us into debt.

Hadrat Muftī Muhammad Shafī‘ rahimahullāh and Hadrat Mawlānā Masīhullāh Khān rahimahullāh would say: “Income is not in our control; but expenditure is, so what is not in our control should be based on what is in our control.”

Nowadays, people just spend without any consideration of their income. This is incorrect. There is a saying in English, “Stretch (one’s) legs according to the coverlet (bedspread).” If one stretches his legs more than his bedspread, he will feel cold, but if he stretches according to the size of the bedspread he will remain comfortable. Similarly, if we let our expenditure go beyond our income, we will fall into debt, and if we limit our expenditure according to our income, we will always remain financially stable.

The reason why many people complain about their financial circumstances is the fact that they spend on things they do not need. If we analyse our weekly shopping for example, we will realise that 20-30% of our purchases are unnecessary. Why should one who is in dire circumstances be spending £10-£15 a week on luxuries like chocolates, sweets or soft drinks? Many of us come across items which are on offer e.g. “buy one, get one free,” and we immediately purchase these items thinking that we are getting a good deal. However, the reality is that most of the time we are not in need of even the one item we are paying for.

This is why we must make a list of the things we need before we go shopping and not think about it whilst we are there. Make a list and then only buy what is on the list, so that we can avoid unnecessary expenditure.

In summary, we must be grateful to Allāh ta‘ālā for the wealth that He has given us. This gratitude demands that we take care of it and not squander it here and there, so that we become compelled to take loans. If a situation arises where we must take a loan, then we should keep in mind the points that have been mentioned above.

May Allāh ta‘ālā grant us the ability to act upon these advices. Āmīn.

Extracted from Riyāḍul Jannah, Vol. 28 No. 2, Feb 2019

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Illness – A Blessing in Disguise

By Shaykhul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

بسم الله الرحمن الرحيم

Innumerable Favours of Allāh ta‘ālā

Allāh ta‘ālā states,

If you were to enumerate the Favours of Allāh, you would not be able to count them. Surely, Allāh is Ever-Forgiving, Most-Merciful. (16:18)

Allāh ta‘ālā has bestowed us with so many bounties that our minds are unable to encompass them and we would never be able to enumerate them. Rather, often we fail to realise a bounty to be a blessing being showered upon us. Furthermore, many times we regard a certain bounty to be an adversity!

Illness – a Bounty from Allāh ta‘ālā

Illnesses have always been around and will continue to be. Various forms of illnesses are prevalent throughout the world. At times people become ill in large numbers; the current Coronavirus pandemic being a prime example of this. It would be unintelligent to believe that we can completely eradicate every illness and have an ‘illness free’ world. However, as Muslims we need to understand what our thinking should be with regards to illnesses; we need to contemplate and realise whether illnesses are in reality adversities or actually blessings in disguise.

Generally, health is perceived to be a bounty from Allāh ta‘ālā and rightly so. However, illness is also a bounty from Allāh ta‘ālā. Fundamentally, health and illness are no different for a believer; both are a bounty and blessing from Allāh ta‘ālā. Rasūlullāh sallallāhu ‘alayhi wasallam has stated,

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

Rasūlullāh sallallāhu ‘alayhi wasallam has explained in this Hadīth that both situations of adversity and ease are ‘khayr’. Accordingly, a believer’s attitude should be that he does not act according to circumstances, but rather according to his objective, i.e. the Pleasure of Allāh ta‘ālā. Therefore, in reality, no situation should be adverse for him because his focus will be to acquire Divine Pleasure by remaining within the parameters set by Allāh ta‘ālā and His Rasūl sallallāhu ‘alayhi wasallam for those circumstances. In a favourable situation, he will ensure he is grateful to Allāh ta‘ālā by not violating any of His Commands, whilst in adversity, he will exercise patience and act accordingly. As a result, he will acquire the Pleasure of Allāh ta‘ālā in both situations, hence the adversity will also prove to be a blessing for him.

Positive Aspects of Illness

If we analyse the situation of a person afflicted with illness, we do not find him at any disadvantage in the pursuit of his objective, the Pleasure of Allāh ta‘ālā. Rather, we will conclude that he has a greater advantage than those in privileged circumstances. Let us look at some of the benefits that a sick person acquires when he becomes ill.

1. Special Blessings, Mercies and Guidance from Allāh ta‘ālā

Allāh ta‘ālā states,

…And give glad tidings to those who exercise patience, those who, when any difficulty befalls them, say, “Indeed, we belong to Allāh, and to Him we will return.” Those are the ones upon whom there are (special) blessings from their Rabb, and mercy; and those are the ones who are rightly guided. (2:155-57)

As is apparent from the above verse, one who exercises patience during illness or adversity and says ‘innā lillāhi wa innā ilayhi rāji‘ūn’, he will receive special blessings from Allāh ta‘ālā as well as general mercies and Allāh ta‘ālā will increase him in hidāyah (guidance) too.

