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Naseehah for Madrasah Teachers

Post author By Ismail ibn Nazir Satia
Post date 1 January 2026
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Naseehah (Principal Forum Conference)

Shaykh Muhammad Saleem Dhorat (hafidhahullāh)

1st September 2025

Those who have selected ta’līm as their occupation, they have been classed as the best of people by Nabī ﷺ.

خَيْرُكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ

Abū Abdur-Rahmān as-Sulamī who narrated this hadīth to his students from Hadrat Uthman said that it is this hadīth which is the reason for me sitting here today. From the time of Hadrat ‘Uthmān to the time of Hajjāj bin Yūsuf, he continued teaching in one place, one Masjid – and it was due to this hadīth. Hence, those who teach are very valuable in the sight of Allāh.

The ‘Ulamā are the inheritors of the Anbiyā. What is their duty? Ta’līm and Tarbiyyah.

لَقَدْ مَنَّ ٱللَّهُ عَلَى ٱلْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًۭا مِّنْ أَنفُسِهِمْ يَتْلُوا۟ عَلَيْهِمْ ءَايَـٰتِهِۦ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ

What was the mission of Rasūlullãh ﷺ?

Tilāwah – teach them the words of the Qur’ān
Tazkiyah – purify their hearts from shirk, spiritual illnesses etc.
Tafsīr of Qur’ān – teach them the explanation of the Qur’ān alongside the words
Sunnah

رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ ۚ إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ

After Ibrāhīm AS made the house of Allāh with Ismā’īl AS, he didn’t stop there, but he made the above du’ā – he asked to send someone with these specific four qualities. The first three of these qualities are connected to ta’līm and the last one is connected to tarbiyyah.

If we summarise these missions, they come down to two things – Ta’līm and Tarbiyyah.

Nabī ﷺ has said,

إِنَّمَا بُعِثْتُ لِأُتَمِّمَ صَالِحَ الأَخْلاقِ

إِنَّمَا بُعِثْتُ مُعَلِّمًا

There is no one better than Nabī saw in this world – Allah gave him knowledge and did his tarbiyyah

وَعَلَّمَكَ مَا لَمۡ تَكُن تَعۡلَمُۚ وَكَانَ فَضۡلُ ٱللَّهِ عَلَيۡكَ عَظِيمٗا

Nabī ﷺ has said,

أدبني ربي فأحسن تأدیبي

So Allah gave Nabī ﷺ ta’līm, hence he was a muta’allim, and Allah did his tarbiyyah so he was murabba at that time. He then became the murabbī and mu’allim of this ummah. He did ta’līm and tarbiyyah of this ummah.

إِنَّ الْعُلَمَاءَ وَرَثَةُ الأَنْبِيَاءِ

This duty was then passed onto the people of knowledge. It is a great virtue and a tremendous ihsān from Allāh ﷻ upon those who take on this responsibility. Our job is Ta’līm and Tarbiyyah. Our responsibility is Ta’līm and Tarbiyyah. When we sit for 2–3 hours in a maktab, our purpose should always be Ta’līm and Tarbiyyah.

Take an example: if a man doesn’t know that his purpose is to go to town and buy a coat, he may go—but he won’t know which shop to enter or what to do. If he doesn’t know what he’s buying, he won’t know where to go. However, if a child knows his mother has given him money to buy chocolate, he will go to the right shop, in the right area, and buy the right thing. The point is: when you know the purpose of something, you won’t waste time—you’ll fulfil the duty.

The purpose of our teaching is Ta’līm and Tarbiyyah.

Our job is to teach both ‘Ilm and ‘Amal. It’s not enough to just say, “We should lower our gaze.” We must also teach how to do that. A weakness today is that we say what needs to be said, but we don’t forbid the wrong in practice. If someone is doing something wrong, it’s either due to a lack of knowledge or a lack of tazkiyah.

Tarbiyyah is not done through r’ub and khawf , but through shawq (desire) and muhabbah (love). A child should look forward to your class and your lessons. From the morning, they should be waiting eagerly for 5pm. If they develop love for you, they will want to come. That is how you do their Tarbiyyah—through muhabbah. The child’s progress in Ta’līm and Tarbiyyah is directly tied to your progress towards the ākhirah.

