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:
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 ‘alāMuhammad. 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.
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)
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:
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!
Sisters, your role in society is like the role of the archers in the battle of Uhud.
They were not at the forefront or in the thick of the action,
BUT they held the most important position. They guarded the army. If they moved, the whole army would be uncovered and defeated.
In the same way, if you leave your most important position, you leave the army-the Ummah uncovered.
You are the silent heroes,
You are the foundational structure of great generations,
You are the mothers who look after the family,
You are the first of the teachers of this Ummah,
You are the ones who teach the Muslim men courage, truthfulness, kindness, perseverance, and patience.
You are the carers of the men of this Ummah.
The success of this Ummah lies upon your shoulders. ﷲ͜عَزَّوَجَــــل states that a woman’s primary abode is her home. This does not mean she plays no role in society. She is like the engine of a car hidden in the bonnet. Everything in the car is meaningless without the engine.
The engine being concealed does not mean it is insignificant. In fact, being concealed reveals its real value.
A woman is like a live wire tucked away.
If it is exposed it will shock people. It is concealed yet provides the current for electricity.
A woman is like the battery in a mobile phone.
All the features of the mobile phone mean nothing if the battery is not there. It is concealed but provides the main function. Being concealed and doing what ﷲ͜عَزَّوَجَــــل wants you to do reveals the real value of women.
1. “I pray my Salah and Manzil, then trust Allah. Nothing can harm me! Why would I need Ruqya?”
A simple answer for such people is that the Prophet PBUH also prayed Salah and read the Qur’an, rather the Qur’an was revealed upon him. Despite such noble piety, He PBUH was still affected by jinn/jadoo for six months and wasn’t aware (some scholars say even longer). Salah and Qur’an/Manzil are the best forms of protection, they do help, but a person can still be affected by nazar and jinn etc.
NB: We do not stop anyone from reading Manzil and general Qur’an as this does help immensely if someone casts evil eye on you despite your Salah and Qur’an it will only affect you 20%-30%, because you have a certain amount of protection.
2. “I went for Ruqya once it didn’t make a difference, black magic never really goes away.”
This is a statement we hear often because people have unrealistic expectations from Raqis. They want us to fix all their life problems, marriage, kids, work, house and maybe get us that fancy new car too?? And when those expectations are not met it leads to disappointment and frustration.
Secondly, Ruqya is never a one-time fix, this is the biggest mistake people make because most people need a few sessions.
Thirdly, patience is needed. It takes time for these things to heal. A person can have black magic for 10 years and expects it to go in a day or a week? Even medical doctors can’t cure cancer in a week.
You don’t change GPs every week, in a like manner don’t go to one Raqi today, another one next week, then try Taweez in India, by February you’re on Chinese herbal medicine and then back to anti-depressants. Stick to one method for at least 6 months, if it doesn’t work go to someone else, but do regular treatment.
3. “Ruqya is soo expensive and they tell you to drink Zamzam regularly also expensive, and buy Ajwa dates even more expensive! Ruqya is a rip-off!!”
Money means a lot to us all, we all value and love our money, but do we love our health? Mental and physical health… that’s what it boils down to. If you value your health, you will spend the money you spend all your life earning to save that health. But not everyone does, and nobody admits it.
Dear brother and dear sister, have you ever contemplated the amount of money you spend on takeaways/restaurants. The amount brothers spend on cigarettes and shisha. The amount sisters spend on make-up and handbags? Shoes? None of the above save your health! Cut down on these and save £20 for Zamzam/Ajwa… I’m not an accountant, but you can do the maths, we happily spend on futile things because shaytan loves to mislead us.
Ruqya is expensive and the reason is the nature of the field and the risks we take to do this job. It’s not easy and it’s not ABC, don’t compare us to a dentist or optician who opens at 9 am and closes at 5 pm. Raqis have to do so many things in the background to protect themselves to treat you, it also affects their family and house. Not to mention the backlash from doing Ruqya which comes in many forms.