2. Expiation of Sins

In one Hadīth, Rasūlullāh sallallāhu ‘alayhi wasallam has stated,

Do not speak ill of fever, for it gets rid of the sins of the children of Ādam just as the furnace gets rid of the impurities from iron. (Muslim)

In another Hadīth, a Sahābī radhiyallāhu ‘anhu commented regarding a person who had passed away, ‘Glad tidings for him that he died without becoming ill.’ Rasūlullāh sallallāhu ‘alayhi wasallam replied,

Woe to you! What do you know? It is possible that had Allāh afflicted him with an illness, He would have forgiven his sins through its medium. (Al-Muwattā, Imām Mālik rahimahullāh)

3. A High Status in the Court of Allāh ta‘ālā

Many virtues have been mentioned with regards to those people who visit the sick. Rasūlullāh sallallāhu ‘alayhi wasallam has said,

No Muslim visits another sick Muslim in the morning except that seventy thousand angels pray for his forgiveness until the evening, and he does not visit him in the evening except that seventy thousand angels ask for his forgiveness until the morning. And for him will be an orchard in Jannah. (At-Tirmidhī)

Rasūlullāh sallallāhu ‘alayhi wasallam has also said,

Whoever visits a sick person, a caller (angel) calls out from the heavens, “You are pure and pure is your walking, and you have made for yourself an abode in Jannah.” (Ibn Mājah)

If such are the virtues for those who visit the sick, then what status must the sick person hold in the Court of Allāh ta‘ālā?

4. A Sign of Goodness

Rasūlullāh sallallāhu ‘alayhi wasallam has stated,

The person for whom Allāh desires goodness, he is afflicted. (Al-Bukhārī)

5. Award of Jannah

Rasūlullāh sallallāhu ‘alayhi wasallam has stated,

Allāh ta‘ālā states, “When I test my servant by (taking away) his eyesight and he remains patient, I give him Jannah in return.” (At-Tirmidhī)

6. Martyrdom

Rasūlullāh sallallāhu ‘alayhi wasallam has stated,

The one who dies due to an illness in the stomach is a martyr, and the one who dies due to a plague is a martyr. (Al-Bukhārī)

7. Proximity to Allāh ta‘ālā

Rasūlullāh sallallāhu ‘alayhi wasallam has stated,

Indeed, Allāh ta‘ālā will say on the Day of Judgement, “O son of Ādam! I was ill and you did not visit me?” He will say, “How could I have visited you when you are the Rabb of the all the worlds?” (meaning how could You have become ill?) He will say, “Did you not know that a certain servant of Mine was ill and you did not visit him? Did you not know that had you visited him, you would have found Me by his side?”… (Muslim)

8. Reward Beyond Measure

Allāh ta‘ālā states,

Indeed, those who observe patience will be given their reward in full without measure. (39:10)

Rasūlullāh sallallāhu ‘alayhi wasallam has stated,

When those who endured difficulties (in the world) will be given (their) reward (for exercising patience), those who were given safety will wish that their skin was cut up with scissors in the world (so that they too would have become deserving of that reward). (At-Tirmidhī)

If one is ill himself or if someone in his family is ill, then he should make du‘ā for the removal of the illness, spend in charity and also resort to medicine, but one should not fear illness or have a disliking for it. When there are so many Dīnī benefits for those who are afflicted with adversity or illness, then surely, it should be recognised as a blessing in disguise.

Making Du‘ā for the Removal of Illness

A question may arise in a person’s mind that if illness is such a great blessing, then why should we want to make du‘ā or resort to medicine for its cure? In this regard, I would like to mention an incident:

Hadrat Mawlānā Ashraf ‘Alī Thānwī rahimahullāh narrates that the great spiritual mentor, Hadrat Hājī Imdādullāh rahimahullāh was once discussing the positive aspects of illnesses. Coincidentally, a person came to request Hadrat to make du‘ā for his wife who was ill. Hadrat Thānwī rahimahullāh mentions that I thought to myself, ‘How will Hadrat make du‘ā for the lady as this will entail asking Allāh ta‘ālā to take away a blessing granted by Him?’

Hadrat Mawlānā Ashraf ‘Alī Thānwī rahimahullāh says that Hadrat Hājī Imdādullāh rahimahullāh supplicated: O Allāh! Health is a blessing and illness is also a blessing; however, we are incapable of enduring the blessing of illness, so change it with the blessing of health which we are able to endure (happily).

In conclusion, a believer should always keep acquiring the Pleasure of Allāh ta‘ālā in mind and regard every situation and circumstance a blessing from Allāh ta‘ālā. Surely, no situation will be an adversity for him if he learns to face it in the correct manner. Hence, the current pandemic of Coronavirus should also not over-concern a believer. A person should take all preventive measures and thereafter if he remains safe, alhamdulillāh, and if he is afflicted then too, alhamdulillāh, as he will be blessed with numerous Dīnī benefits that he will reap in this world and the Hereafter.

Extracted from Riyāḍul Jannah, Vol. 29 No. 4/5, 2020

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Guidelines and Advices Relating to Janāzah

بسم الله الرحمن الرحيم


14th Jumādal-Ākhirah 1441 AH ~ Saturday 8th February 2020

By Shaykhul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh 

Recently two close members of my family departed to meet the Creator (this article was written in April 2018): my aunt being my father’s first cousin; and my nephew, who unexpectedly departed at the age of 44. May Allāh ta‘ālā forgive them and grant them entry into Jannatul-Firdaws, Āmīn.

During moments of both joy and grief, we have been provided with guidelines by our beloved Nabī sallallāhu ‘alayhi wasallam which we need to follow, in order to be rewarded by Allāh ta‘ālā. On the occasion of a bereavement, we need to pay attention to certain points related to bathing, shrouding and burying the deceased:

•  The injunction of hijāb should be observed by every Muslim male and female. It should be observed in one’s lifetime and also when someone passes away, from the moment of death, during the bathing and shrouding and until after the burial. Non-mahrams of the deceased should not view the deceased.

•  It is more virtuous and better to give ghusl to the deceased as soon as possible.  It is common practice to first fix the time of the burial and thereafter give ghusl as per our convenience. The practice which needs to be adopted is that the custodians of the deceased should focus on bathing and shrouding the deceased as soon as the person passes away, whilst simultaneously making arrangements for the burial.