Story of Muhājir Umm Qays: Nabī ﷺ was giving Tarbiyyah. If a mistake was not corrected, the mistake would have continued.

There is a difference between parhāna (to lecture) and sikhāna (to teach practically). If you take a recipe book and explain the recipe of biryani in an excellent manner, the girls won’t be able to make biryani just from that. That is parhāna. But sikhāna is different—you have to teach practically too. You teach the knowledge, but you also teach how to implement it.

A young man once came to Nabī ﷺ and said he felt the urge to commit zina. If it was only about propagating, Nabī ﷺ would have just said, “It is harām.” But Nabī ﷺ knew the boy already had the knowledge—what he lacked was Tarbiyyah. So Nabī ﷺ began his Tarbiyyah: he asked the young man how he would feel if someone did this with his mother, daughter, or sister. The boy replied that he would dislike it. Nabī ﷺ explained that the woman he wishes to commit adultery with is also someone’s daughter, sister, or mother.

Notice—Nabī ﷺ did not shout at him. He did not say, “How dare you ask such a thing? Don’t you know zina is harām?” Instead, he gave Tarbiyyah. Then, he placed his hand on the young man’s chest and made du‘ā:

‎اللَّهُمَّ اغْفِرْ ذَنْبَهُ، وَطَهِّرْ قَلْبَهُ، وَحَصِّنْ فَرْجَهُ

“O Allāh, forgive his sin, purify his heart, and protect his chastity.”

After this, the young man never even looked at a non-mahram. This was the extent to which Nabī ﷺ went in doing Tarbiyyah.

We really need to understand our purpose.

Before leaving the house, we should think: I am going to do Ta’līm and Tarbiyyah of my students. I must teach them knowledge and also how to practice it.

In the villages of India, even if a teacher wasn’t an ‘Ālim, he had concern (fikr) to see whether the students attended the masjid for ṣalāh.

A teacher should never be absent—not even once. Absence removes barakah. Be present physically, mentally, and wholeheartedly. The children’s time is an amānah. I go as far as saying that we shouldn’t even look at our mobile phones in class—that is khiyānah.

We should always feel the need for the suhbah of the buzurgs. When things succeed, we shouldn’t think it’s due to our own efforts, but rather the du‘ās of our teachers.

The entire time should be spent behind the students—even during exams, don’t read your own books. Help them revise. Ml Islām ul Haq would listen to us—he didn’t just say, “Revise with one another” whilst he sat observing. He would listen to us even during exam time. He didn’t even need to open the kitāb. He listened to sabak every day of every child, sometimes even correcting us firmly when needed.

If you’ve finished sabak earlier one day, still occupy the children’s time.

Qārī Raheem Baksh, a student of Qārī Panipatti, always arrived 5–10 minutes early and left 5–10 minutes late. If he had to travel abroad, even if his flight was at 2pm, he wouldn’t simply give a holiday. He would teach until he had to leave for the airport. And when he returned, if there was still time left in the day, he would first go to teach and only then return home.

Hadrat Qārī Siddīq Bandwi continued teaching even when his wife passed away. He was in great sorrow and wanted to cry—he would go to the toilet as an excuse to weep, then return to continue teaching. But he never left his Ta’līm.

If a madrasah is closed for a week due to issues in the building, how many teachers feel sad that the children are missing days of learning? Instead, many feel happy. This shows we don’t truly understand our purpose. If one madrasah has 50 days of holiday and another has 40, the second group should be happy for having ten extra days of Ta’līm, while the first should feel sad for having ten fewer—but today, it’s often the opposite.

We should note this and change our mindset. When school holidays began, my father would call students from the morning. Whether there was a wage or not, he would make them understand the value of using the holidays. He encouraged them to do a few extra ajzā’. He would take them with him to ẓuhr. If a child had not completed his lesson, he would keep him until he had finished—even if it was until 8pm because of just one student. It was not easy.

Once, my father slipped due to a frosty surface and broke his hand. We rushed him to hospital, and by the time we returned home, it was nearly ‘aṣr. He quickly prayed ẓuhr and told me: “Go tell the mosque secretary that I have fever and a broken hand, so I cannot come to the mosque—but send the children to my house instead.” My mother said, “Leave it for one day.” But he replied, “Sabak cannot be missed.”

