[Arabic du'á]

Islam is a practical religion. Islam does not float in the atmosphere of imaginary ideals. It remains with the human being on the ground of realities and day-to-day concerns. Islam does not regard people as angels but accepts them as human beings with their human shortcomings, faults and weaknesses. Human beings have their needs, their whims and desires. They are prone to forgetfulness and temptation.

Islam does not require of Muslims that they should spend all their leisure time in the mosque, that they should listen to nothing except the recitation of the Quran, that their speech should consist entirely of pious utterances or, that their silence should only be devoted to meditation.

Islam recognises that Allah has created human beings with many needs and desires, so that, as they need to eat and drink, they also need to relax, and to have recreation, amusement and enjoy them selves.

A Time for This and a Time for That

Some of the Companions of the Prophet attained great spiritual heights.

They believed that in order to remain at such a spiritual level they should always be serious, engaged in constant worship.

They tried to turn their backs on all the enjoyments of life and the good things of the world, neither playing nor relaxing but keeping their eyes and their minds fixed on the Hereafter and its concerns, away from common life and its amusements.

One of these companions was Hanzalah al-Usaidi. He said: Abu Bakr met me one day and asked, ‘How are you, Hanzalah?’ I replied, ‘Hanzalah has become a hypocrite.’ He said, ‘Subhanallah! What are you saying?’

I replied, ‘When we are with Allah’s Messenger he mentions the Fire and the Paradise until it is as if we can see them. But when we leave the Prophet’s company and go back to our wives and children or busy ourselves with our properties, we forget much.’ Abu Bakr said, ‘By Allah, I have experienced the same thing.’ He and I then went to visit the Messenger of Allah, and I said,

‘O Messenger of Allah, Hanzalah has become a hypocrite.’ He asked, ‘And how is that?’ I replied, ‘O Messenger of Allah, when we are with you, you talk about the Fire and the Paradise until it is as if we can see them. Then we go out and play with our wives and children and deal with our properties, and we forget much.

The Messenger of Allah then said: ‘By Him in Whose hand is my soul, if you were to continue at the same level at which you were when with me and in remembering Allah, the angels would shake hands with you when you are resting and when you walk about. But, O Hanzalah, there is a time (for this) and a time (for that).’ He repeated this phrase three times (Reported by Muslim).

In this hadith, the Prophet acknowledges that the Muslim should have a time for His Lord and a time for himself. The Muslim’s life should be balanced between his duties to His Lord and his duties to himself, his family and community and others. A balanced life does not mean constant seclusion in the mosque, nor denying the human need for recreation, amusement and joy.

Some Muslims seem to believe that it is sign of good faith to be grumpy and gloomy. It is not easy for them to smile and be happy. They seem to have no sense of humour at all. They may believe that a good Muslim should always be serious and stern. Such Muslims are either unaware of or maybe ignoring the saying of the Prophet: “A Time for This and a Time for That”.

There is a time for devotion and a time for relaxation. There is a time for worship and a time for fulfilling our needs and desires. There is a time for hard work and a time for rest. There is a time for contemplation and dedication and a time foe amusement.

The Humanness of the Messenger of Allah

This is the way of Rassuul Allah. His life-pattern is a perfect example for every human being. The Holy Quran says:

{You have indeed in the Messenger of Allah A beautiful pattern of conduct… } 33/21.

When he was in private he would worship his lord with such intense devotion, standing for long hours in salat, that his feet would become swollen; in matters pertaining to truth or justice he did not care about anyone’s opinion, seeking only the pleasure of Allah.

But in his living habits and dealings with people he was a human being, enjoying good things, participating in small talk, smiling and joking, yet never departing from the truth.

The Prophet liked happiness and disliked grief, he sought refuge with Allah from difficulties and troubles which result in sorrow, supplicating, “O Allah, I seek refuge in You from distress and grief” (Reported by abu-Daoud).

This is the tradition, the way and the Sunnah of the Prophet that we should keep in mind and follow.

It is reported that once an old woman came to him, saying:

“O Messenger of Allah, pray to Allah that He admits me to Paradise.” The Prophet said, “O mother of such a person, no old woman will enter paradise.” The woman was so distressed. She thought that she would not enter Paradise. The Prophet then explained to her that no old woman would enter the Paradise as an old woman, for Allah would restore her youth and admit her to Paradise as young virgin. He then recited to her the verse:

We created them of special creation, and made them virgins-pure, Beloved (by nature) Equal in age. (56: 35-37)

It is made clear in this verse that the companions for the heavenly society will be of special creation – of virginal purity, grace and beautify, inspiring and inspired by love. The question of time and age is eliminated. Thus every person among the righteous will have the Bliss of Heaven and the peace of Allah.

Relaxing the Mind

Following the Prophet’s example, his noble Companions also enjoyed humour and laughter, play and sport, which relaxed their bodies and minds and prepared them to travel on the long, hard way of striving in the cause of truth and justice. ‘Ali bin Abu Talib said:

“Minds get tired, as do bodies, so treat them with humour,” and said also “Refresh your minds from time to time, for a tired mind becomes blind.” And Abu al-Darda said: “I entertain my heart with something trivial in order to make it stronger in the service of the truth.”

Accordingly, there is no harm in the Muslim’s entertaining himself in order to relax his mind or refreshing himself with some permissible sport or play with his friends. However, the pursuit of pleasure should not become the goal of his life so that he devotes himself to it, forgetting his religious obligations. Nor should he joke about serious matters or indulge in a type of humour, which is offensive and harmful to others.

It has been appropriately said, “Season your conversation with humour in the same proportion as you season your food with salt.”

The Muslim is forbidden to joke and laugh about other people’s values and honour. Allah says:

O you who believe, let not some people laugh at others people; it may be that they are better than them … (49:11)

We may laugh with people, to share in the happiness of life. We must not laugh at people in contempt or ridicule. In many things and ways they may be better than us.

Second Khutbah

Permissible Sports

When we study the Sira of the Prophet, the history of his life, we see that there were many kinds of games and sports which the Prophet recommended to the Muslims as a source of enjoyment and recreation. Such games and sports prepare them for worship and other obligations. They require skill and determination, and also involve physical exercise and body- building activity, stamina and perseverance.

For example, The Companions of the Prophet used to race on foot and the Prophet encouraged them in this. It is reported that ‘Ali was a fast runner. The Prophet himself raced with his wife ‘Aishah in order to please her, to enjoy himself, and to set an example for his Companions. ‘Aishah said:

“I raced with the Prophet and beat him in the race. Later, when I had put on some weight, we raced again and he won. Then he said, ‘This cancels that,” referring to the previous occasion (reported by Ahmad and Abu Daoud).

The Prophet once wrestled with a man called Rukanah who was well-known for his strength, throwing him down more than once” (Reported by Abu Daoud).

From these reports concerning the Prophet SAW, jurists have deduced the permissibility of foot racing, whether it is between men against each other or between men and women who are their (muharrmmat) or wives. They have also concluded that foot racing, wrestling, and sports of this type do not compromise the dignity of scholarship, piety, or age.

The prophet was more than fifty years when he raced with ‘Aishah.

The benefits derived from sport can not be denied. Not only do they have physical and social benefits but also essential psychological consequences.

Men and women alike are in need of sport and exercise. Physical fitness is certainly encouraged, just as a balanced diet is endorsed, and harmful substances are prohibited. Exercise is also helpful to reduce stress and lead to more balanced emotional state.

However, we must keep in mind that participating in any sport is permissible in Islam under certain conditions:

1. Involvement in any sport should not make the person negligent of his religious obligations; For a Muslim, any activity that he is engaged in should not divert or prevent him from performing and fulfilling his religious obligations. This is a broad principle and standard by which we can establish whether modern sporting interest within the Muslim community is within acceptable levels or not.
2. The clothing should be decent and must conform to Sharia regulations;
3. No form of gambling whatsoever should be involved in such an activity;
4. The participating person should not become the cause of others neglecting their religious duties;
5. There should be no intermingling of sexes.
6. The intention is only to build the physique in preparation for strength and fitness.

[Closing Du’a]

Ameen! Aqeemus Salaah!

* Edited From the Lawful and the Prohibited in Islám, by Sheikh Qaradawi

[Arabic du'á]

“O mankind, Fear your Lord Who created you from a single soul and out of it created its mate; and out of the two has spread a multitude of men and women. Fear Allah in Whose name you demand your mutual rights, and head the ties of kinship, Surely Allah is ever watchful over you.” (4/1)

This verse is from Surat An-Nisa which means Women in Arabic. In part, it deals with women, orphans, marriage and family rights. Its very title should be enough to show the noble position Islam has reserved for women.

This verse expresses simply and forcefully the Islamic standpoint on the status of women and the mutual rights and duties of the two sexes. First of all, Allah makes it clear that both men and women have been created in the same manner and their destinies are inter-related, as if they are the two parts of a single body.

Both male and female have been created of a single soul, and then, that single soul was molded into two shapes, but there is no conflict or hostility between them.

In life’s journey, man has been provided with a partner from his own species, whose role is complementary and who is like a part of his body. The entire human race originates from this pair. Allah blessed their union, love and companionship with great abundance so that those who were two multiplied into so many millions, so that no one can tell how many have been borne into the world.

The verse says,

“Fear Allah through Whom you demand your mutual rights and in whose name you lay your claim on one another “.

All our mutual rights are referred to Allah. We are His creatures. His will is the standard and measure of Good. Our duties are measured by our conformity with His will.

Our mutual rights and duties arise out of His Law, the sense of Right that is planted in us by Him.

In the human race no one is sufficient unto himself. We are all dependent on one another. Every one is at once the receiver and the giver; not that the receivers are on one side and the givers are at the opposite.

Every one is linked in the mesh of rights and duties; in the network of civilized life each stands in need of others.

Without a woman, no man can accomplish his natural role and his journey in a pleasant and comfortable manner. Likewise, no virtuous woman can lead a happy and content life without a life partner.

Allah, the Creator has made them dependent on each other so that without one another the life of each must remain incomplete

Again, it is proclaimed that it is Allah in whose name we should demand our rights of one another. The Islamic society is founded upon belief in God, in His power, Majesty and Oneness. The partnership between a Muslim man and a Muslim woman becomes legitimate in the name of Allah.

It is the name of Allah that makes strangers relatives and distant ones near ones.

The bond between man and wife is a bond of faith and love, and in its depth, intimacy and naturalness, it is absolutely unique.

All this is the miracle of the name of Allah. A new world is born by invoking His name. A Muslim man and a Muslim woman cannot mix freely with one another; some times they cannot even travel together, until the name of Allah comes to dwell between them and the sacred tie is made.

In its magnificent and unique style, the Quran has represented the basic reality of human society, the interdependence of its members, their co-relation and mutuality, in the few simple words:

” through Whom you demand your mutual rights “

It, then, proceeds to urge us to be careful of our duty to Allah in Whose name we make the unlawful lawful, and bring about revolution in our lives. The Quran has used another matchless expression, also, to describe the profound relationship between husband and wife. It says:

” They are raiment (clothing or garments) for you and you are raiment for them”. (2/187)

It is the Quran alone that could use the word ” raiment” in this context. Men and women are each other’s garments.

The commentators comment that “they are for mutual support, mutual comfort, and mutual protection.” Support goes much further than material or physical support and protection. It is the love for each other expressed in words of encouragement, caring, understanding, feeling responsible for and having a deep respect for each other’s person, ideas and beliefs.

Support is a mutual expression of love, and has no pre-conditions other than that it should subscribe to the Islamic Shariah.

Sad to say, sometimes we support or withhold our support as a means of rewarding or punishing our family.

Can you imagine a man suddenly falling out of love with his wife because the food she made for him was bit salty or too hot for him, or because she did not iron his shirt properly. Can you imagine a man wanting to divorce his wife because his shirt was not ironed properly. Support must have the effect of helping our partner gain fulfillment in the special gifts or interests, which Allah has given her or him

Clothing is also essential for warmth, for concealment and hiding nakedness and as an adornment of life . The verse conveys every thing that can be said concerning the relationship of love, faith and trust between man and wife. In Islam, matrimony or marriage is not regarded as a necessity but given the status of an act of worship, which brings a man closer to God.

The concept of marriage is not based on biological or social necessity without which the enjoyment of life is not complete, but it is religious. The Prophet, gave the greatest example of it in his own life. He said:

“The best among you is he who is good to his family, and, among you, I am the best for my family. “

If you study the life of the Prophet, you will be struck by the examples of his respect for women. His regard for women and his sentiments are not to be found in the lives of greatest champions of women rights, nor in the lives of the most notable holy men and reformers. He was kind to his wives. He did his best to please them and make them happy. He shared with them their legitimate recreational activities.

He was also kind and affectionate with children that he would even cut short his prayer, so dear to his heart, if he heard a child crying. Nothing could have been more precious to him than Salah, yet, he would say: ” some times I would like to prolong my Salah, but I hear a child crying and shorten the service, thinking that its mother would be restless.”

These are the examples we have before us. Allah urges us to protect the dignity of His name we have brought in, not merely using it to our advantage. This commandment is for both men and women.

Part 2

We are living in a western society. We have not only to introduce the tenets of Islam to our non-Muslim neighbours, but also to present before them living models of the Islamic family-system. Undoubtedly, Western civilization is rapidly on the decline. One of the foremost causes of this is the disintegration of the family.

Love and trust, which are cornerstones of married life, are yielding to selfishness and sensuality. Some of the statistics and studies undertaken by western academic, social and religious institutions say much about the miserable situation of the western family in general, and the British family in particular.

There ought to be love and sympathy on both sides, husband and wife, for in that alone lies true happiness. Even poverty and starvation can be tolerated where there is love and the willingness to enter into and share the feelings of one another. There are, even now, many families in the East which do not have enough to eat and yet live happily because there is mutual love and loyal companionship. Here, in the West there is every thing – wealth, scientific innovation, and materialistic advancement – but many hearts are devoid of peace and contentment.

Modern man is equipped with power, but lacking in vision.

The conqueror of solar radiation cannot brighten his own destiny.

The traveler to the moon – can not explore the world of his own ideas and make his home a place of happiness and tranquillity.

Those of you who have been here for some time must be aware of this distressing aspect of life in this society, so I need not say more.

The verse that I have quoted explains the fundamental truth that human society is based upon interdependence and respect for each other’s rights and needs. Islam seeks to strengthen our awareness of this basic truth. We should feel grateful to the person through whom the needs are fulfilled.

May Allah guide us to the straight path and enable us to follow the examples set by the Prophet, sws. May Alláh help us to present the real pattern of Islamic life and social conduct. Our living example must appeal to the non Muslims who have gone weary of western family life. We must encourage them to think over and examine closely the social commandment of Islam. In this way we may be able to render a valuable service to this country and to Islam.

“Our Lord Grant unto us wives and offspring who will be the comfort of our eyes, and give us the grace to lead the righteous.”

[du'á in Arabic]

Ameen! Aqeemus Salaah!

[Arabic du'á]

Jerusalem

What is going on nowadays in Camp David is not only a Palestinian issue. The future of Jerusalem and Bait Al Muqdes is an Islamic cause, which concerns all Muslims who care for the Muslim Ummah and its dignity. Today’s Kutbah’s is intended as a reminder for those who know the truth about Palestine, its history and its significance in Islam. It is also intended to provide the young generation that may not know, with the truth about Palestine, Jerusalem and its significance to all Muslims. The truth about Palestine and Jerusalem has been ignored for many years. And now, it is being distorted and mutilated by the western media. They are concerned with intensity of the negotiations, with the mode of President Clinton and his legacy.

Palestine has been the center of the struggle between the Muslim World and Western Christendom, for many centuries. In the past century, it has also become the center of the struggle between the Muslim World and the Zionist movement.

The significance of Palestine in the Islamic faith and throughout Islamic History is second only to the significance of Mecca and Madina. The loss of Palestine in 1948 is second only to the downfall of the Islamic Caliphate as the greatest loss to the Muslim Ummah in this century, and the two events are strongly linked. What is the land of Palestine? What is its significance in Islam? What is the real nature of the conflict over Palestine? And what is the solution to its current occupation?

The Land of Palestine

Until the end of First World War, Palestine was part of the Islamic Ottoman Empire. After First World War, the British colonizers separated Palestine from the general area that included what is known today as Syria, Jordan, and Lebanon. For the first time in its history, Palestine became a country with defined borders and a defined area.

Palestine in Islamic Faith

The significance of Palestine in the Islamic faith is evident by the frequent references to it in both the Quran and the Ahadith of the Prophet.

The greatest significance of Palestine for the Muslims is that it contains Baitul-Maqdis, the holiest place in Islam outside of the Hijaz. Both Al-Masjid Al-Aqsa and the Dome of the Rock are built in the area of the Baitul-Maqdis. Baitul-Maqdis was the center of Isra’ and Mi’raj of Prophet Muhammad. In the Quran Allah says:

“Glory be to the One who took his servant on a journey by night from Al-Masjid Al-Haram (in Mecca) to Al-Masjid Al-Aqsa (in Jerusalem) whose precincts we have blessed…..” 17/1)

Al Aqsa was the second Mosque established on earth after Al- Masjid Al-Haram in Mecca. In the hadith Abu Dhar said:

“Once I asked the Prophet what was the first mosque established on the earth; he said Al- Masjid Al-Haram. Then I asked him: then, which mosque? He replied “Al-Masjid Al-Aqsa”.

Al Aqsa was the first Qibla. The Muslims faced towards Baitul-Maqdis when praying during the entire Meccan period and for the first 16 months of the Medinian period, after which Allah ordered the Qibla to be changed towards the Kaaba in Mecca.

Praying in Al-Masjid Al-Aqsa is equivalent to 500 times the prayers in any other mosque except for Al-Masjid Al-Haram in Mecca and Al-Masjid An-Nabawi in Madina. In the Hadith the Prophet said:

“Prayers in Al-Masjid Al-Haram are equivalent to 100,000 prayers, and prayers in my Masjid (in Madina) are equivalent to 1000 prayers, and prayers in Baitul-Maqdis are equivalent to 500 prayers.” Tabarani

In addition, there are several verses in the Holy Quran and several Ahadith of the Prophet that describe both the significance of Baitul-Maqdis in Islam and the fact that Allah has blessed the land around it. The various Quranic revelations and Prophetic statements concerning the blessed land of Palestine made the land so dear to the companions of the Prophet to such an extent that when Omar ibn Al-Khattab entered the area for the first time he announced that all the lands of Palestine would be part of the Islamic Waqf for the Muslim generations to come. Palestine (as a blessed and holy land) is therefore extremely important to all Muslims.

Palestine in Islamic History

The history of Palestine represents the history of Islam from Adam to Prophet Muhammad. Palestine is the land of the prophets who were sent with the message of Islam.

Al-Masjid Al-Aqsa is a holy site where many of the prophets were born or died, including Prophets Ibrahim, Lut, Dawood, Suleiman, Musa and Isa. Baitul-Maqdis was the site of Isra’ and Mi’raj of Prophet Muhammad.

Palestine was brought under Muslim control at the time of Omar ibn al-Khattab, the second Khalifa of the Muslims. Palestine was then made part of the Islamic State.

The new Islamic rule was welcomed not only by the Muslims but also by the Jews and Christians of Palestine who had formerly been living under the tyranny of Byzantium. The Byzantine Empire were persecuting the Christians of the area because they belonged to a different Christian sect. The Muslims however, guaranteed all Christians freedom of religion regardless of their sect.

This was confirmed by the famous document, which is known as the “Covenant of Omar” as the Caliph Omar signed it.

In the year 1099 AD, Palestine was invaded by the European Crusaders and subsequently occupied for nearly a century. During the occupation, massacres and great injustices were committed against the Muslim, Jewish and native Christian residents of the area. The only law applied in the Holy Land was the law of force and persecution.

For 91 years the crusaders tried to root themselves in Palestine and Jerusalem. For 91 years the Muslims were denied worship in the Holy Land. On Friday 2 October, 1187 AD Baitul Magdes was liberated by the Muslims under the leadership of Salah al-Din Al-Ayyubi who brought back to Palestine its Islamic heart and face. As he said:

“I turned to the native land a part that had been missing from it”

And on Friday the 9th of October 1187 the Muslim were able to pray their first Friday in Al Aqsa after an absence of 91 years.

In 1917 the British government issued the infamous Balfour Declaration which declared Palestine to be a homeland for Jews. At that time Jews made up approximately 8% of the population of Palestine and owned approximately 2.5% of the land. In 1948 The Zionists claimed the establishment of a state for themselves over the land of Palestine and called it Israel. Hundreds of thousands of Muslims were forced out of Palestine under the military pressure of Zionist terrorists, which were financed and armed by the British army.

In 1967 Israel attacked Egypt, Jordan and Syria and occupied more land including for the first time Al-Masjid Al-Aqsa. Since that time Al-Masjid Al-Aqsa has been the target of several attempts by the Israelis to destroy or burn it, including several attempts to bring about its collapse through underground excavations. The Zionists know that Al-Masjid Al-Aqsa is a symbol of the Islamic nature of the land and they want to remove any trace of Islamic civilization from Palestine.

The Real Nature of the Conflict

When looking at the significance of Palestine within the Islamic faith and the central role it has played throughout Islamic history, one can see that the real nature of the conflict is conflict between right and wrong, between good and evil between justice and oppression.

The existence of a Jewish state in the heart of the Muslim World and the occupation of Al Masjid Al-Aqsa is symbolic of the weakness of the Muslim Ummah and Muslims’ own straying from the path of Islam, disobeying Allah and embracing imported ideologies.

Al Masjid Al-Aqsa, Baitul-Maqdis, and the Blessed Lands of Palestine do not belong to the Palestinians or Arabs but to all Muslims, and only when the Muslim’s return to their faith and see the conflict in its real terms can they liberate Palestine as was done in the 12th Century by Salah al-Din Al-Ayyubi, who was not an Arab but a believer who, knew his Islamic responsibility towards the liberation of an occupied Muslim land.