•  Before giving ghusl, those giving ghusl should go through the procedure of giving ghusl to the deceased and not rely on their own knowledge. It is not every day that we give ghusl to the deceased, so many a time even those who regularly give ghusl also become habituated to adopting an incorrect method which afterwards becomes their norm, assuming that it is correct. Similarly, the ‘Ulamā only get the opportunity to give ghusl once in a while as well and so can also be prone to mistakes. Therefore, everybody should refer to simple books of fiqh and go through the method of giving ghusl; thereafter, give ghusl according to the correct method trying utmost to carry out as many sunnah and mustahabb as possible. (Inshā’allāh the IDA will soon publish a leaflet, detailing the method of how to bathe the deceased.)

•  When giving ghusl to the deceased, the cloth used to cover the body of the deceased should be dark in colour like black, brown or blue, so the body of the deceased does not become visible even after the cloth becomes wet.

•  It is sunnah to apply perfume to the deceased. The method for this is to apply camphor upon those limbs and parts of the body which touch the ground during Salāh in prostration. ‘Itr (perfume) will be applied to the beard and the hair of the head for males and only to the hair of the head for females.

•  When lifting the deceased people normally recite Shahādah loudly and some people encourage others to do so as well. This is makrūh. One should remain engaged in silent dhikr of their preference and ponder over the situation which the deceased is to face soon and make du‘ā accordingly. 

•  In the presence of the deceased, the Glorious Qur’ān can be recited silently or audibly if the ghusl has taken place. However, if the ghusl is yet to take place, it will be permissible to recite the Qur’ān audibly near the deceased if the body is totally covered from head to toe, or if one recites at a distance from the deceased. If the body is not fully covered, the Qur’ān may be recited silently near the deceased. However, the Qur’ān should not be recited if any impurities are upon or around the deceased. Similarly, Qur’ān should not be recited whilst in the bathing area whilst the ghusl is taking place.

•  The viewing of the face of the deceased before the Janāzah Salāh is contrary to Islamic teachings if it leads to a delay in the performance of Janāzah Salāh, resulting in a delay in the burial. From this it is concluded that it is also contrary to Islamic teachings to view the face of the deceased after the Janāzah Salāh, as this will definitely lead to a delay in the burial. Some ‘Ulamā are of the opinion that this practice should be discarded completely as it can lead to other wrongs, such as people taking photos of the deceased.

•  Sometimes close relatives, such as a son, hold on to the Janāzah throughout. This is against the Sunnah method. Similarly, it is preferred to walk behind the Janāzah; it is ok for a few people to be slightly ahead of the Janāzah. Moreover, for the majority to proceed ahead of the Janāzah is makrūh.

•  Those who are going to participate in the Janāzah Salāh, should go through the method of performing Janāzah Salāh and in particular understand the necessary requisites of Janāzah Salāh. (Inshā’allāh a leaflet will soon be available from the IDA.)

•  The followers should say the takbīrāt during the Janāzah Salāh softly.

•  Those who participate in Janāzah Salāh should go with sincerity, only for the Pleasure of Allāh ta‘ālā and with the aim to acquire the reward that He has promised. Participating in Janāzah Salāh and burial only to show one’s presence is contrary to the teachings of Islām.

•  Dignity should be maintained before and after the Janāzah Salāh, whilst the burial is taking place and after the burial. People should not make noise and talk about worldly matters; they should avoid meeting and greeting each other; complete focus should be on the success of the deceased in the grave. Everyone should continue to busy themselves in dhikrullāh and recitation of the Glorious Qur’ān, passing its reward to the deceased and continually asking Allāh ta‘ālā to forgive the deceased.

•  It is preferable to bury the deceased without a coffin; not to benefit from this facility where it is available and to bury the deceased in a coffin is lamentable. However, in conditions where there is excessive moisture in the soil, a coffin may be used.

•  The whole body of the deceased should be turned towards the Qiblah, not only the face. The body should be turned to its right, and if possible, supported against the wall of the grave towards the Qiblah side. If required, soil can be placed to support the back of the deceased.

•  Many a time, the filling of the grave is done by using a digger. Those present should wholeheartedly participate and fill the grave with their hands or by using spades.

•  After the burial it is mustahabb to recite the beginning verses of Sūrah Al-Baqarah at the head and the final verses of Sūrah Al-Baqarah at the feet of the grave, as was the practice of Sayyidunā Ibn ‘Umar radhiyallāhu ‘anhu. However, this practice should be left out now and then, so that people do not deem it to be necessary. The Glorious Qur’ān is recited to attract the Mercy of Allāh ta‘ālā through which it is hoped that the deceased will be saved from punishment of the grave. Similarly, the recitation of the Qur’ān is a means of solace and comfort for the deceased, along with its reward being a blessing for him. For these reasons, the gathering can recite any portion of the Qur’ān. Furthermore, after the burial all forms of adhkār and du‘ā are permissible; to deem a certain form of dhikr or portion of the Qur’ān to be necessary is incorrect.

•  As mentioned above, the recitation of Sūrah Al-Baqarah, or any other portion of the Glorious Qur’ān, is for the benefit of the deceased and not for the gathering. Therefore, it is not necessary for the recitation to be so loud that it reaches the whole gathering.  Some ‘Ulamā are of the opinion that these verses should be recited silently.  From this it can be understood that microphones are not required for this purpose; rather it is better to discard the use of microphones.

•  Congregational du‘ā after the burial is permissible, but not necessary. This practice should also be left out at times. Similarly, there is no need for du‘ā after the burial of a child, as it is sinless.

