Before Hajj - Advices by Shaykh Muhammad Saleem Dhorat

Before Hajj - Introductory Advices

By Shaykh Muhammad Saleem Dhorat hafizahullah

Hajj is an invitation from the Lord of all the Worlds to visit His Sacred House and an opportunity for us to correct the shortcomings and faults we find in our lives. All intending pilgrims should be focused on the great journey that awaits them and prepare for it as best as possible. In addition to the essential task of learning the injunctions of Hajj, there are a number of other points that should be given special attention by all those who are about to become the Guests of Allāh ta‘ālā.

1. Sincerity
Intending pilgrims should examine their intentions and ask themselves why they are going for Hajj. Rasūlullāh sallallāhu ‘alayhi wasallam said:

‘Actions are only according to intentions.’ (Bukhāri, Muslim)

If one’s intention is correct and sincere, the deed is accepted, but if it is incorrect then the deed does not receive acceptance. Regarding the intentions for Hajj, Rasūlullāh sallallāhu ‘alayhi wasallam predicted:

‘Near to Qiyāmah, the affluent of my ummah will perform Hajj merely for leisure whilst the middle-class of my ummah will perform Hajj for the sake of trade, the scholars will perform Hajj for show (and ostentation) and the poor will perform Hajj in order to beg.’ (Kanzul ‘Ummāl)

We need to examine our intentions. We should not be going just to appease relatives and friends who keep ‘pestering’ us to go or because we desire the title of Hājī. Our sole intention should be to please Allāh ta‘ālā who created us and who granted us the health, wealth and opportunity to visit Makkah Mukarramah and to fulfil His Command. Moreover, we have to endeavour to maintain this sincerity all the time whilst performing the rites of Hajj and after we return, until our last breath.

2. Tawbah
As we are to acquire a unique proximity to Allāh ta‘ālā and be His guests of honour, it is inappropriate to go as offenders, guilty of disobedience. Therefore the next task for us is to make tawbah (repent) from all sins, major and minor. Perform two raka‘āt nafl salāh with the intention of repentance and make sincere tawbah from all past sins. Regardless of whether sins relate to the Rights of Allāh ta‘ālā or the rights of His creation, or whether they relate to the realm of akhlāq (moral conduct), ‘ibādāt (worship), mu‘āmalāt (transactions) or mu‘āsharah (social interaction), tawbah is necessary in each case.

There are certain preconditions for tawbah: For those sins which only violate the Rights of Allāh ta‘ālā, such as drinking alcohol, fornication, gambling, failure to perform salāh or give zakāh etc., there are three conditions. The first condition is immediate abstention from such sins. Secondly, there must be regret in the heart for having committed these sins; a feeling of remorse about disobeying Allāh ta‘ālā who brought us into existence when we were nothing. Thirdly, there must be a firm intention never to engage in those sins again in the future.

If a sin also involves violation of the Rights of Allāh’s ta‘ālā creation, e.g. defrauding someone, slander or backbiting, then in all such cases a fourth condition will also have to be met. It will be necessary to make amends to the person whose rights were violated, e.g. if someone’s wealth was misappropriated, it will have to be returned or forgiveness sought. If the violation was such that it cannot be compensated for materially, forgiveness must be sought from the victim and his displeasure must be abated.

When a servant fulfils all these conditions, then, as appears in a hadīth:

‘A person who repents from sin is like one who has no sin.’ (Ibn Mājah, Tabrāni)

True tawbah results in a commitment to perform the five daily salāh and to complete any qadhā salāh, to discharge zakāh on time and to settle any past zakāh and to fulfil the obligation of qurbānī and to pay sadaqah for previously missed qurbānīs. If we have oppressed or wronged someone, we must seek their forgiveness; if we have defrauded or usurped somebody’s wealth, we must return it; if we are on bad terms with somebody, we must reconcile our differences.

The reason behind meeting people before departing for Hajj is just this; that we ask for forgiveness and reconcile any disputes that may exist between us. Superficially saying, ‘Forgive me,’ is not enough to secure forgiveness, we have to genuinely make an attempt to please the person whom we have wronged. Nowadays, we go to meet and seek forgiveness from those whom we are on good terms with and where there is no real need to seek forgiveness, yet we do not go to see and make peace with those with whom we have some quarrel.

3. Trust in Allāh ta‘ālā
A further point worth addressing is the anxiety felt by those intending to go for Hajj. There are two reasons for this: firstly, the quite natural apprehension of travelling to a foreign country, and secondly, the negative comments made by those who have been to Hajj before. It should be understood that throughout the whole journey of Hajj, inshā’allāh you will witness 99% comfort and a mere 1% of difficulty. Shaytān however, in order to ruin our ibādah, makes us look only towards the 1% so that upon our return, we complain about the difficulties encountered in the sacred places and spoil our Hajj. The consequence of such disrespectful talk is that other servants of Allāh ta‘ālā become discouraged from performing Hajj.

The reality is that every journey has its hardships, even travelling to the Airport involves discomfort and inconvenience. Rasūlullāh sallallāhu ‘alayhi wasallam commented:

‘Travel is a portion of suffering.’ (Bukhāri, Muslim)

The journey of Hajj is long, with approximately two to three million people from all over the world congregating at one specific place. Often they all flock to one place at one time to perform the very same ibādah! Organising for such an event is beyond the capacity of any organisation/government, it is only possible through the Power of Allāh ta‘ālā. In such circumstances, the minute amount of inconvenience we may encounter is totally insignificant; the sheer bliss of just casting a single gaze at the House of Allāh ta‘ālā outweighs all the difficulties.

Therefore pilgrims returning from Hajj are requested to only relate the positive and complimentary tales of their journey and to forget any negative experiences. Relating negative experiences is a Shaytānic ploy designed to ruin the reward of our Hajj. And if, due to our stories of hardship, someone decides against going for Hajj, we may be held responsible.

So those going for Hajj, and in particular those going for the first time, should pay no attention to the tales of others. The journey of Hajj is a comfortable one, free of any threat, where everything is available. Of course, being a journey, it has some inconveniences, as do all journeys, but we should place our trust in Allāh ta‘ālā and remove all anxieties from our minds.

My late respected father, Hāfidh Ibrāhīm Dhorat rahimahullāh, used to say a wonderful thing to those intending to go for Hajj. He would say, ‘When we go to visit somebody and become their guest, we do not need to worry about our sleeping arrangements or meals etc. Our host takes full responsibility for us and repeatedly asks us our preferences and if we need anything, we simply request it from our host. Now when this is our state of affairs when our host is a human, is it conceivable that when we go as guests of Allāh ta‘ālā, the Creator, He will not fulfil our needs?’

So we need to realize that during Hajj we are the guests of Allāh ta‘ālā. And if we do experience any inconvenience, we should think that Allāh ta‘ālā is making us go through some minor problems in order to wipe out the mountains of sins we have committed in the past and to save us from the eternal troubles of the Hereafter.