Islam is the Solution

Islam is a religion of peace secured by divine justice. Islam offers respect to all divinely revealed religions, as it is the only religion, which recognizes all the Prophets from Adam to Muhammad. It is the only religion, which recognizes and believes that all the prophets brought the same essential message and thus all people deserve the freedom to worship as they please without persecution or harassment. When Jews were persecuted in Europe, they found refuge in Muslim lands. Even to this day, Jewish Quarters can be found in most Muslim cities like Cairo, Istanbul, Tunis and Tangier.

For this reason, Islam has historically proven itself to be the only tolerant religion with regard to the peace and sanctity of the Holy Land. Only Islam can bring back peace to the Holy Land, with security for all those who believe in God and seek to worship Him without restrictions and harrassment.

All Muslims, regardless of their ethnic background, nationality or language, are asked to remember their responsibilities and their obligations towards Palestine, towards Baitul Maqudes and the Al Aqsa Mosque. It is your responsibility to know the truth, the whole truth, and the only truth about Palestine, about Jerusalem, about Al Aqsa. It is your duty to defend the truth, to speak the truth and keep it alive in your hearts and your minds. You must teach it to your families, to your children, and to tell them to do the same with their children. This must continue generation after generation, until the Muslim Ummah produces another Salah Eddin who will be able to return Palestine, Jerusalem and Baitul Muqdes to the native land and return to Palestine its Islamic heart and Islamic face.

The long years of occupation have brought neither peace nor stability to the Holy Land and history has proven that there can never be peace without justice, without Jerusalem, without Bait Ul Muqdes.

“Allah will certainly aid and give victory to those who aid His cause. For Allah is Full of strength. Exalted in Might. Able to enforce His will.” Súra 22/v40

“And it was due from us to give victory and aid those who believe.” Sura 30/v47

[du'á in Arabic]

Ameen! Aqeemus Salaah!

[Arabic du'á]

What is true worship? Is it formal prayer in the Mosque or in the home? Is is reciting a du’a or supplication? Is it fasting, paying Zakaat and doing the rituals of Hajj and Umrah? True worship is all these things, and more…

Islam has widened the scope of worship to include rituals and every virtuous action which is sincerely performed in compliance with the commandments of Alláh, in order to seek his pleasure. However, this concept is sometimes used as a pretext to support the erroneous view that the obligatory rituals of worship can be dispensed with , or that they are not very important. For example , one may say that the code of dress for Muslim women , as specified in the Quran and the Sunnah, is not obligatory or important as long a woman dresses decently.

The truth is quite contrary to this. The specific obligatory rituals are the chief means for strengthening our attachments with Allah.

It is absolutely wrong to imagine that true faith does not consist of specific rituals , and that the basis of true faith is merely purity of heart, goodness of intention and soundness of conduct.

This represents misrepresentation of Islamic teachings. The intention to do good alone does not mark off the true men of faith from the rest.

Religion, after all, has an external aspect in the same way as it has an internal aspect.

This attitude of deliberate disregard of ritual obligations is destructive of the very foundations of religion. For, if that viewpoint to be adopted , every one , even those who are in fact opposed to religion could claim to be the best of all worshipers.

The real purpose of Islam in declaring that Ibadah embraces the total life of man is to make faith play a practical and effective role in reforming human life, in developing in man an attitude of dignified patience and strength in the face of hardships and difficulties and in creating in him the urge to strive for victory of good over evil.

Islam is opposed to those defeatist and isolationist philosophies which are based on world-renunciation , on resignation from the resources of life , on withdrawal from the life of action and struggle , on sheer stagnation and decadence.

These things have nothing to do with Islam. Rather , they are the symbols of defeatism and escape from the challenges that we find throughout life.

For life requires strength, material resources and active habits. The role of Islam in the struggle of life is a positive one.

SUBMISSION AND LOVE

It is obvious now that when we talk about worship we talk about total, willing obedience and submission to Allah. Because this obedience and submission is a voluntary act, a free choice we have made with a sound mind, it must have been motivated by love for Allah. We could not have begun to worship Alláh without first loving him above anything and anyone else. Thus, there is no worship without obedience and submission, and there is no worship without love.

True worship is made of two elements.

First; compliance with the total commandments of Allah, the positive and the negative. Second; that such complianceand obedience must emanate and come from a loving heart for Allah.

Such love for Allah should be based on the awareness and recognition of His grace, bounty, kindness, mercy, beauty and perfection. He who knows Allah loves Him. This why the prophet was the most loving person for Allah because he was the most knowledgeable of Him.

[Please quote chapter and verse]

Love and submission to Allah are the essence of worship in Islam which is established by a commitment of faith, a contract which we undertook when we accepted Islam as religion and way of life, when we recited the Kalima and bore witness that there is no God but Allah and that Muhamad is His Messenger.

Once we are committed and faithful to this contract, then we must submit our life to Allah, to follow His message and be guided by his Book and Messenger. This is the foundation of our worship.

Requirements and Conditions

In order to be able to perform it as it is prescribed, we must know the requirements and conditions of true worship.
bullet SINCERITY. One of these required conditions that a Muslim should be aware of while performing any worship is sincerity. Almighty Allah said:
bullet “So whoever hopes for the meeting with His Lord let him work deeds of righteousness and associate none as a partner in the worship of His Lord” [18:110]

The Messenger, said: “Indeed God does not look at your faces nor your wealth but He looks at your hearts and your actions.” Also there is the Hadeeth Qudsee where the Messenger, said that God said:

” I am in no need of having partners. Thus, whoever does an action for someone else’s sake as well as Mine, will have that action rejected by Me.”

* Correctness and conformity. Another vital condition of worship is that it is correct so that it may be acceptable to God. Our Worship of God should be as He and His Messenger, have commanded us. Almighty Allah says:

“O you who believe! Obey Allah and obey the Messenger and do not let your actions be done in vain ( Useless).”Ch47:v33.

The Messenger, has said: “Whoever does an action which we have not commanded will have it rejected” And he, also said: “Whoever does an action in a way different from ours will have it rejected”.

Fudayl ibn Ayyaad, (i.e. a member of the second generation of Muslims), said regarding the verse: “that He may test you, which of you is best in deeds.” [11:7], “The most sincere and the most correct”, if it is correct but not sincere it will not be accepted and, if it is sincere but not correct it will not be accepted until it is both sincere and correct. Sincere means that nothing but the Face of God is sought and correct means that it is in conformity with the Sunnah.”

* Ihsan Another characteristic of our worship is being aware of the presence of Allah, that His knowledge is with us and He sees and hears us. This point is called Ihsaan – perfection or doing one’s utmost . Almighty God says:

“The One Who sees you when you stand up for the prayer and when you move amongst those who prostrate themselves” [ 26:218]

We all know the hadith of Gabriel when he said to the Messenger:

“Ihsaan is that you worship Allah as if you see Him and while you see Him not yet truly He sees you”.

Allah has also commanded us:

“So call upon Him (out of) Fear and Hope” [6:56]

The Prophet, used to supplicate:

“I ask God for Paradise and I seek refuge in Him from the Fire”.

The verse and the Hadeeth clearly tells us that our worship should be in between hoping for God’s Mercy and reward and fearing His punishment.

So these are the essential points which we must keep in mind concerning our worship, namely:

1. We must acknowledge that Worship of Allah is the purpose of our existence;
2. We must have absolute Sincerity in fulfilling that purpose;
3. We must observe Correctness of our worship by conducting it in the manner of the Sunnah of the Messenger.
4. Worshipping God by combining Love, Fear and Hope; and
5. Maintaning Ihsaan – a keen awareness, excellent consciousness of God.

Here Alláh swt gives the example of one who learns and builds all of his actions on the essential points concerning the worship of his Lord, and one who does not.

“Which then is best? He who lays the foundation of his house upon Taqwa (i.e. God-consciousness) and His Good Pleasure, or he who lays the foundation of his house upon an undetermined sand cliff ready to crumble down, so that it crumbles down with him into the Fire of Hell?” [9:109].

So Brothers and Sisters, let’s be mindful of the purpose of our existence , aware that our worship and good deeds could be frustrated if they are insincere or incorrect, striving to combine love and fear and hoping to attain the degree of Ihsan.

At the day of Judgement, some people will find that their deeds and actions have been rejected By Allah and turned into floating dust. In this regard Allah says:

“And We shall turn to whatever actions they did and turn them into scattered dust” [25:23]

but rather let us become cautious and send something foreword for the Day of Judgement, the Day when we will be in great need for good actions — that is our sincere and correct worship. Let us try to achieve the degree of Ihsan by worshipping Allah as if we see Him, and being constantly aware that even if we don’t see Him, He sees us.

[du'á in Arabic]

Ameen! Aqeemus Salaah!

[Arabic du'á]

“By [the token of] Time (through the ages), Verily, man is in loss, Except those who have faith and do righteous deeds and exhort one another to Truth and exhort one another to patience and constancy. “

In this Surah, Allah is making an oath by Al ‘Asr, by Time. Some scholars, like Malik, say that ‘Asr here means the time of the ‘Asr prayer. Others say that it means Time through the ages.

Time is one of the creations of Allah. All other creations are affected by time including us. Every day we grow older, every day we come closer to our destiny, to the Day of Reckoning. On that day, everyone will find out through his final account and last Balance Sheet whether he or she is in profit or in loss.

The subject of the oath is that mankind, or Al Insan is in loss; except those who believe and do righteous deeds. Allah excludes those who believe with all their hearts and do good deeds and also exhort (or urge) one another to Truth and Patience or constancy.

Warning and Glad tidings

This Surah is a warning to those who do not listen, the misguided and those who are blinded by their whims and desires not to waste or misuse life. It is a call from Allah to those who lack faith, to those who do not do good deeds and those who do not exhort (or urge) one another to Truth and Patience to wake up, to avoid becoming losers before it is too late.

It is also a glad tiding for the believers who do good deeds, who exhort righteousness and patience. They will be winners and will be rewarded for their faith and their good deeds and actions.

Nature of loss

The loss referred to in the Surah, of course, has nothing to do with the material or emotional loss that we may experience in this world. It is not the loss of business or trade or the economic or financial loss that people suffer in their affairs of this world. The Surah is referring to mankind’s loss on the Day of Judgment, the Day of Reckoning when man will meet his lord and creator to find out the result of his deeds and actions during his life.

The Surah does not specify the reasons for the loss, but there are many verses in the Holy Quran that clearly tell us which actions will lead us to loss and perdition at the end. For Example:

” And Those Who Reject The signs of Allah – It is They who will be in Loss.” Sura 39/v63.

Also,

“Assuredly those will be lost – Who denied the meeting with Allah and refuse to receive true guidance.” Sura 10/v45 .

Can man be saved from this loss? The answer is Yes. The Surah provides the answer and tells us what is required for safety:

Faith

One needs Faith. Complete, Pure and Sincere. Faith is not a passive thing. Faith or iman in Islamic terminology includes three things:

• Declaration of faith with the tongue.
• Conviction of the truth of this declaration in the heart.
• Implementation and action on the requirements of this Declaration with the body and the heart.

The Prophet described iman as: “that which is firmly rooted in the heart and confirmed by action”. Iman, complete with all of these three components, makes the believers the best of nations. Those who claim “belief in god” but reject ANY of the messengers of Allah are not believers. We read in the Holy Quran the following verse:

“If any one desires a religion other than Islam, Never will it be accepted of him, and in the hereafter he be among those who have lost.” Sura3/v85

Good Deeds

Iman should be manifested in good deeds that are consistent with the Quran and the Sunnah of the Prophet. These deeds should be pure and sincere and intended for the sake of Allah alone, otherwise they will be useless. Even a great amount of good and sincere deeds could be frustrated, depleted and lost on account of bad deeds done to others.

{The Hadith of Bankruptcy}

However, One must keep in mind that our good deeds, no matter how great they maybe, are for own benefit, our own interest and for our own good. Allah does not need any of us or any of our actions or deeds. Allah does not need our worship, and neither is He hurt by our sins.

Exhortation for the Truth

A true believer does not live for himself. Whatever good he has, especially in his moral and spiritual life, he spreads among the members of his community so that they see the truth and stand by it in patient hope and perseverance.

A true believer is aware of his obligations towards his community and others, keen to contribute and do his best for the betterment and social welfare of his Muslim society by directing and encouraging other people on the way of truth and perseverance.

Exhortation to patience

We all need patience and perseverance and acceptance. Without these qualities, a Muslim cannot succeed in his interactions with Allah or in his interactions with others.

We need patience and perseverance to fulfill our acts of worship and all that Allah has ordered.

We need patience and perseverance to avoid all temptations and all that Allah has prohibited.

We need patience and perseverance to accept hardships and afflictions that we may suffer and which we can do nothing about.

Sabr and shukr or patience and gratitude make everything good for the believer, no matter what befalls him: The prophet said:

“How amazing is the affair of the believer. Everything is good for him – and that is for no one but the believer: If good times come his way he is thankful and that is good for him, and if hardship comes his way he is patient and that is good for him.”

There are some Muslims who seem to think that that their duty as Muslims begins and end with themselves. They are unaware that they are collectively responsible for the goodness of the Muslim society as a whole. They have no commitments to their society or community. They believe that it is enough for them to be good. They care less for others. They may give Zakah or charity but they have no time or patience to be committed or involved for in any common cause or issue.

Exhortation of Truth and Patience is a clear affirmation of our joint responsibility to the common good of our own communities and society. We are collectively responsible for the advancement and encouragement of goodness and the opposition of evil. We are all obliged to help and support one another.

“The Believers, men and women are protectors of one another, they enjoin what is just and forbid what is evil.” Sura 9/v71

“Help one another in righteousness and piety But help not one another in sin and rancor. (Aggression)” Sura5/v2

Al Imam Ashafey said: “If people were to ponder or contemplate on this Surah, it would have been sufficient to them. ”

Contemplate on this surah and ask your self whenever you are ready, is it sufficient for you? Do you have what it takes to be a winner at the Day of Judgment?

[du'á in Arabic]

Ameen! Aqeemus Salaah!

[Arabic du'á]

My talk today is addressed to the young brothers and sisters who joined the college this academic year, especially those who are good enough to join us here today. I hope that you have been able to adjust properly to the new life and the new environment around you at the campus. You must have noticed by now, the difference between your old world, at the school, and the new world at the campus. The college is not only physically larger, but it has many more students and a different teaching style. Here, there is a wide range of interests, groups, hobbies, clubs and societies – from those related to political parties, to religious groups, to sports clubs and many others. Here, there is an Islamic Society, a prayer room and a caring Muslim community which has been associated with the Islamic society for many years.

A great place to start is here, at Friday prayers. By being here today, you are not only fulfilling your Islamic duty, but you are also providing yourselves with an opportunity to get to know your Muslim brothers and sisters, the young as well as the not so young!

There is more to being a Muslim on campus. Attending Friday Prayer is not the end of your responsibilities. You have certain responsibilities to yourselves and to the Muslim community in general, which, no doubt, Allah will reward you for.

First of all, you must keep in mind that you are here to learn and to acquire knowledge, to be a better person capable of helping yourself, your family and your community. This is part of you duty as Muslims. Not only will you be benefiting yourselves, but you will be greatly improving the image of your religion. By becoming well-educated, literate young people, you will be challenging the western assumption that all Muslims are either ignorant, backward fanatics, or illiterate, oppressed women.

For those of you who are British citizens, you have to work harder, you have to strive to excel. This may improve your employment chances when you graduate. Unfortunately, people with Muslim names will have less than fair chances for work unless their grades are significantly better than those of their non-Muslim competitors.

I have said this before and I do not mind saying it again, that it is important to be proud of being Muslim. So many Muslims we hear about change their Islamic names ; Hussein becomes Hamy, Mohammed becomes Dudy and Jamila becomes July, These young people hide their Islam, as it is something to be embarrassed about. This is not right. There is a lot to be proud of about being Muslim: historically, the activities of Muslim scientists and scholars formed the basis for the European Renaissance, a debt which many historians tend to overlook. Muslims have had a stable and just society for more than 800 years; and morally, being Muslim means that you adhere to a set of beliefs and forms of behaviour that elevate you above those who do not share them. If homosexuals can go on about ” gay pride” Then how proud should we be, knowing that we are on the right path?

What does this imply practically? It means that I should not be ashamed to let people know of my Islamic heritage; whether it be through what I say, what I wear, what I eat, what I spend my time on or whatever. If you are going to pray, say, “Excuse me for a moment. I need to go and pray,” instead of some made-up excuse, like “Excuse me, I need to meet someone,” or something like that.

Surprisingly, this is not as difficult as it may sound. People usually approach universities with an open mind: and it is likely that they will not mind at all. It may even evoke some curiosity in some people. If people see you doing things diligently and sincerely, they develop a respect for you and your religion, even if they do not believe in it.

The effects of Muslim pride are beneficial in a number of ways. It backs up other Muslims on campus, who no longer feel isolated about being Muslims. Seeing someone else who is proud to be a Muslim lifts another Muslim’s spirit incredibly. When people see Muslims being so proud, it evokes curiosity and interest in them, which may be the door for Allah guiding them to the correct path. You will be surprised how many times you will be asked questions about Islam, without having to do anything active.

When the opportunities do arise, inform them about Islam; in this way you will be fulfilling your duty for Da’wa. You do not have to be too forceful in this, as it says in the Quran:

“Invite to the way of your Lord with wisdom, and good, well behaved teaching and discuss with them in the best way possible. (16.125).”

In this way, you may affect their perception of Islam. They may not become Muslims but , at least, they will know a little more about Islam from an authentic source rather form some misinformed or misinforming person.

What is the point of being proud of Islam if its effects are not reflected in your actions? Muslim pride should be backed up every step of the way by the corresponding actions. There is no point in talking to people about the importance of good manners in Islam if you do not follow it up with your own actions. Actions speak louder than words.

If you decide to be proud of your Deen, then you have to reflect all the good attributes that make you proud to be Muslim, honesty, sincerity, trustworthiness, cleanliness, politeness and so on. When people see these characteristics, they will not only like you and admire you but they will also be curious as to its origin; and seeing you as a Muslim will now give them a somewhat more positive image of Islam than they may have had before. This also means that you should fulfil your Islamic obligations in other ways as well. For example, there is no excuse for you not to pray on campus. There is a prayer room that is available to you at any time. It is much more preferable if you could pray together as a group whenever you can.

Communal Responsibilities

As well as your responsibilities at a personal level, it is always good to participate in the collective and communal activities of the Islamic society. Becoming a member helps in several ways. It helps the society financially a little bit, it provides it with some information about people who want to help with Islamic activities and gives them leverage with the university administration – the more members a student body has, the more it can get from the university in terms of funding and facilities for Muslims.

In return, you can expect things like social events, lectures, conferences, lessons, and discussions. There are many senior and post graduate students that you can ask for help and advice. There are many members of the community who are highly qualified who will be more than happy to help in any way they can. This is one of the reasons that makes our relationship with the society so special.

Your membership and participation in the activities of the Islamic society will be a valuable and helpful contribution towards the achievement of its objective. These objectives , will no doubt include the following:

• Making it easier for Muslims to be Muslims on campus by providing facilities for Muslims and lobbying the university administration on their behalf
• Creating a bond of brotherhood or at least, a team spirit, encouraging care and co-operation among the members and the community.
• Educating Muslims about their own religion.
• Defending Islam when it is necessary.

Spreading the Message of Islam throughout the campus., not by shouting, provocation and hostility, but by good examples, good manners, and wisdom. Every year, there are many students in this country, America and Canada who convert to Islam, by the grace of Allah and through the good examples provided by their Muslim colleagues.

The Islamic Society is run by volunteers who probably do not have much more free time than you, so do not expect a “professional service”. They put in a lot of energy just to keep the society running, and even more effort is involved if special events are to be held. The very least you can do to support them is to show up at these events. Showing up indicates that there are people out there interested in Islamic work.

Feel free to speak your mind and make suggestions but remember that in any association with more than one person in it, you are going to get differences of opinion. These differences should be about how we do things, not about the underlying reasons for doing them. The key is not to let these differences of opinion damage or divide you, remembering that you are Muslims and that one of the defining characteristics of Muslims is that they love one another. The prophet said:

“One of you does not truly believe until he likes for himself what he likes for his Muslim brother.”

[du'á in Arabic]

Ameen! Aqeemus Salaah!

[Arabic du'á]

Islam is not exclusive to any one country. Islam is not a territorial faith.

Islam is neither a mystical doctrine nor a philosophy nor a collection of soulless beliefs and rituals, but a real living and all embracing faith.

Islam is comprehensive of idea and action, morality and monetary exchange, of emotion and intellect. In the same way, it is also a special inclination of human nature and a peculiar state of mind. It embraces all the different aspects of human personality – spiritual and material, moral and physical, emotional and intellectual, and personal and social. Whoever embraces Islam with an open heart and believing it to be the chosen faith of the Lord and the last of the Divine messages, will become a changed person, a much-improved human being. He will be born anew, because Islam is a complete and eternal plan of life which comprehends all the aspects of change and revolution, and seeks to establish perfection and beauty.

Islam is not a wooden dogma or a traditional religion, but a faith that touches the deepest parts of the heart and the soul of every human being.

If the true image of Islam is kept in mind, evidently it is not something that can be communicated simply through the written or spoken word: As a living faith, it requires a particular way of thinking and a distinctive or special state of feeling. Therefore, it passes judgment about the goodness and badness, desirability and undesirability of things. It reported that the Prophet have liked or disliked many things.

For example. he liked to begin every good act with his right hand. Similarly, there were things that gave him pleasure or made him annoyed and uncomfortable. Islam, in fact, is a prophetic way of life that has come down from the heavens and the Divine messengers have been its bearers and custodians. They have left it behind as their legacy, for us to follow.

This is why Allah has described Islam as “Sibghatullah”( color of Allah) If Islam was only a body of doctrines or a code of conduct it would not have been called Sibgha, which denotes its different nature which spreads through every part and aspect of life.

This distinguishing feature is evident when Islam draws a clear line of demarcation between one man and another, between one life, character and temperament, and another life, character and temperament, and brings out clearly the difference between life-standards and values.