But we must apply the ‘common sense rule’. If someone is charging in the 100s, then Shariah says use your Aqal and run, as you run from a lion. Don’t get conned!
Look for those who have decent and reasonable prices, bearing in mind those who run from clinics have rent to pay (costs add up). I’m only explaining, not justifying.
Again, I will say, I rarely hear people complain about dentists and opticians who have high rates! Private health care rips your wallet, arm, and leg off…
4. “I’ve heard these guys are all bogus, they make stories up. And it’s all money-making!”
Nobody likes stereotypes. Nobody. But we all get angry and emotional at some point in our lives and blurt a few things hidden in our minds, because of our bad experiences. You are allowed to have bad experiences and even talk about them, just don’t generalise. The word ‘all’ is dangerous, especially when it’s due to the actions of a few individuals.
The police are meant to protect us and uphold the law, often they break the law. There are corrupt police officers, does that mean all coppers are bent? #LoD
Teachers are meant to educate our children in school and madrasah, many teachers abuse our children, physically and sexually. Do you still send your children to school or do you generalise?
Doctors are meant to save our lives, but many doctors have killed their patients. Have you stopped going to the hospital?
My point is every sector has a few rotten apples, but you can’t say that everyone is the same. You get genuine people in the world and corrupt people, we need to look for genuine Raqis.
I have never denied the fact that there are fake healers, even in the Taweez/Aamil world. Don’t look at social media and YouTube, everyone looks good on there! Sisters particularly need to be careful as these predators often target vulnerable women. Always go with a mahram and ask questions if you have doubts about their diagnosis, don’t be bamboozled.
5. “Isn’t there a Hadith to the nearest effect, 70,000 people will enter Jannah without accountability on Qiyamah. One group is those who don’t seek Ruqya.”
The Hadith is correct, but like with most Hadith they need interpretation and commentary, they shouldn’t be taken literally, otherwise, it can cause confusion (generally speaking not just for Ruqya). There are Hadith that the Prophet PBUH urinated standing up? Do we follow such Hadith?
The different meanings of the “one who did not seek ruqya.”
1. There are certain pious individuals who have 100% reliance on Allah SWT and they never turn to the creation for help, like the Prophets AS and the Sahabah RA and even in the general public we have the Saints of Allah, they shouldn’t seek Ruqya as it goes against their tawakkul.
2. They do not ask anyone for Ruqya until the affliction happens, some individuals who panic seek Ruqya before the affliction, this is incorrect.
3. They believe Allah cures not the Raqi, so their belief is correct.
4. They refrain from shirk in their Ruqya, like the Ruqya in pre-Islamic times.
5. They try Ruqya or treatment themselves first then seek it from others. Self-Ruqya is important, to learn and teach it to others.
These are the answers given by Shaykh Khalid Hibshi, KSA
6. “I believe my issues are mental health or even medical. I don’t need Ruqya, because I don’t believe in jinn/jadoo.”
An increasing issue, especially in Europe and the West, where Mental Health issues are accepted and Jinn/Jadoo issues are rejected, denied and marginalized. So where is the balance and correlation between them all? We, as Muslims should believe in Mental Health, it’s a growing reality. Our lifestyle, our diet, and the fast-moving technology are usually the causes.
As for believing in Ruqya and Jinn/Jadoo, be careful before you get your defense shield up. Ruqya is reciting verses of the Qur’an and the treatment is everything mentioned in the Hadith. There is a Surah in the Qur’an called ‘Surah Jinn’. The Prophet PBUH and many of the Sahabah RA were affected by Black Magic. To deny the above is a major sin, and we need to watch our words before we deny them haphazardly.
It is mainly men who deny these things and even some scholars are negative towards jinn/jadoo issues (wait for day 10 and the reality of Ulama/Imams).