4. Selection of Travelling Companions
When selecting travelling companions, care should be taken to choose pious and righteous people, possibly people who have performed Hajj before. If it is possible to travel with a pious scholar, then all the better. The group should not be too large and fellow travellers should be like-minded, able to get on with, assist and serve each other without considering it a burden. Experience shows that during Hajj, if people of dissimilar temperaments travel together, some disagreement or other always crops up. Obviously Hajj is a journey in which rancour and bitterness are to be avoided. It has been seen that friendships that develop during Hajj remain lifelong as do hostilities. Accordingly, our companions should be pious people, who will prompt us when we are neglectful and make us incline towards Allāh ta‘ālā, the Ākhirah and the successful accomplishment of our goal.

5. Avoid Unnecessary Luggage
Another point to remember is to avoid taking along unnecessary items. This will make the journey easier, particularly at customs, and whilst travelling to and fro between the airport and hotels. Everything is available at our destination and can be purchased when needed. Essentials to take along are necessary clothing, toiletries, etc. Generally, people take along many superfluous items from home and then end up going through hardship because of them.

6. Refrain from Unfounded Customs
During the time leading up to departure, we must refrain from all disobedience to Allāh ta‘ālā, including those customs and traditions which displease Him. We do many things just because others do, e.g. inviting lots of people for a meal before going for Hajj. It should be remembered that whatever act is done merely for show incurs the displeasure of Allāh ta‘ālā, not His Pleasure.

Should someone give an invitation out of affection, which is accepted out of affection, then it will be a rewarding deed. If however, one feels compelled to offer an invitation because other relatives have done so, then the act of inviting is just for show and devoid of any reward. Furthermore the intending pilgrim, having been invited by so many people, feels obliged to arrange a meal for them too. Thus, just before setting off on his blessed journey, the intending pilgrim hires out a hall and invites lots of people to a function resembling a wedding party in its extravagance. There is no need for such formalities and excesses. We should beware lest the burden of sins we already bear prior to going for Hajj is added to by such behaviour.

7. Acquire and Study a Book on Hajj
Every intending pilgrim should acquire a book on Hajj in the language he is most comfortable with. The book should not be too brief nor should it be overloaded with masā’il and it should be written by an authoritative and experienced ‘ālim. Repeated study of this book, preferably under the supervision of a reliable ‘ālim or mufti, will ensure a firm grounding in the method of Hajj. And whatever is not clear should be clarified again with a qualified authority.

8. Study ‘Virtues of Hajj’
The masā’il of Hajj can be acquired through the above method, but to give life to the rites of Hajj and to endow them with their true spirit, ‘Virtues of Hajj’ should be studied carefully. It should also be taken along and read during the journey of Hajj.

[Source: http://www.idauk.org/publications/leaflet65.html ]

Islamic Wedding by Maulana Muhammad Saleem Dhorat

Islamic Wedding

By Shaykh Muhammad Saleem Dhorat hafizahullah

Wedding of Fātimah radiyallahu anha

Fātimah radiyallahu anha is the youngest daughter of our beloved Prophet sallallahu alayhi wasallam. Out of all the children, she was the most beloved to him. He said, ‘The queen of the ladies in Jannah is Fātimah.’ He also said, ‘Fātimah is part of my body. Whoever grieves her, grieves me.’

When Fātimah radiyallahu anha reached the age of fifteen, proposals for her marriage began to come from high and responsible families. But the Prophet sallallahu alayhi wasallam remained irresponsive.

‘Ali radiyallahu anhu, who was 21 at the time, says:

‘It occurred to me that I should go and make a formal proposal, but then I thought, “How could this be accomplished, for I possess nothing.” At last, encouraged by the Prophet’s kindness, I went to him and expressed my intention to marry Fātimah radiyallahu anha. The Prophet sallallahu alayhi wasallam was extremely pleased and asked, “Ali! Do you possess anything to give her in mahr?” I replied, “Apart from a horse and an armour I possess nothing.”

The Prophet sallallahu alayhi wasallam said, “A soldier must, of course, have his horse. Go and sell away your armour.”’

So, ‘Ali radiyallahu anhu went and sold his armour to Uthmān radiyallahu anhu for 480 Dirham and presented it to Rasūlullāh sallallahu alayhi wasallam. Bilāl radiyallahu anhu was ordered by the Prophet sallallahu alayhi wasallam to bring some perfume and a few other things and Anas radiyallahu anhu was sent to call Abū Bakr, Uthmān, Talhah and Zubayr with some companions from the Ansār radiyallahu anhum.

When these men arrived and had taken their seats, the Prophet sallallahu alayhi wasallam recited the khutbah (sermon) of nikāh and gave Fātimah radiyallahu anha in marriage to ‘Ali radiyallahu anhu. He announced, ‘Bear you all witness that I have given my daughter Fātimah in marriage to ‘Ali for 400 mithqāl of silver and ‘Ali has accepted.’ He then raised his head and made du‘ā saying, ‘O Allāh, create love and harmony between these two. Bless them and bestow upon them good children.’ After the nikāh, dates were distributed.

When the time came for Fātimah radiyallahu anha to go to ‘Ali’s radiyallahu anhu house, she was sent without any clamour, hue and cry accompanied by Umm Ayman radiyallahu anha. After the ‘Ishā Salāh, the Prophet sallallahu alayhi wasallam went to their house, took permission and entered. He asked for a basin of water, put his blessed hands into it and sprinkled it on both ‘Ali and Fātimah y and made du‘ā for them.

The sovereign of both worlds gave his beloved daughter a silver bracelet, two Yemeni sheets, four mattresses, one blanket, one pillow, one cup, one hand-grinding mill, one bedstead, a small water skin and a leather pitcher.

In this simple fashion, the wedding of the daughter of the leader of both the worlds was solemnized. In following this sunnah method, a wedding becomes very simple and easy to fulfill.

Some Points Derived from the Above Mentioned Marriage

1. The many customs as regards engagement are contrary to sunnah. In fact, many are against the Shari‘ah and are regarded sins. A verbal proposal and answer is sufficient.

2. To unnecessarily delay nikāh of both the boy and the girl after having reached the age of marriage is incorrect.

3. There is nothing wrong in inviting one’s close associates for the occasion of nikāh. However, no special pains should be taken in gathering the people from far off places.

4. It is appropriate that the bridegroom be a few years older than the bride.

5. If the father of the girl is an ‘ālim or pious and capable of performing nikāh, then he should himself solemnize the marriage.

6. It is better to give the Mahr Fātimi and one should endeavour to do so. But if one does not have the means then there is nothing wrong in giving less.

7. It is totally un-Islāmic for those, who do not possess the means, to incur debts in order to have grandiose weddings.

8. It is fallacy to think that one’s respect will be lost if one does not hold an extravagant wedding and invite many people. What is our respect compared to that of Rasūlullāh sallallahu alayhi wasallam?

9. The present day practice of the intermingling of sexes is an act of sin and totally against Shari‘ah.

10. There is nothing such as engagement parties and mendhi parties in Islām.

11. Great care must be taken as regards to salāh on occasions of marriage by all - the bride, the bridegroom and all the participants.

12. It is un-Islamic to display the bride on stage.

13. The unnecessary expenses incurred by the bride’s family in holding a feast has no basis in Shari‘ah.

14. For the engaged couple to meet at a public gathering where the boy holds the girl’s hand and slips a ring on her finger is a violation of the Qur’ānic law of hijāb.