•  After the burial, people pay a lot of attention to bettering the grave and others busy themselves comforting the near and dear ones; as a result they become negligent of the deceased. It is desirable after the burial, for the near and dear ones to stand around the grave for a while and recite the Qur’ān or engage in adhkār and du‘ā for the deceased. Mullā ‘Alī Al-Qārī rahimahullāh has stated that each person should try to recite Sūrah Yāsīn after the burial.

•  Sprinkling water over the grave after the burial to settle the soil is mustahabb. To deem it necessary is incorrect.

•  The cost of the burial is the responsibility of the deceased, and so will be taken from his estate, except in case of a wife, for whom the burial costs are borne by the husband. However, the relatives and well-wishers who come for the funeral are not the guests of the deceased and are not his responsibility. The cost of the food for the guests can only be paid from the estate of the deceased, if all the inheritors are bāligh (mature) and they wholeheartedly give permission.

•  Those attending the burial should try to make their own arrangements for food, as on such occasions we should not become a burden on those who are grieving.

•  It is mustahabb for the relatives and the near and dear ones to feed the family of the deceased for one day, and according to some ‘Ulamā, a maximum of three days. However, it is a matter of concern that this beautiful sunnah of assisting and helping those in grief sometimes takes the form of a feast, where 50 to 100 people are invited and many times it goes beyond Shar‘ī limits too.

•  The leaflet, “Ta‘ziyah: The Sunnah Method of Consoling the Bereaved”, and the booklet, “Inheritance in Islām”, both published by the Islāmic Da‘wah Academy (www.idauk.org), should be read by every individual.

May Allah ta‘ālā grant us all the ability to practice. Āmīn.

© Riyādul Jannah (Vol. 27 No. 3)


We are witnessing an era where Islām, in spite of its vastness and applicability in every sphere of the human life, has been confined to mere beliefs and a handful of rituals. As with some other important obligations of Islām, the obligation of ensuring the correct procedures in the field of inheritance has also been subjected to gross disregard and outright neglect. In fact, this section of Dīn can be said to be the most neglected one among all. Seeing such state of affairs, the respected Shaykh hafizahullāh embarked on the task of acquainting the Muslims on the importance of this vital duty. The lectures delivered proved to be highly informative and beneficial, but only to a limited audience. In order to extend the benefits to a larger part of the Ummah, it was decided that two of these lectures be selected and published in booklet form. (34 pages p/b + Islamic will template) £1.00A few topics mentioned in the booklet are as follows:• Equality in inheritance
• What can be drawn from the estate
• The importance of drawing up a will
• Causes of incorrect wills
• Criteria for wasiyyah (bequest)
• What to do following a death
• Common errors and customs
To order the above book or for details of our other publications, please email  info@idauk.org or call 0116 262 5440.

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Shaykh Saleem Dhorat

Understanding Tazkiyah

بسم الله الرحمن الرحيم

By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

The Four Parts of Dīn

The sole objective of our lives is to acquire the Pleasure of Allāh ta‘ālā, which can only be achieved by following the whole Dīn. The whole Dīn can be categorised into four parts:

1.   External actions, which comprise of:

a.  Performing good actions e.g. Salāh;

b.  Refraining from sinful actions e.g. backbiting.

2.   Internal qualities, which comprise of:

a.  Purifying the heart from debasing qualities e.g. pride;

b.  Adorning the heart with praiseworthy traits e.g. humbleness.

Allāh ta‘ālā has laid down commands relating to both the external and the internal aspects of Dīn. In both, there are Do’s and Don’ts. For example, performing Salāh, giving Zakāh, fasting and performing Hajj are external actions which must be carried out; whilst causing physical harm, stealing and consuming harām are external actions which must be avoided. Similarly, jealousy, malice and pride are debasing qualities of the heart which are prohibited; whilst Shukr (being grateful to Allāh ta‘ālā) and Sabr (patience) and humbleness are praiseworthy qualities with which every Muslim should strive to adorn his heart.

We can therefore conclude that our duties as Muslims are: to carry out good actions; to refrain from sinful actions; to purify the heart from debasing qualities; and to adorn the heart with praiseworthy qualities. All four are termed as Al-A‘māl As-Sālihah (good deeds) and our success lies in carrying them out. Allāh ta‘ālā states:

Verily those who believe and do good deeds, for them shall be gardens beneath which rivers flow. That is the great success. (85:11)

Tazkiyah and its Importance

The process of removing the debasing qualities from the heart and adorning it with the praiseworthy qualities is known as Tazkiyah (soul purification). Through Tazkiyah a person first begins to recognise the shortcomings in his inner traits, such as the existence of pride and miserliness. As a result, he is able to exert effort and replace them with praiseworthy qualities such as humbleness and generosity. Allāh ta‘ālā has emphasised the importance of Tazkiyah in the Glorious Qur’ān by taking oath of seven different things before stating:

Undoubtedly, the one who purified it (the soul) has succeeded and the one who soiled it (through kufr, shirk, sin) has certainly failed. (91:9-10)

‘Ilm and Tazkiy

In order to understand the Commands of Allāh ta‘ālā and to carry them out, it is necessary to acquire ‘ilm. Through ‘ilm, we will be able to understand what we are required to do in every situation. Regarding the external actions for example, ‘ilm is required to understand the pre-requisites of Salāh as well as all the necessary aspects within Salāh. Similar is the case for the inner qualities; a person will require ‘ilm to understand which qualities are prohibited and the consequences of having such qualities. For example, our beloved Nabī sallallāhu ‘alayhi wasallam has informed us that a person with pride equivalent to a mustard seed in his heart will not enter Jannah (without first going in Jahannam). (Abū Dāwūd, At-Tirmidhī, Ibn Mājah).