To believe in one thing you don’t need to deny another, to believe in mental health (because you suffered) doesn’t mean you deny jinn/Jadoo. But I’ll be honest, I do feel mental health is overrated, everything is mental health nowadays! Especially with the millennial kids and millennial parents, they don’t believe in jinn/Jadoo as much. The reason is the secular society we live in, the NHS and Media promote Mental Health massively. Well, my answer is My Nabi and My Allah promote jinn/Jadoo issues far more, it is endorsed in the Qur’an and Hadith. We do believe in mental health but mental health doesn’t believe in us.
Many people suffering from jinn/jadoo will suffer mental health issues and vice versa, jinn/jadoo can be a contributing factor in mental health and medical issues. Ruqya has helped people who suffer from Anxiety, Depression, Severe Migraines, even in cases of Cancer Ruqya has helped. Some were given ‘all clear’ and others said Ruqya helped with (the pain of) Chemo. That doesn’t mean we deny medical issues, it just endorses what Allah SWT has said, “The Quran is Shifa.” If doctors and medical experts know everything and cure all, why are soo many people still suffering day and night pills after pills;
CT scan = Clear.
MRI = Clear.
X-ray = Clear.
But they are still in pain and agony? Please do explain.
7. “I’ve had soo much Ruqya done, been to a dozen Raqis. Why am I not getting better? Why doesn’t it go away?”
Some people don’t get better and don’t see major improvements, there are reasons for this: i) People don’t act upon the advice we give them. They don’t pray salah and manzil, let alone surah baqarah (which is long). Men don’t go to the masjid, sisters don’t want to cover up and wear hijab, how on earth will you get better? Apart from a miracle…
ii) Sihr/Jadoo can be repeated. Just like Covid-19, you can get it once and you can get it twice (some have had it thrice). You can also get jadoo again, because the people doing it repeat it. Hence, I say never give up Manzil and Surah Baqarah, keep drinking Ruqya water, and use olive oil regularly. Most people become complacent once they see signs of improvement.
iii) The one doing Black Magic is close to you. Nobody likes to hear that, but often true. I don’t suggest accusing people, but the worst cases for us are when the perpetrators of Sihr are family members. Hence they keep feeding you and you lose all spirituality and religiosity.
Food is the strongest source of Black Magic, they feed you by mixing it in your food (usually sweet things, cakes, biscuits, or tea). The food enters your body, flows through your blood, eventually, you are fully ‘jadoofied’. A man’s whole personality can change, good men/women can become bitter and evil, harsh and arrogant.
If you find the concept hard why a family member would do jadoo, father on his own son? Wife on her own husband? One word: control. Control is what everyone craves, but not everyone gets it. Black Magic will give you that control (temporarily), and hellfire (permanently).
8. “You treated my brother who got better instantly, but I am not seeing results despite praying manzil regularly and reading surah baqarah etc.”
Yaqeen and conviction is an important aspect of Islam, it makes all the difference in treatment (medical or spiritual). Even if you take a paracetamol your belief should be Allah SWT cures, not the tablet. If you come for Ruqya you need to believe Allah SWT cures, not the Raqi. The higher the level of Yaqeen the quicker the ilaaj.
Two people can come for Ruqya with different mind-sets and see different results. Many come to ‘test’ us and see if it works. Totally wrong mindset, such people need to stick to MOT testing and not test the words of Allah SWT. If you are cured, Allah SWT cured you and if you weren’t cured there is a deficiency somewhere.
One of the greatest things I have learnt from Ruqya is trust in Allah SWT, hope in Him, and being optimistic about Allah SWT in all situations. It’s a real test of your Imaan. “I am as my servants think of me” (Hadith Qudsi). Think good of Allah SWT and the results are amazing!
One of the best clips on Husne Dhann with Allah SWT for Arabic listeners.
A line from the clip, “One of the pious predecessors used to say, even if Allah SWT enters me into the Hellfire, I will still tell the people of Hell: I love Allah SWT!”