15. It is un-Islamic for the engaged couple to meet each other and also go out together.

16. Three things should be borne in mind when giving one’s daughter gifts and presents at the time of nikāh:

i) Presents should be given within one’s means (it is not permissible to take loans, on interest, for such presents);

ii) To give necessary items;

iii) A show should not be made of whatever is given.

17. It is Sunnah for the bridegroom’s family to make walimah.

NOTE: In walimah, whatever is easily available should be fed to the people and care should be taken that there is no extravagance, show and that no debts are incurred in the process.

18. To delay nikāh after the engagement is un-Islamic. Some Customs In following modern day trends, we have adopted many cutoms that are unislamic and contrary to the sunnah. Some examples are:

i Displaying the bride on stage;

ii Inviting guests for the wedding from far-off places;

iii Receiving guests in the hall;

iv The bride’s people incurring unnecessary expenses by holding a feast which has no basis in Shari‘ah. We should remember that walimah is the feast arranged by the bridegroom after the marriage is consummated;

v It is contrary to sunnah (and the practice of some non-Muslim tribes in India) to wish, hope for or demand presents and gifts for the bridegroom, from the bride’s people. We should always remember that our Rasūl sallallahu alayhi wasallam did not give ‘Ali radiyallahu anhu anything except du‘ā.

[SOURCE: http://idauk.org/publications/leaflet10.html]

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WAR ON GAZA - GAZA APPEAL

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Barclays Decision to Close UWT Account - YOUR HELP URGENTLY REQUIRED!

Barclays decision to close UWT account.

The Ummah Welfare Trust (UWT) is dismayed by receiving a 30 day notice from Barclays to close their bank account. The trust has been banking with Barclays since its inception in 2001 in order to carry out relief operations in over twenty countries across Africa, Asia, Europe and the Middle East providing support to over a million people.

Barclays Bank has given no apparent reason to why the notice has been served. UWT Director of Operations Mohammed Ahmed said in a statement, “We are deeply concerned with Barclays Bank’s decision to close our accounts without any justification. This decision will not only affect the great work carried out by UWT but will affect millions of people who rely on UWT. This decision sets a dangerous precedent of disrupting British charities without any substance, especially as INTERPAL is in the process of having its bank accounts closed by Lloyds TSB. Targeting charities in this way shows there is a conceited attempt to stop the good work in politically-sensitive regions by leading British Muslim charities.

UWT is calling on all supporters and friends to urge Barclays Bank to review its decision so UWT can continue its humanitarian projects across the world without any disruption. UWT would like to reassure its supporters this is a decision of a bank and does not reflect the view of the Charity Commission.

Ummah Welfare Trust is a UK registered international relief and development charity operating in over 25 countries. For further details, visit http://www.uwt.org/ or contact: UWT Head Office, 351 Derby St. Bolton, Greater Manchester, BL3 6LR.

T: 01204 383 732. E: info@uwt.org

For all media enquires, please contact the Media Officer on 01204 383 732.

Help UWT now! Contact Barclays and ask for a reason of account closure and inform them that you and your associates will be closing your accounts if the decision is not immediately reversed.

Your support is vital for the cause of humanity.

You can contact Barclays Bank in the following ways:

Call Barclays now on 0800 282 390 / 0207 116 7488

Email Barclays Business Manager Mr. Columb O'shea: columb.oshea@barclays.com and Mr. John Varley: john.varley@barclays.com

Write to:

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Group Chief Executive
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1 Churchill Place
London
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Download a draft letter to Barclays (right click on download link and choose 'save target as' to save to your computer.)

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The Significance of Sha‘bãn

The Significance of Sha‘bãn

By Shaykh Muhammad Saleem Dhorat hafizahullah

The Significance of Sha‘bãn

Sha‘bãn, the eighth Islamic month is second only to Ramadhãn in virtue, blessings and greatness. It is due to this virtue and greatness that the Prophet sallallahu alayhi wasallam used to emphasise its importance not only verbally but practically too.

‘Ã’ishah radiyallahu anha narrates, “Rasoolullah sallallahu alayhi wasallam used to fast till we would say that he would never stop fasting and he would abandon fasting till we would say that he would never fast. I never saw Rasoolullah sallallahu alayhi wasallam fasting for a whole month except the month of Ramadhãn and did not see him fasting in any month more than in the month of Sha‘bãn.” (Bukhãri, Muslim, Aboo Dãwood, Nasa’i)

‘Ã’ishah radiyallahu anha narrates, “Rasoolullah sallallahu alayhi wasallam used to fast the (whole) month of Sha‘bãn except for a few days.” (Nasã’i)

Usãmah radiyallahu anhu asked, “O Rasoolullah! I do not see you fasting in any month as much as in Sha‘bãn.” He replied, “It is a month people are negligent of between Rajab and Ramadhãn. It is a month in which deeds are raised towards the Lord of the worlds. Therefore, I like my deeds to be raised whilst I am fasting.” (Nasa’i)



Fifteenth of Sha‘bãn

Amongst the days and nights of Sha‘bãn, there is one night called Laylatul Barã’at or Shabe Barã’at, a night noted for its great blessings and virtues. The Glorious Qur’ãn describes it as the blessed night.

Lo! We revealed it on a blessed night. (44:3)

According to ‘Ikrimah radiyallahu anhu and a group of muffassireen, the ‘blessed night’ referred to in this verse is the fifteenth night of Sha‘bãn.

Fortunate indeed are those who attain the full blessings and benefits of this night by spending it in performing good and refraining from evil. One must strive his utmost to attend to ‘ibãdah (worship) in this auspicious night as this night indeed is a great favour of Allah subhanahu wata'aala for the believers. There are a number of ahãdeeth in regard to this night.

(1) ‘Ali radiyallahu anhu narrates that Rasoolullah sallallahu alayhi wasallam said, “When it is the fifteenth of Sha‘bãn, then stand (in worship) at night and fast during the day. Because Allah subhanahu wata'aala descends in this night at sunset to the first heaven and says: ‘Is there any seeker of forgiveness, that I may forgive him? Is there any seeker of sustenance, that I may sustain him? Is there anyone in affliction, that I may remove his affliction? Is there anyone like this, like that (and so on)’. This continues until Fajr.” (Ibn Mãjah)

(2) Aboo Moosã Al-Ash‘ari radiyallahu anhu narrates that the Messenger of Allah sallallahu alayhi wasallam said, “In the fifteenth night of Sha‘bãn, Allah subhanahu wata'aala manifests and forgives all His creation except for the Mushrik (idolater) and the spiteful.” (Ibn Mãjah)

(3) ‘Ã’ishah radiyallahu anha narrates: “The Messenger of Allah sallallahu alayhi wasallam came to me (one night) and took off his clothes, but he had hardly sat down when he got up again, put on his clothes and left. A strong ghayrat (sense of honour and self-respect) overtook me as I thought he was going to one of his other wives. I followed him and found him in the graveyard of Baqee‘ seeking forgiveness for believing men and women and the martyrs. I said (to myself), ‘May my parents be sacrificed for you. You, (the Prophet) are in want of your Lord and I am in want of the world.’

