AS-SALAAMU ALAIKUM, WA REHMATUL LAAHI WA BARAKAATUH,
Wait for adhaan
AUZO BIL LAAHI MIN ASH SHAYTAANIR RAJEEM,
BISMIL LAAHIR RAHMAANIR RAHIM
AL HAMDU LILLAAHI RABBIL ‘ALAMEEN. WAS SALAATU WAS SALAAMU ‘ALAA ASHRAFIL MURSALEEN. SAYIDINAA WA NABI YENAA WA MOULANAA MUHAMMADIN WA’ALA AALEHEE WA AS HAABEHEE WASALLIM.
All praise is due to Alláh, the Lord of all the Worlds; may the greetings and peace be upon the best messenger, Prophet Muhammad (SAW), and upon his family and upon all of his companions.
AL-HAMDU LILLA HIL LAZI HADAANA LIHAAZA WAMA KUNNA LANAHTADIYA LAW’LA ANN HADAANA ALLAH. (You must expand this Arabic portion of Khutbah, depending on the month/season, e.g. Hajj, Ramadaan, etc.)
Praise is due to Allah,
Praise is due to Allah who guided us to the righteous path, and indeed we wouldn’t have attained this state of guidance without Him Allah,
English Part of the Khutbah:
IKHWATI FIL ISLAM, ASH-HAAB AL ILM, WA RUWAAD AL ILM, Brothers in Islam, Learned Colleagues and Scholars,
AS-SALAAMU ALAIKUM, WA REHMATUL LAAHI WA BARAKAATUH,
This is the third and final part of the Khutbah which deals with the Anthropological aspects mentioned in the Holy Quran about the “Principles of Human Growth and Development”, which are derived from the Qur’an and Hadiths proving that the Human Life and its Development is a gradual process, as determined by ASWT.
We learned that today’s Sociology and Psychology is still backward and haven’t caught up with the Holy Quran wherein ASWT describes the whole concept of the Human Growth and Development, Ayaat by Ayaat.
We also learned in our last 2 Khutbahs that ASWT has told us that He created man in various progressive stages of growth and development. In other words, man’s life has been patterned in stages from conception to death. The stages through which man passes in his growth and development are not merely a matter of chance or accident. They were predesigned, predetermined, and graduated by ASWT Himself. We also covered those Ayaats in the Qur’an, wherein ASWT mentions these basic facts.
Now to continue this week, many of you have asked if we could enumerate the Scientific and Psychological proofs about the Wisdom of the age of 40 in Islam:
Before we do that let’s see what today’s Science and Psychology has to offer in the way of how people under 40 are still maturing. Inorder to do this we have to explore the works of leading psychoanalysts and psychologists as follows:
So their view is that within a life cycle, turning 30, 40, 50 and 60 are watershed years in the adult life cycle as they usher in new decades. Each decade presents its own challenges, offers its own rewards, and has its own distinctive atmosphere. And every decade can represent challenges and crises can be expected, as well as offer insight into what each life stage signifies.
Young adults currently at about the age of 22-24, are characteristic of an intense encounter with their idealism and the dreams they harbour. Each generation encounters the experience differently due to the constantly changing social landscape.
The World Health Organisation defines the end of adolescence as age 24. Therefore our early twenties are its final phase. Adolescence is a metamorphosis, which begins at puberty. Near the age of 21 we are preparing to leave the chrysalis identifying the urge to propel ourselves out of the familial orbit into another world.
Celebrating your 21st Birthday, in their eyes acknowledges that you are turning the ignition key and starting the motor to drive away from what is familiar. It is a time when we are launched into the world beyond our adolescent security systems. And by the age of 24 suggests we are primed to take a bigger leap into the unknown.
30-Something: Upwardly Mobile:
A major cyclical return heralds the decade of the thirties. The thirties are a decade of construction when our lives are like building sites: building our careers, our relationships, our interests and our hobbies, and our families. Often in the attempt to be worldly, we unwittingly construct a false self, abandoning some of the true essence of ourselves through compromising and conforming in order to be accepted. The first half of the thirties is a steady building period continuing to find a niche in the world. But by the age of 35-36, a series of cycles begin which promote a dramatic leap forward. New opportunities, new commitments, and new challenges may present themselves. Hard work begins to pay off and we find the path inclines steadily upward at this point. This is the first glimmer of the turning to mid-life. Only a glimmer, though, as there is enough momentum built up in the life to be propelled forward along the preferred path. Changes made at this juncture in the life cycle have far-reaching affects. Celebrating turning thirty is honouring a new commitment to life, renewing its contract. At 30 we celebrate the wide road ahead, firmly in control of the moving vehicle speeding down life’s highway.