There are countless stories like this from our pious predecessors. Qārī Siddīq Bandwi writes about his teacher, Qārī Abdul Haleem. When asked to teach sab‘a qirā’āt, he replied: “I don’t have time. But after ẓuhr, the class I teach hidāyah to take 7–8 minutes to organise their kitābs. If you come then, I can teach you in those 7–8 minutes.” Later, he added: “Come after ‘ishā’ as well.” After some time he said: “Even this won’t be enough to complete within a year. So come from tahajjud till fajr.” The students would sleep in his house, and after praying tahajjud, he would wake them up and teach them until fajr.

We should put effort not only on the bright students, but also on those who struggle. A teacher once said to me that he wanted to stop teaching maktab because his class that year wasn’t as bright as previous cohorts. I told him to continue—and at the end of the year, he felt a great sense of satisfaction.

There was a ḥifẓ teacher who complained to me about a student who could only learn three lines a day. I asked him: “What would you do if he was your own child?” The boy continued and eventually completed his ḥifẓ in seven years, later becoming an ‘Ālim. Due to the patience of his teacher, the child achieved so much.

Nabī ﷺ said: “I am to you like a father is to his son.” Imām Shāfi‘ī mentioned that as a child, being an orphan, he received less attention from his teachers. Burhān al-A’immah, when students came to him after fajr, would teach them until midday, and only then would he teach his own son. His son complained: “You teach them at the best time, but me at the hardest time (when people are sleepy).” His father explained: “The others come from far away, so they deserve priority.” Both father and son sacrificed. Whoever puts effort on other people’s children, Allāh ﷻ will not deprive their own.

A teacher has limited time, but it is his duty that if someone does not understand, he should teach them again in his free time. Imām Shāfi‘ī explained something 17 times to a student who still didn’t understand. Out of embarrassment, the student left. Imām Shāfi‘ī called him back and said: “I will explain again.”

Rabi‘ ibn Sulaymān, a beloved student of Imām Shāfi‘ī, once heard his teacher say: “If I could feed you knowledge, I would feed it all to you.”

Every father wants better for his child. A sincere (mukhlis) teacher also wishes the same—that his students’ rank surpasses his own. Qārī Raheem Baksh could not eat if a student had failed to deliver sabak. At night, he would turn restlessly and do istighfār, thinking the fault lay in his own shortcomings.

We should have immense love for our students. Ml Mamlūk ‘Alī Sāhib would check on every student. If he heard that one was ill, he would travel far to visit him.

At Jāmi‘ah Islāmiyyah (Fatehpur), there was a principal, Maulānā Zuhoorul Islām. Once, a student became ill and cried when Mawlānā visited him. Hadrat comforted him, then went to the masjid to pray two rak‘ahs. His khādim overheard him making du‘ā: “O Allāh, this child has come from far. If shifā’ is not written for him, and death is written for him, then I also have a son—‘Aṭiyyatullāh. Take him instead.” Shortly after, he received news that his son was gravely ill. Before he could reach home, ‘Aṭiyyatullāh had passed away, while the student had recovered.

Even maktab teachers should do mutāla‘ah. They should think: How can I explain this to a child of such-and-such age? Mufti Sa‘īd Ahmad Pālanpūri once advised: “The time you spent in mutāla‘ah during your student days, now spend that much time thinking about how to teach in a way that your students can grasp that information.”

We should have the following bātinī asbāb:

Reverence

We should regard the spreading of knowledge as something great in our hearts. Allāh ﷻ sent an angel to our beloved Nabī ﷺ and chose the month of Ramadān and such a blessed place (Makkah). We should have love and reverence for this knowledge. There is a noticeable difference between a teacher who has azmat for knowledge in his heart and one who does not.

Love

Have love in your heart—for Allāh, for the students, and for the knowledge itself.

Sincerity

One should be sincere. There is nothing wrong with taking a wage. However, there is a difference between teaching for Allāh ﷻ and accepting a wage for livelihood, and teaching purely for the wage. Do we come to the madrasah just for the wage? Do we switch to another madrasah solely because it pays better? Teaching without ikhlās is one of the worst things.

Taqwā

We should maintain taqwā in our hearts. Find a murabbī who can guide you—there are many shuyūkh around. Be serious and have concern for your own Tarbiyyah. How can we give Tarbiyyah to others if we lack it ourselves? We should be good examples for our students. Often, we instruct students to do something, yet we do not follow it ourselves—such as giving salam when entering the classroom or sitting appropriately. Our environments of madrasah should also be based on taqwa.