I returned to my room (quickly) and I was breathless. The Prophet sallallahu alayhi wasallam arrived shortly and said, ‘Why are you breathless, O ‘Ã’ishah?’ I said, ‘May my parents be sacrificed for you. You came to me and took off your clothes, but you had hardly sat down when you got up and put on your clothes (and left). A strong ghayrat overtook me and I thought you were going to one of your (other) wives until I saw you in (the graveyard of) Baqee‘ doing whatever you were doing.’

He said, ‘O ‘Ã’ishah! Did you fear that Allah and his Messenger will treat you with injustice? Jibra’eel came to me and said, ‘This night is the fifteenth night of Sha‘bãn. Allah sets free from Hell during this night, souls equivalent to the hair (and wool) of the goats of Bani Kalb’ (Bani Kalb possessed the largest number of goats in the Arabian peninsula).

‘However, Allah will not look (with mercy) even on this (auspicious) night towards idolaters, one who harbours ill‑will against his fellow beings, one who cuts himself off from his near relatives, one who dangles his clothes over his ankles, one disobedient to parents and a habitual drunkard.’”

‘Ã’ishah radiyallahu anha says, “He took off his clothes, then said, ‘O ‘Ã’ishah! Will you permit me to spend this night in worship.’ I replied, ‘Certainly. May my parents be sacrificed for you.’ The Prophet sallallahu alayhi wasallam got up and remained in sajdah (prostration) for a very long time until I thought he had passed away. I got up to inquire and placed my hand on his feet to feel that he was alive, thus I became happy. I heard him say in his prostration:

‘I take refuge of Your forgiveness from Your punishment. I take refuge of Your pleasure from Your anger. I take refuge from You. Great is Your eminence. I cannot praise You (as You are worthy of praise). Your eminence is exactly as You have praised yourself.’

In the morning I mentioned these words to him. He said, ‘O ‘Ã’ishah! Learn them and teach them (to others) because Jibra’eel taught me and ordered me to repeat them over and over again in sajdah.’” (Bayhaqi)

Note: Mufti Taqi ‘Uthmãni hãfizahullah states: “Although the chain of narrators of some of these traditions suffers with some minor technical defects, yet when all these traditions are combined together, it becomes clear that this night has some well founded merits, and observing this night as a sacred night is not a baseless concoction as envisaged by some modern scholars who, on the basis of these minor defects, have totally rejected to give any special importance to this night. In fact, some of these traditions have been held by some scholars of hadeeth as authentic and the defects in the chain of some others have been treated by them as minor technical defects which, according to the science of hadeeth, are curable by the variety of their ways of narration. That is why the elders of the Ummah have constantly been observing this night as a night of special merits and have been spending it in worship and prayers.”



Recommended Deeds

The following practices are derived from the traditions of the Prophet sallallahu alayhi wasallam which have been mentioned above for Sha‘bãn and its virtuous 15th night.

(1) It is desirable that one fasts in the month of Sha‘bãn as much as one can. However, if fasting in Sha‘bãn is going to affect the fasting of Ramadhãn then one should refrain from it.

(2) Although the fast of 15th of Sha‘bãn can only be derived from the ahãdeeth which have a weak chain of narration, nevertheless the fast would be desirable considering other factors such as:

a) The fasts of the first half of Sha‘bãn have special merits as can be seen from the practice of the Prophet sallallahu alayhi wasallam;

b) The virtues of the fasts of Ayyãmul Beedh (i.e. 13th, 14th and 15th of the Islamic month) have been mentioned in the ahãdeeth;

c) A large number of the elders (salaf) of the Ummah have been observing the fast of the 15th of Sha‘bãn.

(3) Although everyday salãh should be performed in Jamã‘ah (congregation), on this auspicious night, one must participate with deep and solemn care in the Maghrib, ‘Ishã and Fajr Salãh.

(4) Spend as much time of the night as possible in worship individually. No specific du‘ã or method of worship has been prescribed. One may engage in dhikr, recitation of the Qur’ãn, salãh, learning and teaching or any other form of ‘ibãdah. However, one must refrain from worldly talk and wasting of time. If ‘ibãdah is not possible then at least avoid all sinful and useless acts and go to bed as soon as possible.

(5) In one hadeeth it has been mentioned that Rasoolullah sallallahu alayhi wasallam visited the graveyard of Baqee‘. However, one may not establish the practice to be Sunnah as there is no mention of Rasoolullah sallallahu alayhi wasallam making it a general practice of this night. Hence, if one visits the graveyard once in a while it will be permissible.

One must refrain in particular from all those practices which are contrary to the Sunnah. Many of us deprive ourselves of the blessings of such auspicious moments and the Favours of Allah subhanahu wata'aala by following those customary acts which have no basis in the Qur’ãn and Sunnah.

May Allah subhanahu wata'aala guide us all on the straight path and enlighten us with the blessings of this sacred month and its blessed night. Ãmeen.

[SOURCE: http://www.idauk.org/publications/leaflet50.html]

Burma - EMERGENCY APPEAL!

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URGENT APPEAL - Gaza in CRISIS!

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HMC Awareness Programme - SISTERS ONLY

Saturday 19th January 2008
HMC Awareness Programme - SISTERS ONLY

With Multimedia presentations

Speakers inc. Shaykh Riyadul Haq

10:30 a.m. - 01:00 p.m.

Venue: Usmani Hall, 308 St. Savoiurs Rd, Leicester, LE5 4HR






























PLEASE NOTE!! - This event is for Sisters Only

PLEASE NOTE!! The above event will not be held at the Highfields Community Centre as advertised in our recent Newsletter Issue 11.

Significance of the First Ten Days of Zul Hijjah

The First Ten Days of Zul~Hijjah
By Shaykh Muhammad Saleem Dhorat

Significance of the First Ten Days of Zul Hijjah

1. Allah has taken oath of ten nights in Soorah Al-Fajr. According to the majority of the commentators of Qur'ãn, the nights are those of the (first) ten days of Zul Hijjah.

2. Abdullah Ibne 'Abbãs radhiallahu anhu related that the Prophet sallalahu alayhi wasallam said, "Good deeds performed on other days are not superior to those performed on these (first ten days of Zul Hijjah)." The Companions radhiallahu anhum inquired, "Not even Jihãd?" He replied, "Not even jihãd, except for that person who goes out putting himself and his wealth in danger and does not return with anything." (Bukhãri)

3. Abdullah Ibne 'Abbãs radhiallahu anhu narrated that Rasoolullah sallalahu alayhi wasallam said, "On no other days are good deeds more liked by Allah than on these ten days (i.e. The first ten days of Zul Hijjah)." The Sahãbah radhiallahu anhum asked, " O Rasoolullah ! Not even Jihãd in the Way of Allah?" Rasoolullah sallalahu alayhi wasallam replied, "Not even Jihãd in the Way of Allah, except for that person who goes out with his life and wealth and does not return with anything." (Aboo Dãwood, Tirmizi, Ibne Mãjah)

4. Aboo Hurayrah radhiallahu anhu related that Rasoolullah sallalahu alayhi wasallam said, "On no days is the worship of Allah desired more than in the (first) ten days of Zul Hijjah. The fast of each of these days is equal to the fast of a whole year, and the worship of each of these nights is equal to the worship of Laylatul Qadr." (Tirmizi, Ibne Mãjah)