The criterion of Islam is quite different from the criterion of non-Islam or Kufr. This why you find warnings in the Sunnah against the Age of Ignorance which had its own values and standards for judging the goodness and the badness, the lawful and the unlawful. Allah disliked ignorance and therefore declared it to be undesirable for His servants. Again that is why whenever the Prophet noticed a trait of ignorance in a Muslim he took exception to it saying ” You are still under the influence of ignorance.”

It is because of the distinctive character and temperament of Islam that Allah has used the idea Sibgha in respect of it. Sibgha means “dye” or “colour”. The Arab Christians used to mix a dye or color in the baptizing water to signify that the baptized person got a new color in life. Allah says in the Holly Quran that:

“Our Sibgha (the color) religion of Allah (Islam) and which Sibgha religion, can be better than the religion of Allah?” Qura ch2/v138

No religion or faith can be better than the religion chosen by Allah, for His servants.

“This day I have perfected your religion for you, completed My favor upon you and have chosen for you Islam as your religion. ” Quran ch5/v3.

Allah declared that the directive to follow was exclusively with regard to the Prophet Muhammad, whose life was a perfect model for mankind and an ideal example. The following words were thus addressed to the believers through the prophet :

“Say ( O Mohammed to mankind ) if you really love Allah, then follow me (i.e. accept Islam, follow the Quran and the Sunnah), Allah will love you and forgive your sins and Allah is Oft-Forgiving, Most Merciful.” Quran ch3/v31

If a Muslim is asked who is a Muslim?, he unhesitatingly replies that whoever recites and believes in the Holy KalimaShahaadah, is a Muslim. This affirmation sums up the whole of Islam. Its limits are marked out very clearly. It leaves no one in doubt about itself.

In concrete, well defined and clear cut terms, it makes it known that this is Islam and this is Kufr, this is Islam and this is ignorance, this is lawful, and this is forbidden, and this is where Islam ends and Kufr and apostasy begins (abandonment of belief). In Islam it is a mortal sin to be an apostate, in other words to abandon the faith or be disloyal to it.

If this is the case in Islam, then what is the responsibility of the Muslims in general and those who settled in the West in particular.

As Islam is a “color” and a program of life, as it stands so forcefully for a condition of feeling and awarence and requires change in life-values and ideals, the responsibility of Muslims settled in the west is a complex and serious matter.

We cannot, therefore, rest content with reading books and treatise only. Books, of course, are necessary but we cannot cultivate or develop the Islamic spirit only through them, nor we can develop the Islamic mood and temperament. Our reel need is an Islamic identity, an Islamic coloring and an Islamic environment in which we can see, hear and feel Islam directly. Personal contacts, celebrations, social activities and interactions and the adoption of the Islamic mode of living are all essential conditions. We should go where the Islamic way of life and Islamic society are present, where we can experience Islam as a living force.

The company of Muslims and truthful believers is so necessary that the Quran advises even the Prophet, whose life was a model of perfection, to seek the company of servants, pious and devoted:

“And keep your self with those who call on their Lord morning and evening, seeking His face, and let not your eyes overlook them, desiring the pomp and glitter of this life. And obey not any whose heart we have made heedless of our remembrance, who follow his own whims and desires and whose case has been abandoned .” Quran ch18/v28

When such was the advice to the Blessed Prophet, we can imagine how important it must be for ordinary Muslims like us to spend our time with the truthful and the pious!

“O ye who believe Be pious( have Taqwa) and be with the truthful.” Quran ch9/v119

Such, in brief, are the responsibilities we owe to our society. Islam and Quran demand that we should be the standard bearers of truth and virtue. We should possess a genuine Islamic disposition and character, so the non Muslims, here, can distinguish clearly between their own society which is driven without mercy by materialism and an Islamic society which is pure, healthy and dignified – a society which is aware of its duties and obligations in this life and the hereafter -

a society which remembers Allah not only in the Mosque and at special times and occasions but in all aspects of life, everywere and at all times. The creation of such society will lead constructively to the advancement and victory of Islam.

If we should withdraw into our selves and care only about study or work then the links which connect us to the real foundation of Islam and to the Islamic centers will be broken and our Islamic colour may fade away.

To preserve the distinctive character and temperament of Islam requires great efforts. It is essential to remain on guard against the danger of losing our Islamic identity. This struggle requires an Islamic environment, a network of personal relationships, collective work and activities, and a conscious efforts to adopt an Islamic mode of living.

Let us pray, and ask Alláh swt, to help us achieve this noble state. Let us all become living, worthy examples of the ideal, well rounded human beings that Islam seeks to build. Let our lives develop into exellent portrayals of the “Colours of Islam,and the Colours of Alláh,” as portrayed in our Holy Qur’án.

Ameen! Aqeemus Salaah!

[Arabic du'á]

We often notice a regrettable phenomenon among Moslem individuals, groups, communities, and countries. This phenomenon is bad planning or a total lack of planning.

Some Moslems fail to plan their actions, therefore the outcomes of such actions are different from what they had in mind when they started. These Moslems work on the basis of the “Baraka syndrome,” or “Inshallah, everything will be fine,” or “Allah will be with us.” This new phenomenon, although it is true, is exploited by the defeated Moslems, who always look west, and the seculars who reject Islam as a way of life. They attack Islam and accuse it of being the source of backwardness in the Moslem world.

Needless to say that this new phenomenon does not represent Islam, because if we carefully read the Quran and the Sunna, we clearly see that there are Islamic foundations for planning.

THE ISLAMIC FOUNDATION OF PLANNING

1. Orientation to the future

The Islamic way of life revolves around our preparation for the future life in the hereafter. The Quran tells us that there are people who ask for what is good in this world as well as in the hereafter will receive what is due the them in both the worlds. It affirms that what is due to them is based on what they earn by their actions.

some say .Our Lord, give us all the good things here in this world, such people shall have no share in the hereafter. Then, there are others who say, Our Lord, give us what is good in this world and also what is good in

the Hereafter and save us from the torment of Fire, Such people shall have their due share (in both the worlds) according to what they earn. And ALLAH is swift at settling accounts.

Thus, the Quranic view is two-fold ; We should plan our actions with specific goals in mind. our reward is dependent on our implementation of that plan.Making a plane and implementing it are thus two sides of the same coin.

The Prophet urges us to be always oriented to the future , IF the last hour strikes and you are carrying a nursling tree to the grove for planting, go ahead and plant it.

WHAT DOES IT TAKE TO PLAN? In other words what are the requirements or the mechanics of planning?

Planning requires four basic elements. a) Learning from the past, b) use of resources, c) consulting before deciding and, d) being fair to others

A- Learning from the past

In planning for the future, we must build on what has been done before , without being limited by the shortcomings of the past. The Quran urges us to learn from the experience of others Did they not travel through the earth, and see what was the end of those before them ?

B- Using Resources

The art of good planning is the art of identifying potential resources and optimizing their use to produce the desired results.The Muslim recognizes that ALLAH has provided all that he needs, if he would only srtive to deserve it and to aquire it. ” Do you not see that ALLAH has subjected to your use all things in the heavens and on earth, and has made His bounties flow to you in exceeding measure both seen and unseen.

C- Consulting before deciding

The Islamic view of planning is based on, study, advice and consultation. It is not an authoritarian, totally centralized process of giving orders. In fact the Muslim planner seeks knowledge to replace his ignorance on the subject at hand, solicits advise to test his assumptions and engages in consultation to overcome his own limitations Then ask the learned if you do not know, consult them in affairs of the moment. The Quran furthers describes the believers as…. and who conduct their affairs by consultation.

The prophets tells us that ……Religion is sincere advise.

D- BEING FAIR TO OTHERS

Good planning demands a balances approach in assigning responsibilities to carry out tasks, in giving authority to discharge responsibilities, in allocating resources to accomplish objectives and in putting goals in priority to achieve the best interests of all involved. The Quran calls for justice and fairness in all dealings…….Give just measure and weight, and do not withhold from people the things that are their due…

Planning is not putting words and drawings on paper, it is not a theoretical concept only. Planning is based on actions , commitments, implementing decisions and delegating when necessary.

A. Commitments

Planning is not an academic exercise but a commitment to take a series of actions to get from where one is to where one wants to be. Without action actions one can not move and thus can not achieve anything. The Quran clarifies that results can come only from our actions…The man can have nothing but what he strives for.

B. Implementing decisions

Good planning is realistic. It consists of actions that are compatible with the resources, ability and willingness, not unrealistic promises that can not be kept. …..O you who believe! Why do you say that which you do not do.

A plan is only as good as the decisions that it calls for. The decisions are only as good as their implementation. The Muslim should directs the need human and financial resources to implementation and seeks ALLAH’S help in bringing his efforts to success…Then, when you have taken a decision, put you trust in ALLAH

C. DELEGATING TO OTHERS.

Some times , making a plane or implementing one may require the collective efforts of a number of people. In this case, it is important to recognize the need to involve others and delegate work to them in order to translate the plan into accomplishments. The Quran clarifies the need for delegation. …..And We raise some of them above others in ranks so that some may command work from others.

QUALITY OF PLANNING

Allah loves your actions to be done thoroughly and perfectly. Striving for perfection should be reflected in all our actions, including planning. Therefore a muslim should build exellence into his/her planning.

A. Build Excellence into planning

The Muslim planner builds excellence into his plans by seeking to find ways in which his resources can generate most desirable results. The Prophet has referred to this by saying

…..Allah decreed that for every thing there is a better way…..

When working with others, a muslim planner should build a team and acknowledge their contributions.

B. Build a Team

Planning is a collective activity in the sense that it touches on the lives and achievements of all affected, be they the family, community or nation. Success in good planning call for benefiting from the effort of all, exercised not through disoriented individual action but through concerted effort. The Prophet, advises us that

“The hand of ALLAH is with the Jama ah..Then whoever singles himself out ( form the Jamm ah ) will be singled out for the hell-fire”

C. Acknowledge other’s contribution

Good planning recognizes the value of people and encourages their continued commitment by acknowledging their contribution. The Prophet stated:

” He who does not thank people, does not thank ALLAH.

D. Integrate Accountability into Planning

Responsibility must be accompanied by accountability. Those who assume leadership roles in carrying a plan must be more accountable than others because their success or failure affects everyone involved. The Quran stressed accountability in this way.

” O women of the Prophet, if any of you were guilty of evident unseemly conduct, the punishment would be doubled to her, and that is easy for ALLAH.

REMEMBER : IF YOU FAIL TO PLAN , YOU PLAN TO FAIL.

[du'á in Arabic]

Ameen! Aqeemus Salaah!

[Arabic du'á]

“By the token of Time [through the ages]; Verily Man is in loss, Except those have faith and do righteous deeds, and join together In the mutual teaching of Truth and of patience.”

In the intricate paths of life when difficulties and hardships confront a man, and the darkness of adversities and suffering become long, it is patience only that acts like a light for a Muslim. It is patience that keeps him safe from wandering here and there, and saves him from disappointment, depression and frustration.

Patience is such a basic quality that a Muslim needs to shape his life in this world and the next. On this basis he should attend to all his work. He should make it a torch light for guiding his way, otherwise, he will be defeated in the field of life.

A Muslim should prepare him self to tolerate the hardships and difficulties. He should not cry out or raise hell. He should not sit waiting for the results, however late they may take. He should not run away from responsibilities, whatever they may be. No doubts and misgivings, No hardship or trouble should prompt his intellect to indulge in panic or violence.

He should have a plenty of confidence in Allah and him self. He should not be frightened by the dark clouds appearing on the horizon of life, even if they may be appearing continually. No he should be fully sure that these clouds and adversities and hardships will disappear, and the clear and bright atmosphere of success and glory will appear again.

Wisdom and far-sightedness demand that the bright end be awaited

with patience and convection. Allah has stressed this point sufficiently that no man can escape tests and trials, so that man may be alert and ready at the time when these hardships and difficulties descend on him. He should not be frightened by these heavenly and earthly tribulations, and need not be disappointed and disheartened.

” And We shall try you until We test those among you who strive their utmost and preserve in patience.” (47/31)

You shall certainly be tried and tested in your possessions and your selves, and you shall certainly hear much that will grieve you from those who received the Book before you and from those who worship many Gods. But if you persevere patiently and guide against evil – then that will be a determining factor in all affairs. (3/186)

The patience that is demanded by Allah relies on two important facts or realities. The first of these facts is related to the nature of this life. Allah did not make this life a house of eternity or of final reward, but He has made it a house of trials. We read in Surat Al Kahf:

We have made that which is on earth as an adoration for it. In order that We may test them as to which of them is best in deeds.

We read also in Surat Al Mulk:

Blessed be He in whose Hand is the Dominion and He over all things has power Who has created death and life, that He may test you which of you is best in deeds.

The time that a man spends in this world is really a time for unending experience. He comes out of one trial in order to undergo another trial which may be harder and different from the previous one.. We see that man is tested once by one thing and again by its opposite, as iron is first heated in the fire and then put in the water. Similarly man is tested by favorable as well as opposing means. Yes .. you can be tested by fortune and wealth as well as misfortune and hardships. Sulaiman was aware of the nature of this life when he was blessed with a grand and magnificent power and empire. He said :

This is by the grace of my Lord to test me whether I am grateful or ungrateful. He who is grateful is for his own soul and whoever is ungrateful, my Lord is truly Free of all needs, supreme in Honor. (27/40)

The trials of this life are not words that can be written or statements made . These trials are the pains and the suffering that overwhelms man soul and confront him with hardships and frustration. These trials are real situations that a man faces on the path of life, which show his real character and what he is made off. It shows the depth of his faith and the degree of his reliance on his Lord and creator.

A true believer is ever grateful when he is blessed with a grace and patient when he is tested but in any case he is always thankful of Allah and aware of His blessings and gifts which must not be obscured by a hardship or problem. He worships Allah In good times and in bad time as well. He is not like those described in the Quran where it says:

There are among men some who worship Allah As it were, on the verge(in doubt). If good befalls him, he is content therewith, but if a trial befalls him, he turns back on his face. He losses both this world and the Hereafter. That is the evident loss.(22/11)

These trials are also the name of the tyrannies and injustice that our Ummah is experiencing every were and the blood and sacrifices offered by many Muslims in many parts of the world.

The second fact or reality is concerned with the nature of faith.

Faith, as you know , is the name of the relationship between man and his Lord. As in other relationships like love or friendship, the bound of friendship and sincerity can only be judged when it is confronted with unfavorable conditions and different kinds of problems. At such time a man’s real worth and sincerity is known. The case is exactly the same when it comes to faith. To find out the truth and sincerity about faith it is necessary that a Muslim be tried and tested. in this respect the Quran says:

Do men think that they will be left alone on saying ” we believe” and that they will not be tested. We did test those before them And Allah will certainly know those who are true and those who are false (29/2.3)

Undoubtedly, Allah ‘s knowledge covers all manifest and concealed matters, and from His tests and trials there will be no addition to His knowledge, because He knows all the condition from the beginning till the end. The reckoning of man is made on the bases of his own personal deeds , therefore, the proper and just retribution of all non believers, the Mushrekken and the criminals necessitate that all their misdeeds be placed before them. In other words, the proof and the evidence against them has to be established on the bases of their own deeds which were exposed by these tests and trials.

On these two facts, the nature of this life and faith, patience stands, and for this reason it is demanded by religion. Patience is an indication of maturity and a sign of good superiority and greatness. One of the Great names of Allah is As Sabour, The Patient. He is Patient with His creators who sin and does not rush or hasten to punish them. He is patient with His creation .His destinies work over long time and according to His wishes only and not in response to boiling emotional feelings and outbursts of desires and whims.

Patience is no doubt an element of a strong and mature character. We see this very clearly in prophets and great people who faced and accepted difficulties and hardships with faith and confidence in Allah and His Wisdom and Mercy. The Prophet SAW was told by His Lord:

(O Mohammed) So bear with patience and your patience is only because of Allah and do not grieve over them nor feel distressed by their evil plans.. For surely Allah is with those who hold Him in fear and do good

[du'á in Arabic]

Ameen! Aqeemus Salaah!

[Arabic du'á]

The question of morality is a very vast and important. It could not be dealt with in a short period of time. I will try today to focus on one aspect of this question, that is the relationship between the Islamic forms of worship and morality. There are some Muslims who seem to believe that morality and acts of worship are two different and separate things. We see Muslims who pray but they still cheat and lie. They fast but they do not abstain from what is wrong,. They may give Zakat but they do not care how they earn their money whether form Halal or Haram , and they also make Haj but they return with hearts full of wickedness and evil.

Such acts of worship may be Islamic in form and appearance, but most certainly they are not Islamic in substance and spirit. The Prophet has stated the foremost purpose of His message and the method of his call to the people in these words:

I have been sent to complement or to perfect the best of manners or the good morals.

Thus, the purpose of the great message , which has left an indelible impression on the history of life , was nothing less but to strengthen the manners and the moral character of the people of the world so that the world of beauty and perfection may be illuminated before their eyes and they may try to achieve it consciously and with knowledge.

The worships that have been decreed in Islam and which has been included in the basic pillars of the faith are not some mystic exercises that link man with unknown mysterious being and which subjects people to perform useless acts and meaningless movements and ceremonies.

All the Islamic forms of worships are designed for a noble purpose . They are designed to train and to enable people to accuire correct morals and habits and to live righteously, and to adhere to these virtues till the end , whatever be the changes in their circumstances. The holly Quran and the Sunah clearly demonstrate these facts.

Salat is a compulsory form of worship which was commanded by Allah who says:

……and establish Salat , for Salat prohibits or restrains from obscenity and unjust deeds or evil 29\45.

To keep away from evil , wickedness and to purify from bad deeds are also realities of Salat . In a Hadith -Qudsi Allah says :

I accept Salat from those who pray in humility to my greatness, are not contemptuous to my creatures, do not insist on sinning against me, spend their day in remembering me and are kind to poor , the needy the widow, the week and the suffering.

Zakat which is one of the Islamic pillars is not merely a tax that is collected from those who can afford it . It is designed and intended for a noble purpose also. Its foremost purpose is to sow the seeds of kindness , sympathy and benevolence , and to provide a chance to introduce among the various sections of the society the relationship of love and friendliness.

The Purpose of paying Zakat has been stated in the Quran in the following words:

From their goods or property take alms so that it may purify and sanctify them.

Thus , to purify and sanctify one’s self of the wordy impurities and to raise the standard of the society to the heights of decency and purity is a part of the wisdom behind the levy of Zakat.

For this reason , the prophet has taken it in a very wide sense. He has said:

To smile in the face of your brother is a charity. To command good deeds and enjoin or seek to prevent evil is charity. To guide a person in a place where he could go astray is charity. To remove a harmful thing from the road is charity. To pour water from your jug into the jug of your brother is charity. To guide a person with weak vision is charity.

Similarly, Islam has made Siyam compulsory. But it did not envisage Siyam as a temporary deprivation of foods and drinks but rather a step towards keeping away from all prohibited things. In this regard the Prophet has said:

Fasting is not abstaining from food and drink, but it is keeping away from wicked and obscene things … . .

The Quran states the purpose of Siyam in these words:

Fasting has been prescribed to you as it was prescribed to those before you so that you may become righteous. 1\183.

Someone may think that making Haj and traveling to the holly land , which is one of the pillars of Islam , is merely a form of worship that has no relation with the world of morality and good manners. This is a clear misunderstanding and wrong- You should not be surprised if you meet or see a person or persons who are far away from morality and good manners during Haj. Allah says :

For Haj are the months well known. If any one undertakes that duty therein, Let there be no obscenity, nor wickedness , nor wrangling. Whatever good you do, Allah knows it. And take a provision for the journey But the best provision is right conduct So fear me O you that you are wise.

This is merely the main outline of the forms of worship which are well known and generally practiced in Islam and they are its basic pillars. They show us what a deep relationship is there between religion and morality and how strong and lasting is this relationship.

These forms of worship may differ in substance and form , but they all meet at the objective declared by the Prophet when He said:

I have been sent to perfect the best of manner or morality.

Salat, Siyam, Zakat, Haj and other forms of worship are the stepping stones for real perfection , and are the means of purity and sanctity that makes the secure and magnificent . On account of high attributes and noble qualities that are the inalienable parts and the consequences of these forms of worship, they have been given a very high and important place in our religion.

If these forms of worship do not purify the hearts of people , and if they do not nourish best qualities in those who observe them, and if they do nor improve and make from relationship between Allah and his servants, then there is nothing left for people but falling into loss and misgidance.

Allah says:

Verily he who comes to his Lord as a sinner (at judgment) for him is Hell; therein shall he neither die nor live. But such as comes to Him as believers who have worked righteous deeds –for them are ranks exalted (high positions). Gardens of Eternity beneath which flow rivers . They will dwell thereinfor ever. Such is the reward of those who purify themselves from evil.

[du'á in Arabic]

Ameen! Aqeemus Salaah!

[Arabic du'á]

Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances. To achieve these rights Islam provides not only legal safeguards but also a very effective moral system. Thus whatever leads to the welfare of the individual or the society is morally good in Islam and whatever is injurious is morally bad. Islam attaches so much importance to the love of God and love of man that it warns against too much of formalism. We read in the Quran:

“It is not righteousness that you turn your faces towards East or West; but it is righteousness to believe in God and the Last Day and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans for the needy, for the wayfarer, for those who ask; and for the freeing of captives; to be steadfast in prayers, and practice regular charity; to fulfill the contracts which you made; and to be firm and patient in pain (or suffering) and adversity and throughout all periods of panic. Such are the people of truth, the God-conscious.” (2:177)

We are given a beautiful description of the righteous and God-conscious man in these verses. He should obey salutary regulations, but he should fix his gaze on the love of God and the love of his fellow men.

We are given four heads:

1. Our faith should be true and sincere.
2. We must be prepared to show it in deeds of charity to our fellow-men.
3. We must be good citizens, supporting social organizations, and
4. Our own individual soul must be firm and unshaken in all circumstances.