Subhan Allah! Despite being entered into Hell, to still say I love Allah (because He is fair) is real love and optimism. Allah grant us a share of it. Ameen.
9. “I have heard Raqis don’t like Aamils and people who do Taweez, is this true? Because they say all Taweez are shirk!”
There is a hadith that states ‘amulets/taweez are shirk’, but there is also a hadith (which nobody quotes) that states ‘Ruqya is shirk’. As always, Hadith need interpretation and commentary. The answer to both Hadith is that those amulets which contain the words of Shirk and associating partners with Allah SWT are Shirk. The same applies to Ruqya of jahiliyya/pre-Islam which contains Shirk is not allowed.
Taweez is a grey area though and we need to be careful what sort of taweez we use. If it is clear and legible, then good, if it is a Qur’an ayah you know, then okay. But if you don’t know what it says in the taweez, avoid it like the plague. Why risk it?
Many taweez have been opened to find hair and blood inside. Others had the names of Shaytan and pictures of Shaytan. Hence, we always promote Ruqya which is clear and Qur’anic, it makes sense. The method of treatment is found in the Sunnah. Why have cotton when you can have silk?
As for the hatred, Taweez vs. Ruqya, I have never been intimidated by anyone who does Taweez, Alhumdu Lillah. But I am not sure about the other way round. I have heard many Aamils who spread all sorts of rumours about Raqis, it’s like we are stepping on their toes! If what they do is “kosher” why do they panic when someone starts Ruqya?
Why the use of such adjectives like “dodgy mawlana” or “Magician molsab”? Carry on with what you do silently… but ruqya does damage for some of them, because their works are far, far from kosher. It is the work of Shaytan! Black magic comes from somewhere…
And often that somewhere are Peers and Mawlanas who sell Taweez containing shirk and black magic. People who do Black Magic don’t sit in a castle dressed in black with a cat and cauldron, that’s Harry Potter! In real life, they are our own scholars making millions of dollars. Be warned!
The truth is always bitter, but bitter medicine has always proven to cure faster than any other. And remember half these stories you get from Aamils are absolutely bogus, many claim to keep jinns for info, even that is questionable whether their jinns exist? But people love to hear their fascinating stories!
10. “I recently went to a counsellor with my husband, the counsellor is also an Alim. We talked about jinn/jadoo issues to which he replied, “shut that topic down, no such thing! 99% of these jinn/jadoo issues are just mental health!”
The best to the last… Ulama and jinn/jadoo issues! First and foremost, we need to understand scholars are scholars, not God! They study in Darul Uloom for 6/7 years to give them “training” in Qur’an/Hadith.
I choose my words carefully, ‘training’, they don’t qualify to know everything. Then they’re told to further their studies on their own or specialise in specific fields. But the majority don’t, many don’t even know Qur’an and Hadith properly let alone specialise in something, let alone know about Mental Health and Jinn/Jadoo issues. Just like this scholar mentioned above. When I put on my trench coat and glasses, I realised he also works in a school? Imagine how many people he is misleading because of his arrogance! You know I will always challenge these molvis… so I called him and gave a plethora of evidence, hadhrat jee put the phone down! I apologised for hurting his ego.
For years, I wondered and wandered through different avenues to work out why soo many Ulama are against Ruqya and negative towards jinn/jadoo issues.
Once I listened to a talk relating the story of Imam Ahmad ibn Hanbal RH, in his time someone came and said, “O Imam! Fulan ibn Fulan denies the issue of jinn!” Imam Ahmad RH: “This is the Shaytan talking on his tongue.” This meaning shaytan will target ulama/imams and misguide them, to mislead the masses, there is plenty of evidence for this. It is important for ulama to have protection against sihr/jinn.