5. The mother of the believers, Hafsah radhiallahu anhaa reports that Rasoolullah sallalahu alayhi wasallam used to fast the (first) nine days of Zul Hijjah. (Nasã'ee, Ahmad, Aboo Dãwood)

6. Abdullah Ibne 'Umar radhiallahu anhu related that Rasoolullah sallalahu alayhi wasallam said, "No days are as weighty with Allah and so liked by Him for good deeds than the first ten days of Zul Hijjah. So on these days increasingly read Subhãnallah, Lã ilãha illallãh, Alhamdulillah and Allahu Akbar." (Musnad Ahmad)

Virtues of the Day of Arafah (9th Zul Hijjah)

1. 'Ã'ishah radhiallahu anhaa reports that Rasoolullah sallalahu alayhi wasallam said, " There is no day in which Allah sets free more souls from the fire of hell than on the day of Arafah. And on that day Allah draws near to the earth and by way of exhibiting His Pride remarks to the angels, 'What is the desire of these (servants of mine)?" (Muslim)

2. Talhah radhiallahu anhu reports that Rasoolullah sallalahu alayhi wasallam said, "Apart from the day of the Battle of Badr there is no day on which the Shaytãn is seen to be more humiliated, more rejected, more depressed and more infuriated, than on the day of Arafah, and indeed all this is only because of beholding the abundance of descending mercy (on the day) and Allah's forgiveness of the great sins of the servants." (Mishkãt)

3. Aboo Qatãdah Al-Ansãri radhiallahu anhu narrated that Rasoolullah sallalahu alayhi wasallam was asked about the fast on the day of Arafah. He said, "It compensates for the (minor) sins of the past and the coming year." (Muslim, Tirmizi, Ibne Mãjah)

Night of 'Eedul Adh'hã

The nights of both 'Eed are described in the Hadeeth as amongst the great and sacred nights in the Muslim calendar. To remain awake on the nights of 'Eed and perform 'ibãdah is a source of great virtue and reward.

1. Aboo Umarah radhiallahu anhu related that 'Ã'ishah radhiallahu anhaa reports that Rasoolullah sallalahu alayhi wasallam said, "Whosoever stays awake and performs 'ibãdah (worship) on the nights of the two 'Eed, with hope for abundant reward (from Allah), his heart will not die on the day (i.e. Qiyãmah) when all hearts will be dead." (Targheeb)

2. Mu'ãz Ibne Jabal radhiallahu anhu relates that Rasoolullah sallalahu alayhi wasallam said, "Jannat is wãjib (incumbent) for those who stay awake with the intention of making 'ibãdah on the following nights: 8th, 9th and 10th of Zul Hijjah, the night of 'Eedul Fitr and the night of the 15th of Sha'bãn." (Targheeb)

Virtues of Qurbãni

Rasoolullah sallalahu alayhi wasallam said, "There is nothing dearer to Allah during the days of Qurbãni than the sacrificing of animals. The sacrificed animal shall come on the Day of Judgement with its horns, hair, and hooves (to be weighed). The sacrifice is accepted by Allah before the blood reaches the ground. Therefore sacrifice with an open and happy heart." (Tirmizi, Ibne Mãjah)

Takbirãt of Tashreeq

The Takbirãt of Tashreeq are:

Allahu Akbar, Allahu Akbar,
Lã ilãha illallãhu wallahu Akbar,
Allahu Akbar, Walil lahil hamd.

"Allah is the Greatest, Allah is the Greatest. There is no deity besides Allah and Allah is the Greatest. Allah is the Greatest and all praises are for Allah only."

It is wãjib for every adult Muslim to recite these Takbirãt of Tashreeq audibly once after every fardh salaah which is performed with jamã'at (congregation) from the Fajr of 9th Zul Hijjah to the 'Asr of 13th Zul Hijjah (i.e. total of 23 salãh).

Mas'alah: It is not wãjib for women and shar'ee travellers. But, if they are performing salãh behind an imãm upon whom it is wãjib, then it will become wãjib upon them too. However it is mustahab for them to recite in any case.

Mas'alah: Women should not say it loudly but softly.

Mas'alah: Takbeer should be recited immediately after concluding the fardh prayer.

[SOURCE: http://www.idauk.org/pub/leaf/islmcalen/39.html]

RADIO HAJJ - Broadcasting for the first-time in Leicester!

Assalamu Alaikum Warahmatullah,

Alhamdulillah, the Radio Ramadhan team of Leicester are back early this year. For the first time ever they have launched a Hajj Radio station.

Radio Ramadhan Leicester is renowned all over the world for the beneficial and enjoyable programmes they offer. So, we are truly blessed to have them broadcasting for the Hajj period.

For all those fortunate to reside in Leicester, tune in on: 87.7 FM.

For the rest of us, listen live online: http://www.radiohajj.com

RadioHajj.com - bringing you the best moments of Hajj to your homes.

Tune in and listen to your favourite presenters and spread the word.

Wassalam.

HAJJ: A Guide For Intending Pilgrims

HAJJ A Guide For Intending Pilgrims

By Islamic Dawah Academy, Leicester. U.K.

NIYYAH
1. The person who intends to perform Hajj must do so with the express niyyah of attaining Allah’s Pleasure, and to fulfil one’s fardh, and also to diligently carry out the Commands of Allah and His Rasool sallallahu alayhi wasallam. The rewards for deeds depend greatly on the niyyah that is formed. Sincerity is extremely important.

2. The ‘ibaadah of Hajj has the exclusive status of being fardh only once a lifetime, for those who can afford it. It is therefore important that the sincerity of intention must be given due regard. In other ‘ibaadaat and devotions it is possible to gradually develop ikhlaas, whereas the time available for Hajj is usually limited. The need for ikhlaas is vital because a fardh Hajj can never be repeated. During your journey to Hajj a concerted effort towards developing this all important sincerity must be made.

3. It is important that Hajj should be kept free of ulterior and worldly motives. Joining worldly objectives with religious aims is like adding water to milk. There are three types of adulteration which are possible in the performance of Hajj;

To ruin the Hajj even before departing from home by having a desire to be called a haji, and using haraam or doubtful earnings for this ‘ibaadah.

To engage in improper acts while performing Hajj e.g. to commit sins during the time that one is engaged in the performance of Hajj, to have arguments, not to make tawbah (repentance).

To complete the Hajj and then to indulge in such deeds that defile the Hajj, e.g. to neglect the fardh salaat, to indulge in sin etc.

Perform the Hajj with all its aadaab and requisites, for anything done in keeping with this is well accomplished.

4. While in Hajj do not do things to display to others. Do not announce your Hajj to all and sundry. (To avoid riyaa which is to show off and act to gain fame). On returning from Hajj do not emphasize the difficulties which may have been endured, instead turn your attention towards the eternal benefits and rewards you will receive. One must understand that the difficulties endured during this sacred journey are insignificant compared to the high position one will receive in jannah.


TAWBAH

5. Before beginning one’s journey repent sincerely. Perform two rakaats nafl with the niyyah of tawbah. The effect of sincerely repenting and then proceeding for hajj will be, that one will be favoured by Allah Ta‘ala and blessed with the strength to continually do good deeds.