Hadrat Mawlānā Hashim, a very affectionate teacher of mine, once said that next to Jogwar Dārul ‘Ulūm, there is a vast piece of land. He suggested to Qari Siddeeq Sb that we should establish a Dārul ‘Ulūm for girls there and construct a large wall as a barrier between the two institutions. He also proposed that the holidays be arranged so that when the girls are going home, the boys are not present, and vice versa. For example, boys would have a holiday one day, and the girls would have their holiday the next day. Qari Siddeeq Sb listened to this proposal but responded thoughtfully:

“You may build a physical barrier between the two, but there is no barrier between thoughts and hearts. What wall can prevent thoughts like, ‘Such-and-such a girl from such a place is studying there’?”

I mention this because today we are familiar with all the rules and regulations, but as Mufti Shafi Sb said, “The biggest mufti is your heart.”

What is the meaning of parda? It means ensuring that thoughts of non-mahrams or inappropriate thoughts do not enter the heart. A niqab alone cannot achieve this. Someone once remarked that he found niqāb-clad women more of a fitna than women without a niqab. When I asked why, he explained that with a woman without a niqab, her reality is visible, but with a niqāb, the imagination of the nafs takes over. Our elders were extremely cautious about this. There should be taqwā in the madrasah: no casual messaging between genders, no unnecessary interactions. A mahram is a mahram, and a ghayr mahram is a ghayr mahram. Meetings shouldn’t take place with both genders in the same room, even with a niqāb.

In our madrasah, IDA, we currently combine lessons for girls and boys in Mishkāt and Daurah years. Insha’Allāh, we plan to make it fully independent in the future. During lessons, complete seriousness is maintained. Even sensitive hadiths, such as those about nāqisāt-‘aql, are never joked about. Besides one teacher, no one knows how many girls are studying or whose daughters are enrolled. Even I do not know how many girls are currently studying in Daurah Ḥadīth.

Before going to a lesson, when leaving your home, start by making du‘ā—for protection from Shayṭān and that you may fulfill the duty entrusted to you. Ask yourself: have I made enough preparations? After teaching, do shukr and istighfār. Ask yourself: did I teach the way I was supposed to?

Keep a connection with your elders—they have basīrah, and the nūr of ‘Ilm and Taqwā!

Tags Hadhrat Mawlana Saleem Dhorat Saheb, hadhrat mawlana saleem saheb, IDA, islamic dawah academy, leicester, leics, maulana saleem, saleem, saleem dhorat, shaykh, shaykh saleem

Shaykh Saleem Dhorat

Hajj – a Lesson in Submission

Post author By Ismail ibn Nazir Satia
Post date 29 June 2024
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By Shaykhul-Hadith, Hadrat Mawlana Muhammad Saleem Dhorat damat barakatuhum

On 6^th Dhul Hijjah 1426 after the jumu‘ah salah, we arrived at Dhul-Hulayfah, outside Madinah, and made preparations to enter into ihram. Dhul-Hulayfah was chosen because it is where Rasulullah sallallahu ‘alayhi wasallam and his Companions radhiyallahu ‘anhum had entered the state of ihram. It was our desire to begin the hajj by observing this sunnah of Rasulullah sallallahu ‘alayhi wasallam. The thought persisted in my mind that the Beloved of Allah sallallahu ‘alayhi wasallam performed only one hajj during his lifetime, and Allah ta‘ala had chosen this place for him to enter into ihram. Thus, there could not have been a better place for this act.

After making all the preparations, attired in only two sheets, we performed two raka‘at, made the intention for hajj and recited the talbiyah:

Labbayk, allahumma labbayk. Labbayk, la sharika-laka labbayk. Innal-hamda wan-ni‘mata laka wal-mulk. La sharika-lak.

Here I am (at Your service), O Allah, here I am. Here I am, no partner do You have, here I am. Truly, the Praise and the Favour is Yours, and the Sovereignty. No partner do You have. (Al-Bukhari)

It is impossible to express how I felt at that moment. Tears trickled down my cheeks wetting my beard. In my mind echoed the thought: ‘You are so careless regarding the Din of Allah ta‘ala. You are not worthy of being invited by Allah ta‘ala to His Blessed House. How Merciful and Kind is your Creator that despite all your negligence and shortcomings, He has listed you amongst the hujjaj of 1426.’