We will always reach out to Ulama who are wrong and correct them, there is no harm. It is better than gheebat-ing, especially in a dars of hadith. That’s right, even senior scholars can be corrected. Recently, our intel told us a senior Shaykhul Hadith sat in a lesson of Bukhari blasting Ruqya and blasting me! What was my sin? Educating people on Black Magic and Ruqya.
Subhan Allah! It’s a shame ulama don’t have the courage to ring me or tell me to my face, especially when I’m not doing anything wrong… these are the elders we are told to respect since we were small. I wonder if they are elders or oldies?
Ismail ibn Nazir Satia (one who is in dire need of Allah’s forgiveness, mercy and pleasure).
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.
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:
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
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
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.
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
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The first and most important point is to make sure the charity is Shariah Compliant. Let us not be naïve and think everything that has the words “Islam” or “Islamic” before it, is according to Qur’an and Hadith. A lot of charities do activities which are violating the laws of Allah SWT, you do not need to be a Mufti to know this. For example, mixed events, music in their videos, qawwali is becoming common, fashion shows and makeup tutorials… the list goes on. Every sane Muslim knows these things are totally wrong in the name of Islam.
Make sure the
charity is under the supervision of at least one Alim or a group of qualified
scholars. We see charities opening on every street corner, many of these
brothers and sisters do not have knowledge of the basics of Islam. They are
collecting our Zakah and Sadaqah, how can we guarantee it will be distributed
correctly and accurately?
Give to needy
charities and not the GREEDY ones! You should be giving your money to the
neediest places and the neediest charities. Some charities accumulate 40-50
million pounds a year, others are very close. Check their annual reports or
search on the Charity Commission Website. Do not follow each other like sheep,
we must be wise and sharp, give to the right place.
Ask your charity
if they take admin costs for Zakah and Sadaqah, some charities take
astronomical amounts! Although it is permissible to take from Sadaqah, one must
ask a local Mufti if it is permissible to take admin costs from Zakah: https://islamqa.org/hanafi/qibla-hanafi/37024
Ask your charity how quickly they distribute Zakah. As mentioned in point 3, some charities get millions every year. A lot of this money is hoarded in their bank accounts as they are unable to spend this money instantly. Which could mean your charity still has last year’s Zakah gathered up! Do you really want to give them this year’s Zakah? Some charities have a 30-day policy i.e. they distribute your Zakah within 30 days, I personally think this is an excellent idea.
Don’t be ashamed
to ask how much they pay their employees, their PR managers and the CEO. We
hear about charities taking ridiculous wages due to help from Gift Aid etc.
Unfortunately, the concept of kindness and consideration is disappearing from some
charitable people. Sadly, charities, like most Islamic organisations are
becoming a huge business.
“You donate for the sake of Allah!” I am sure you have all heard this one before? Some defensive charity workers reply with the above statement when questioned about their practises and money management. The statement is incompetent and uneducated. Just because we donate for Allah does NOT mean in any way, shape or form we cannot question people. It is our God-given right, we are living in 21st Century Britain.
Now we come on to charities collecting door-to-door. Most of us, unfortunately, donate blindly, we do not ask for a receipt, nor a charity reg number. Some of these people are not even Muslim, they just grow a beard and wear a hat or hijab for women. We must follow protocol, and ask for a certificate where it applies. We need to get rid of our ignorance and stop saying, “We donate for Allah and it is all in his hands” Definitely, you donate for Allah, but does that mean you donate to thieves and crooks because of your sheer naivety? Learn to ask a few questions, ask for their website (give it a quick google search on the doorstep), their head office location, which countries they work in etc.
The intention is important for Zakah. For Sadaqah/Lillah most of us give Ma Sha Allah, very generously. But we do not make an intention, for esale thawab, for Shifa, safety from calamities, multiple intentions can be made In Sha Allah. Allah accept from one and all. Ameen.
Ismail ibn Nazir Satia(one who is in dire need of Allah’s forgiveness, mercy and pleasure)