This is the standard by which a particular mode of conduct is judged and classified as good or bad. This standard of judgment provides the nucleus around which the whole moral conduct should revolve. Before laying down any moral injunctions Islam seeks to firmly implant in man’s heart the conviction that his dealings are with God who sees him at all times and in all places; that he may hide himself from the whole world but not from Him; that he may deceive everyone but cannot deceive God; that he can flee from the clutches of anyone else but not from God.

Thus, by setting God’s pleasure as the objective of man’s life, Islam has furnished the highest possible standard of morality. This is bound to provide limitless avenues for the moral evolution of humanity. By making Divine revelations as the primary source of knowledge it gives permanence and stability to the moral standards which afford reasonable scope for genuine adjustments, adaptations and innovations, though not for perversions, wild variation, atavistic relativism or moral fluidity. It provides a sanction to morality in the love and fear of God, which will impel man to obey the moral law even without any external pressure. Through belief in God and the Day of Judgment it furnishes a force which enables a person to adopt the moral conduct with earnestness and sincerity, with all the devotion of heart and soul.

It does not, through a false sense of originality and innovation, provide any novel moral virtues nor does it seek to minimize the importance of the well-known moral norms, nor does it give exaggerated importance to some and neglect others without cause. It takes up all the commonly known moral virtues and with a sense of balance and proportion it assigns a suitable place and function to each one of them in the total scheme of life. It widens the scope of man’s individual and collective life – his domestic associations, his civic conduct, and his activities in the political, economic, legal, educational, and social realms. It covers his life from home to society, from the dining-table to the battlefield and peace conferences, literally from the cradle to the grave. In short, no sphere of life is exempt from the universal and comprehensive application of the moral principles of Islam. It makes morality reign supreme and ensures that the affairs of life, instead of dominated by selfish desires and petty interests, should be regulated by norms of morality.

It stipulates for man a system of life, which is based on all good and is free from all evil. It invokes the people, not only to practice virtue, but also to establish virtue and eradicate vice, to enjoin good and to forbid evil. It wants that the verdict of conscience should prevail and virtue must not be subdued to play second fiddle to evil. Those who respond to this call are gathered together into a community and given the name “Muslim”. And the singular object underlying the formation of this community (“Ummah”) is that it should make an organized effort to establish and enforce goodness and suppress and eradicate evil.

Here we furnish some basic moral teachings of Islam for various aspects of a Muslim’s life. They cover the broad spectrum of personal moral conduct of a Muslim as well as his social responsibilities.

GOD-CONSCIOUSNESS

The Quran mentions it as the highest quality of a Muslim:

“The most honorable among you in the sight of God is the one who is most God-conscious.” (49:13)

Humility, modesty, control of passions and desires, truthfulness, integrity, patience, steadfastness, and fulfilling one’s promises are moral values which are emphasized again and again in the Quran. We read in the Quran:

“And God loves those who are firm and steadfast.” (3:146)

“And vie with one another to attain to your Sustainer’s forgiveness and to a Paradise as vast as the heavens and the earth, which awaits the God-conscious, who spend for charity in time of plenty and in time of hardship, and restrain their anger, and pardon their fellow men, for God loves those who do good.” (3:133-134)

“Establish regular prayer, enjoin what is just, and forbid what is wrong; and bear patiently whatever may befall you; for this is true constancy. And do not swell your cheek (with pride) at men, nor walk in insolence on the earth, for God does not love any man proud and boastful. And be moderate in your pace and lower your voice; for the harshest of sounds, indeed, is the braying of the ass.” (31:18-19)

In a way which summarizes the moral behavior of a Muslim, the Prophet (PBUH) said:

“My Sustainer has given me nine commands: to remain conscious of God, whether in private or in public; to speak justly, whether angry or pleased; to show moderation both when poor and when rich, to reunite friendship with those who have broken off with me; to give to him who refuses me; that my silence should be occupied with thought; that my looking should be an admonition; and that I should command what is right.”

SOCIAL RESPONSIBILITIES

The teachings of Islam concerning social responsibilities are based on kindness and consideration of others. Since a broad injunction to be kind is likely to be ignored in specific situations, Islam lays emphasis on specific acts of kindness and defines the responsibilities and rights of various relationships. In a widening circle of relationship, then, our first obligation is to our immediate family – parents, husband or wife and children, then to other relatives, neighbors, friends and acquaintances, orphans and widows, the needy of the community, our fellow Muslims, all our fellow human beings and animals.

PARENTS

Respect and care for parents is very much stressed in the Islamic teaching and is a very important part of a Muslim’s expression of faith.

“Your Sustainer has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your lifetime, do not say to them a word of contempt nor repel them, but address them in terms of honor. And, out of kindness, lower to them the wing of humility and say: My Sustainer! Bestow on them Your mercy, even as they cherished me in childhood.” (17:23-24)

OTHER RELATIVES

“And render to the relatives their due rights, as (also) to those in need, and to the traveler; and do not squander your wealth in the manner of a spendthrift.” (17:26)

NEIGHBORS

The Prophet (PBUH) has said:

“He is not a believer who eats his fill when his neighbor beside him is hungry”; and: “He does not believe whose neighbors are not safe from his injurious conduct.”

Actually, according to the Quran and Sunnah, a Muslim has to discharge his moral responsibility not only to his parents, relatives and neighbors but to the entire mankind, animals and trees and plants. For example, hunting of birds and animals for the sake of game is not permitted. Similarly, cutting trees and plants, which yield fruit, is forbidden unless there is a very pressing need for it.

Thus, on the basic moral characteristics, Islam builds a higher system of morality by virtue of which mankind can realize its greatest potential. Islam purifies the soul from self-seeking egotism, tyranny, wantonness and indiscipline. It creates God-conscious men, devoted to their ideals, possessed of piety, abstinence and discipline and uncompromising with falsehood, It induces feelings of moral responsibility and fosters the capacity for self control. Islam generates kindness, generosity, mercy, sympathy, peace, sincere goodwill, scrupulous fairness and truthfulness towards all creation in all situations. It nourishes noble qualities from which only good may be expected.

[du'á in Arabic]

Ameen! Aqeemus Salaah!

[Arabic du'á]

The word community has acquired certain connotations, some of which are romantic and nostalgic, some derogatory and reactionist. In one basic sense, the concept of community means “all forms of relationship that are characterized by a high degree of personal intimacy, emotional depth, moral commitment, social cohesion and continuity in time” …….It may be found in locality, religion, nation, race, occupation or common cause.

In another basic sense, a community is a comprehensive group with two main characteristics:

1. It is a group within which the individual can have most of the activities and experiences that are important to him.
2. The group is bound together by a shared sense of belonging and a feeling of identity. These are the two most common characteristics of all communities. Particular activities and experiences, a shared sense of belonging and feeling of identity.

But the Islamic concept of community has certain unique characteristics . Such unique characteristics relate to the (1) foundation or basis of the community (2) its historic mission and purpose, (3) its status among other communities, (4) its identity and (5) its continuity.

1. Foundation and Basis

The community in Islam is not founded on race, nationality, locality, occupation, kinship, or special interests. It does not take its name after the name of a leader or of a founder or an event. It transcends national borders and political boundaries. The foundation of the community in Islam is the principle which designates submission to the will of Allah, obedience to His law and commitment to His cause. In short, an Islamic community is present only when it is nourished and fostered by Islam.

2. Historic Mission

The Islamic community has a historic mission far beyond mere survival, sheer power, breading, or physiological continuity. Such a mission is defined in the Quran as follows:

“Let there be a community (Ummah) among you, advocating what is good, demanding what is right, and enjoining (forbidding) what is wrong. These are indeed the successful or Al Muuflihoon.” {3/104}.

Muflihoon is a plural of Muflih and the root is Falah which means attainment of desires, happiness, in this world and the hereafter, success; prosperity and freedom from anxiety. Therefore, the Ideal Islamic community should be a happy, untroubled by conflicts or doubts, strong, united and prosperous community. Why?

Because this community invites to all that is good, seeks what is right and forbids the wrong and the evil. A master stroke of description in three sentences.

The mission of the Islamic community is repeated again in another verse which reads:

You are the best community ever raised, you enforce what is right, fight what is wrong and believe in Allah {3/110}

This implies (1) Faith, (2) doing right, being an example to others to do right, and having the power to see that right prevails, (3) forbidding wrong, being an example to others to prevent what is wrong, and having the power to see that wrong and injustice are defeated.

Islam, therefore, lives, not for itself, bur for mankind.

3. Historic Role

The historic role of the Islamic community is to be true embodiment example of the virtuous, the wholesome, and the noble. A true Islamic community is the alert guardian of virtue and the bitter enemy of vice. What is required of the community at large is likewise required of every individual member. This is because the whole community is an organic entity and every individual is accountable to Allah. The role of the individual Muslim is best described by the following Hadith of the Prophet.

Whoever of you sees something wrong must seek to rectify it by action or deed; if he cannot let him try to change it by word; if he cannot, then he should condemn it by his heart and that is the minimal degree of faith.

As you can see, this description is very significant and comprehensive.

The historic role of the Islamic community is further restated in the verse which reads:

We have made you a middle nation, a well integrated community, a balanced Ummah, so that you may be witnesses over other people and the Prophet a witness over you (2.143)

The role of witnessing is both highly significant and extremely demanding, It means that the community of Islam must be exemplary. It must set the highest standards of performance and be the reference point for others. It must avoid excesses and extravagances, static rigidity and instant evaporation. To strike a middle course of action, to be steadfast and consistent, to know what to accept and what to reject, to have principles and at the same time remain adaptable is probably the hardest test of the human character and social viability.

This is role of the Islamic community and the historic mission of Muslims. And it is this very criterion that qualifies the Muslim as the best human community ever to evolve.

4. The Identity

The identity of the Islamic community centers upon the principles of consistent balance, exemplary conduct, unity of purpose, reciprocity of feelings, solidarity, and equity. There are many verses to this effect for example:

“O Ye who believe, Stand out firmly for justice, as witnesses To Allah, even against yourselves, or your parents, or your kin. 4/135

Verily, this Ummah of yours is one Ummah and I am Your Lord therefore worship Me..” 21/92

5. Continuity

With regard to the continuity of the Islamic community, certain points are noteworthy. it is the duty of Muslims to do everything within their means to insure that continuity. The rules of marriage, family, inheritance, the duties of Zakat and Sadaqah, the mutual rights of kin, the individual conscientiousness and social belonging- all these are oriented to healthy continuity of the Islamic community. However, we should not forget that Allah has pledged to protect this community in several ways. First, He has pledged to preserve the Quran and protect its purity:

“We have sent down the Message And We will assuredly guard it”

This means that there shall always be a community to follow the Quran; the Quran will not be without followers even though there may be followers of other books. Secondly, Islam itself is a continuity. Whenever a nation deviated from the path of Allah, He restated His word, reaffirmed His truth, and commissioned new prophets or reformers to carry on. Thirdly, Allah, has issued a strong warning to the effect that if Muslims turned away from the right path, they would be the losers; Allah would replace them by other people unlike the failing Muslims:

“If you turn back(from the path),He will substitute in your place; then they would not be like you.” 47/38

Again, the believers are warned that if any of them turns back from his faith, soon will Allah produce people whom He will love and they will love Him – humble toward the believers and mighty against the disbelieves. Fighting in the way of Allah and never afraid of reproaches. 5/54

[du'á in Arabic]

Ameen! Aqeemus Salaah!

[Arabic du'á]

It is a fact that in every Muslim country there are some Muslims who adore the modern world and worship every thing that is western. For those, Modernization means only Westernization. They will always point to its achievement as proof that a civilized society can come into being independently of spiritual convictions, of religious beliefs and moral values, and independently of Prophetic teachings. They will go further and say that this is as it should be; that the foundations of society should rest on knowledge and science, on trade and industry, on political and economic stability, on nationalism and patriotism, on legal and constitutional covenants and orders. They will insist that social progress is related exclusively to modern means and machines, the product of their physical sciences.

The success of the western example, the better material conditions of the western societies, make it certain for these people that man should control and dominate the world, all the forces of nature, to satisfy his material needs. According to these people, the Shari ah and its social structure are nothing but superstition. The real elements of life are perception, experience, profit, nationalism, and freedom.

The champions of this worldview are many. They are found in all parts of the Muslim world and all different levels. The common denominator to all of them is their western education, their loyalty to the western values and of course materialism. They are secular both in ideology and practice. Regarding these propels the Quran says:

” And they say: There is nothing beyond our life in this world, for we shall not be raised form the dead”. ( 6.29).

” and they say : What is the there but our life in this world? We shall die as we come to life, and nothing but Time can destroy us.” But of that they have no knowledge are merely guessing. ( 45.24 )

When Europe embarked on its course of material progress and expansion there was no power to challenge or impede it.

The Church had long since bowed and submitted to the intellectual-political revolt within Christianity. The Islamic East surrendered to its intellectual and political might in the nineteenth century.

The old Seculars of the Muslim world were the products of that dark period of our history, but the new champions are the products of the western educational systems and its missionary educational institutions in our countries. In the old days, colonization was imposed by force, by cannons and solders. But in these days the new colonization is cultural and intellectual.

What is the outcome of this trend? The drama of materialism is coming to its tragic end. Discord and confusion , internal and external are apparent everywhere. Individuals , classes, communities, nations are in desperate competitions with each other.

Self contentment, peace, tranquillity are things of the past. Man is haunted by fear. His soul is restless, anxious, the moral and spiritual emptiness deepens; amid distress, misery and frustration. And yet, there are still people who believe in the western progressiveness and success, who look upon it with envy and respect, even religious esteem.

You who live in the midst of this civilization can see at first hand the anxious unease of the people, and evidence everywhere of decay and degeneration You will observe it typical characteristics in the moral attitude of its political leaders, in the general disregard and neglect of ethical values, in the high rate of crimes and moral offenses.

The state of affairs should make it clear to you that a society not based on Faith is doomed to an evil fate, it may mange to prolong its life a little more but at the end, it is bound to come to tragic end.

The hope, the future and the salvation are in your Faith, in Islam.

Islam possesses the Quran, whose abundant and endless wisdom is an everlasting source of joy and encouragement to man to use all his powers of body, heart, soul and reason, in the way of God and for the benefit of all mankind. This book brought about a mighty revolution in the lives of millions of men and women for fourteen hundred years, it can do so again..

Islam possesses the Sunnah of the Prophet. This record is the most radiant in the life of mankind; it reminds man of his true positions; it revives in him the sense of dignity. Its beauty is such that it cannot but inspire all men to follow it and attain heights of power and purity and peace.

Islam possesses the Shar’ ha which is most perfect jurisprudential system in the world. It combines admirably the ancient and the modern and itself enables the construction, upon its wise and sound foundations, of a healthy social system in every age and clime.

Let me remind you, specially, the young Muslim men and women, residents or students, that you are Muslims and a part of the great Islamic Millah. You are members of one international family, heirs to the one great legacy. I mean by that the brotherhood of the deeply committed servants of Allah. Guard and strengthen your faith. Give precedence to Islam in every circumstance. Study Islam and try to understand as it should be studied and understood . Study the Quran, not only with the aid of commentaries but also with the depth of your hearts and minds. Spend some time whenever you can to study the life of the Prophet and his Sunnah. Purify your intention. Let all your deeds be intended for the sake of Allah – no other consideration whether of fortune, fame or position should prevail. Worldly gain will, come your way according to your ability and application, but take care of your intention so that you may receive the due reward on what you do and remember the Hadith which says: The actions are judged according to intentions, and to every man is due what he intended.

Look into your intentions from time to time, and make it right. The aim and idea behind all your acts should be the pleasure and the favor of Allah and the service of Islam and Muslims. You will, then, Insha Allah, earn the reward equal in value to that of Jihad and some times even to martyrdom. Your effort should be to do every thing with Iman and Ihtisab, which is the confident expectation of Divine reward.

You should also do your study and work as the true representatives of Islam. Assert boldly the tenets of your faith, present a correct image of it and safeguard its teachings, commands and practices. You are the representatives of the best of religions, the one ideally suited to modern times. You need your faith as it needs you. Set a good example to those young men and women coming form Muslim countries who may be shy of being known as Muslims. Appeal to your friends, teachers and neighbors by leading a truly Islamic life of piety, truthfulness, Salat and remembrance of Allah.. History tells us that Islam has drawn to itself countless intellectuals in this way and conquered whole nations and communities without shedding a drop of blood.

Your being in this country is a unique opportunity which you should drive the fullest advantage. Through it , you can also pave the way for the resurgence of Islam and the well being of mankind. Your presence in this land should be a source of strength to your education, your knowledge and your faith.

I pray to Allah to help and protect you all so you will not be among those Muslims who earn an academic position and degree but lose their faith and their Islamic identity.

[du'á in Arabic]

Ameen! Aqeemus Salaah!

[Arabic du'á]

‘ILM means “To know the truth and its true and certain evidence either in the Quran or the Sunnah, which are the two main sources of Sharia”. We were told that “lack of knowledge” Jahl or Ignorance, leads to the frustration of good deeds, the inability to explain Islam to children and non-Muslims, and the increase of Bida’a or innovations.

In addition to these serious results of ignorance, there is one more to add. Without knowledge a Muslim may not be able to distinguish between halal and haram, between what is commanded and what is prohibited. As a result of this confusion, halal may be abandoned on the wrong assumption that it is haram, and haram may be committed on the wrong assumption of being halal .

Today, Inshallah, I will talk about halal and haram. So what is halal and what is haram? Halal has been defined as “that which is permitted, allowed, and not restricted by Allah. And Haram, is that which has been absolutely prohibited. Anyone who engages in it… is liable for Allah’s punishment in this world and the next. There is also Al Makruh and al Mubah. Al Makruh or the detested, which is disallowed by Allah but not very strongly. The Makruh is less than haram and its punishment is not the same except when it leads to haram.

Al Mubah is that which is not covered by any text.

People have known the concept of halal and haram since ancient times, but these concepts were a product of primitive legends and superstitions. Then came the divinely revealed religions, with their laws and injunctions concerning halal and haram, uplifting the human being from the level of superstition to the level of dignity which befits the human being.

The concept of Halal and Haram In Islam is very simple and clear. It is a part of that great trust which man accepted. This trust requires man to carry out the duties and responsibilities placed on him by Allah as result of the trust that he had accepted. Halal and Haram are part of the total legal system of Islam, its Sharia. One of Islam’s initial accomplishments was to establish certain legal principles and measures which represent the determining criteria of what is halal and haram. Thus, this vital aspect was determined according to the correct perspective, and rules related to the matters of halal and haram were established on the bases of principles of justice.

The Principles

The matters of halal and haram in the Islamic Sharia are subject to several rules and principles among which are the following:

1-The Permissibility of Things.

According to this principle – Nothing is haram except what is prohibited by a sound and explicit Nas.(text) which means either a Quranic verse or a clear, authentic and explicit Sunnah. If in this case, the text is not sound (as in the example of a weak hadith) or if it is not explicit in stating the prohibition, the original principles of permissibility applies.

This principle have been derived from several verses of the Quran.

Allah says: first,

“It is He who has created for you all things that are on earth” 2/29.

Second,

“Do you not see that Allah has subjected to your use all things in the heavens and on earth and has made His bounties flow to you in exceeding measures both seen and unseen.(31/20)

It cannot be that Allah would create all these things, give man control over them, count them as His favours and then tell him that their use is prohibited: how could this be when He created all these things for man’s use and benefit? Indeed Allah has prohibited only few things for specific reasons. The range of Haram in Islam is very small while that of Halal or permissible is extremely vast. There is only a small number of sound and explicit texts concerning Haram and prohibitions, while whatever is not prohibited in a text falls under the general principle of permissibility of things and within the domain of Allah’s favours. In this regard, the Prophet said:

” The halal is which Allah has made Lawful in His Book, and the haram is that which He has forbidden and that which He kept silent about is permitted as a favour to you.”

In this hadith the Prophet referred to the general rule for determining what is halal and what is haram. Accordingly, is it sufficient for us to know what Allah has made Haram, since what is not included in it is pure and permissible.

2- Determining what is halal and haram is the exclusive right of Allah alone.

The authority to make halal and haram in Islam is not in the hands of human beings, regardless of their religious or worldly positions. No one at all has the right to prohibit what is halal or permit what is haram. Regrettably, we see nowadays, some Muslims and especially the young who are very quick to make judgements and Fatwas about what is haram and halal without knowledge and without evidence. What they like and prefer becomes halal, and what they detest is haram. This is wrong and very serious.

Any person who dares to give himself the right to decide what is halal and haram is certainly taking over a divine right, which belongs to Allah alone. Moreover, such a person is assuming a divine role and acting as if he is a partner with Allah.

The Quran says in this regard:

Do you see what Allah has sent down to you for sustenance and yet you have made some part of it halal and some part of it haram?. (10/59)

And do not say , concerning the falsehood which your tongues utter ” this halal and this haram” in order to fabricate a lie against Allah; assuredly, those who fabricate lies against Allah will never prosper.16/116

From these explicit verses and the sound hadith the jurist of Islam grasped with certainty that it is Allah alone Who has the right to make halal and haram, either through His Book or through the tongue of his Messenger. The jurists do not go beyond explaining what Allah has decreed to be halal and haram.

“When He has explained to you in detail what he has made haram for you.(6/119)

Islam condemns all those who declare, on their own authority, what is lawful and what is prohibited.

Yet even worst are those who make prohibitions, which results in hardship for others, narrowing what Allah has made spacious for His servants. The Prophet fought against false piety and fanaticism. He warned such people with words: ” The fanatics will perish” repeating it three times. The prophet also said:

” I have been sent with what is straight and easy”.

When some Muslims declined what Allah has permitted and denied them selves some permissible pleasures, Allah revealed the following strong worded verse:

O ye who believe, do not make haram the good things which Allah has made halal for you. And do not transgress; Allah does not like the transgressors. And eat of what Allah has provided for you, lawful and good. And fear Allah in whom you believe(5/87.88)

As I said earlier, Allah alone has the right to prohibit or permit things, as He deems proper, and to place obligations and responsibilities upon His servants as He sees fit.

