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At-Taqwā 2 January 2020

Nurturing With Loveby Shaykh-ul-Ḥadīth, Ḥaḍrat Mawlānā Muhammad Saleem Dhorat ḥafiẓahullāh

Children need love, respect and recognition. The first place children turn to for this is at home. However, if the home environment fails to deliver, then the almost inevitable outcome is that children will turn to others beyond the four walls of the home and thereby expose themselves to negative influences. Ensuring that children receive attention and encouragement in the home provides them the best start in life and protects them from many social ills.

A common problem today is that we have no time for our children. We are not prepared to give them quality time and are content if they behave well enough not to give us any hassle. If and when the family do get together, they are often separated by distractions such as the television or mobile phone. Any achievements or good conduct by our children goes unacknowledged.

Take the example of habituating our children to wake up for Fajr ṣalāh. We may cajole our children, even those not yet bāligh, to wake

up for Fajr, possibly at weekends to start with so that they have the opportunity to go back to sleep again afterwards. However, the question we need to ask ourselves is that when our children do wake up for Fajr, do we give them any recognition or praise for their efforts, or do we leave their achievement unrecognised?

Having interest in our children’s progress and offering them encouragement is essential in today’s age. Whilst we can make our children behave in their childhood by laying down the law, it is important to remember that this method will not work forever. A dictatorial and imposing attitude is adopted by us due to our superficial understanding of Dīn. As soon as children reach their teenage years and develop the necessary strength and capacity to answer back, they will oppose us and not listen to a word we say. The reason for this is that Dīn was not inculcated into their hearts and minds, as our parenting style was nothing but a dictatorship. It is therefore


essential that love dominates our parenting technique, for it is this love that will bring our children closer to the love of Allāh S.

This, however, does not mean that discipline is not required. Discipline needs to be adopted when the situation demands, but the emphasis should be on nurturing a loving relationship. When our children are made to feel part of the family and when they feel that they are a valued member of the household, then it is unlikely that they will do anything to harm the reputation of the family; this is human nature.

One of my students did not want to become an ‘Ālim but enrolled only because he did not want to break his parents’ hearts, for according to him he had experienced nothing but love from them, right from childhood. Despite not wanting to study in the initial years, he would still work hard and come first in his examinations, saying that by coming first it would please his parents. As he progressed further

through the course, he began to understand the reality of ‘ilm and its benefits. Thus, a time came when he began studying of his own initiative, not just to please his parents but more to please the Creator by serving His creation. He will soon be graduating, inshā’allāh. It was the loving approach of his parents that caused him to get to this stage, alḥamdulillāh.

Taken from ‘Inspirations’, Vol. 1© Islãmic Da‘wah Academy

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For lectures, articles and publications of Shaykh-ul-Ḥadīth, Ḥaḍrat

Mawlānā Muḥammad Saleem Dhorat ḥafiẓahullāh visit,www.at-tazkiyah.com

Did You Know?Rasūlullāh s has said, “The miswāk cleanses the mouth and pleases the Rabb.” (An-Nasā’ī)

From the many health benefits, using he miswāk is a means of fighting tooth decay and removing odour from the mouth.


In the pre-Islamic days of ignorance, custodianship and service to the Ka’bah was a mark of respect and honour amongst the Arab tribes. The clan chosen to serve the House of Allāh S in whichever shape or form was held in high esteem. Allāmah Badr-ud-Dīn al-‘Aynī v, in his renowned masterpiece ‘Umdatul Qārī’; the commentary of Sahīh Bukhārī; in the chapter ‘Virtues of Quraysh’ has mentioned a whole host of responsibilities that were assigned to the Quraysh.

One of these duties was termed as ‘Siqāyah’. This duty entailed providing water to the pilgrims in the season of Hajj and was carried out by ‘Abbās bin Abdul Muttalib t, the uncle of Rasūlullāh s. Another was ‘Hijābah’; this referred to the custody of the Ka’bah and it’s keys as well as fulfilling administrative affairs which were deputed to the clan of Banū Abd al Dār, executed by Uthmān bin Talḥa t.