6. Develop a relationship with the pious person for guidance. This will assist you in making a true and sincere tawbah.


FULFILMENT OF DEBT

7. If you have monetary debt or are responsible for any moral transgression, then fulfil your debt or have it waived, and have your moral violations forgiven. It is important that one settles all outstanding matters and transactions, and has his faults and shortcomings forgiven.
8. All amaanaat (trusts) and anything borrowed must be returned. A detailed and final will must be made regarding all important matters.


EDUCATION

9. It is compulsory for a person who wishes to perform Hajj to learn the necessary masaail well before the time of Hajj. When a firm intention is made then first learn the necessary masaail, or acquire these from a reliable and recognized aalim (scholar).


DEPARTURE

10. Depart with happiness from home. A Hajj which is performed with a feeling of love and keenness is conducive to religious upliftment. Inconvenience during travel should not hamper this love and keenness.

11. Perform two rakaats nafl before departing. Take care that this salaat is not performed during the makrooh times. Give some sadaqah to the poor before leaving home and also after commencing your journey.

12. Ask your near and dear ones, neighbours and friends to overlook and forgive your shortcomings. Make a request for their du‘aa. Make musafahah (shake hands) using both hands when leaving. Do not make musafahah with non-mahrams (those of the opposite sex whom you can marry).

13. Be at your best behaviour amongst your companions. Assist them in their needs. The person who helps his companions on this journey will be regarded as a mujaahid (one who strives to uplift Islaam).


IBAADAH
Salaat, Du‘aa, Tawaaf and Tilaawat

14. Take great care and be punctual in the performance of all salaat with jama‘at whilst visiting the sacred places. Do not delay any salaat at all.

15. After every salaat beseech from Allah ta‘aalaa that He grant you a mabroor Hajj (one that is accepted and free from sin). A Hajj which is full of Allah ta‘aalaa’s Blessings and Favours.

16. A haji is fortunate in being present at the various sacred places where du‘aa are assured acceptance. Therefore repeatedly ask Allah ta‘aalaa for your needs of this world and the Hereafter. Your du‘aa must be appropriate and made with respect and humbleness. Do not ask for meaningless and unrighteous things.

17. There are three persons whose du‘aa are assured acceptance; the oppressed, the traveller and the father’s du‘aa for his son, (meaning children).

18. The qadhaa (fulfilment in arrears) of ‘ibaadaat which are owing to Allah ta‘aalaa should be correctly fulfilled or compensated.

19. The reward for one salaat in the Masjidul Haraam (Makkah) is 100,000 fold (with jama‘at 2,700,000). The reward for salaat in the Masjidun Nabawi (Madeenah) is 50,000 fold. Each good deed done in Makkah is equivalent in reward to 100,000 good deeds done elsewhere.

20. Whenever entering either of the two masjid or any other masjid, form a niyyah for nafl i‘tikaaf.

21. Your stay in the Masjidul Haraam and Masjidun Nabawi must be with utmost dignity and honour.
22. Perform as many tawaaf, umrah and nafl salaat as you can and make du‘aa that the thawaab (reward) of this be presented to Rasoolullah sallallahu alayhi wasallam.

23. Complete the Qur’aan at least once in each of the two Holy Masjid, i.e. Makkah and Madeenah.

24. Perform nafl salaat with the niyyah of expressing one’s gratitude to Allah ta‘aalaa.


MAKKAH MUKARRAMAH

25. During your stay in Makkah abundantly increase your recital of the Kalimah Tayyibah: Laa’ilaha il lal’lahu·, and istighfar: ‘Astaghfirullah·.

26. If you desire, give an excellent gift to your near dear ones, friends who are living, and especially those who have passed away. The gift of the rewards of tawaaf and umrah will please their souls very much. There will be no reduction from your own reward for these acts.

27. Rasoolullah sallallahu alayhi wasallam has said that the water of Zamzam will have the desired effect of whatever intention is made at the time of drinking Zamzam. Zamzam should be drunk with the intention of quenching the thirst of the Day of Qiyaamah (resurrection). It should also be taken with the intention of shifaa (cure) from spiritual and physical ailments. It is commendable to drink Zamzam with the niyyah of being granted the tawfeeq of conforming to the sunnah of our beloved Rasoolullah sallallahu alayhi wasallam.

MADEENAH MUNAWWARAH

28. It is stated in hadeeth:
(i) “Whoever comes with the sole intention of visiting my grave, my intercession will become incumbent for that person”.
(ii) “Whoever visits my grave after my death is like the one who has visited me during my lifetime”.

29. Recite durood (salutations) in abundance on Rasoolullah sallallahu alayhi wasallam, on beginning your journey to and from Madeenah Munawwarah, and during your stay there.

30. To hurt or cause inconvenience to any Muslim and especially the people of Madeenah Munawwarah is a great sin.


GENERAL

31. Choose an able pious companion who will assist you in times of need, and it is better if this companion is a reliable recognized aalim (scholar).

32. Regard the time in Hajj as a blessing. One never knows when one may be favoured with this good fortune again.

33. Since your stay there is a short one, you should value every moment there. Do not waste your time roaming in the bazaars and do not indulge in meaningless things and idle talk.

34. Do not allow your attention to drift towards the decoration and splendour of the buildings, nor indulge in humour and ridicule.

35. One must be extremely cautious with regard to the etiquette of these sacred places. Any disrespect in this regard will be a cause for retribution.

36. Do not criticize the conditions and people there. After all, the local residents are human and are prone to faults just as we are. When noticing the shortcomings of others, special attention must immediately be drawn to one’s own faults and weak points.

37. One must make a concentrated effort to avoid sin, especially casting passionate glances at female who are present at Hajj. One must keep one’s gaze lowered when women gather for tawaaf and salaat-u-salaam.

38. Hadhrat ‘Umar radhiyallahu anhu said, “For me to commit a sin in Makkah is worse than committing seventy sins outside Makkah”. Just as the rewards of good deeds are multiplied in Makkah, so too is the retribution of misconduct multiplied.

39. One must show consideration and take care that one does not trouble or inconvenience those who are present for Hajj and ziyaarah.

40. One must not deceive or trick others in buying or selling. To swindle or cheat the residents of Makkah or Madeenah would result in one’s own destruction. One must be extremely cautious in this regard. Transactions must be carried out with honesty.


Source: http://www.idauk.org/pub/leaf/hajj/3.html

SAWM (Fasting) by Shaykh Muhammed Saleem Dhorat

SAWM (Fasting)
by Shaykh Muhammed Saleem Dhorat

O you who believe! Fasting is prescribed to you,
as it was prescribed to those before you,
that you may (learn) self-restraint
(Holy Qur'aan 2 : 183)


Sawm (fasting) means to refrain from eating, drinking and cohabiting from subha sadiq (early dawn) to sunset with a niyyah (intention) of observing fast.

Fasting in the month of Ramadhaan is one of the five pillars of Islaam and is fardh (compulsory) upon every muslim who is sane and mature. Fasting has many physical, moral, and social benefits. However, Allah has made fasting compulsory so that we become pious and God-fearing.

Fasting will not be valid without niyyah. It is not necessary to express the niyyah in words. However it is preferable to recite Allahumma asoomu laka ghadan (O Allah tomorrow I shall be fasting for you only). In the case of Ramadhaan, it is better to make niyyah in the night. However, should a person fail to do so, then it is permitted to make the niyyah during the day before zawaal (midday).