As His creatures, they have no right to question His commands. To believe in Him is to believe in His attributes, to believe that He is Merciful and All Knowing. What He made halal or haram is for a reason or a wisdom that we may or may not know.

We are not required to know exactly the wisdom behind what He permitted or prohibited. What is required of us is simply to say “we have heard and we shall obey”.

3- Prohibition of causes leading to haram

Another Islamic principle is that if some thing is prohibited anything which leads to it is likewise prohibited. By this way, Islam intends to block all avenues leading to what is haram. For example, Islam has prohibited sex out side marriage, it has also prohibited anything which leads to it or makes it attractive, such as seductive clothing and behaviour, the depiction of nudity, pornographic material, obscene songs and so on. A similar principle is that the sin of the haram is not limited only to the person who engages in it but extends to others who supported him materially or morally; each is accountable according to his own share. For example, in the case of alcoholic drinks, the Prophet not only cursed the one who drink, but also the person who made it, the person who serves it, the person who sold it and the person who bought it. Some people try to go around haram by devious means and excuses.

They call what is haram by other names or by changing its form while retaining its essence. Thus, alcoholic drinks become grape juice, Reba becomes trade, nudity and pornography become art, gambling becomes gaming and innocent fun and bribery becomes charity. Allah cannot be cheated. A change of name or form is of no consequence as long as the thing and its essence remain unchanged.

[du'á in Arabic]

Ameen! Aqeemus Salaah!

[Arabic du'á]

The greatest gift of Allah in this world is Islam. We should feel grateful to Him for having included us in the Ummah of the Prophet Mohammad and for having bestowed on us the blessings of Islam.

Allah has reckoned this as His greatest blessing to His servants as is mentioned in the Quran:

This day I have perfected your deen for you, completed My favor upon you And have chosen for you Islam as your deen (religion) 5/3

We can never praise Allah and thank Him enough for this great favor that He has conferred on us. The least that any Muslim can do is to be grateful and to remember what he owes Allah.

The best expression of gratitude is to obey the commands of Allah, follow the sunah of His Prophet and to become full-fledged Muslim.

Is a person a Muslim just because he is a son or a grandson of a Muslim? Is A Muslim….born a Muslim just as a Christian son is born a Christian or a Jewish son is born a Jew?

You may answer these questions and say that a man is a Muslim because he “accepts Islam”, and if he renounces Islam , he is not a Muslim any more.

Any person who may be Jewish, Christian , Hindu or Buddhist will be incorporated in the Muslim community on accepting Islam – while another person in a Muslim house is expelled from the Muslim community if he gives up Islam even though he may be the son of a Mufti or a sheik.

From this answer we can see a clear fact. The fact that has been established here is that the greatest gift of Allah of being a Muslim, which we enjoy, is not a racial asset that we automatically inherit from our parents and which clings to us automatically all our life whether we bother about it or not.

It is a blessing to be acquired through effort. If we make an effort for it then we can acquire it and if we do not care for it , it can be snatched away from us, or we may lose it. May God forbid.

You may say that a man becomes a Muslim by accepting Islam. But what does the acceptance of Islam signify? Does it mean that whoever says: “I am a Muslim” or “I have accepted Islam” becomes a Muslim? Or does it mean that a man who utters some phrases in Arabic without understanding their meaning becomes a Muslim then and there?

One may say that the meaning of accepting Islam is that a man should consciously and deliberately accept what has been taught by the Prophet Mohammed and act accordingly. Whoever does this is a Muslim and whoever does not do this is not a Muslim.

Again, from this answer the fact automatically comes to light that Islam requires Knowledge, and then requires putting that knowledge into practice.

Unless a person comes to know what the teachings of the Prophet are, how can he affirm his faith in them, and how can he act accordingly.?

And if he has not affirmed his faith knowingly and after fully understanding it, how can he become a Muslim and remain a Muslim while in a state of ignorance. ?

A person who is born in a Muslim home, who has a Muslim name and calls himself a Muslim is not necessarily a Muslim if he does not know what Islam stands for and affirms his faith in it with full consciousness.

The real difference between a Kafir and a Muslim is not that of a name , that one is called John and the other is called Abdullah, so, one is a Kafir and the other is a Muslim. How many Muhammads do you know who do not deserve to carry this beautiful name?

How many Davids and Richard are there who are better Muslims than many of us.

The real difference between a Muslim and a Kafir is not in the name nor in the way they dress, the colour of their eyes or hair or the length of their beards.

The real difference between the two is in their knowledge, the knowledge that leads to strong faith, commitment and action.

We must understand that the gain or loss of Allah’s greatest gift of Islam depends entirely on this knowledge . If there is no knowledge then one can not get this gift. Even if there is little bit of knowledge, there is always the risk of losing the magnificent gift of Islam due to ignorance.

The person who is totally unaware of the difference between Islam and Kufr and the difference between Islam and Shirk is like one who is walking in darkness on a track . Maybe while following a straight line, his steps swerve to another path and he is unaware of this deviation from the right course. And it is likely that he may meet an impostor – Dajjaal – on the way who may tell him :

“O my friend! you have lost your way in darkness. Come let me lead you to your destination”. The poor man being surrounded by darkness cannot see with his own eyes which is the right path.

Therefore , this poor man will grasp the hand of the impostor who will lead him astray.

You may guess from this example that the greatest danger to a Muslim lies in his own ignorance of Islamic teaching and his unawareness of what the Quran and Sunnah teach.

Due to the lack of knowledge, the person in question will feel his way in the darkness and may be led astray by another ignorant person or an impostor. But if he is blessed with the light of knowledge he will be able to see the plain path of Islam at every step in his life. He will discover and avoid the misleading paths of Kufr, Shirk, heresy, and immorality.

Whether or not you and your children remain Muslims depends on this knowledge.

This is not an ordinary thing that may be neglected. Lack of knowledge entails the danger of losing a precious thing like Iman. We spend a lot of time and effort on things which sustain our life and things which are less important. We go to great lengths to protect our property, wealth and assets; can not we spend one tenth part of them on things which protect our Iman?

I do not say that everyone here should become a scholar or a Grand Mufti, read a great number of books and spend many years of your life in this pursuit. It is not necessary to read so much to become a Muslim. Each one of us should try to spend one hour or even half an hour out of the twenty four hours of the day and night to acquire the knowledge of Deen. At least that much knowledge should be acquired by every Muslim youth , adult and old person as may enable him or her to understand the essence of the teaching of Quran and the purpose for which it was revealed.

He should be able to clearly understand the mission with which the Prophet came into this world. What was wrong he wished to be demolished and what was right he wished to be established.

He should also get acquainted with that particular mode of life which Allah has ordained for Muslims.

Not much time is required to acquire this amount of knowledge . And if Iman is dear to us, it is not so difficult to find a little time every day to acquire it. We spend so much time on mundane matters. In a life of an average length, we spend 20 years of our life sleeping, 4 years eating, 10 years watching TV, and 5 months waiting for the bus.

Western man spends 2 years of his life on reading books. I am not aware of how much time a Muslim man or woman spends on reading, but it would not be far from the truth to say that such time is much less than it should be.

The Islamic attitude towards the pursuit of knowledge and education is summarized in the following Quranic verses and Hadiths:

And say (O Mohammad ) : My Lord increase me in my knowledge .20.114

Say: Are they equal , those who know and those who do not ? . It is those who are Endued with understanding who receive admonition. 39/9

It is a great thing when a man knows the truth about life and its purpose and gets into the attitude of humble devotion to Allah.

To him, the Hereafter is a real thing. He prepares for it with good deeds. He does not build his hopes on the vanities of the world, but on Allah’s Grace and Mercy. Such a man is endued with knowledge and understanding. He is not to be compared with the cynic or the unbeliever who knows nothing of the real value of inner life.

The prophet said : “Seeking knowledge is a duty on every Muslim man and woman” and said also : “Seek knowledge even if you have to go to China.”

The most essential knowledge, which a Muslim should seek before every thing else, is the correct understanding of Reality and the principles of Islam, for upon this knowledge all his life and deeds depend. However, secular knowledge is also of great importance and should not be neglected. These two branches of knowledge, those of spiritual and material matters, should be studied and mastered side by side, each supplementing and complementing the other as was done in earlier times in the Muslim world.

In this way there may be no split or conflict between “sacred” and “secular” matters, between the domain of the world and the spirit, either within the Muslim’s personality and behavior or within his society.

Knowledge is to be sought both for its own sake, for the love of learning, and for its application. It is the duty of those who have knowledge to impart it to others.

According to a Hadith, a Muslim who has gone out for, or who is traveling in search of knowledge is in the way of God until he returns.

While Muslims are permitted and urged to acquire the knowledge of science, technology, and the like from non-Muslim sources , they are not permitted to acquire with that knowledge, the values and the behavior of people and societies which are not ruled by a strict sense of accountability to God. Learning science and technology dose not necessarily mean giving up our Islamic values and principles. Modernization is not synonymous with Westernization. Whatever practical and scientific knowledge we acquire, whether from the West or from the East, must be subjected to the Islamic criteria and standards, to apply whatever is appropriate and beneficial towards the building of an Islamic society governed by God’s laws in all aspects of life .

[du'á in Arabic]

Ameen! Aqeemus Salaah!

[Arabic du'á]

It is reported from Shaqeeq al Balkhi that he said to Hatim: “You have accompanied me for a (long) time. So what have you learned?” He replied: “Eight matters/points.”

“As for the first: Indeed I looked towards the creation and (I observed) that every single person has a beloved. Yet when he arrives at the grave his beloved departs from him. Therefore, I made my beloved my good deeds that they may accompany me in the grave”.

Indeed I looked towards the creation.

The first part of the words of Hatim contains a very important point. The people of the past (early Muslims), used to look deliberately around at what they could see and observe and reflect upon that in order to obtain guidance. With this attitude, they acquired wisdom and came to know the reality of the world.

This was a characteristic ingrained within them and led to a deeper understanding of the great Deen of Allah and its injunctions.

Allah said:

“Verily in the heavens and the earth, are Signs for those who believe.” [45:2]

And He also said:

“On the earth are signs for those of assured Faith” [51:20]

{aayah means a sign. an indication, a warning, a lesson} In the things that happen around us are signs for us to see, to listen to and to think about. How many times has Allah mentioned in the Quran:

Do they not see? Do they not listen? Do they not think?

Yusuf bin al Asbaat said : “Indeed the world was not created that people may look towards it but rather that the people may look by it to the Hereafter”

Very important point: This is a condition of guidance. It is not enough to say “Oh Allah! Guide me”, “Show us the straight way” – Surah Fatiha . Allah says:

“Allah does advance in guidance those who seek guidance” 19:76 .

“ihtadao” guide themselves – to do something for yourself to make Du’a (supplication) then follow it up – look around – observe – reflect – see from where you can find guidance.

Maybe something happens that opens your heart and eyes to the truth and leads you to guidance. This “thing” could be small and simple. It could be a hardship, calamity or even death. But whatever it is, it could lead you to the guidance that you were seeking.

A son of Ubaidullah died so Salilh al Murree visited him and said: “If the death of your son opened up for you an admonition/warning in your heart, then your calamity was a good calamity. But if the calamity in your son did not open up for you an admonition in your heart, then the calamity in your heart is greater than the calamity in your son” .

Yes we have to seek guidance and make Du’a or supplication, but we have also to look around, observe, learn and find guidance. This is a quality, which we have to nurture-develop and get used to if we really want our supplication for guidance to be answered.

Every single one amongst us has something, which he loves or values. But the things which people love and adore differ from one person to another. Dignity-Nobility, Fame, Recognition status, honour, position, family – wife – husband – children possessions and wealth are some of the things which people love and wish they could have for ever and wish that these things would never depart.

The Prophet (saws) said:

“If the son of Adam had a mountain of gold he would wish for another.”

But what happens to all of these things? And even if you own two mountains of gold? What can a person do with it in the grave?

When a person arrives at the grave his beloved departs from him. His wife whom he loved and was attached to is gone! His children gone! His wealth and possessions gone! His position of power and status in the life of this world gone! The acts of disobedience which he loved to commit and derived immense pleasure from all gone. What then is left with him? What then remains with him.

Nothing but his deeds, the good and the bad. The Prophet said:

“The dead person is followed to his grave by three: His wealth, his family and his deeds. His wealth and family return and his deeds remain with him”.

So there is absolutely nothing from the life of this world which endures and lasts beyond death except good or bad deeds. And a persons situation in the grave is determined by the actions he committed in this life and nothing else. Not his wealth or family or children or possessions or status or honour.

If we find it easy to do evil deeds and to commit acts of disobedience to Allah then we should carefully consider the following:

In a long hadith the Prophet (saws) explains what happens to the sinful disbeliever in the grave after he has been asked the three questions concerning his lord, his religion and the prophet.

“Then a person with an ugly face, ugly clothes and of a foul smell comes to him and says: ‘Bad tidings be to you. Soon will you receive that which will displease you. This is the day which you were promised’. And he will reply: ‘And Bad tidings be to you. Who are you? Your face brings evil’. The ugly looking will say: ‘I am your evil deeds. By Allah, I never knew you but to be hesitant in obeying Allah and quick in disobeying Him.

In the same long hadith the Prophet explains what happens to the believer whose deeds were righteous. So after the questioning and after a gate is opened for him towards Paradise and his grave is expanded the Prophet (saws) explained: “Then a man with a handsome face and beautiful clothes and a nice pleasing smell comes to him and says: ‘Glad tidings be to you. Soon will you receive that which will please you. This is the day which you were promised’. He will respond: ‘And glad tidings be to you. Who are you? Your face brings goodness’. The pleasant looking will say: ‘I am your good deeds. By Allah I never knew you but to be quick in obeying Allah and very slow in disobeying Him. And so may Allah reward you with a good reward.’ Then a gate will be opened for him towards Paradise and another from Hellfire. It will be said to him: “This was going to be your dwelling place if you had disobeyed Allah. But Allah has replaced this for you with this one in Paradise”. When he sees what is awaiting him in Paradise he will say: ‘Oh my Lord speed up the establishment of the Hour.

We can see from what has been mentioned that:

1. It is not enough simply to ask for guidance and not do anything about it. There has to be an effort to guide ourselves by looking at what takes place around us to ourselves and to other people.
   

   “And Allah does advance in guidance those who seek guidance(19:76)

2. That this was a characteristic of the earliest Muslims and this is one of the reasons why they had a better understanding of the religion and were more steadfast and strong in their religion.
3. That every single one of us has something which he loves and wishes he could have or be with forever.
4. That when he arrives at the grave everything, his family, wealth , status etc. departs from him and is of absolutely no use to him.
5. His deeds are the only things that endure and remain with him after he has entered into the grave, they will either be a source of punishment or reward for him.

So after saying “I observed that every person has a beloved Yet, when he arrives at the grave his beloved departs from him”. Hatim concluded: “Therefore, I made my beloved my good deeds that they may accompany me in the grave.”

“Good deeds, are best in the sight of your lord, As rewards, and best as the foundations for hopes”(18:46)

Look at how Allah has described the companions who knew only too well the reality of their actions and the grave and death, and they hasten (in emulation) in (all) good works:

“They are in the ranks of the righteous.” 3:114

“They were ever quick in emulation in good works; they used to call on Us with love and reverence, and humble themselves before Us”. 21:90

And Allah commands:

“Be quick in the race for forgiveness from your Lord, and for a Garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous,” 3:133

[du'á in Arabic]

Ameen! Aqeemus Salaah!

Not long ago, we welcomed Ramadan with a mixture of feelings that overwhelmed our hearts and the hearts of Muslims all over the world. The hearts were and are full of hope, based on the promises and great tidings, given by Allah and His Messenger (S), of great bounties and endless blessings:

• We have been promised that the past sins will be forgiven for those whose fast is based on belief (Eemaan), sincerity and on truly expecting the reward from Allah (Ihtisaab).
• We also have been promised that the past sins will be forgiven for those who offer night prayers (Qiyaam) during the whole month, and who do that with the same two conditions of Eemaan and Ihtisaab.
• We have further been told that there is one night in this month which is better (in rewards) than a thousand months of worship, and that all the past sins will be forgiven for those who spend it by offering Qiyaam again with both Eemaan and Ihtisaab.
• We have been told that the devils will be chained down, that the gates of Hell will all be shut and that the gates of Paradise will all be open throughout this month.
• We have been told that Allah will free (from punishment) some of his ‘ibaad (worshipers) on every single night of Ramadan.
• We have been told that Allah answers the du’aa of the fasting person at his iftaar.
• We have been told that Allah multiplies the rewards of fasting beyond limits or imagination.
• We have been told that the fasting person will be joyous and happy when he meets his Lord.

We all knew the true meaning of fasting. We knew that there are conditions for the fasting to be acceptable and to give its desired results: Eemaan and Ihtisaab.

So now that Ramadan is almost over let us ask ourselves:

Did we perform our fast with the true belief and the full surrender to Allah, or was it just a hard exercise for us in order to lose some weight? Did we fast because Allah imposed it on us or just because we have been used to it from our childhood? Were our intentions to please Him or to please and impress others?

Did we gain from the Season of Goodness during the past days? Have we been able to achieve any of its virtues?

• We all hope to be among those who offered the fast in the right way, in order to cultivate its glorious fruits.
• We hope to be granted forgiveness of our previous sins, to be able to do much more good and to overcome all our weaknesses.
• We hope to be among those who receive the gifts from the Jannah, whose gates are open.
• We hope to humiliate our enemy (Satan), who is chained down, by rejecting any of his deceitful advice.
• We hope to be among those who shall be granted full atonement of their sins by the end of this month, and among those who will be most happy with their fast when they meet their Lord.
• We hope that all of us will be pleasing to Allah in our words and deeds so that we deserve His Mercy and victory.

Let us also keep in mind that the exercise of piety that we have performed during this Ramadan must not end with Ramadan.

Reciting Quran should not stop after Ramadan. If you can read one part every day then do so, but if one part is too much for you because you are too busy playing games and watching TV, then read something But do not neglect the Quran. You may not be able to fast every day after Ramadan, but you can fast three days every month, if not two days every week.

You may not be able to meet the members of this good Muslim community as we do for Iftars and Taraweeh prayers, but you can meet them every Friday after Ramadan and during other social gatherings which are made in the spirit of Ramadan.

Every Ramadan, this community, together with the members of the Islamic society at this collage, provide an excellent example about genuine brotherhood by the degree of cooperation, kindness and generosity offered and clearly manifested during Ramadan. Let us pray to Allah to keep within each one of us the spirit of Ramadan after its departure.

ZAKAAH AL-FITR

Zakah al-Fitr is the name given to charity which is distributed at the end of the fast of Ramadan. It is classified as a Wajib (compulsory) on every Muslim, whether male or female, minor or adult as long as he/she has the means to do so.

The proof that this form of charity is compulsory can be found in the Sunnah whereby Ibn `Umar reported that the Prophet made Zakah al-Fitr compulsory on every Muslim, male, female, young or old. The head of the household of family may pay the required amount for the other members.

The significant role played by Zakah in the circulation of wealth within the Islamic society is also played by the Zakah al-Fitr. However, in the case of Zakah al-Fitr, each individual is required to calculate how much charity is due from himself and his dependents and go into the community in order to find those who deserve such charity. Thus, Zakah al-Fitr plays a very important role in the development of the bonds of community. The rich are obliged to come in direct contact with the poor, and the poor are put in contact with the extremely poor.

This contact between the various levels of society helps to build real bonds of brotherhood and love within the Islamic community and trains those who have, to be generous to those who do not have.

The main purpose of Zakah al-Fitr is to provide those who fasted with the means of making up for their errors during the month of fasting. Zakah al-Fitr also provides the poor with a means with which they can celebrate Eid al-Fitr along with the rest of the Muslims.

Ibn Abbaas reported, “The Prophet made Zakah al-Fitr compulsory so that those who fasted may be purified of their idle deeds and shameful talk (committed during Ramadan) and so that the poor may be fed. Whoever gives it before Salah will have it accepted as Zakah, while he who gives it after the Salah has given Zakah.”

Hence, the goal of Zakah al-Fitr is the spiritual development of the Believers. By making them give up some of their wealth, the believers are taught the higher moral characteristics of generosity, compassion (sympathy for the less fortunate), gratitude to God and the righteousness. But, since Islam does not neglect man’s material need, part of the goal of Zakah al-Fitr is the economic well-being of the poorer members of society.

Zakah al-Fitr is only Wajib for a particular period of time. If one misses the time period without a good reason, he has sinned and can not make it up. This form of charity becomes obligatory from sunset on the last day of fasting and remains obligatory until the beginning of Salaah al-’Eed’ .

However, it can be paid prior to the above mentioned period, as many of the companions of the Prophet used to pay Zakah al-Fitr before the `Eed. Ibn `Umar used to give it to those who would accept it and the people used to give it a day or two before the `Eed. And Ibn `Abbaas reported that the Prophet said,

“Whoever gives it before the Salah will have it accepted as Zakaah, while he who gives it after the Salaah will not, for it will only be considered as ordinary charity.

Therefore, one who forgets to pay this Zakaah al-Fitr on time should do so as soon as possible even though it will not be counted as Zakaah al-Fitr.

The amount of the Zakah is the same for everyone regardless of their different income brackets. The amount used to be made out of certain quantity of is of food, or grain. Now a days the amount of the Zakah is calculated by its monetary value. Keeping the purpose of the Zakah in mind, the contemporary scholars believe that making the Zakah in money is practical and more beneficial to those who are entitled to it.

What would a person do now with so much barley, wheat or even dates! The amount of the zakah for this year, as advised by the Central Mosque if four pounds per head, minimum.

Successful indeed are those who, during this Ramadan, will fast during the day and pray at night. Those who did not will regret it, and regret it strongly …

[Arabic Du'a]

Ameen. Aqeemus Salaah!

[Arabic du'á]

Worship is an indispensable part of all religions. It is motivated in each religion by different objectives, assumes different forms and is performed under different set of rules.