Uthmān bin Talḥa t reports that in the days of ignorance we would unlock the door of the Ka’bah every Monday and

The Importance of Trustby Mawlānā Nabīl Iqbal sahib

Thursday for fortunate visitors to enter and acquire the blessings therein. On one such day, prior to the migration to Madīnah Munawwarah, the Prophet s, with a group of companions came to enter the Ka’bah. Uthmān bin Talha t, who had until then not accepted Islām, displayed harshness and sternness. Rasūlullāh s, the embodiment and epitome of good character, with compassion and fortitude said, ‘O Uthmān, perhaps one day you will find the keys of the Ka’bah in my possession and at my discretion I will hand them to whomsoever I desire’.Saying this Rasūlullāh s entered the Ka’bah. Uthman bin Talḥa t says from that moment forth my heart inclined towards Islām and I was convinced that this prophecy of Muhammad s would one day come to pass. In the 8th year of Hijrah, having conquered Makkah, Rasūlullāh s entered the sacred precinct and performed tawaf whilst mounted on his camel. With the keys of the Ka’bah now in the possession


of Rasūlullāh s he entered the Ka’bah and performed salāh therein. Upon completion, Rasūlullāh s summoned for Uthman bin Talḥa t and handed over the keys affirming, ‘Take these keys forever! I am not giving you these of my own accord. Rather, Allāh S is affording you this privilege. Only an oppressor will be able to take them away from you!’. (Fatḥul Bārī)‘Umar t says when Rasūlullāh s came out of the Ka’bah, the following verse was upon his blessed tongue, ‘Verily Allāh commands you to return trusts to their owners’ (4:58). Never had I heard this verse prior to this occasion. The exegetes of the Glorious Qur’ān mention that there was no obligation upon the Prophet s to return the keys to Uthmān bin Talḥa t as everything in Makkah belonged to Rasūlullāh s following the conquest. However, in fulfilling the injunction of the above verse, Rasūlullāh s ordered for the keys to be returned to Uthman bin Talḥa t as in the apparent context the keys had been entrusted to him by Uthmān bin Talḥa t. Even this apparent backdrop of trust was taken into consideration

by the Qur’ān.

Unfortunately, the concept of trust in our lives is restricted; limited to only financial transactions. The one who returns the credit to the rightful depositor is regarded as trustworthy, whereas failing in this aspect would be regarded as a betrayal of trust. No doubt this is a feature of trust but the Qur’an and Ḥadīth have not confined it only to this one angle as we can discern from the above incident.

Abū Hayyān Al-Andalūsī v in his commentary, Al-Bahr ul-Muḥīṭ mentions امانة كه ع the entire ,الشsharī’ah is a trust from Allāh S. To observe the Farā’idh and wājibāt and to abstain from the unlawful is a trust we are required to fulfil. In our social conduct, conversations held in confidence are also a trust. To divulge these with others would be a breach of trust. When consulted, to give counsel whilst preserving the person’s best interests at heart is a trust. To return borrowed items is a trust. To work the number of hours that have been contractually agreed upon with one’s employer are a trust. To keep secrets is a trust. These are just a few examples of the broad connotation of trust Islām has made incumbent upon us to


If you have any feedback regarding this publication please contact us on the following:

At-Taqwa Academy,104-106 Ley Street, IG1 4BX

or [email protected]

observe.The opposite of amānah (fulfilling trusts) is khiyānah (breach of trust). Whilst Amānah is a sign of perfect faith, khiyānah is from the attributes of a hypocrite. Rasūlullāh s, in emphasising this point mentions, ‘The signs of a hypocrite are three: (1) When he speaks, he lies. (2) When he promises, he breaks his promise. (3) When he is entrusted, he betrays his trust. (Bukhārī/Muslim)In another ḥadīth it is stated, ‘One who is devoid of the quality of trustworthiness is bereft of Imān (perfect faith) (Aḥmad).May Allāh S instil within our hearts the quality of trustworthiness.

A few benefits of using Miswāk

1. Miswāk eliminates bad odours and creates fragrance in the mouth.

2. Miswāk sharpens the memory.

3. Miswāk is a cure for illness.

4. Miswāk strengthens the gums and fights tooth decay.

5. Miswāk strengthens the eyesight.

6. Miswāk clears the voice.

7. The greatest benefit is that using miswāk brings the Pleasure of Allāh S.

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The Prophet s said:

You are neither better than a red (white) person nor a black person, unless you surpass them in piety.(Aḥmad)

Allāh S does not loot at your faces nor your wealth, but looks at your hearts and your actions.(Muslim)

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Infertility: A Test from Allāh S

Emotional traumaInfertility is a common and growing problem, but unfortunately still remains quite a taboo subject. Regardless of the medical cause of infertility, women receive majority of the blame for the reproductive setback; and as a result, suffer personal grief, social stigma and ostracism. Individuals who struggle with infertility find it increasingly difficult to muster the courage to approach someone in regards to their challenges in order to gain the required help and advice, without feeling that he/she are being somewhat victimised and pessimistically judged. In essence, coping with infertility can be very difficult and can be emotionally and physically draining. It makes you entertain jealousy of others when you see them with many children. Women regard childlessness as discreditable, negative and as representing failure.Social stigmaInfertile couples endure severe stigma and neglect. Both men and women suffer from the social effects of childlessness. To avoid

feelings of neglect and failure, many individuals tend to isolate themselves from social and public gatherings. In addition to this, they are subject to social derision which then results in such individuals and couples adopting Islamically unlawful and unhealthy practices. Sadly, instead of society making that extra effort of making such individuals feel socially accepted, our immoral actions tend to drive them further away into seclusion.