We were now in the state of ihram and many things had now become prohibited, including the use of ‘itr (perfume) and covering the head, both of which are sunnah at other times.

On 8^th Dhul Hijjah, we arrived in Mina. According to the sunnah practice, we were to spend the whole day and perform all our salah there. On this day, being present in the Haram for us pilgrims was less rewarding than remaining in Mina.

On the next day, 9^th Dhul Hijjah, we moved to ‘Arafah. Those who performed the Zuhr salah in Masjid Namirah behind the Imam of hajj combined the ‘Asr salah with it before its prescribed time. We remained in ‘Arafah until sunset, after which we left, delaying the Maghrib salah until we combined it with the ‘Isha salah in Muzdalifah, as this is the sunnah of Nabi sallallahu ‘alayhi wasallam.

I came across hundreds of hujjaj from all walks of life, young and old, men and women, and masha’allah, not a single person questioned any of the above. Each individual carried out what had been commanded without raising any objection whatsoever. No one was concerned that covering the head and applying perfume, both prophetic practices, were forbidden. No remarks were to be heard regarding the reward of salah in the Haram during the stay in Mina. The performance of ‘Asr salah in ‘Arafah before its appointed time did not raise any questions, nor did delaying the Maghrib salah. Every single haji was an embodiment of Islam, submitting his/her will to the Will of the Creator, unquestioningly carrying out all the Commands of Allah ta‘ala.

Alhamdulillah, throughout my journey, amidst the thousands of hujjaj who had come from all corners of the world, I witnessed nothing but Islam i.e. submission to the Will and Command of Allah ta‘ala. This made me think that the greatest lesson of hajj is that Allah ta‘ala is telling His bondsmen: ‘If you are able to submit totally to my commands without any hesitation during these five days, surely you have the ability to do the same after hajj. Islam is not difficult, as long as you resolve to follow it.’

Once this lesson has been learnt, the haji resolves to submit himself to his Creator. By pelting the Jamarat and sacrificing an animal he practically begins his battle against those two things that prevent a person from fully submitting to Allah ta‘ala: Shaytan and the nafs. The act of pelting is an open declaration of enmity towards Shaytan, whilst sacrificing an animal is a vow to sacrifice the desires of the nafs. Once these two, Shaytan and the nafs, are under control, submission is no longer difficult. Allah ta‘ala and His Rasul sallallahu ‘alayhi wasallam have warned us against both these obstacles:

O believers, enter into Islam completely and do not follow the footsteps of Shaytan; surely, he is your open enemy. (2:208)

As for the one who feared to stand before his Rabb and restrained his nafs from (evil) desire, Jannah will be his abode. (79:40-41)

The clever one is he who subjugates his nafs and works for what is to come after death… (At-Tirmidhi)

If the haji returns with a resolution to submit wholeheartedly to his Creator, then definitely his life will change. And this change is a sign that he has performed al-hajjul-mabrur (accepted hajj) and the reward for al-hajjul-mabrur is nothing other than Jannah.

Taken from ‘Inspirations’ (Volume 1) published by Islamic Da’wah Academy

Tags Hadhrat Mawlana Saleem Dhorat Saheb, hajj, hajjj, IDA, lesson, saleem dhorat, Shaykh abdul raheem, shaykh dhorat, shaykh saleem, shaykh saleem saheb, submission

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Post date 1 June 2024
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Shaykh Saleem Dhorat

Short and Beneficial Advice for Students Sitting Exams

Post author By Ismail ibn Nazir Satia
Post date 1 May 2023
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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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Post author By Ismail ibn Nazir Satia
Post date 5 March 2023
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Wird Sikran – Protection from enemies

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Shaykh Saleem Dhorat

Worried About Your Sustenance?

Post author By Ismail ibn Nazir Satia
Post date 9 January 2023
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By Shaykhul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat dāmat barakātuhum

Recently, I was approached by a concerned brother who had been facing some difficult times with regards to his provision and sustenance. This is something that many of us face at some time in our lives. Naturally, when we are in this situation, we begin to panic and look for ways out. Some bear the situation remaining within the laws of Sharī’ah and with patience make it through, whilst others fail in this test from Allāh ta’ālā and take to prohibited means to try to solve their problems.