Middlessence: Turning Forty
However, for the generation turning 40, their ideals of shared economic resources may feel adrift in a sea of corruption, disbelief and misplaced idealism.
At this juncture in the life cycle, mid-life offers the soul the facility to retrieve aspects of the unlived life, to deepen one’s inner experience through self-examination, and to forge a more authentic self. During mid-life, alternate choices and risks may be taken which help to reorient the course of one’s life. The life force is waxing and triumphant and entering into the demands of this period clear the path forward.
At 40, there is a potent mix of youthfulness and maturity, as well as enough self-awareness to make wiser choices in life. For this generation another cycle synchronises with the search for meaning . It supports the process of separating and relinquishing what is no longer working in one’s life. In the early 40s there is a collusion of powerful energies, which promote and encourage a more authentic journey forward and help to reorient ourselves towards meaningful goals while prioritising what is important to us.
AND Brothers that’s it. Modern day developmental psychologists and Sociologists haven’t got much to add. Conversely, now lets see how ASWT describes the whole Wisdom of the age of 40? So which Ayaats are these then?
To start of with, wasn’t it at the age of Wisdom in Islam, in Ghaarey Hira that Prophet Muhammad (SAW) received his first WAAHI or revelation “IQRA BISME RABBE KAL LADHI”, from Gibraeel (AS)? The revelation, which continued for the next subsequent twenty three years and which culminated in the Holy Qur’an, as we know it?
Surah 46: Al Qaaf, or Winding Sand-tracts, Ayaat 15:
Translation: “We have enjoined on man kindness to his parents: In pain did his mother bear him, and in pain did she give him birth. The carrying of the (child) to his weaning is (a period of) thirty months. At length, when he reaches the age of full strength and attains forty years, he says, ‘O my Lord! Grant me that I may be grateful for Thy favour which Thou has bestowed upon me, and upon both my parents, and that I may work righteousness such as Thou mayest approve; and be gracious to me in my issue. Truly have I turned to Thee and truly do I bow (to Thee) in Islam.’ “
In several other Ayaats this single and common pattern of early weakness that first characterizes every person’s life and then strength in later development is also clearly indicated. For example:
In this Noble Ayaat, we clearly see how ASWT considers the person who reaches the age of 40 as a “mature” person, or a person who reached the age of complete responsibility and maturity. So before we reach the age of 40, it is deemed that we are still developing.
Notice that ASWT, used the word “Islam” in the Noble Ayaat which suggests that in general we would be a lot more serious about ASWT’s true Deen Islam when we reach the age of 40, because we would be more appreciative of our parents and have a better understanding of what they’ve gone through from pain when they brought us here to life, and we would be more careful about striving to work righteousness that He, ASWT, “mayest approve”, and would be also more careful about striving to win his Graciousness.
Human Life (Growth and Development) Passes through Certain Critical and Sensitive Periods
If some Ayaats and prophetic traditions are studied closely, it will be discovered that Islam has great concern regarding some of the periods and phases of human development. These are essentially the formative period or phases. They lay the foundation upon which later development builds. In this respect the entire prenatal, infancy, childhood, and adolescent periods can all be considered sensitive.
The sensitive nature of the prenatal stage for example can be seen in the fact that Muslims have even been enjoined to pray, by Prophet Muhammad (SAW), just as they are about to cohabit with their wife.
Why? Because this is meant as a Duah to ASWT for protection from Shaitan and a sound offering. Soundness here actually means protection from all sorts of ailments that may retard the development and growth of any aspect of the child’s life. In the same way, the Qur’an enjoins Muslims to make Duah to ASWT for a good offspring and progeny before and during pregnancy. And when a child is eventually born, the Adhan should be made in his ears; as it was done and enjoined by the Prophet Muhammad (SAW).
In actual fact, the primary concern of all these is the sound moral development of the child. This concern is an indication of the sensitive and critical nature of this period as the root of the later periods. Over and above all these, the Prophet Muhammad (SAW) has told us that it was at this period that certain important things of a person’s life are decreed by Allah. He tells us that the angel sent to blow the Rooh into the foetus is commanded by Allah to write its provisions (rizq), deeds (amal), life span (ajal), and destiny-whether the person will be in goodness or wickedness (shaqiy). This decree then runs through a person’s life up to the Hereafter. This then makes this period even more sensitive and critical than all the rest since they all depend on it.