In some religions worship is a means to develop in man the attitude of harshness and isolation from life. In these religions , Ibadah or worship , seeks to develop a mentality which makes the enjoyment of the pleasures of this world as hateful and sinful thing. There are also other religions which designate certain places for the sake of worship and prohibit its performance at any other place. There are also religions where worship can be performed only under the leadership of the ordained priests or monks. Therefore, people may perform worship under the leadership of priests and only at the place devoted for it.

As Muslims, we say every time we pray while reciting Al-Fatiha ” You alone we worship . Our Salah is part of our Ibadah to Allah. Ibadah according to Islam , is a mean for the purification of man’s soul and his practical life of sin and wickedness.

In Islam, the concept of worship is related to its fundamental view that the true foundations of a good life are soundness of belief and thinking, purity of soul, and righteousness of action.

Through Tawheed, or the belief in the oneness of God , Islam seeks to cleanse human intellect of the filth of idolatry and superstitious conceptions.

Islam fights against idolatry and polytheism in whichever forms and to whatever extent they may be found. For example, Islam does not permit the performance of Salah in front of a tomb, nor does it permit a person to swear in the name of anyone except Allah.

When Caliph Omar saw that some Muslims began to sanctify the tree under which the Companions had pledged to lay down their lives in the way of Allah on the occasion of Hudaybiyah, he had it cut down because he feared that the sanctification of that tree might corrupt the beliefs of the people.

Worship in Islam has distinctive characteristic features which are as follows:

Freedom from Intermediaries

First of all, Islam has liberated “worship” from the bondage of intermediaries between man and his Creator. Islam seeks to create a direct link between man and his Lord. There is no need to the intercession of any intermediaries.

Religious scholars in Islam are not intermediaries between man and God nor they are considered to be entitled to accept or reject acts of worship on behalf of God. They are equal to ordinary human beings in the sight of God.

Rather, they have been burdened with the additional duty of providing knowledge to those who lack knowledge. They will be deemed guilty if they hold knowledge back from those who seek it.

The Islamic Shariah does not impose the domination of religious scholars on the rest of the people. The function and the duty of Allah said to the Prophet:

“Remind them , for you are but to make them remember, you are not at all dominant over them.” 88/21.22 “

The Prophet also said to his own daughter Fatima: O Fatima , daughter of Muhammad: I shall be of no help to you before Allah.

This shows that all human beings stand on a footing of complete equality before God.

Not confined to specific place

Secondly, Islam not only liberated man’s Ibadah from the bondage of intermediaries; it also liberated it from confinement to specific places. Islam regards every pure place as good enough for the performance of worship whether the place is one’s home, office, in an airplane, the board of a vessel, or a mosque.

The Prophet has expressed this idea beautifully when he said:

“The whole earth has been rendered for me a mosque-pure and clean.”

All Embracing View

Thirdly, Islam has considerably widened the scope of worship.

It is not confined to specific prayers and litanies or chants which are to be performed on particular occasions.

Islam considers every virtuous action which has been sincerely performed and with the view to carry out the commandments of Allah and in order to seek His Pleasure , an act or worship which will be rewarded. Eating , drinking, sleeping and enjoyment of innocent recreation and even those worldly actions which satisfy man’s physical needs and sensuous pleasures become acts of worship provided they are performed with true religious motives.

It is an act of worship to strengthen one’s body by providing it with proper nourishment and care.

The Prophet said in this regard : “A strong believer is better and dearer to Allah than a believer who is weak.”

In other words, the actions which are part of worldly life could be turned into acts of devotion and worship simply by pure motives and sincere intention to obey Allah and please Him.

Thus, it is possible that a man should advance spiritually even while he is fully enjoying the pleasures of worldly life. The reason is that during all this enjoyment his heart is directed to Allah.

His actions are righteous, his intentions are pure. This will enable him to remain perpetually in the state of submission, obedience and devotion to Allah even during his working pursuits — and that is the very essence of worship.

Why is it that the scope of worship is so wide in Islam? There is a profound wisdom and a important reason for this.

Islam wants man’s heart to remain in perpetual closeness with his Lord .Islam wants man also to observe constant vigilance over his desires so that his life may become a source of his welfare in the life to come as the Quran says :

“Seek with the wealth which Allah has bestowed on you, the Home of Hereafter , and forget not your portion of this world.” 28/77

Good intentions prevent man from forgetting Allah. They change acts of habit into acts of worship. Good intentions create a world of difference in human life . There are people who eat and drink and satisfy their desires and enjoy the pleasures of life.

Their actions are motivated only by the gratification of animal desires There are also other people who satisfy their desires and enjoy the pleasures of life , but the actions of those people are motivated by noble intentions. The motive behind all their actions is to live in compliance with the Will of God.

The difference between the two groups is obviously so great. While one is always mindful of God and remembers Him , the other is altogether negligent . It is this that makes the former a pious, worshipful being, and the latter a heedless, self indulgent animal. About this kind if people the Quran says:

“Those who disbelieve , enjoy this world and eat as the cattle eat And the Fire will be their abode (habitation).” 47/12

Islam seeks to elevate humanity to a place which befits its dignity and status. This is the Islamic philosophy of worship.

We all know that there are specific rituals and obligatory acts of worship in Islam such as Salah, Zakah, Siyam and Hajj. We also know that Islam has widened the scope of worship to include every virtuous action which is sincerely performed in compliance with the commandments of Allah and in order to seek his pleasure. However, this concept is sometimes used as a pretext to support the erroneous view that the obligatory rituals of worship can be dispensed with , or that they are not very important.

For example , one may say that the code of dress for Muslim women , as specified in the Quran and the Sunnah, is not obligatory or important as long a woman dresses decently.

The truth is quite contrary to this. The specific obligatory rituals are the chief means for strengthening our attachments with Allah. It is absolutely misconceived view to imagine that true faith does not consist of specific rituals , and that the basis of true faith is merely purity of heart, goodness of intention and soundness of conduct.

This represents misrepresentation of Islamic teachings. The intention to do good alone does not mark off the true men of faith from the rest. Religion, after all, has an external aspect in the same way as it has an internal aspect. This attitude of deliberate disregard of ritual obligations is destructive of the very foundations of religion. For if that viewpoint to be adopted, every one, even those who are in fact opposed to religion could claim to be the best of all worshipers.

The real purpose of Islam in declaring that Ibadah embraces the total life of man is to make faith play a practical and effective role in reforming human life, in developing in man an attitude of dignified patience and strength in the face of hardships and difficulties and in creating in him the urge to strive for supremacy of good and termination of evil.

Islam is opposed to those defeatist and isolationist philosophies which are based on world-renunciation, on resignation from the resources of life, on withdrawal from the life of action and struggle, on sheer stagnation and decadence.

These things have nothing to do with Islam. They are the symbols of defeatism and escape from the struggle of life. For life requires strength, material resources and active habits .

[du'á in Arabic]

Ameen! Aqeemus Salaah!

[Arabic du'á]

Introduction: The Story of the Elephant

For some non Muslims, Islam is chopping hands and having four wives. How would we describe Islam.? Is Islam the acts of worship that we know.? Or is it morality and good manners? , Creed? Or legislation?

Islam is a message for all times and generations. It is not limited to a particular period or time like other religions before Islam.

The Prophet Mohammed is the Messenger of Allah to mankind.

“Say : (O Muhamad) O mankind, verily, I am sent to you all as the Messenger of Allah.” 7/158

He is the final messenger. He is the seal of all Messengers.

There is no message after Islam. There is no prophet after Mohammed. There is no scripture after the Quran.

The message of Islam is also not restricted to a particular place, people, or class. It addresses all nations, races, people and classes. In Islam there is no nation or people who can claim that they are the “chosen people” and that all others should be subjected to them. No class can claim that the message of Islam is exclusively theirs, or that their understanding of this message, or its interpretation is the special exclusive privilege of their particular people or class.

The message of Islam is for the individual as whole . It is not a message for his mind only, excluding the spirit. Nor is it a spiritual message which excludes the body, the thoughts or the feelings. In addition, this message of Islam accompanies man in all phases of life; from birth, or rather, before birth, till death and beyond. This is why we find Islamic rules and principles which deal with the developing foetus and pregnancy and also with funeral, burial, and inheritance.

And because Islam deals with man as a whole, at all different stages of life, it also covers all man’s activities whether they are materialistic, spiritual, social, practical, religious, political economical, moral or whatever.

The Catholic church gradually came to divide life into two halves, one managed by the church and the other is managed by the state. This is shown by the saying :

“Give what to Caesar what is for Caesar, and give to God what is for God.”

This saying has nothing to do with Islam. Islam does not recognise this separation of Religion and State. The whole universe is for God. Caesar does not own an atom of it.

Caesar and all what is his belong to Allah.

“All that is in the heavens and the earth belongs to Allah.” 10/55

This comprehensive nature of Islam is clearly evident in matters of faith or creed, worship, morality, legislation, and dealings with others.

For example, it is not acceptable for anyone to say “I am a Muslim, I believe in the Quran in all aspects related to worship, but I do not believe in morality and good Manners.”

Or to say “I take from the Quran Worship and Morality, but nothing to do with legislation and order.” Or to reject the historical events narrated in the Quran. Or to reject the descriptions of the Day of Judgement, Paradise, and Hell.

“Do You believe in part of the Scripture and reject the rest?

The recompense of those who do so among you shall be disgrace in the life of this world and on the day of Resurrection they will be consigned to the most grievous torment. Allah is not unaware of what you do.” 2/85

Worship is comprehensive

The comprehensive nature of worship means that worship is not simply an act of the hand, the tongue, or the heart, it is all of these things together. Indeed, worship encompasses life completely. The familiar rituals of prayer, Siyam, Zakat, and Haj are not the exclusive acts of worship.

Any act consistent with the Sharia and intended for the sake of Allah, the betterment of life and the happiness of people could be considered as an act of worship.

Any useful act performed for the benefit of society or its members, especially the weak and destitute, is also considered as worship.

The hadith of the Prophet which says that removing an obstacle from the road is a Sadaqah, smiling in the face of your brother is a sadaqah, and a good word is a sadaqah.

The domain of worship in Islam also encompasses man’s struggle to gain a living for himself and his family. Moreover, the Prophet considered the proper satisfaction of one’s sexual desire to be an act of worship. When the companions enquired about this, he said : “Had he satisfied it improperly, would he not be sinful? Do you count sins and not good deeds?

Morality is comprehensive

The comprehensive nature of Islam is also evident in our standards of courtesy and good manners.

Good manners are not restricted to the performance of rituals, and it means more than avoiding pork and alcohol. Manners in Islam encompass our spiritual lives and our emotional lives as well as our private and public lives.

They also encompass our relationships with the family, with society, and even with animals and birds.

How one should deal with his partner, his children, parents, neighbours and other people are matters within the domain of Islamic manners and morality.

Legislation is comprehensive

Islamic legislation is not restricted to man’s relationship with His Lord which is usually covered by rules related to Acts of Worship.

Islamic legislation deals with the individual as a whole. It also deals with family matters; (marriage, divorce, inheritance, etc.) civil and commercial matters, (such as buying, selling, rent, debts, loans etc.), punishment and crimes, administration, the rights and duties of the rulers and the ruled and relations between states.

This comprehensive nature of Islam should be matched by a comprehensive understanding of this important character of Islam and also by a comprehensive commitment to all its commandments and rules where no part of it is to be ignored or neglected.

Our understanding of Islam should be comprehensive. Our commitment to Islam should also be comprehensive.

Otherwise one may find himself or herself faced with the question:

“Do You believe in part of the Scripture and reject the rest?

The recompense of those who do so among you shall be disgrace in the life of this world and on the day of Resurrection they will be consigned to the most grievous torment. Allah is not unaware of what you do.” 2/85

Therefore, it is contrary to Islam to accept one part of Islam and ignore the rest.

It is not right to take one part of Islam and treat it as the whole of Islam. It is not right to take Creed and faith and neglect or ignore worship and morality.

It is not right to take worship and turn our backs to morality and good manners. Morality and good manners are the fruit of proper worship and are part of good faith. At the same time it is not right to focus on morality and indulge in innovations, and neglect proper worship and sound faith. And it also not right to take faith, morality and worship and then reject the Islamic Shari ‘a or to believe that Islam and its rules and principles are to be kept within the walls of mosques. Islam is not a seasonal religion. It is not only for Fridays and Ramadan. Islam is Comprehensive. Are our commitments the same?

oat/feb.99

[du'á in Arabic]

Ameen! Aqeemus Salaah!

[Arabic du'á]

The Prophet once asked his companions: “Do you know who is the Bankrupt?” The companions said: a bankrupt man among us is the one who has neither dirham with him nor wealth.

The Prophet said: The bankrupt of my Ummah is he who would come at the Day of judgment with prayers, and fasting and Zakah; but who had offended one person , slandered another, unlawfully consumed the wealth of another person, shed the blood of this person and beat that person.

Each one of these people would be given some of the wrongdoer’s good deeds. If his good deeds fall short of settling the account, then their sins will be taken from their account and entered into his account and he would be thrown in the Hell Fire.

If you do not know any other Hadith at all , then you should know this Hadith, understand it and keep it mind in order to avoid being bankrupt and loser at the Day of Judgment.

In few simple words the Prophet taught his companions and every Muslim who believes in him as Prophet and the last Messenger of Allah, a great lesson, and gave them tremendously valuable advice as how to avoid hell fire and be a winner at the Day of judgment. The Quran says in this regard:

“Every Soul shall have a taste of death. And only on the Day of judgment, shall you be paid your full recompense. Only he who is saved from the hell Fire and admitted to Paradise will win (by having attained the Objective of life)” 3/185.

The Hadith is a message form the Prophet who was concerned for his Ummah and its well-being. As a teacher and messenger, his tender heart was grieved that any of his flock should rush headlong to ruin. He watched carefully over them, and whenever any of them showed signs of faith, his kindness and mercy would surround them and rejoice over them.

This is the true character of our beloved Prophet who is described in the Quran:

“Now has come unto you a Messenger from amongst yourselves. It grieves him that you should perish. He is deeply anxious over you; to the Believers, he is most kind and merciful. ” 9/128

Because he was most kind and most merciful to the believers, he was extremely anxious to teach them what is right ,what is wrong, what is Halal and what is Haram, What actions lead to Paradise and what actions lead to Hell Fire.

Our hadith today is an example of his kindness, his care and concern. In the above hadith the Prophet asked his companions: Do you know who is the mufliss, the bankrupt. Obviously, he did not ask them because he did not know. He was a man from Quriesh, a tribe well known for trading with east and west.

He himself traveled when he was 25 in a trading trip on behalf of his first wife Khadijah. He asked them in order to attract their attention to what he was about to say. To give an example of an idea known to them , an example they understood and visualized, so that he could present his message in a clear and practical way.

For the companions, the mufliss, the penniless, or the bankrupt is he who had no money or wealth. When a person has no money at all and nothing to sell… than he is bankrupt.

And what is worse yet, is if on top of that he owes money to others. In other words, being bankrupt is better than being bankrupt and in debt.

But could there be another form, or a different meaning for bankruptcy?

This is what the Prophet was trying to convey. He wanted to teach them and us a deeper meaning and form of bankruptcy which is exceedingly worse than what they knew and had in mind. Bankruptcy in this life can not be compared to bankruptcy at the Day of Reckoning, Day of judgment.

Bankruptcy in this life is unpleasant, to say the least, but it may be overcome one way or another. The bankrupt may be able to recover from this hardship. He may be lucky and fortunate. Some one may lend him or help him to stand on his feet.

At the day of Judgment the criteria for bankruptcy is completely different. At that day accounts have to be settled. Money, power and wealth will not be helpful unless they were used properly during one’s life time.

No one can buy good deeds or rewards at that day simply because there are none for sale. No one will sell you, lend you or give you one single good deed or reward, not even your own mother. At that day each person is concerned with his own affairs, his own salvation.

“At that day man shall run from his own brother, And from his mother and father, And from his wife and his children. Each one of them, at That Day, will have enough concern of his own to make him indifferent to the others. ” 80/34.

The only thing that helps at that day is your own good deeds.

The rewards that you have earned, by the Grace of Allah, by doing righteous things in your life, like praying, fasting, giving Zakah and charity, being kind to your parents, your family, neighbors and others.

Helping those who need your help, enjoining goodness and forbidding and resisting evil, etc. And yet, all the good deeds that someone may have in his account may not be enough for him to enter Paradise.

The rewards and the good deeds that one may earn in this life could easily be lost and frustrated in the Hereafter where they may be consumed by our transgressions and bad manners.

In the example mentioned by the Prophet, the man not only lost all his rewards for his good deeds but he had to bear the sins of his victims as he ran out of rewards and was unable to redress his wrong doing. Therefore he became a real Mufliss and a loser and was thrown in Hellfire, as the hadith said. The lessons that can be learned from the Hadith are numerous:

1. Acts of worship could earn you rewards, but they do not do away with the need for good manners. Dealing with people kindly and properly is an indispensable part of our Deen. Obeying Allah by performing the obligatory rituals and observing the divine rights we owe to Allah does not absolve us of our duties towards others and respecting their rights. Unfortunately, many Muslims seem to think that Deen is limited only to their relationship with the Creator.

They pray, they fast, they give Zakah, they make Haj and Umrah. At the same time, you find that they are rude and repulsive when they deal with others. They may cheat or deceive in the name of business. They offend others and back bite them whenever they feel like it. They lie when they talk and betray when they are trusted and abuse other’s rights if it is convenient to them. They do not honor their word nor keep a promise. Instead of helping the weak and the helpless, they may assault them and attack them verbally and physically or take advantage of their vulnerability.

This is not the Islamic concept of Deen at all. Islam is a comprehensive religion. It contains not only our relationship with the Creator but also our relationship with his creatures. When you look at any book of Islamic Sharia you can see the huge spectrum of relations that are covered by the rules established in the Quran and the Sunnah. The Sharia deals with relationship of a Muslim with himself, his Lord, his family, his parents, neighbors, friends, enemies, other communities and the whole world, even animals, trees and roads.

2. Allah may forgive us for breaching His rights because he is Merciful and Most Forgiving but He will not forgive us for breaching the rights of His creatures. This a matter that has to be settled by us in this life if possible. Wrongs have to be corrected. Damages have to be redressed .Apologies have to be made and forgiveness have to be sought. Justice has to be made, it will be made either in this life or in the Hereafter.

3. Our transgressions and wrong doings for others must be settled in this life before it is too late, otherwise settlement will definitely be made in the Hereafter in a way which may run the risk of leaving us bankrupt.

As I have said already, if you know no other Hadith, then you should know this one. It presents a valuable advise and guidance from our beloved Prophet who is telling us in few simple words how to avoid being bankrupt at the Day of Judgment. Acts of worship is a part of the religion but not the whole religion. Good manners and proper and fair dealing with other human beings is another part of our religion. Neither part mad do away with the other. Fulfilling our obligations towards Allah does not absolve us from our other obligations and duties towards His creatures. Wisdom dictates that we be quick to seek forgiveness and mend our faults in this life before we have to pay for them dearly at the day Reckoning. May Allah save us all from bankruptcy in this life and in the Day of judgment. May He Make us among those who listen to the advise and the guidance of the Prophet and benefit from his teachings and his Sunnah.

[du'á in Arabic]

Ameen! Aqeemus Salaah!

[Arabic du'á]

Pick Your Teeth!

The Young Muslims UK – Taking Islam To The People

It’s one of the greatest sins and yet it’s something we do day after day. Sometimes we don’t even realise it. You’re just chatting away with your friends and you begin to talk about somebody else. Our whole lives are based around ‘Home and Away’ and ‘Neighbours’, soaps based on lying, backbiting etc. But look at what the Prophet (saw) said about it:

The Prophet (saw) was sitting with his companions one day and one of them was speaking badly about someone who wasn’t there. As the man got up to leave the Prophet (saw) said to him: “Pick Your Teeth!” “But I haven’t eaten anything.” The man protested. “No” the Prophet (saw) said “YOU HAVE EATEN THE FLESH OF YOUR DEAD BROTHER”.

As Allah tells us in the Quran:

“Would any of you like to eat the flesh of his dead brother? No, you would hate it.” (Ch49: v12)

But What If It’s True?

The Prophet (saw) told us “Backbiting is to say something about someone they wouldn’t like said about them….If what bad you said about them is true, then you have backbited and if it is false then you have slandered them.”

If you’re still not convinced of how big a sin backbiting really is, then look at the punishment Allah has in store for the backbiters. The Prophet (saw) described: “On the night of Mirage I passed by some people who had metal hooks in their hands and were clawing at their faces and their necks with them. I asked Gabriel ‘Who were these people?’ He said ‘These are the people who eat the flesh of human beings and disgrace them’.

This is how big of a sin backbiting is looked upon and yet we continue to backbite without a second thought, next time you lie, talk about somebody, remember Allah (swt) and the Prophet (saw) and put them in front of you before you speak.

Just having a Laugh!

Maybe we think it’s all right to take the mock out of someone so long as we say it to their face. ‘We’ll make fun of the way someone talks, walks, or how they look. Allah warns us against such behaviour: “O you who believe. Let not some men laugh at others, it may be the that they are better than you. Nor let some women laugh at others it may be that they are better than you. Nor abuse each other , nor be sarcastic to each other by using offensive nicknames…” (Ch49v11)

Don’t forget that Allah made us the way we are, so how can you even think of making fun of his creation?

Cool to Swear?

Listen to yourself and to your friends speaking one day – nearly every sentence will have a swear word in it, thinking it’s cool and macho to swear, copying the idols of TV and the cinema. Is it really ‘cool’ to swear? The Hellfire is far from being cool. People will wish they were cool then rather than being cool in this world. Remember! That every time you speak , an angel writes down what you say, and that one day you will have to answer for every single word you ever uttered. So if you swear at someone then it’s written down as a sin against you. You’re only harming yourself. The Prophet (saw) said that “Abusing a Muslim is a sin and fighting with him is disbelief.” (MUSLIM).

‘But sometimes you just have to swear’!