However, without Tazkiyah ‘ilm is not beneficial, as we find that a person has ‘ilm but is unable to practice according to it despite having the desire to do so. For example, a person is aware that offering Fajr Salāh is compulsory, but is unable to leave his bed and go to the masjid.  Similarly, despite being aware that sinful glances are not permissible, he is unable to control the gaze from lustful glances. The reason for this is a lack of spiritual stamina to carry out the Commands of Allāh ta‘ālā. Through the process of Tazkiyah, a person purifies his heart from debasing qualities and as a result gains the spiritual stamina required to fulfil all the external actions Commands of Allāh ta‘ālā.

External Actions Hold No Value without Tazkiyah

Another important point to understand is that without purifying the heart, despite carrying out the external actions of Dīn, they may not be accepted in the Court of Allāh ta‘ālā. This is because a corrupt heart could lead to a person performing deeds with the wrong intention. For example, if a person performs a good action with the intention of acquiring fame, he will gain no reward whatsoever, rather he will be answerable in the Court of Allāh ta‘ālā. Even though outwardly his action may appear perfect and in accordance with the Commands of Allāh ta‘ālā and the Sunnah of Nabī sallallāhu ‘alayhi wasallam, due to his insincerity his action will yield no benefit.

The importance of a purified heart has been explained by Nabī sallallāhu ‘alayhi wasallam in a hadīth:

Indeed there is a piece of flesh in the body; if it is sound, then the whole body will be sound and if it is corrupt then the whole body will be corrupt. Indeed it is the heart. (Al-Bukhārī)

Tazkiyah: The Key to Practising the Whole Dīn

From the above, it is clear that Tazkiyah is the path that leads to the reformation of the heart, providing the spiritual stamina required for external actions; and making them perfect and worthy of acceptance.  Having understood the importance of Tazkiyah, the question arises as to how it can be achieved. For this, read and study ‘The Path to Purification’, published by At-Tazkiyah. 

Let us recognise the importance of Tazkiyah and exert effort towards its acquisition, so that we may practice the whole Dīn and acquire the eternal bliss of the Hereafter.

© Riyādul Jannah (Vol. 26 No. 11/12, Nov/Dec 2017)


We are witnessing an era where Islām, in spite of its vastness and applicability in every sphere of the human life, has been confined to mere beliefs and a handful of rituals. As with some other important obligations of Islām, the obligation of ensuring the correct procedures in the field of inheritance has also been subjected to gross disregard and outright neglect. In fact, this section of Dīn can be said to be the most neglected one among all. Seeing such state of affairs, the respected Shaykh hafizahullāh embarked on the task of acquainting the Muslims on the importance of this vital duty. The lectures delivered proved to be highly informative and beneficial, but only to a limited audience. In order to extend the benefits to a larger part of the Ummah, it was decided that two of these lectures be selected and published in booklet form.

A few topics mentioned in the booklet are as follows:

• Equality in inheritance
• What can be drawn from the estate
• The importance of drawing up a will
• Causes of incorrect wills
• Criteria for wasiyyah (bequest)
• What to do following a death
• Common errors and customs

To order the above book or for details of our other publications, please email info@idauk.org or call 0116 262 5440.


• Please forward this message on to all your contacts

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Shaykh Saleem Dhorat

The Final Moments

بسم الله الرحمن الرحيم

By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

A person’s final moments are dependent on how he spent his life, what he lived for and what his heart remained engrossed in. Accordingly, if a person lives a life of disobedience to Allāh ta‘ālā and is preoccupied in worldly pursuits, his last moments will be whilst engaged in such activities. Similarly, a person living a life of obedience to Allāh ta‘ālā, in His remembrance and in striving for His Pleasure, will find his final moments in acts beloved to Allāh ta‘ālā. Many incidents are recorded in history which bear testimony to this fact, prompting us to reflect on our current state and creating a concern regarding our own preparations for departure from this world.

Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Zakariyyā rahimahullāh has quoted a number of incidents:

• Rabī‘ ibn Bazzah rahimahullāh has narrated that a person was in his last moments and the people present encouraged him to recite the kalimah lā ilāha illallāh, but he kept repeating (indicating to a glass of wine), “You drink and also give me one.”

• Another person was in his final moments and the people around him were repeating the kalimah lā ilāha illallāh to prompt him, but he kept saying, “Ten ten rupees, eleven eleven rupees, twelve twelve rupees.”

Hadrat Muftī Muhammad Shafī‘ rahimahullāh has narrated:

• A salesman used to be always occupied in his business ventures, so much so that performing salāh and other acts of worship would never come to mind. During his final moments, people encouraged him to recite the kalimah lā ilāha illallāh, but his end came with him continuously mentioning and calculating his business transactions.

• An incident of another person who remained busy in his worldly pursuits, led to him in his final moments continually saying, “Have you fed my donkey.”

In contrast, we find amazing incidents of pious people who lived a life of piety, engaged in the obedience to Allāh ta‘ālā and toiling for His Pleasure, leaving the world in a manner which leaves us in amazement and wonder.

‘Umar ibn ‘Abd-ul-‘Azīz rahimahullāh is well known for his piety and steadfastness on Dīn. He established justice to such a degree, that the Ummah recognise him as the fifth rightly guided caliph. Many people were gathered around him when his final moments drew near. As he began to cry, someone consoled him and asked, “Why are you crying? Allāh ta‘ālā has revived the Sunnah and established justice through you.”