After birth, the Prophet Muhammad (SAW) enjoins Muslims to be very sensitive and careful with the upbringing of their children. Numerous Hadiths have been reported in this regard. However, another period that is considered very critical and sensitive is the adolescent period. As a period of transition from childhood to adulthood it constitutes a turning point in an individual’s life. It is prone to a lot of exuberance, anxieties excitements and temptations. The Prophet Muhammad (SAW) has in a number of his Hadiths made specific references to this stage, which allude to its sensitivity and importance. One example is the Hadith in which the Prophet Muhammad (SAW) specially mentions seven categories of people that shall be comforted under the shade of the Glorious Arsh (Throne) of Allah. One of them is a young (adolescent) man who grows up in devotion and commitment to the worship of Allah. This Hadith alludes to the critical nature of the adolescent period in the sense that, having been full of temptations and exuberance, a young person who resists these temptations deserves to be specially comforted among those who shall attain felicity on the Day of Qiyamah.
Besides the troubles that characterize the adolescent period, some other reasons that make it a critical and sensitive period in an individual’s development are its transitional nature and the fact that it marks the beginning of taklif (legal responsibility). From the time the individual attains puberty he shall be held responsible for all his deeds. If he commits any wrong action it shall be recorded against him.
Conclusion of the First Part of the Khutbah:
NAD’OO ALLAHA AN YAGHFIR LANA ZUNUBAKUM”
Meaning: We make Duas to ASWT, so that he will accept all our Ibadat & forgive our sins.
WA AAKHERO DAA’ WAANA ANIL HAMDO LIL LAAHEY RABBIL AALAMEEN
FORMAL ARABIC KHUTBA WILL BE RECITED AT THIS JUNCTURE.
Globally Standardized Conclusion:
ALLAHUMMAGH FIR LIL’ MUSLIMEENA WAL MUSLIMAAT
WAL MOAMINEENA WAL MOUMINAAT…
AL-AHYAA’EE MINHUM WAL AMWAAT…
INNAKAA SAMEE’UN MUJIBUD DA’WAAT
Ya Allah, forgive all our Muslim men and women,
Forgive the believing men and women,
Those who are alive and those who died,
You are indeed the One who listens and accepts all supplications.
RABBANA LAA TUZIGH QULOOBANAA, BA’DA ITH HADAY TANAA WAHAB LANAA MILLA DUNKA RAHMA. INNAKAA ANTAL WAH-HAAB.
O Allah, do not let our hearts deviate from the Truth now that we have been guided , but grant us Mercy from Your very Presence, for You are the Grantor of bounties without measure.
RABBI JA’ALNI MUQEEMUS SALAATI, WAMIN DUR-RIY-YATI, RABBANAA WATA QABBAL DU’AAH.
Ya Rabb, help us to perfect our salaat, and of our descendants, Our Lord, accept the duas of all these brothers.
RABBIGH FIRLEE WALI WAALI DAYYA, WALIL MU’MINEENA YAWMA YAQOOMUL HISAAB.
My Lord, forgive us, and our parents, and all Believers until the Yawm al Qiyamah.
Ya Allah, accept our Ibadat and forgive us.
Ya Rabb, have mercy on us. Help us obey you and praise you.
Ya Allah, we make dua so please lead us to prosperity and growth, to triumph and solidarity, to unity and wealth beyond our imagination.
Ya Allah, we beg for your MAGFIRATAK, and ask you for success, health and wealth for all the brothers who are present here and now in this blessed room.
Ya Rabb, increase our love that binds us together now, and in the future to come.
With regards to their dear beloved ones who have passed away, Ya Rabb, may you grant them a place in Jannatul Firdaus. May you forgive all their KHATAYAA, KABEERA WA SAGHEERAH. May you fill their Qabr with your holy noor and light. Ya Rabb, may you also save us from ADHAAB AL QABR. Ya Allah, grant their rooh, eternal peace, AR RAAHA AL ABDIYYAA on the YAWM AL HISAAB.
Ya Allah, accept all our duas, fulfil all our righteous wishes, fulfil our dreams,.
Ya Allah, may your rehma and safety encompass all our families, wherever they may be.
Ya Allah, grant these brothers who are present, here and now, SABR that is YUHIB HUM AS SABR.
Ya Allah, make the Prophet Muhammad (SAW) intercede or YASHFAAH on our behalf on YAWM A QIYAAMAH.
Globally Standardized Conclusion:
IBAA DAL LAAH:
IN NAL LAAHA YA’A MURU BIL ADLI WAL IHSAN
WA EE TA’EE ZIL QURBAA WA YANHAA ANIL FAHSHAA’EE WAL MUNKAREE WAL BAGH’YI
YA EE ZUKUM LA AL LAKUM TAZAK KAROON.
FAZ KU ROONI AZ KUR KUM WAS KU RU LI WA LA TAK FURUN.
Then you conclude by saying to the mu’azzin:
WA AA QIMUS SALAAH