We’ve all been there – you’re just so angry with somebody and the only way you can express yourself, is to swear at them. The solution? …

Don’t get angry in the first place.

A man came to the Prophet (saw) one day and said “Advise me”. The prophet (saw) said “Don’t become angry. Don’t become angry. Don’t become angry”…. “When one of you gets angry while he is standing up, he should sit down. Then anger will leave him, and if not then he should lie down” (Ahmad). So let us follow this beautiful advice of the Prophet (saw) and remember that anger is from shaitan. If someone angers you or swears at you then don’t harm yourself by doing the same but respond in a better way as Allah says in the Quran:

“Repel evil with what is better. Then he who was your worst enemy will become your best friend.” (Ch41v33)

“It wasn’t me. Honest.”

How often do we say such a phrase or say that “I was only joking”. We treat lies as being trivial. However we are told that “Allah’s messenger did not hate anything more than lying”(Ahmed). The Prophet (saw) was once asked “Can a Muslim be a coward?” He (saw) replied “Yes.” and then asked “Can a Muslim be a miser?” and the reply was “Yes.” The Prophet (saw) was then asked “Can a Muslim be a liar?” The Prophet (saw) replied “NO! A Muslim can never be a liar”. Furthermore, he said “Truth leads to virtue and virtue leads to paradise…Lying leads to wickedness and wickedness leads to the hellfire.” (Bukhari). As we know that one lie leads to another ten lies which lead to bad actions. Remember you can lie and think that you have got away with it but on the day of Judgement your hands, tongue and feet will bear testimony against you and tell the truth.

But it’s only words!

One day one of the companions asked the Prophet (saw) “O Messenger of Allah. Will we be called to account for what we say?” He replied “May you be lost to your mother – people will be thrown, faces down into the hellfire, only on account to what their tongues said.” (Tirmidhi).

Indeed the tongue controls the rest of your body. A well controlled tongue will keep us within Islam but a loose tongue will destroy us.

The Prophet (saw) said “When a person gets up in the morning, all the parts of his body make a plea to his tongue saying; ‘Fear Allah regarding us, because we follow you. If you are right then we shall also be right , and if you are wrong then we shall also be wrong.” (Tirmidhi)

Instead of swearing, lying and engaging in useless talk we can use our tongues in better ways and what better than telling people about Islam. Allah says “Who is better in speech than one who calls (men) to Allah and works righteousness and says I am one of those who bow down in Islam” (Ch 41v33)

Your tongue can save you as well!

Indeed if you control your tongue and speak good then paradise can be yours. The Prophet (saw) said “Whoever can guarantee me two things I can guarantee them Paradise.” The companions asked “What O Messenger of Allah?” He replied “What is between his jaws (his tongue) and his legs (private parts).” (Bukhari)

I’ve lied and backbited, sworn and made fun of others. I must be doomed I must be going to hell!”

NO! Allah (swt) tells us in the Quran:

“O my servants who have wronged themselves. never despair of the mercy of Allah for truly he forgives all sins. He is the Forgiving, the Merciful.” (Ch39v53)

So if you really repent and turn back to Allah and promise not to commit the sin again then truly Allah’s promise is true and He will forgive you. If you’ve backbitten someone – go and tell the person whom you backbited and apologise sincerely and ask them to forgive you. But if you think that the situation will get worse then turn back to Allah sincerely begging for his forgiveness then to make up for what you said, go around and talk good of him.

The Best Example

As we know that the best person to have ever lived is the Prophet Muhammad (saw) and he is the best of example for mankind. If we follow him we can never go wrong. Ayesha (RA) the Prophet’s wife described the Prophets conduct as follows:

“He was neither a obscene talker nor a user of bad words. He did not shout nor did he repay evil with evil. He used to forgive people and overlook their sins.” (Tirmidhi)

Final Advice: A beautiful saying of the Prophet (saw) that will ensure the protection of our tongue. The Messenger of Allah (saw) said:

“Whoever believes in Allah and the Last day, LET HIM EITHER SPEAK GOOD OR KEEP SILENT” (Agreed upon)

[du'á in Arabic]

Ameen! Aqeemus Salaah!

Your feedback will help us to improve our khutbahs. Please let us have your comments and suggestions., by writing to: tarhuni@aol.com. Jazakallah Khairan!

Royal Holloway Khutbahs All Khutbahs A to Z Khutbahbank Homepage

[Arabic du'á]

In the previous Khutbah I talked to you about some aspects of Taqwa. I said that Taqwa emanates from remembering Alláh and being conscious of Him. We are in the constant struggle between remembering Alláh and forgetting Him. While remembrance ensures righteousness, forgetfulness opens the door for sin.

“O you who believe, have the consciousness of Alláh and let every soul look to what it has put forward for tomorrow and fear Alláh. Surely Alláh is well aware of all that you do. And be not as those who forgot Alláh, so He made them forget themselves. Surely they are wrongdoers.” Súra 59/v18

When people forget Alláh, they are in a dangerous position. But if we act the right way and persevere in our efforts to remember and strive to develop our Taqwa by observing the compulsory acts of worship and then go beyond that to the voluntary acts, we may earn the love of Alláh. Being loved by Alláh is a magnificent and great blessing that defies words.

If we seek the love of Alláh then we have to attain and achieve that love through establishing the things, which are pleasing to Him and the things that He prescribed and made compulsory for us.

Alláh said in the Qur’án,

“If you do love Alláh, then follow me (the Prophet) and Alláh will love you.” Súra 3/v31

In this verse, the prophet is telling all believers and us that following him, his Sunnah and his guidance which defined clearly what is compulsory and what is recommended, would lead us to Allah’s love. “Follow me and Alláh will love you”. When that becomes a reality, then we will achieve happiness in this life and the Hereafter, InshAlláh.

Materialist society offers a variety of different ways and prescriptions to achieve happiness. However, in reality, we should be aware that the happiness achieved by material means is limited and short-lived. – holidays, for instance, begin and end.

A fancy car runs for so many years and it breaks down. A house may be nice at one time, then it may deteriorate and become less attractive or inadequate.

The material things, which are associated with happiness in this life, are passing things. None of these things are guaranteed to last forever. As the scholars say, these things will either pass you or you will pass them and leave them behind.

Once you have them then you seek other material things because in fact this happiness is only a fulfilment of a physical desire or an emotional need whether real or imaginary and when you fulfil a physical desire, there are other desires to replace it soon afterwards.

And even that physical desire when you fulfil it, it is likely to increase itself in the same area. As the Prophet said:

“If a man were given a valley of gold, he will desire another one.” In the West people say, “the grass is always greener on the other side”. There is no end to an appetite for material things.

We can never achieve true and everlasting happiness through fulfilment of material desires. True Happiness only comes from within, when you are at peace with yourself, when your soul is contented and your heart is full of Taqwa. As Alláh says:

“It is only with the remembrance of Alláh that the hearts find satisfaction (rest) ” Ch13/v28

When a person turns to Alláh and puts his trust in Him, then his or her heart will be in the state of peace and tranquillity. They will not be driven constantly by greed and wanting more.

Whenever problems arise they are not in a state of panic, confusion, fear and doubt because their hearts are at rest, contented, full with peace and tranquillity.

They understand the unpredictable changes of life, the ups and the downs, they understand that it is part of the test. They have confidence in the words of their Lord, which says:

“With every difficulty comes ease” Ch94/v6

Whatever difficulties or troubles are encountered by men, Alláh always provides a solution, a way out, a relief, a way to lead to ease and happiness, if we only follow His path and show faith and have Taqwa. What happens is that both sides of the coin are tests, in the good times, when ease is there, it is a test. Do we get carried away and become so happy with our success that we forget Alláh? Or do we thank Alláh remembering that it is really a blessing from Him? Even though we strove, we tried, but ultimately achieving that was a blessing from Alláh.

We can strive, we can plan, make decisions, we can move, but we cannot guarantee the results of any of our acts. If we get successful, then this is a blessing from Alláh for which we should be thankful and grateful.

In a time of difficulty, we realise that whatever harm befalls us, whatever pain we feel, it is a purification for our sins, so it is about being patient. We patiently bear it knowing that it is not going to last forever. Calamities, difficulties and hard times do not come to a person and just remain. They will be raised after some time. If we are patient then Alláh rewards us for our patience and perseverance.

Taqwa is not such that you reach a certain level and you are there 100% all the time. Taqwa goes up and down, it increases and decreases. You increase Taqwa by your righteous deeds, and decrease it with your sins and evil deeds. This is the simple and only formula to increase Taqwa, Increase your righteous deeds.

To do a righteous deed is to consciously seek what is pleasing to Alláh. We should constantly be seeking the pleasure of Alláh. With the remembrance of Alláh comes true happiness, the happiness that can remain with us, happiness in the sense of contentment, which can remain with us through times of ease as well as times of difficulty.

But what comes with the forgetfulness of Alláh is a state of misery. It is a state where we are mostly concerned with material things, trying to fulfil our endless quest for them, trying to achieve happiness through them and being incapable of doing so. Alláh says in the Qur’án:

“Whoever turns away from my remembrance will find himself, or herself, in a miserable life”. 20/124

And the Prophet emphasised that by saying, “The slave or worshipper of the Dirham and Deenaar (the worshipper of money), will always be miserable.”

One who makes money the entire purpose of life will never be satisfied. The more they have they more they want.

There is nothing wrong with being rich, or having a lot of money as long the person observes his religious duties and keeps in mind that whatever he or she owns is a blessing from Alláh. We must always therefore strive to establish the fundamentals. We cannot build closeness to Alláh without the fundamentals. If the fundamentals are not in order, then no matter what additional things we do, they will not bring us closer to Alláh. We cannot give precedence to secondary acts over the fundamental acts.

For example, if you go to a masjid and find out that the compulsory prayer has begun then this is not the time to do the Sunnah. The Prophet had said that whenever the compulsory prayer has been called for – no other prayer is acceptable except that prescribed prayer.

There is a principle drawn from that in Islamic law, that you do not give precedence to Sunnah over Fard, voluntary over the compulsory. We always have to build our base first and foremost, by concentrating on the compulsory. This is where our greatest emphasis should be. And the Sunnah is in addition, to help us. When we do Sunnah before the Fard, we are acutely preparing ourselves to deal with the Fard. This is why it is important to observe the Sunnah, because if you jump straight into the Fard coming out of a work situation, your mind is not yet prepared for the [compulsory] Fard prayer. You need to settle down in stages. Usually you are carrying all of your environment, all of your experiences there with you. When you do Sunnah first, you start bringing yourself into a correct frame of mind. This is correct worship. This is why we are instructed whenever we go to the masjid we should pray two rak’ahs before sitting down. By praying before sitting down, you put yourself in that proper frame of mind, help prepare yourself for the compulsory prayer.

The two are there, side by side, but our primary emphasis should be on the compulsory. With all the various acts, which we are trying to build on top of that, by engaging in the voluntary, inshaAlláh we will achieve that status, that high status that Alláh has identified as being a “friend of Alláh”. This is something worthy for each and every one of us to seek.

[Closing du’áh in Arabic]

Ameen! Aqeemus Salaah!

* Edited from a lecture by Dr. Abu Ameenah Bilal Philips

[Arabic du'á]

“O Ye who Believe! Fear Alláh. And let every soul look to what he has prepared tomorrow. Fear Alláh, for Alláh is well acquainted with all that you do.

And do not be like those who forgot Alláh, and He made them forget their own souls. Such are the rebellious transgressors.” Súra 59/v18-19

Dear brothers and sisters in Islám, today’s khutbah is about Taqwa. What is Taqwa?

Taqwa is one of the fundamental principles in Islam. It is usually translated as: “fear of Alláh, piety, righteousness, or being conscious of Alláh, aware of His attributes, His Might and power”. It implies self-restraint, guarding oneself from all sin, wrong deeds, and injustice. Taqwa is not a passive idea. It is not merely a feeling or an emotion. Taqwa is an active concept. It is about action, doing of good deeds, positive actions in preparation for the Hereafter, the next life. Taqwa comes from an Arabic verb, waqa…a yaqee, which means to protect oneself. A shield is a wiqaayah coming from the same verb, something to protect yourself with. Taqwa is also the only basis by which people are considered superior to others in Islam.

“O mankind! We have created you from a single pair of male and female, And made you into nations and tribes that you may know each other. The Most Honoured of you is he who is the most Righteous of you” .Súra 49/v13

We know from the Qur’án that Alláh has favoured some people over others. Sustenance is an example. Alláh says:

“Alláh has favoured some of you over others in sustenance.” Súra 16/v71

This is in fact, how things are. It is simple reality. People are not all equal in this life. Alláh has favoured some over others in a variety of different capacities. Some of us enjoy a greater measure than others, of money, children, fortune, health, knowledge, fame, and so on and so forth. However these favours not there for us to do as we please. They are part of the tests of this life.

We should always be grateful and thankful to Alláh for His favours. But these favours should not make us feel superior, arrogant or proud to the extent of (Kibr). Arrogance or Kibr is something hated in Islam. As the Prophet has said,

“Whoever has a mustard seed worth of kibr [arrogant pride]in his heart will never enter paradise.”

Kibr is something, which is particularly despised in Islam. It is always identified with the attitude of Shaytán, who rejected the command of Alláh when he was ordered to bow to Adam. Shaytán believed that he was superior to Adam, he said:

“I am better than him, because you made me from fire and you made him from clay.”

When we look at issues of racism and nationalism, we see similar feelings. People feel they are better than others because they belong to a particular race, or because they belong to a particular nationality. These feelings are fundamentally opposed to the teachings of Islam. Alláh created mankind from a single soul, dividing them into various tribes and nations, so that those human beings may know each other, Súra 49:v13,and this implies treating each other with respect.

In that verse, Alláh says that the most honoured or noble of persons in the sight of Alláh are those who have greater Taqwa.

It is obvious from the verse that Taqwa is considered as factor, which elevates people over others. Alláh gives one person much money and he gives another person less money, but Taqwa is something which we earn by an act of faith and obedience. When the Prophet talked about Taqwa he said that Taqwa is here and pointed to his heart. Taqwa is in the heart. It is not something, which one can measure. I cannot measure your level of Taqwa, you cannot measure my level of Taqwa. We may judge in general by the outer actions of people, but we cannot judge the heart.

You may say that someone does not seem to have very much Taqwa because they are doing a lot of things, which are displeasing to Alláh.

Or you may say that another person seems to have more Taqwa because he or she seems to be doing a lot of things which are pleasing to Alláh. We judge by the outer appearance, by what we see.

But our judgements are not perfect. They are superficial judgements because we really do not know what is going on inside the heart of a person.

Normally we would assume that the person, who gives his life for the sake of Alláh, is a martyr. However, this individual could have fought for something else. His act, on the outside, led others to judge him as a martyr. But in reality Alláh knows best whether he is a martyr or not.

Taqwa is not something that we can ultimately judge from outside. Taqwa is invisible, it is a state of mind and heart. It emanates from remembering Alláh and being conscious of Him. A person who seeks to please Alláh, and protect himself from His wrath can only do so if he or she is conscious of Alláh. This is why the term Taqwa is also expressed in English as God-consciousness.

For example Alláh says regarding Salát :

“Establish the prayer for my remembrance.”

So salaat, and virtually all aspects of ‘ibadaah, or worship serve to keep us in a state of consciousness of Alláh.

When a person is conscious of Alláh, aware that He is watching, then that person would not do the things that are displeasing to Alláh. It is when we forget Alláh that Satan finds the opportunity to approach us, to misguide us, to suggest evil and we then fall into sin.

Throughout our lives, we are in that state of constant struggle between the remembrance and the forgetfulness of Alláh.

Remembrance of Alláh ensures righteousness, forgetfulness of Alláh opens the door for sin.

Taqwa is therefore a concept having to do with the remembrance of Alláh, fearing Alláh, protecting ourselves form His wrath of Alláh. All of this is related to Taqwa, and all of it represents the goal or the basic principle, which Islam seeks to develop in us and which, ultimately, is the foundation of righteousness.

If you persevere in your efforts to remember Alláh and strive constantly to develop your Taqwa at all times passionately and sincerely you may then achieve a special status of being nearer and close to Alláh and be, a (waliy) a friend of Alláh. This is the term used by Alláh in the Qur’án and the Prophet in his Sunnah. A friend of Alláh is one who has developed Taqwa. As Alláh said in Surah Yunus,

“Behold certainly no fear and no grief shall overcome the awliyaa of Alláh, the friends of Alláh, those who believe and have Taqwa.” 10:63,

Alláh says through the words of the Prophet in a hadith qudsi:

“My servant does not come closer to Me by anything more beloved to Me than the things which I have made compulsory for him.”

Therefore, to come closer to Alláh, to achieve the status of friendship, of being a friend of Alláh, is through the basic compulsory things, which Alláh has prescribed.

Anyone who has not established this can never be a friend of Alláh. In other words, there are no shortcuts to Taqwa. There are some people who offer shortcuts. You do this, if you say that, and you will be there.

But Alláh explains that the only way to become close to Him, is through observing the compulsory things (Al Fara’ed).

The hadith goes on to say that after doing the compulsory things, the believer continues to come closer to Alláh by doing voluntary acts of worship until Alláh loves him. Each and every one of the compulsory acts of worship has a voluntary aspect to it. The compulsory is supposed to develop in us a desire to do the voluntary, because when a person is completing the voluntary aspects of worship, then these acts of worship are transformed from mere ritual into a way of life. They become part and parcel of a person s lifestyle.

Salát is compulsory five times daily, but then we have what we call Sunnah prayers (An Nawafel) before and after the Fard or the compulsory. There are also a variety of others prayers like Salát ul Istkhara, salaat ul Haja (prayer of need) and salát ul Istisqa (prayer for rain).

All of the different voluntary acts, when made a part of our life, allow Salát to take on a living quality. It is shifted from the level of ritual to the level of lifestyle.

Similarly with fasting, We fast the month of Ramadan because it is compulsory. The goal is not just that we fast Ramadán every year, but that fasting becomes a way of life for us.

The Prophet encouraged us to fast six days in Shawwal. Combine that with Ramadán and you get the reward of fasting the whole year. This still leaves us with the middle three days of every lunar month, the 13th, 14th, 15th;. Also he used to fast on Mondays and Thursdays, as he said, “The gates of paradise are open on Mondays and Thursdays”. These are some of the voluntary fasts that we are encouraged to complete.

What we are trying to develop therefore, is a consistent attitude towards fasting, where fasting is something that we are doing on a regular basis. Fasting is about developing self-restraint, personal control over desires, whether for food, or for sexual relations, or control over our tongues.

This control is not something that we need only one month in a year, it is something that we need throughout the year. Our desire for self-control will not become a reality until fasting becomes a way of life for us.

Similarly zakát is compulsory on a yearly basis, once a year. However, again, zakát is there to develop in us an attitude towards sadaqa, develop in us generosity, where it is something, which is automatic. Whenever we have an opportunity to share with others, to help others, we reach out and help generously.

To summarise, Taqwa or Alláh-consciousness is not simply a passive idea. It is an active concept that must underpin everything we do. When we remember Alláh and try to please him in every big and small way every day, then living the way of Taqwa, becomes a way of life.

[du'á in Arabic]

Ameen! Aqeemus Salaah!

[Arabic du'á]

Dear Brothers and Sisters in Islam,

How do you feel about the ongoing Intifada in Palestine?

Did you cry for the murder of Muhammad Al Durra? Were you in pain and sadness for the massacres inflicted on your brothers and sisters in Gaza, the West Bank and the occupied land? Did you wish that you could join them and participate in their struggle? Did you feel angry and furious? Did you feel sick and disgusted by the bias and hypocrisy exhibited by many groups in Europe and America? Most importantly, did we learn anything positive from this experience?

There are several lessons that we can learn from the Intifada. One is that the Palestinian People are still alive, despite nearly half a century of dispossession and oppression. Their spirit of Jihad did not vanish. The Zionist war machine has not been able to silence the Palestinians, nor has it been able to crush their will and determination for freedom and independence. Our brothers and sisters in Palestine are aware of the huge price and the magnitude of the sacrifice they have to make. They have already made enormous sacrifices.

Their struggle and sacrifices started more than 80 years ago, with the British Mandate on Palestine. The mandate, which planted the Jews in Palestine, helped them and allowed them to have their state.

Since that day, the Palestinian People have been making sacrifices and providing martyrs one after another. This was repeated during the First Uprising that started in Gaza and was truly the Uprising of Mosques because it started in the Mosques. The Mus-hafs were its banners, “Allahu Akbar” was its call. Its anthem was “Khaiber Khaiber O you Jews, Mohammad’s Army well come back.

The so-called Peace Process that started in Oslo aborted that uprising. The new uprising that has started again in Al Aqsa Mosque erupted as a result of severe frustration over the peace process. This process has turned out to be a humiliating exercise of submission and surrender, and it denies the Palestinians’ legitimate rights and aspirations.

The Intifada erupted as a spontaneous response against the intrusion of Sharon, the butcher of Sabra and Shatila, into the Muslim sacred site of Haram Al-Sherif in East Jerusalem.

So far, more than 100 Palestinians have died and thousands have been injured. Unarmed civilian Palestinians fight with their bare hands or throw stones. They protest against the Israeli invasion and desecration of their sacred site. Their stones are met with a storm of Israeli troops who fire anti-tank rockets, hand grenades and deploy combat helicopters.

This uprising is the result of years of injustice, humiliation and now the desecration of our sacred places. It is the expression of fury and rage for the sake of Al Aqsa Mosque and its surrounding area, which Allah blessed. Al Aqsa was the first Qibla of the Muslims for three years before the migration to Madinah, and it continued to be the Qibla for sixteen months after that.

We honour the sons and daughters of Palestine who are raising the banner of this Intifada, we salute the children of Palestine, those young people who became great through their sacrifices. Those little cubs who turned out to be fearsome lions, and those students who turned out to be masters. May Allah shower his mercy on the martyrs. May Allah provide a speedy recovery for the injured, and May Allah unite the ranks of the Palestinian people and keep them strong, supporting each other against all the plots and conspiracies.