So, when the brother asked the question, I pondered for a while and the following advice, all based on the Qur’ān and hadīth, came to mind:

1. At such difficult times it is paramount to adopt taqwā, which is to stay away from each and every sin. Remember, what is thought of to be a tough financial situation will differ from person to person, but in these circumstances, it is necessary that we stay compliant with the Commands of Allāh ta’ālā. Both the dos and don’ts commanded by Allāh ta’ālā have to be adopted. Salāh, Sawm, Zakāh, Hajj, and all farā’id must be performed. Similarly, we must refrain from all sinful activities. In return for this adoption of taqwā, Allāh ta’ālā has promised that He will see to our needs:

Whoever adopts taqwā, Allāh brings forth a way out for him and provides him (with what he needs) from where he does not even imagine. And whoever places his trust in Allāh, He is sufficient for him. Surely Allāh is to accomplish His purpose. (65:2)

If the people of the towns believed and adopted taqwā, We would have opened for them blessings from the heavens and the earth, but they disbelieved. So, We seized them because of what they used to earn for themselves. (7:96)

2. A second point to keep in mind is to make istighfār (seek forgiveness) abundantly. A person should look towards his own misdeeds and take them to be the reason for finding himself in the predicament he is in. He should turn to Allāh ta’ālā and repent. Sometimes, such circumstances are caused by Allāh ta’ālā in order to make His servant turn towards Him. Such is the Mercy of Allāh ta’ālā!

Pray to your Lord for your forgiveness. Indeed, He is Very-Forgiving; and He will cause the heavens to rain upon you in abundance, and will help you with riches and children, and will cause gardens to grow for you, and cause rivers to flow for you. (71:10-12)

O my people, seek forgiveness from your Lord, then turn to Him in repentance, and He will release the heavens pouring upon you, and will add strength to your strength, and do not turn away like sinners. (11:52)

The Prophet sallallāhu ‘alayhi wasallam has said:

He who holds firm to seeking forgiveness, Allāh will make an exit for him from every tight situation, will grant him relief from every trouble and will provide for him from where he does not even imagine. (Abū Dāwūd, Ibn Mājah, Ahmad)

3. Another point is to ensure that we keep our transactions free from sin. For this, we must consult the ‘Ulamā, learn from them in regards to what is halāl and what is harām and act accordingly. Any transaction which is contrary to the teachings of Allāh ta’ālā and His Messenger sallallāhu ‘alayhi wasallam will be devoid of barakah (blessings); therefore, no matter how great the profit or benefit seems, it will soon disappear. The Prophet sallallāhu ‘alayhi wasallam said:

The seller and the buyer have the right to keep or return the goods until they part. And if both parties spoke the truth and described the goods accurately, then they would be blessed in their transaction, and if they told lies or hid something, then the blessings of their transaction would be lost. (Al-Bukhārī)

Similarly, the Prophet sallallāhu ‘alayhi wasallam also says:

Taking (false) oaths improve the sales, but it eradicates the blessings. (Al-Bukhārī)

4. Nowadays, many people look for wazā’if (the recitation of certain verse(s), name(s) of Allāh ta’ālā etc. a certain number of times to fulfil a particular need) to solve their problems. Whereas, within the boundaries of Sharī’ah, this is permissible, there can be no better solutions than those shown by the Prophet sallallāhu ‘alayhi wasallam regarding whom Allāh ta’ālā says:

He does not speak out of (his own) desire. It is but revelation revealed (to him). (53:3-4)

• In a hadīth the Prophet sallallāhu ‘alayhi wasallam mentions that whoever recites the following 100 times between subh sādiq and Fajr salāh, wealth shall come to him unwillingly and humbled. (Ihyā)

سُبْحٰنَ اللهِ وَبِحَمْدِهٖ سُبْحٰنَ اللهِ الْعَظِيْمِ، أَسْتَغْفِرُ اللهَ

Pure is Allāh and for Him is praise. Pure is Allāh, the Great. I seek forgiveness from Allāh.