MUSTAHAB (DESIRABLE) ACTS IN FASTING

1. To eat sehri (the meal before subha sadiq).
2. To delay the sehri up to a little before subha sadiq (early dawn).
3. To break the fast immediately after sunset.
4. To break the fast with dates. If dates are not available then with water.
5. To recite this du'a at the time of breaking the fast :-
Allahumma laka sumtu wa bika aamantu wa ala rizqika aftartu
O Allah! I fasted for You and in You do I believe and with Your provision (food) do I break my fast.


THINGS MAKROOH (DETESTABLE) WHILE FASTING

1. To chew items such as rubber, plastic etc.
2. To taste food or drink and spit it out.
3. To collect one's saliva in the mouth and then swallow it.
4. To clean teeth or mouth with tooth powder or toothpaste.
5. To complain of hunger or thirst.
6. To quarrel, argue with filthy words.


THINGS THAT BREAK THE FAST

1. To eat, drink or indulge in cohabitation intentionally.
2. To burn agarbatti (incense) and inhale its smoke.
3. If water goes down the throat while gargling.
4. To vomit mouthful intentionally.
5. To swallow vomit intentionally.
6. To swallow something edible, equal to or bigger than a grain of gram, which was stuck between the teeth. However, if it is first taken out of the mouth and then swallowed, it will break the fast whether it is smaller or bigger than the size of the grain.
7. To drop oil or medicine into ear or nose.
8. To swallow the blood from gums with saliva. However, if the blood is less than the saliva and its taste is not felt then the fast will not break.
9. Snuffing.
10. To eat and drink forgetting one is fasting and thereafter, thinking that the fast is broken to eat and drink again
11. Smoking.
12. To apply medicine to the anus.
13. For women to apply medicine to the urinary organs.
14. To swallow intentionally a pebble, piece of paper or any item that is not used as food or medicine.

In all the above circumstances, only a single fast will become qadha except in the case of number one (1), where qadha and kaffarah both will become obligatory. (Consult an aalim regarding the rules of kaffarah).


THINGS THAT DO NOT BREAK THE FAST

1. To eat, drink or indulge in cohabitation in forgetfulness.
2. To vomit without intention.
3. To vomit intentionally less than mouthful.
4. To have a wet dream.
5. To oil the hair.
6. To use surma (collyrium) in the eyes.
7. To drop water or medicine in the eyes.
8. To clean teeth with wet or dry miswaak (a stick used for cleaning teeth).
9. To apply or smell attar (perfume).
10. To swallow a fly, mosquito, smoke or dust unintentionally.
11. To swallow one's saliva or phlegm.
12. Water entering the ears.
13. To take an injection.


SUNNAHS IN THE MONTH OF RAMADHAAN

1. To observe taraweeh.
2. To increase the recitation of the Holy Qur'aan.
3. To observe i'atikaaf during the last ten days of Ramadhaan.


Sawm (Fasting)

Sawm is a shield, as long as he (the fasting person) does not tear it up. (Nasa'ee)
Note: Fasting is a protection from Shaytãn or from Allah's punishment in the Hereafter. One who indulges in sins whilst fasting such as lying, backbiting etc., they become the cause of the fast becoming wasted.
All good deeds are for the one who renders them, but Fasting. Fasting is exclusively for me (Allah). (Bukhãri)
Fasting is a shield and a powerful fortress. (Ahmad, Bayhaqi)
I swear by that being in whose possession is the life of Muhammad! The odour of the mouth of a fasting person is sweeter to Allah than the fragrance of musk. (Bukhãri)
Fasting is exclusively for Allah, the reward of it (being limitless) no one knows besides Allah. (Tabrãni)

Suhoor
Verily, Allah and His angels send mercy upon those who eat suhoor. (Tabrãni)
Eat suhoor because in suhoor lies barakah. (Mishkãt)

Iftãr
Whosoever gives something to a fasting person in order to break the fast, for him there shall be forgiveness for his sins and emancipation from the fire of Jahannam; and for him (the one who gives) shall be the same reward as for him (whom he fed), without that person's (the one who was fed) reward being diminished in the least. (Ibne Khuzaymah, Bayhaqi)
Whoever gave a person, who fasted, water to drink, Allah shall give him a drink from my fountain where after he shall never again feel thirsty until he enters Jannah. (Ibne Khuzaymah)
The fasting person experiences two (ocassions) of delight: at the time of iftãr and at the time he will meet his Rabb. (Bukhãri)
Not a single prayer made by a fasting person at the time of breaking fast is rejected. (Ibne Mãjah)


[SOURCE: http://www.idauk.org/pub/leaf/ramadhn/2.html]

Article on Voting by Shaykh Muhammad Saleem Dhorat hafizahullah

Three Electoral Commitments Every Muslim Should Make by Shaykh Muhammad Saleem Dhorat hafizahullah

(http://www.idauk.org)



Like the rest of the country, the UK’s Muslim community is gearing up to vote on May 5th. The political parties have been campaigning in earnest for some time, outlining their policies and stressing their commitments to the nation. With less than a week left before polling day, Britain’s Muslims should be asking themselves what commitments they have made when it comes to casting their votes.

There follows a summary of speech delivered by Shaykh Muhammad Saleem Dhorat hafizahullah, containing valuable advice for the Muslim voter.


The Secret of Success

Allah ta’aalaa has placed the desire for progress, and the spirit of mutual competitiveness that accompanies it, into the very nature of man. It is natural for individuals and communities to strive to better themselves and achieve progress. As Muslims, we should open the pages of history and discover and adopt those factors which make a nation prosperous, as long as they fall within the bounds of the Sharee‘ah, so that we too can reap the Deeni and worldly benefits of progress.

Our study should commence with trying to ascertain the secret behind the success of the noble Sahaabah radhiyallaahu anhum, for they are ideal role models of a community that attracted success in its every endeavour. A thoughtful investigation will reveal three prominent qualities which can be attributed to their success. In this election season every Muslim, no matter what his preferred party, should commit him/herself to observing these three principles in order to secure success and achievement, both on a personal and a communal level.

The First Commitment - Taqwaa
The Sahaabah radhiyallahu anhum hated all disobedience to Allah ta‘aalaa, they neither had a habit of sinning nor were they fond of any sins. Abstention from sins is the essence of taqwaa, and through it Allah ta‘aalaa has promised relief from every difficulty.

In dealing with the election issue, we must not say or do anything that displeases Allah ta‘aalaa. Of all the sins to beware of, backbiting and slander are major sins which are a particular threat at such times. One inclined towards a particular party should not backbite or slander a supporter of another party, for in doing so the requirements of taqwaa will be compromised; and Divine assistance and blessings can not be expected in the absence of taqwaa.

The Second Commitment - Ikhlaas
Every decision taken by the Sahaabah radhiyallahu anhum was for the Pleasure of Allah ta‘aalaa, keeping in mind the life hereafter and the good of the Muslim community. They would be ready to sacrifice everything for the sake of Allah ta‘aalaa. Whether standing for election, supporting a party or voting, a Muslim must be pure in his intentions. This intention should be to elect the candidate who will best serve the Muslim community in common and humanity in general. If a Muslim has sincerity then his vote will go to the right candidate, for he will consider that he is voting to please Allah ta‘aalaa and therefore he will expend his energies in finding out who the best candidate is.