Shoulder of comfort

Individuals who suffer from infertility constantly remain within the scope of an inferiority complex. We the society at large, friends, and also family, play a great role in prolonging the negative impacts of infertility upon such individuals. Instead of giving such people a shoulder of comfort and an avenue of respite, we tend to increase their social, psychological and emotional traumas. We victimise such people within our gatherings and make them feel as outcasts. At such times, we should regularly remind ourselves of the ḥadīth

by Mawlānā Huzaifa Delawala sahibContinued from the last issue....


of Rasūlullāh s narrated by Sayyidunā Wāthilah ibn Al-Asqa‘ t, “Do not rejoice over the mishaps of your brother; it could be that Allāh S has mercy on him and subjects you to trials.” (At-Tirmidhī)Let it not be that our mockery, social humiliation and mental torture becomes the reason for us being subject to unforeseen trials in the near future wherein we have no one to turn to, rather; due to our previous selfish actions, we ourselves become the centre of neglect, and hence no one is ready to aid us in our time of adversity. Muftī Ahmad Khānpūrī ṣāḥib dāmat barakātuhum explains whilst commentating on this ḥadīth; “Treat others the way you wish to be treated. At the time of adversity, do you hope that people be a means of solace or a means of grief for you? Hence, when you see someone afflicted by an ordeal of any form, treat them respectively.” On the contrary, we find in the beautiful teachings of our beautiful Sharī‘ah that if a Muslim is surrounded by an anxiety or a difficulty and is in need of assistance, then no Muslim should leave him in the lurch.

He should not tell himself that it is not his concern what the other has to cope with. This is not the trait of a true Muslim. Conversely, it is the duty of a Muslim that when he sees another Muslim in distress or anxiety, he should do his best to assist him out of this anxiety even if it means he has to go out of his way to do so. Rasūlullāh s says in a ḥadīth, “A Muslim is the brother of a Muslim; he does not oppress him, nor does he surrender him (to an oppressor). Whoever sees to the needs of his brother, Allāh S looks after his needs. And he who alleviates a Muslim’s distress or hardship, Allāh S

will alleviate a distress from the distresses (one will face) on the Day of Resurrection. And he who conceals a fault of a Muslim, Allāh S will conceal his faults on the Day of Qiyāmah.” (Al-Bukhārī)What to do?The question arises as to what we should do when afflicted with such trials and tested with such adversities. Hereunder are some essential guidelines:1. Īmān on Taqdīr - One must explain to oneself that this is the Decree of Allāh S which was written for me and no matter how much I disapprove of it, it will not


change. This was destined for me; hence, most definitely there is some hidden wisdoms within this apparent adversity. If one adopts this attitude at every juncture of his life, he will obtain immense peace and tranquillity in life. Having firm Īmān on Taqdīr results in many benefits. Some are as follows, I. No matter what hardship or adversity befalls one, it will be accepted without perturbation and the heart will remain firm in the event of such hardships. Strong belief in Taqdīr will indicate that one is content with the Wish of Allāh S and will therefore not oppose this decree. The hardship will only subside upon the Desire of Allāh S. Thus a man of Taqdīr accepts what comes his way with content.II. One who has acknowledged and accepted this concept of Taqdīr will not be overcome with frustration at the delay in the passing of the hardship. He will not become despondent nor lose hope with the misfortune he experiences for any given length of time, thereby eradicating any form of weakness. Rather, he will find peace of mind and heart throughout the hardship. III. The believer of Taqdīr will not

adopt unlawful ways and means of combating the difficulty, for he knows that the adversity has been brought about by Allāh S. He understands well that elimination of the hardship is not possible without the Will of Allāh S. He therefore realises the futility of his efforts in trying to combat the Will of Allāh S. He will therefore not unnecessarily attract the displeasure of Allāh S by the adoption of unlawful measures. Why draw/attract Allāh’s wrath when one’s purpose cannot be achieved even after having displeased Him?