Hearing this he began to cry more and said, “Will I not be questioned regarding the rights of the people?” He then went on to say, “O Allāh! You commanded me with certain things regarding which I remained imperfect, and you prohibited certain things from which I couldn’t restrain myself, but O Allāh, I bear witness that You are One, Who has no partner and there is none worthy of worship except You.” He then requested all to leave him except his attendant saying there are such creations before him who were neither jinn nor human. After everyone had left, he left this mortal world after reciting the following verse of the Glorious Qur’ān:

This is the home of the Ākhirah, which We shall assign to those who do not desire pomp on earth nor corruption. The (best) outcome shall be for those with Taqwā. (28:83)

The great muhaddith Abū Zur‘ah rahimahullāh was an imām in the field of hadīth. Imām Ahmad ibn Hanbal rahimahullāh states regarding him that he knew 600,000 ahādīth. When his final moments came, the ‘ulamā present began discussing how they should encourage him to recite the kalimah, as they felt it was disrespectful to address him directly. They decided to narrate a hadīth in his presence. One person initiated the hadīth with, “Dahhāk ibn Makhlad narrated to us from ‘Abd-ul-Hamīd ibn Ja‘far who narrated from Sālih”. He then stopped at this point. Hearing this, the great muhaddith began narrating the hadīth saying, “Bundār narrated to us that Abū ‘Āsim narrated to him that ‘Abd-ul-Hamīd ibn Ja‘far narrated to him that Sālih ibn Abī ‘Arīb narrated to him that Kathīr ibn Murrah Al-Hadramī narrated to him that Mu‘ādh ibn Jabal radhiyallāhu ‘anhu narrated that Rasūlullāh sallallāhu ‘alayhi wasallam stated, ‘Whoever’s last words are lā ilāha illallāh….’.” He then passed away. The full hadīth is, ‘Whoever’s last words are lā ilāha illallāh will enter Jannah’. By departing in this manner, he practically demonstrated the glad tiding mentioned in this hadīth. What an amazing death Allāh ta‘ālā granted him!

These few incidents are a mere drop in the ocean from the many great and amazing final moments Allāh ta‘ālā has granted His special servants, who made acquiring His Pleasure the objective of their lives. The thought should not cross our minds that these were great people of the past who achieved such heights. Even in this age, Allāh ta‘ālā does not deprive His servants who lead a life of servitude to Him and remain steadfast in their duties and obligations to Him.

Just this month, my very dear and close friend in Barbados, Dr. Muhammad Shafee Nagdi, left this mortal world. May Allāh ta‘ālā grant him forgiveness for any shortcomings and elevate his status in the hereafter and resurrect him with the Ambiyā, the Siddiqīn, the Shuhadā and the Sālihīn. Āmīn.

Dr. Muhammad Shafee Nagdi was my host whenever I visited Barbados and was very affectionate towards me and showed me much love and affection. He was very respectful towards the ‘Ulamā and Mashāyikh and would endeavour to serve and bring comfort to them. Almost all the prominent Mashāyikh who visited Barbados during his lifetime have been his guests and his manner and behaviour towards them was such that he would win their hearts. I was very saddened and experienced much grief upon the news. However, when his sons narrated to me the details of his final moments, I was wonderstruck and experienced immense happiness for the way Allāh ta‘ālā called him to his final abode.

Dr. Muhammad Shafee Nagdi was very steadfast and punctual with his a‘māl and ma‘mūlāt (prescribed practices). He would for the last forty years wake up for tahajjud and complete his ma‘mūlāt. In the last few years he was not very mobile, yet he remained punctual regarding his daily practices. Even in a poor state of health, he would normally wake up around 1am and engage in tahajjud salāh, dhikr and du‘ā until the beginning time of Fajr and then perform his Fajr. Thereafter, he would recite Sūrah Yāsīn and one juz from the Qur’ān. He would then awaken his wife and son for Fajr salāh.

His son, Rafeeq, narrated to me that during his father’s last night in this world, as per his usual practice he attended to his father at 1am to assist him to perform wudū and seat him in his chair for tahajjud, thereafter returning to sleep. Later in the morning, he was not awakened by the call of his father, but his mother. Worried, he got up and went to see his father to find that he had, at some point during the night, departed for the hereafter. This in itself was a great honour, that he had left this world whilst engaged in worship. However, the detail mentioned by his son is more amazing. He said that he found his father in the condition that the Qur’ān was still open and in his father’s hands. This means, according to his regular practice, Dr. Shafee must have performed his tahajjud salāh, completed all his ma‘mūlāt, performed his Fajr salāh, recited Sūrah Yāsīn and also the Qur’ān. Furthermore, when his son looked at the Qur’ān, it became apparent that he was on the last page, which indicated that he had just completed the Qur’ān. Subhānallāh! What a praiseworthy final moment Allāh ta‘ālā granted my beloved friend!

It is evident that, when a person makes Allāh ta‘ālā his objective and lives a life striving to acquire His Pleasure, then his final moments will be in the same state. We should take lesson from such incidents and reflect on how we are leading our lives, so that we can mend our ways by sincerely repenting from a life of negligence and adopting a life of piety and devotion.

May Allāh ta‘ālā grant us all the tawfīq to live such a life that we breathe our last when we are engaged in acts that are most beloved to Him, so that we depart with His Forgiveness, Mercy and eternal Pleasure. Āmīn.