• In another hadīth, the Prophet sallallāhu ‘alayhi wasallam passed by a person who was dishevelled and worried, at which the Prophet sallallāhu ‘alayhi wasallam told him to recite the following words through which his worry and poverty would go away. The words were:

تَوَكَّلْتُ عَلَى الْحَيِّ الَّذِيْ لَايَمُوْتُ ، وَالْحَمْدُ لِلّٰهِ الَّذِيْ لَمْ يَتَّخِذْ وَلَداً ،

وَّلَمْ يَكُنْ لَّهٗ شَرِيْكٌ فِي الْمُلْكِ ، وَلَمْ يَكُنْ لَّهٗ وَلِيٌّ مِّنَ الذُّلِّ وَكَبِّرْهُ تَكْبِيْراً

I place my trust in the Ever Living who is not to die, Praise belongs to Allāh who has neither had a son, nor is there any partner to Him in His kingdom, nor is anyone (needed) to protect Him from (any) weakness. And proclaim His greatness, an open proclamation. (Abū Ya’lā, Ibnus-Sunnī)

5. Read Sūrah Al-Wāqi’ah every night:

Sayyidunā ‘Uthmān radhiyallāhu ‘anhu visited Sayyidunā ‘Abdullāh ibn Mas’ūd radhiyallāhu ‘anhu during the last stages of the latter’s life. Sayyidunā ‘Uthmān radhiyallāhu ‘anhu asked him, “What is your illness?” Sayyidunā ‘Abdullāh ibn Mas’ūd radhiyallāhu ‘anhu replied, “My sins.” He then asked him, “Is there anything you desire?” Sayyidunā ‘Abdullāh ibn Mas’ūd radhiyallāhu ‘anhu replied, “The Mercy of my Rabb.” Sayyidunā ‘Uthmān radhiyallāhu ‘anhu then asked if he would like him to re-issue the allowance that was allocated for him during his life that he had refused. When he declined, Sayyidunā ‘Uthmān radhiyallāhu ‘anhu said, “Let it be for your daughters for after your death.” Upon this, Sayyidunā ‘Abdullāh ibn Mas’ūd radhiyallāhu ‘anhu asked, “Do you fear poverty upon my daughters after my death? I have instructed them to recite Sūrah Al-Wāqi’ah every night; for I have heard the Prophet sallallāhu ‘alayhi wasallam say, ‘Whoever recites Sūrah Al-Wāqi’ah every night shall never be afflicted with poverty.'” (Al-Qurtubī)

6. Imām At-Tabarānī rahimahullāh has quoted a hadīth in which the Prophet sallallāhu ‘alayhi wasallam has said:

Washing hands, before and after food, safeguards against poverty.

7. We should constantly make du’ā to Allāh ta’ālā, for in du’ā lies the solution to all our problems. The Prophet sallallāhu ‘alayhi wasallam has said:

Indeed, du’ā is of benefit for those things that have descended and (also) for those things that have not yet descended. O servants of Allāh, hold fast to du’ā. (At-Tirmidhī)

One important point to ponder here is that to be afflicted with financial difficulties is not an everlasting problem, for tomorrow we may be relieved; either our problem may ease or we may not live for long. Why then do we have so much concern for this temporary issue? If a solution is guaranteed, we will be prepared to do anything. On the other hand, the life hereafter is inevitable and definite, but we do not have the same concern. How surprising it is that for something inevitable, we have no concern, yet that which is uncertain occupies our hearts and minds all the time. Surely, we have set our priorities incorrectly!

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Shaykh Saleem Dhorat

True Appreciation of Rajab

Post author By Ismail ibn Nazir Satia
Post date 9 February 2021
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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 27^th 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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Shaykh Saleem Dhorat

Loans and Debts: The Islamic Perspective

Post author By Ismail ibn Nazir Satia
Post date 1 February 2021
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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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Shaykh Saleem Dhorat

Illness – A Blessing in Disguise

Post author By Ismail ibn Nazir Satia
Post date 31 January 2021
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By Shaykhul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

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بسم الله الرحمن الرحيم

Innumerable Favours of Allāh ta‘ālā

Allāh ta‘ālā states,

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

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

Illness – a Bounty from Allāh ta‘ālā

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

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

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

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

Positive Aspects of Illness

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

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

Allāh ta‘ālā states,

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

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

2. Expiation of Sins

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

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

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

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

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

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

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

Rasūlullāh sallallāhu ‘alayhi wasallam has also said,

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

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

4. A Sign of Goodness