IV. The believer in Taqdīr will not rely solely on material and mundane measures, but will also resort to du‘ā’. He believes that nothing can be gained without the Will of Allāh S. Hence, one will derive great hope, strength and solace by supplicating to Allāh S. An additional benefit one will gain by engaging in du‘ā’ is the strengthening of one’s relationship with Allāh S; a strong bond of love with Allāh S is the basis of peace and all comfort.

V. The believer in Taqdīr will not attribute success, accomplishment and excellence to his efforts. Rather, he will


attribute everything to the Will and Pleasure of Allāh S. He will thus be imbued with humility. Such a man will not act arrogant and haughty.Continued in the next issue....

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Words of WorthA collection of short sayings of

Shaykh-ul-Ḥadīth, Ḥaḍrat Mawlānā Muḥammad Saleem Dhorat

ḥafiẓahullāh

Allāh S has made certain things obligatory. He first gave humans the abillity to carry them out, and then ordered them to do them. If it wasn’t possible to do them, He would not have made them obligatory.

~

Mujāhadah dosen’t mean to sleep on the floor when there is a bed to sleep on, nor does it mean to use cold water when warm water is avaliable; mujāhadah is to compel the nafs to obey the Commands of Allāh S when it does not want to comply.

~

By commiting a sin once, the urge to commit that sin again will double.

~

My late father used to say: “If we benefit someone who is in the grave (by means of Isāl-al-thawāb) Allāh S will surely create someone who will benefit us when we are in our graves.”

~

When we see someone in adversity we should learn to put ourselves in their shoes.

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To work hard in acquiring knowledge is in your control, but to preserve that knowledge is not. Allāh S looks at how hard you try and rewards you accordingly.

~

Islām teaches us to fulfil rights, not to demand rights.

~


An identity brings comfort and security. It is a fundamental aspect of our lives. However, establishing an identity is very challenging in the post-modern world. We encounter many challenges from all directions; through social media, peer pressure or social expectations, resulting in many people facing an identity crisis. As believers we possess a duel identity. We first identify as a human being. This identity is commonly shared with every living person, whether rich or poor, knowledgeable or ignorant, believer or non-believer. Allāh S has created all humans in an identical manner and granted them intellect.“And Allāh S has extracted you from the wombs of your mothers not knowing a thing, and He made for you hearing and vision and intellect that perhaps you would be grateful.” [16:78]This is our first identity; a human being like everyone else for which we do not have to strive or make any effort. Allāh S will continue to cherish, nourish and sustain us together with every other creature for as long as we live regardless of our deeds.

“And there is no creature on earth but that upon Allāh S is its provision.” [11:6]However, this is a transient identity. One day this mortal existence will cease, and we will have to leave this world as Allāh S reminds us:“Every soul will taste death, and you will only be given your [full] compensation on the Day of Resurrection.” [3:185]Death is the end of this life and the beginning of the everlasting life, where we will reap what we sowed in the world. So then how can we achieve distinction from others? How do we become people worthy and commendable in the eyes of our Creator? People whose distinction will be carried over into the hereafter?It is simply by embracing our second identity; the identity of Imān (belief ); the greatest gift we have been blessed with. It is with this identity that Allāh S

addresses us time and again in the Glorious Qur’ān:“O you who have believed, if you fear Allāh, He will grant you a criterion and will remove from

Identity Crisisby Umm Ya’qub


you your misdeeds and forgive you. And Allāh is the possessor of great bounty.” [8:29]Allāh S promises a criterion and a distinguishing factor for the person who believes (Imān) and fears Allāh S (Taqwa). When a person strives to maintain and increase their Imān, Allāh S

makes this person a human of distinction and a criterion for others.By establishing a closeness with Allāh S such a person is gifted with light (nūr) that Allāh S puts in his heart. This light enables him to find and reach the destination safely in the darkest of times and places. He also becomes a criterion for others. Others see this light and follow in his shadow. He is guided and he becomes a means of guidance for mankind. He sees through this ‘nūr’ of Imān such things which people who are distant from Allāh S cannot see. It is narrated in a Ḥadīth Qudsī :“…When I love him, I will become his ears by which he hears, his sight by which he sees, his hand by which he grasps, and his foot by which he walks. If he asks Me anything, I would give it and if he seeks refuge in Me, I will protect him." [Bukhārī ]

This identity of Imān is everlasting but requires an effort. Otherwise, Shayṭān may snatch away that Imān which has not been protected. Sometimes we are prone to temptations and we slip, this slip alone is not that detrimental as one can recover through repentance. However, the real problem occurs when we lose our sense of direction and lose our true identity.In these testing times when we find ourselves surrounded in the ocean of fitan (tribulations), the only solution is to wear the wetsuit of taqwa and carry the oxygen tank of the nūr of Allāh S. Then, despite being surrounded by fitan and despite being in the depth of darkness, the fitan will not penetrate through. In the midst of darkness, Allāh S will create a special light whereby we will see the beauty of the creation of Allāh S; the beauty of the coral reef and the oysters. More importantly, we will save ourselves and others from drowning and bring them to the safety of the shore.A dim or dysfunctional light is ignored and discarded. A bright and functional light is valued and utilised. Let us adopt our true identity and show the world the true light of Imān.