© Riyādul Jannah (Vol. 26 No. 8, August 2017)


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Shaykh Saleem Dhorat

Spending to Success

By Hadhrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Rasūlullāh sallallāhu ‘alayhi wasallam said:

Sadaqah does not decrease wealth. (Muslim)

We learn from this hadīth that no one will ever suffer financial loss due to spending in the path of Allāh ta’ālā. This principle is absolute. Financial experts and economists may not agree, but the words of Rasūlullāh sallallāhu ‘alayhi wasallam can never be wrong. The intellect says that spending, whether in sadaqah or for worldly matters, decreases one’s wealth. It calculates that someone with £1,000 who spends £100 on helping an orphan or widow, or on building a masjid, will be left with £900, so spending decreases wealth. However, sadaqah does not decrease wealth, and the thought that it does comes from Shaytān, and is in direct contradiction to the teachings of Rasūlullāh sallallāhu ‘alayhi wasallam.

Shaytān’s Promise

This ploy of Shaytān has been described in the Qur’ān:

Shaytān promises you poverty, and commands you to indecency… (2:268)

When dealing with people who are not particularly religious, Shaytān scares them with the threat of poverty and tries to persuade them not to spend in the path of Allāh ta’ālā at all. The approach he takes with religious people is to persuade them to spend only what is obligatory, arguing that anything beyond that would lead to poverty. He asserts that zakāh, which is fard, is already a drain on resources, so giving voluntary sadaqah will only incur a further decrease in wealth. Furthermore, he reminds them of their other religious financial obligations, like spending on their families etc. in an attempt to discourage them from spending voluntarily in the path of Allāh ta’ālā.

Shaytān will exert his energies to stop a person spending a mere £5 towards the construction of a masjid, scaring him with thoughts of poverty, yet he will allow the same individual to happily squander £50 in the marketplace, as he has no interest in preventing him from doing so. He stops believers spending in ways that bring the pleasure of Allāh ta’ālā, and encourages them to indulge in isrāf – being extravagant and wasteful with money – as it brings the displeasure of Allāh ta’ālā.

It is therefore essential that we do muhāsabah (self assessment) at every step in case our approach to spending is actually lowering our value in the eyes of Allāh ta’ālā, curbing our spiritual and religious progress and pleasing Shaytān.

Allāh ta’ālā’s Promise

…And Allāh promises you forgiveness from Himself and Abundance; and Allāh is All-Embracing, All-Knowing. (2:268)

While Shaytān promises only one thing, poverty, Allāh ta’ālā promises two: forgiveness and an increase in wealth. The first of these is a blessing that secures success in the hereafter, and the second brings ease in the world.

If £1 is spent in the path of Allāh ta’ālā, the minimum He will give in return to the giver is £10, a tenfold increase. Thereafter, Allāh ta’ālā increases the return by whatever multiple he wishes, up to seven hundred times and beyond, depending on the level of sincerity with which sadaqah is given and the difficulties borne by the giver. Someone who only has £100 and gives £1 makes a bigger sacrifice than someone who has £1,000 and spends £1; if the latter is rewarded tenfold with £10, the former will be rewarded with even more.

The Return on Sadaqah

In fact, Allāh ta’ālā has appointed an angel who supplicates night and day:

O Allāh, bestow a [good] return on the spender. (Al-Bukhārī)

The manner in which Allāh ta’ālā, through His wisdom, gives this return can take a number of forms:

1) Allāh ta’ālā rewards the giver with an actual increase in wealth, either straight away or after some time.

2) When someone who is well-off spends in sadaqah, Allāh ta’ālā may not give the return to him, but instead He may give it to a needy member of his offspring in the future.

3) By giving sadaqah Allāh ta’ālā protects the giver’s remaining wealth from future loss, and this is a return in itself. For example, a person was going to suffer a loss of £1,000, but by giving £200 sadaqah he is protected from that loss. He has, in effect, been given £800.

Become a Skilled Spender

Moreover, Allāh ta’ālā will reward the person in the hereafter too and will multiply his reward according to the same principles mentioned above, i.e. if a person spends £1 , Allāh ta’ālā will reward him for spending at least £10, and thereafter more according the level of sincerity and sacrifice.

Allāh ta’ālā uses a beautiful example to illustrate how He multiplies the reward for spending in His path:

The example of those who spend in the way of Allāh is just like a grain that produced 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)

Allāh ta’ālā compares the reward of spending in His path to planting a single grain, which produces a plant bearing seven hundred grains. Allāh ta’ālā repays a person who spends with sincerity in His path and patiently bears any difficulties involved, by giving a reward in the hereafter equal to having spent seven hundred times the amount that was actually spent. Further, at a time of His choosing He rewards the giver with seven hundred times the original amount in this very world. And that is not all: Allāh ta’ālā gives even more when He wills.

Allāh ta’ālā’s use of a similitude in this verse, instead of just saying that He will give a seven-hundred-fold reward, provides us with a number of important lessons related to spending in the path of Allāh ta’ālā:

1) A seed will only germinate and grow if the ground it is sown in is fertile. Similarly, sadaqah will only produce reward and an increase in wealth if it is spent on a proper and deserving cause.

2) The seed must not be rotten but must be healthy and sound. Similarly, the wealth given in sadaqah must not be harām, but must have been acquired by halāl means.

3) The person sowing the seed must be proficient in planting. He must know how to plough the ground, how deep to sow the seed, how to water it etc. Similarly, the person giving sadaqah must be proficient in the masā’il related to spending.

So sadaqah will only produce a seven-hundred-fold harvest when the ‘ground’ and the ‘seed’ are sound and the giver is a competent ‘farmer’. And it is only then that sadaqah will be a true investment for the future.