The Third Commitment - Unity
Unity is a key factor for the success of any nation; a truly united community can withstand any competition. Individuals should have the courtesy of mutual respect despite their political rivalries. Sadly, the Muslim community is a divided one. Every individual has the right to his own opinion and his own preference, within Shar'ee boundaries, but our mutual differences transform into malice and enmity towards each other. Not even our masaajid are free from our feuding. We can only hang our heads in shame when matters reach a head and TV and press reports announce that political wrangling amongst Muslims has spilled over into fights outside a masjid after Friday prayers.

We go to the extremes; if we like something in a particular person, we praise him to the extreme, whereas if we disagree with someone on one issue, we become blind to all the good qualities he possesses. Our dealings are but a faint shadow of the Islamic concept of brotherhood our beloved Prophet sallallahu alayhi wasallam taught. True brotherhood demands that whatever our political stripe, we should be able to sit at a table and sacrifice our political allegiances for the sake of†Allah and agree to support the candidate who is best for the Muslims in common and the country in general. We should be willing to marginalize our differences in order to progress in a common direction.

In fact, if the Muslims of a particular constituency were to unite on a single platform and form a committee, responsible for recommending the best candidate to Muslim voters, every party would turn to the committee and accede to its demands on behalf of the Muslim community. They would realise the importance of securing the Muslim vote. All that is needed to achieve unity is a little sacrifice and the willingness to swallow one's pride. May Allah ta‘aalaa grant us all the longing to strive for taqwaa, ikhlaas and unity. Aameen.


Using Your Vote


·1 The vote is very important. It is a means of electing the person most beneficial for the Muslim community and our country.

·2 Voting is a big responsibility.†Not voting or voting incorrectly will bring power to the wrong person.

·3 The best candidate deserves our vote.

·4 We should become politically aware.

·5 We should read every party’s manifesto.

·6 We should study party policies via the internet, radio, newspapers and knowledgeable people in our communities, who possess political acumen.

·7 We should find out which party offers us the best in all spheres of life; education, housing, health, social issues, international policy etc. Deciding on a party by just looking at one issue does not constitute farsightedness.

·8 We should think rationally, not make judgements based on emotions.

·9 Finally, we should make du’aa to Allah ta‘aalaa, asking Him to enable us to make the right choice and that may He grant success to those who will serve the country and its citizens without any prejudice or wrong.


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Shaykh Muhammad Saleem Dhorat hafizahullah, of Islamic Dawah Academy, Leicester, UK - http://www.idauk.org

Darul Uloom Deoband Launches Ifta Website!

Assalamu Alaikum Warahmatullah,

Alhamdulillah, Darul Uloom Deoband have launched an online ifta website. Check out the website:

http://www.darulifta-deoband.org

You can also submit your questions in English.

Alhamdulillah.

Wassalam.

Bayan by Shaykh Saleem Dhorat Hafizahullah

After Hajj - Shaykh Muhammad Saleem Dhorat

AFTER HAJJ
By Shaykh Muhammad Saleem Dhorat

Once again more than two million believers were honoured to become the ‘Guests of Allah’ and through Divine Guidance have completed the rituals of Hajj with great love and enthusiasm. How fortunate are these souls who are blessed with the following words from Rasoolullah sallallahu alayhi wasallam:

Whoever performs Hajj for the Pleasure of Allah and therein utters no word of evil, nor commits any evil deed, shall return from it (free from sin) as the day on which his mother gave birth to him.
Bukhaari, Muslim

Verily there shall be no reward for a Mabroor Hajj except Jannah.
Bukhaari, Muslim

It is hoped that all the pilgrims were sincere in their intentions and had travelled thousands of miles only to secure the Pleasure of Allah by fulfilling the obligation laid down upon them. May Allah the Almighty grant all the pilgrims acceptance and grant them opportunity again and again to visit the Sacred Land. Aameen.

Nevertheless, I wish to draw the attention of the pilgrims towards certain points which are necessary and of utmost importance to observe about which many pilgrims seem to attach no importance.

Firstly, the sincerity of intention should remain even after the performance of Hajj. There should be no pomp or show. One should not wish to be called or recognised as a Haajji. Many people adopt the habit of talking frequently about their journey in order that people may come to know of their Hajj. They talk about the expenses incurred in the Way of Allah, their charity amongst the poor and needy, their devotion and worship, their assisting the weak and old, etc.; and all this is mentioned with the intention of gaining fame. This is a deceit from Shaytaan who ruins the ‘ibaadat of the person who is unaware of it. It is therefore of great importance that the pilgrim does not talk about his Hajj without necessity as it may lead to riyaa (show, insincerity). However, if necessity arises and one must talk about his Hajj then he is at liberty to do so. But, he must not indulge in this type of conversation unnecessarily.

Secondly, it is noted through experience, that many pilgrims return with nothing but the sad memories to reflect upon and this darkness filters through their tongues to the extent that they talk only about the hardships they have encountered during Hajj. The pilgrims should strictly refrain from this. On the contrary, they should talk about the greatness of the sacred places, the spiritual gains, the enjoyment in devotions of Haramayn ö Umrah, Tawaaf, Salaam on the Sacred Grave, Salaat in Masjidul Haraam and Masjidun Nabawi etc. If one looks at his journey of Hajj carefully he will find that the spiritual benefits far outweighs the physical hardships. Every second spent in these sacred places is incomparable with anything in the world.

The journey of Hajj is a long journey; one has to travel by air, pass the immigrations, go through the customs, encounter people who speak foreign languages, etc. In these circumstances, difficulties are certain to arise. When we travel in our country, do we always travel with comfort and ease? Do we never encounter difficulty? Do we not find ourselves held up in traffic for hours on a Motorway? Considering the fact that 2-3 million pilgrims perform the rituals of Hajj at one time, in one place and that they all come from different countries and backgrounds and that many of them have never before used or seen the facilities available to them, I think the difficulties encountered are insignificant. Moreover, the pilgrims are rewarded abundantly by Allah ta‘aalaa upon every difficulty encountered in their journey whereas the same is not the case whilst we undertake other journeys.

Those people who engage in these types of conversation become the cause of discouragement to others who have not yet had the opportunity to perform Hajj. These unfortunate pilgrims fall into the category

.... and who stop (men) from the way of Allah, and from the Sacred Masjid, ...

mentioned in Soorah Hajj in the Qur’aan. They should take heed that if people are discouraged by their conversation and postpone their Hajj then those who have discouraged them will be equally responsible.

Thirdly, the sign of a ‘Mabroor Hajj’ or ‘accepted Hajj’ is that upon one’s return, his life changes from worst to good. He becomes totally punctual in fulfilling the Commands of Allah ta‘aalaa. His love and inclination towards the Hereafter increases and love for the worldly pleasures decline. Therefore, it is essential that the pilgrim is watchful over his actions and conversations and should try his utmost to instil in himself good characters and refrain from all types of evil. He should endeavour to fulfill the obligations laid down by Allah and avoid all the things forbidden by Him.


[Source: Islamic Daw'ah Academy, Leicester]