‘Alimiyyah Course Enrolling now for 2020/2021

Memorise the Qur’ān or study the ‘Alimiyyah Course under qualified ‘Ulama (Scholars). The ‘Alimiyyah Course is an in-depth study of the sacred sources of Islām, i.e. the Qur’ān and Ḥadīth, and the rulings derived from them in the form of Islāmic Law, after gaining proficiency in Classical Arabic. Both courses are delivered with a focus on spiritual development.To register your interest email; [email protected] or contact; 0203 603 8464

At-Taqwa Academy winter after Salāh daily programmes Day Activities

Fajr Asr ‘Isha English/UrduMonday Ḥadīth 1 Sunnah Dars of Qur’ān English

Tuesday Ḥadīth Ettiquettes of social life

Mawāiz-E-Hasanah

Urdu

Wednesday Ḥadīth 1 Sunnah Spiritual discourses

English

Thursday Ḥadīth Ettiquettes of social life

Uswe-E-Rasul-E-Akram

Urdu

Friday Ḥadīth 1 Sunnah Fazāil-E-A’mal English

Saturday Ḥadīth Ettiquettes of social life

Fazāil-E-Sadaqāt Urdu

Sunday Ḥadīth 1 Sunnah Hayātus Sahābah English

All programmes in the urdu language are translated in english


~~Halāl Income; easy come, easy go ~~At-Taqwa Kids Page

Hāmid and Nāsir were both fruit vendors. They were also good friends and lived in the same area. Both were honest in their trade. However, something different happened this Ramadhān.

Since fruits were in high demand in Ramadhān, Hāmid saw the opportunity to make extra money. He began to charge more than the Ramadhān rates stipulated by the government. When Nāsir found out, he became worried about the change in his friend. After Jumu’ah Salāh, Nāsir approached Hāmid and began to give him advice.

“My dear brother, you know that Halāl earnings will bring contentment and blessings whereas Harām will only bring problems. This is the month of Ramadhān, a month of blessing. Don’t spoil it by charging higher than the the rates that we have been given to follow.”

Hāmid replied, “Come on Nāsir, you know a lot of people do it. What’s the harm? And you know I have a family to feed and look after.”

Nāsir tried his best to persuade his friend to change his way but Hāmid was resolute. Seeing that his advice was falling on deaf ears, Nāsir was left with only one option; to make du’ā for his friend throughout the blessed month.

Ramadhān went by and Hāmid was overjoyed with the profit he had made. He had made £7000 profit and he was happily contemplating on what he would spend it on. The first thought that came to his mind was to update his wardrobe with new clothes; this time with high end designer labels.

Hāmid left home to do his shopping, but his mind was occupied in plans on how else to spend his money. Without paying attention he crossed the road and was immediately hit by a car driving pass.

Hāmid ended up being hospitalised for over a month and he accrued a medical bill of £7000. During his stay in hospital, he realised that his friend Nāsir had given him the correct advice but he had been too proud to accept it.


At-Taqwa Academy’s OutstandingLillah Appeal Update

Morals:

1. Be a true friend. If you see your friend disobeying Allāh S, then true friendship demands that you show him the right way.

2. Only Allāh S has the ability to change a person’s heart. Therefore, don’t forget to make du’ā to Allāh S for the guidance of all.

3. Harām income comes to us very quickly and leaves us very quickly. There is no barakah in it. Therefore, avoid all Harām income.

4. The result of sin is always difficulty and hardship. Never let short term benefits blind you into committing sins.

Through your continued duā’s, support and contributions, alḥamdulillāh the Academy is now able to provide many Educational and Academic services (please see back cover).

We request your continued duā’s and Lillāh donations to help clear the Academy’s outstanding debt of £464,456.38,

Ways to donate

1. Bank Transfer: At-Taqwa Academy AL RAYAN BANK Account no: 01225802 Sort code: 30-00-83

2. Online: www.attaqwa.org (Regular or one-off donations can be made)

3. In person: To arrange in person please call 0203 603 8464

WE HOPE FOR YOUR CONTINUED DU’ĀS AND LILLAH DONATIONS TO HELP US REPAY THE OUTSTANDING LOANS.

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