May Allāh ta’ālā grant us all the ability to spend in His path and earn the vast rewards He has promised in both worlds. Āmīn.

© Riyādul Jannah (Vol. 18 No. 5, May 2009)

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Ramadhan Shaykh Saleem Dhorat

Value Ramadān

Value Ramadān (Part 1)

Guidance and advice for the Blessed Month from
Hadrat Mawlānā 
Muhammad Saleem Dhorat hafizahullāh

 

Valuing Ramadān

The blessed month of Ramadān is a month of blessings, mercy and forgiveness. This sacred month will pass without us realising what valuable and precious moments were wasted. What has gone cannot come back, and what has been lost cannot be re-acquired. For one who wishes to acquire the pleasure of Allāh ta‘ālā, even one moment is sufficient.

Rasūlullāh sallallāhu ‘alayhi wasallam has said in a hadīth that Ramadān is a month, the beginning of which is mercy, the middle of which is forgiveness and the end of which is deliverance from the Fire of Jahannam. (Ibn Khuzaymah)

From the first of Ramadān, the Mercy of Allāh ta‘ālā descends upon those very pious servants who have no sins in their book of deeds. As far as the sinners are concerned, they are of two types: sinners of a lesser degree, and those who are so filthy that were they to die in their present condition they would go straight into the Fire of Jahannam.

As far as the sinners of a lesser degree are concerned, their sins are forgiven after their striving for 10 days. Upon seeing their hard work and effort, Allāh ta‘ālā showers His forgiveness upon them at the end of the first 10 days. For those filthy with sins upon whom Jahannam was wajib (incumbent), after working hard for 20 days, Allāh ta‘ālā’s forgiveness enshrouds them and they are then granted deliverance from the Fire of Jahannam. How merciful is Allāh ta‘ālā!

We ask Allāh ta‘ālā that He grant us Jannat-ul-Firdaws with His eternal Pleasure and save us from the Fire of Jahannam. Āmīn.

Memorable Ramadān

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

To make this Ramadān a memorable one, abstain from disobeying Allāh ta‘ālā, 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.

Value Ramadān (Part 2)

Guidance and advice for the Blessed Month from
Hadrat Mawlānā 
Muhammad Saleem Dhorat hafizahullāh

 

Time for Taqwā

The common definition of Taqwā is to abstain from the disobedience to Allāh ta‘ālā be it minor or major. In the initial stages this will seem difficult. However, if one strives and compels his nafs to stay away from the disobedience to Allāh ta‘ālā, then Allāh ta‘ālā will honour him with true Taqwa by enlightening his heart with the nūr (light) of Taqwā. Once this happens, one will no longer have to struggle to avoid sins as before; rather the heart will develop a disliking for them.

His condition will become like that of a person who has to walk through a path with filth all around. He will be repulsed at the very thought and will try his utmost to avoid that route. However, if he is compelled then he will be very careful as not to let the filth dirty him or his clothes. If by chance some filth does dirty his clothing, he will not be able to rest in peace until it is washed off. Similar is the case of that person whose heart is enlightened with the nūr (light) of Taqwā. He will have an aversion to sins, and if he was to slip and commit a sin, he will not be able to rest in peace until he makes Tawbah (repentance) and cleans his heart from the filth of sinning.
There is no better time to adorn ones heart with true Taqwā then the month of Ramadān. The one who values Ramadān and spends his time wisely will become a muttaqī.

 

Value Time

We should make the most out of this Ramadān as only Allāh ta‘ālā knows who will live to see the next Ramadān. Value every moment by:

  • Carrying out as much ‘ibādah (worship) as possible.
  • Spending as much time in the masjid as possible.
  • Staying away from every sinful activity. A large tank full of milk with only a few drops of urine or alcohol is useless. Similarly a tank full of ‘ibādah mixed with a few ‘drops’ of sin will have no value.
  • Staying away from the internet. Many people use the internet for good reasons and with good intentions, and then end up on sites that cause us to sin. We move from site to site without even realising that we are committing sins. Furthermore, the internet is such a waste of our time that we log on for only a few minutes, but hours pass in futility without us even realising.
  • Staying away from answering unnecessary e-mails; they can wait until after Ramadān.

 

Value Ramadān (Part 3)

Guidance and advice for the Blessed Month from
Hadrat Mawlānā 
Muhammad Saleem Dhorat hafizahullāh

 

Overtime in Ramadān

When we have the opportunity to do overtime at work and earn time and a half or double pay, we ensure we do not miss out on the opportunity.

In Ramadān, a fard (compulsory) action is worth seventy times its value and a nafl (optional) action is worth the same as a fard action out of Ramadān. Despite the increase in rewards being so huge, we do not find the zeal to do anything extra for our hereafter, in stark contrast to our readiness to do overtime for material gain.

Ramadān Festivals

Sometimes, Ramadān or ‘Īd festivals are organised during the last ten days of Ramadān. As a result, people waste precious moments and lose out on the blessings of the last ten days of Ramadān. Often these events take place at the time of tarāwīh and are for sisters only, resulting in them missing tarāwīh and losing out on the opportunity to find Laylat-ul-Qadr. We should refrain from such events as they divert us from our goal during the month of Ramadān.

Special Offers

Some people frequent takeaways after tarāwīh, attracted by special offers. Such offers deprive them of the great treasures offered by Allāh ta‘ālā in the month of Ramadān. In addition, they get involved in lā ya‘nī (those acts that do not bring any benefit in this world nor the hereafter) and sometimes sin and as a result throw away any spiritual benefits they had gained that day. Worse still, some people start visiting restaurants and takeaways even earlier and miss tarāwīh.