We also learn from the Intifada that the Zionist Jews cannot be trusted. They have no covenant and never keep their word.

It shows us the betrayal of the Jews and their brutality, treachery, and aggression. This is something, which we learn from the Holy Quran itself, and from the events of history and the realities that we see in front of us today. Allah says:

“They are those with whom you make a covenant, but they break their covenant every time and they have not the fear of Allah.” 8/56.

And also;

“Is it not the case that every time they make a covenant, some party among them throw it aside?. Nay, most of them are faithless.” 2/100

Those savages do not hesitate to shoot innocent infants, children and helpless old men and women. They have no mercy.

Their hearts are harder then stones. The Quran says about them:

“Thenceforth were your hearts hardened: They became like rocks and even worse in hardness.” 2/74

If that concrete wall, behind which martyr Muhammad Al Durra was murdered could speak, it would probably weep and shed a lot of tears before it uttered any words and curse the merciless butchers.

The coward Israeli snipers can kill many people including infants, and children. The Israeli tanks and gunships can destroy homes, and buildings.

But they cannot and they will not be able break the Palestinians spirit of Jihad and resistance. They and their supporters and allies will not be able to extinguish the flame of Islam, nor will they be able to kill the basic human desire to seek freedom with dignity and Justice.

The terrorist and the head of the Stern Zionist gang Menachem Begin said: “We fight, therefore we are’. This declaration illustrates the true nature and essence of the Zionist character.

The response to this declaration came from Sheikh Ahmed Yaseen who said: ” We resist, therefore we are.”

These epithets were based on the words of 17thC. French philosopher Rene Descartes famous words, “I think, therefore I am.” Sheikh Yaseen’s reply to Begin was both poetic and defiant. If the sole purpose of Zionism is to fight and oppress, with no regard for morality or justice, then Palestinians are equally resolved to resist that aggression and oppression.

If the fall of Apartheid in South Africa has a lesson for anyone, it is that ultimately, no amount of military might or economic muscle can defeat a people’s will to be free. It is only a matter of time, faith and and sacrifice.

We learn also that the west, and in particular, the American Administration and its Zionist-controlled Congress, are biased in favour of Israel. They support Israel no matter what. They protect and support Israel Militarily, politically and financially.

Without absolute American support, without the American arsenal, without the American veto, Israel would not have been so tyrannical and arrogant. Without its support, Israel would not have been able to have its nuclear weapons. Israel is the spoilt child of America.

The Americans always misrepresent the news and always make Palestinian casualties seem less than they are and the circumstances of any conflict ambiguous, they never fail to make the Israelis seem less guilty than they continue to be.

What happened to human rights. What happened to People’s right for self-determination? What about Truth, Justice and fairness.?

In the pro Zionist Western media, the Palestinians are depicted as terrorist while the Israelis are depicted as innocent and peace-loving people trying to stop the aggression of invading hoards of Palestinians.

When a Jewish person gets killed or injured or even arrested they make sure that the whole universe is aware of it.

But all the thousands of innocent people get shot with international illegal bullets it’s perfectly all right. Arab lives and Muslim’s blood is cheap.

SECOND KHUTBAH

We learn also that the Ummah is still alive and okay, because the Islamic nations from Jakarta to Sudan have reacted to the Intifada. Muslims all over the world were provoked by the extent of the Israeli savagery and brutality. They were moved by the heroism of the Palestinian people and their youth.

The official American hypocrisy, double standards and total indifference sickened them.

In recent days there were protest marches everywhere led by young people who were fed up with Israeli arrogance and brutality. They are fed up with American injustice and bias. They are fed up with the inability of own their rulers to defend their brothers in Palestine, who are facing Israeli tanks, helicopters and snipers bare-chested.

Finally we learn that the peace process is crippled and a fake.

It is unjust. it is a process that is not based on rights or equality.

It is a process that gave everything to the Jews and nothing to the Palestinians, the owners of the land and the victims of the oppression.

The Israelis and their allies and supporters want to dictate their will and conditions under the flimsy cover of Peace.

Therefore one must say no to this process. One must say no to any normalisation with the Zionist enemies.

Any peace process that does not address the wrongs of the past is doomed to ultimate failure, especially when one party is still suffering miserably from such past evils. If international legality and moral standards are not solicited and used as basic criteria for such a peace process, then the entire negotiations would turn into a farce.

In the end we have to realise that this issue is not a simple one. It will not be fixed in a short time, but will probably take many years.

The Muslims had similar experiences when the Crusaders came to the area. At that time, the Arabs and the Muslims were much weaker than today, they were divided. Some of their rulers were traitors who collaborated with the enemies of Islam. But in the end, when the Ummah found its way and decided to change its situation and returned to Allah, Allah led them to victory.

The Crusaders captured masjid Al-Aqsa for ninety years and the Crusaders themselves remained in the area for two hundred years.

At the end when the Ummah returned to Allah, He provided them with men like Ammad Al-Deen Zinki and his son Nour Ideen Mahmoud and his student Salahuddin Al-Ayoubi, who defeated the Crusaders in the battle of Hitteen and liberated Al-Aqsa.

So we should not despair, we should not give up. We should not lose hope. We should be certain that in the end, justice and truth would prevail.

We live in an age where black is called white and evil is portrayed as good. We live in an age where the oppressor is called the victim and the victim is called the oppressor. We live in an age where falsehood is dressed up as the truth, and truth is distorted to appear as falsehood.

From its nature falsehood must perish: for it is the opposite of truth, and truth must ever prevail. This is what the Quran says:

“And say: Truth has now arrived, and Falsehood perished. For Falsehood is (by its nature) bound to perish.” ch17/v81

We should do everything we can for the noble purpose of Al-Aqsa Mosque. There are many orphans, widows and wounded people who need our help, so let us do whatever we can to help our brothers and sisters by donating what we can, by making Dua’, and by boycotting Israeli and American products. This is the least that we can do.

[du'á in Arabic]

Ameen! Aqeemus Salaah!

* Edited from a Khutbah by Shaikh Y. Qardawi

[Arabic du'á]

I said in my previous Khutbah that the situation in Palestine and the on going Intifada raise many questions and provide many lessons for us if we care to learn. I talked also about American support for Israel. This support was confirmed, reinforced and repeated during the recent American elections.

For the sake of Jewish votes, the Zionist evil was portrayed as good. The Israeli oppression and brutality against innocent unarmed people and children were defended as justifiable actions. The victims were blamed for the violence.

For the sake of Jewish votes, the Democratic and the Republican candidates betrayed the truth. They promised to use America’s might and power to defend Israel, its interests and security. They tried to justify this shameful and hypocritical stance on the basis of American interests, American national security and friendship with Israel.

One may ask why can one country defend its national security and its national interest with such impunity, everywhere in the world?

Why are the Muslims and Muslim countries unable to do the same and defend their brothers and sisters in Palestine? Why can Muslims not defend their own national security and national interests.?

The question is probably a naive one because the answer is easy and obvious. Might is Right. America has the might. It’s the world’s most powerful country.

It is a super military power, an economic superpower, and is also a politically dominant power as a result of its military might and economic strength.

This cumulative power and strength enables the Americans to impose their will, dictate their terms and defend their interests. America pays 60% of the UN funds. Therefore, no person may be appointed as Secretary General without the blessing of the White House. No resolution may be adopted or implemented without their consent. The same is true for other world and regional organisations.

What concerns us is the present reality and the present situation of our Islamic Ummah. This is what we must keep in mind. This is what we must keep at heart.

It is not just an issue of rhetoric, to be heard and forgotten later. It is not an emotional issue for brief excitement and enthusiasm.

It is a question of destiny, a question of faith and commitment. This question concerns us all. It concerns our present, our future; in this life and the hereafter.

We are all responsible for our helplessness, weakness, our backwardness, our defeat and our divisions.

We read the Quran but we do not understand what we read. And when we understand, we do not implement and follow. We read the Sunnah and the Seerah of our Prophet but we fail to appreciate the lessons and wisdom behind the events and the actions.

The Quran calls for power and strength and yet we are weak and helpless. The Quran calls for unity and yet we are divided. The Quran calls for knowledge and yet we are ignorant and backward.

The Quran says:

“Against them make ready your strength to the utmost of your power” (8/60).

In this verse Allah SWT is telling us, all Muslims, to make ready and prepare, to the best of our ability, whatever we can of strength and power to defend our self against the enemies of Allah and our enemies. Attaining power is the natural response to the command of Allah.

Being strong and powerful will be a deterrent for the enemies of Islam. To achieve our objectives, as Muslims we are asked and obliged to seek and acquire all means of power necessary for self-defence, protection of our interests and standing against our enemies.

The strength and power we must seek is not limited to arms and weapons. It includes the strength of faith, the strength of unity, the strength of knowledge, the strength of character, the strength of mass-media, physical strength and of course the material strength of wealth, economy and finance.

The strength of faith

The most important type of strength is the strength of faith. The strength of Aqeeda and faith is the basis and the corner stone of the Muslim character , the Muslim community and the Muslim Ummah .

Any defect or weakness in the faith will no doubt have a negative impact and effect on the whole structure.

This is why the early revelations of the Quran focused on faith. And this is why the Prophet concentrated his efforts at the early stage of the Message towards faith and Tawheed (The Oneness of God). When faith fills the heart and touches the spirit, it inflames our desire to do righteous deeds and oppose all evil inclinations.

The strength of unity

The strength of unity can be realised by love and brotherhood among Muslims everywhere. Unity is the bond that should bring all of us together. We should be like a strong and solid structure that withstands all attempts to disunite and fragment us. Allah tells us in the Qur’án:

“And hold fast, all together, by the Rope which Allah (stretches out to you), and be not divided.” (2/103)

We are also told :

“And fall into no disputes. Lest you lose heart and your power depart”….(8/46)

The strength of knowledge

We can not ignore nor under-estimate the strength of knowledge and science and their essential role in the development and prosperity of our societies and countries. Islam calls for knowledge and science that is beneficial to us. Seeking knowledge is the duty of every Muslim male and female. Therefore, it is the duty of all Muslim youths to seek all types of necessary and useful knowledge, technology and specialisation, which will add to the strength of the Muslim Ummah and reduce its dependence on others.

The Power of wealth

Muslims are also required to preserve their wealth and protect all their resources. It must be dedicated for the development, welfare and advancement of the whole people. In many Muslim countries, wealth is the prerogative of the few. Financial resources are wasted on consuming western products and luxury commodities. Human resources are neglected and abandonned.

Muslim wealth and resources should be utilised as an effective power for the advancement of Muslim causes and objectives.

Muslims are also required to have and maintain strong moral character, a healthy mind and body.

The Prophet has said: ” A strong Mu’min [believer] is better than a weak Mu’min and is more liked by Allah, and there is good in each one.”

The strength referred to by the Prophet is not only the strength of the body and the muscles. But as said earlier, the strength of faith, the strength of knowledge, the strength of character and every other strength that is necessary and beneficial to our cause and objectives.

Without a strong faith and all other types of strength we will not be able to change our sad and miserable situation.

This change is the greatest challenge that we face now and for the foreseeable future.

“Allah will not change the condition of a people until they change it themselves or change them selves.”(13/11)

The will to change must be accompanied with patience and hope. Patience because the task is heavy and the road is long and difficult. And hope because we trust in Allah who has promised:

“Whoever follows My guidance, will not Lose his way, nor fall into misery” (20/123)

Patience and hope are the weapons of the present and the future.

In their company man is able to bear the severest of hardships without submitting to defeat or disgrace.

Islam is the answer. Islam is the solution. Without Islam we will remain weak. Without Islam we remain divided. Without Islam we remain backward and defeated.

But with Islam we will be strong. With Islam we will be united. With Islam we attain strength dignity and power and with Islam we attain success in this life and the hereafter.

Finally, let us pray:

“Allah ! We seek refuge in you from sorrow and hardship.

We seek refuge in you from humility and laziness,

We seek refuge in you from being coward and stingy, from defeat and cruelty and the tyranny of oppressors.”

[du'á in Arabic]

Ameen! Aqeemus Salaah!

[Arabic du'á]

All praise is to Alláh, Whom we thank and seek for His help and forgiveness. We seek refuge in Alláh from the evils of ourselves and the burden of our evil deeds. Whomsoever He guides, will never be misled, and whomsoever He misguides, will never find enlightenment. I testify that there is none worthy of worship except Alláh, and that Muhammad is His Messenger.

Dear Brothers and Sisters!

Today is the first Friday of the Holy Month of Ramadhán. This is one of the most auspicious months on the Islamic calendar.

Ramadhán is the month of the Qur’án, the month of Mercy, the month of Forgiveness, the month of prayer at night, the month of solidarity and mutual help, the month of many special blessings..

It was an act of supreme Mercy from Alláh towards us that He made us Muslims and Believers and that He extended our lives so that we could enjoy this Ramadhán. Ramadhán is a Mercy and a Blessing from Alláh, a gift and an opportunity that we may use to attain Taqwa, that wonderful state of awesome reverence towards Alláh, fearing his wrath and ever hopeful of his Mercy. It is another chance to purify our hearts and souls, to shed our sins and our evil deeds and come closer to Alláh.

Therefore, we have first of all to be thankful to Alláh that He allowed us to witness this Ramadhán, let us seize this chance, let us please Him during this month and be worthy of this gift, His forgiveness and His mercy. Let us not end Ramadhán in the same condition that we were when we started it. We should strive to end Ramadhán in a higher state of moral and spiritual excellence than we have ever been before. Let us be mindful of why we fast, what we can achieve and what blessings and rewards we may be able to gain by Allah’s Grace.

We fast for the same reason that we pray, or give Zakaat or Sadaqa or make Hajj. We fast because Alláh prescribes fasting, and because we are Muslims, we obey Alláh. Fasting is an important act of worship, ‘ibádah, and is a part of our Deen, our religion…Alláh says in the Qur’án:

“O you who believe, fasting has been prescribed for you as it has been prescribed for people before you so that you may attain Taqwa” (2:183)

The phrase ” O you who believe” is referring to: (I) those who submit to Alláh’s will and commands,(ii) those who believe in the articles of faith,(iii) those who testify that, ( Shahádah ), those who practice the pillars of Islam, and those who implement and obey Alláh’s injunctions in the Qur’án and follow the Sunnah of His prophet. None except Muslims satisfy these criteria of “O you who believe”. It is towards the Muslims that Alláh’s command is being directed. The commandment prescribed fasting as a compulsory duty for them, thus:

“Fasting is prescribed for you” and, ” Whoever witnesses the month of Ramadhán should fast through it”. (2.185)

Clearly, to fast during Ramadhán is a divine commandment mandatory for all able Muslims who are free from compelling excuses. Whoever deliberately forgoes fasting in Ramadhán, should know that he or she has disobeyed Alláh’s injunction and no amount of fasting thereafter can give her/him a reward equivalent to having missed fasting during Ramadhán.

The Prophet sws said; “Whoever did not fast one day of Ramadhán without a genuine excuse or disease then even if he fasted for a complete year, it would not compensate for that (missed Ramadhán) day.”

We all know the famous hadith where the Prophet defined Islam when he said:

“Islam is to worship Alláh and not worship anything besides Him, to make Salaah, to pay Zakaah, to fast the month of Ramadhán and to make Hajj if you can. “

Since Islam means submission to Alláh, as Muslims we have to submit ourselves to Him completely and obey His commandments.

We also fast because Alláh says:

“and fast, it is better for you, if only you knew” [al-Baqarah, 2:184]

Indeed when Alláh says that something is better of us, it really is better for us and we should strive to perfect it.

Out of His mercy towards us, Alláh has not only prescribed fasting for us, but he has also showed us how to fast, and explained its benefits and virtues. Ramadhán has many virtues which are expressed in the Qur’án and in the authentic Sunnah of the Prophet. If we really understood only one of these virtues, that would be enough motivation to perfect our fasting and to seek the reward of Alláh’s pleasure. Again, it is a sign of His Mercy that He taught us many virtues of fasting so that we get even more encouragement. Here are some of the virtues of Fasting:

Fasting is a way to attain Taqwa

Alláh says: “O you who believe, fasting has been prescribed for you as it has been prescribed for people before you so that you will (learn how to) attain Taqwa” [ 2:183] As we explained before, taqwa is that state of awesome reverence towards Alláh, that is a mixture of Fear of arousing His anger, with the Hope of seeking His pleasure.

Indeed the person who has attained Taqwa has attained excellence in the worship of his Lord. The people of Taqwa are the successful people in this life and in the hereafter where they will be the dwellers of Paradise. Alláh says in the opening verses of S?ra Al Baqara:

“This is the Book; in it is guidance sure without doubt to the Muttaqeen [people of Taqwa]. Who believe in the Unseen are steadfast in prayer and spend out of what We have provided for them. And who believe in the Revelation sent to thee and sent before thy time and (in their hearts) have the assurance of the Hereafter. They are on (true) guidance from their Lord and it is these who are the successful”. (1:1-5)

He also says [meaning]:

“Be quick in the race for forgiveness from your Lord and for a garden whose width is that (of the whole) of the heavens and of the earth prepared for the Muttaqeen”…[people of Taqwa]. (3:133-136)

Fasting has its own special great reward

The Prophet said, “Alláh said: The Fast is for Me and I will give the reward for it, as he (the one who observes the fast) leaves his desire, food and drink for My Sake. Fasting is a screen (from Hell) and there are two pleasures (moments of happiness or joys) for a fasting person, one at the time of breaking his fast, and the other at the time when he will meet his Lord.”

The Prophet said, “(Alláh said), ‘Every good deed of the son of Adam is for himself except fasting; it is for Me. and I shall reward (the fasting person) for it.’

Fasting is a Means of Forgiveness

It is a reality that none of us is perfect. We all have some weaknesses and shortcomings and we find ourselves committing sins out of ignorance or out of submission to our desires and whims. We thereby drive ourselves away from Alláh. We darken our heart and we seal it from guidance. We overload our book of bad deeds. However, Alláh said of Himself that He is the Most Merciful the Oft-Forgiving. As part of this Infinite Mercy He offers us many ways of earning forgiveness and absolving our sins. Among the most important and beneficial of these ways of seeking Alláh’s forgiveness is fasting in general and in Ramadhán in particular. Let us discover this glad tiding from the sweet words of the Messenger of Alláh, who said:

“Whoever observes fasts during the month of Ramadhán out of sincere faith, and hoping to attain Alláh’s rewards, then all his past sins will be forgiven.”

“Whoever establishes prayers during the nights of Ramadhán (and that is called Qiyám), faithfully and sincerely hoping for Alláh’s rewards (not for showing off), all his past sins will be forgiven”.

The supplication of the fasting person is granted

Jabir relates that the Messenger of Alláh, said :” In every day and every night, during the month of Ramadhán, there are people to whom Alláh grants freedom from the Fire, and there is for every Muslim a supplication which he can make and it will be granted”.

Abu Hurairah reported that the Prophet, said: “There are three people whose supplications are not rejected: the fasting person when he breaks the fast, the just ruler and the supplication of the oppressed”.

The Messenger of Alláh, , said: “Indeed there is for the fasting person, when he breaks his fast, a supplication which is not rejected”.

A Means of intercession on the Day of Judgement

`Abdullah ibn `Amr reported that the Messenger of Alláh, said: “The fast and the Qur’án are two intercessors for the servant of Alláh on the Day of Resurrection. The Fast will say ‘O Lord, I prevented him from his food and desires during the day. Let me intercede for him.’ The Qur’án will say ‘I prevented him from sleeping at night. Let me intercede for him.’ And their intercession will be accepted.”

In Ramadhán there is Laylatul Qadr (the night of Decree)

“Indeed We have revealed it (Qur’án) in the night of Decree. And what will explain to you what the night of Decree is? The night of Decree is better than a thousand months. Therein descends the Angels and the Spirit (Jibreel) by Alláh’s permission, on every errand: (they say) “peace” (continuously) till the rise of Morning!” (97:1-5)

The Prophet (S) said ” The blessed month has come to you. Alláh has made fasting during it obligatory upon you. During it the gates to Paradise are opened and the gates of Hellfire are locked, and the devils are chained. There is a night [during this month] which is better than a thousand months. Whoever is deprived of its good is really deprived [of something great].

Fasting in Ramadhán; a way to Paradise

We have seen that Ramadhán saves us from Hell Fire and saves us from our past sins by leading to forgiveness. Besides all this (and it would have been enough if it were only that) Ramadhán leads the fasting believer to al-Jannah (Paradise). Paradise, that house that contains what no eye has ever seen, what no ear has ever heard, what never crossed the mind of a human being, and that contains all that the human soul desires.

If a person achieves Taqwa, he/she is among al-Muttaqeen, those who are fearfully aware of what angers Alláh, and who strive, ever hopeful of His Mercy. And Alláh, in many places in the Qur’an, says that the house of al-Muttaqeen is al-Jannah.

“and fast, it is better for you, if only you knew” [ 2:184]

Once a companion of the prophet came to him and said: “O Messenger of Alláh, tell me of an act which will take me into Paradise and keep me away from Hell-Fire. He said: you have asked me about a major matter, yet it easy for him for whom Alláh Almighty makes it easy…., You should fast in Ramadhán …. Then he the Companion (S) said : shall I not show you the gates of goodness ? Fasting is a shield”.

Sahl ibn Sa’d reported that the Prophet said: “There is a gate to Paradise that is called ar-Rayyan. On the Day of Resurrection it will say: ‘Where are those who fasted?’ When the last [one] has passed through the gate, it will be locked.”

We pray to Alláh to make this Ramadhán a means for us to attain Taqwa, to earn forgiveness for our sins, to gain access to Al-Jannah where we can meet our Lord and enjoy His good pleasure.

[du'á in Arabic]

Ameen. Aqeemus Salaah!

[Arabic du'á]

In my previous Khutba, I talked about Surat Al Asr which reads:

“By [the token of] time through the ages, Verily, Man is in loss except those who have faith and do righteous deeds and exhort one another to truth and patience.”

As you can see, faith is not a passive thing. It should always be confirmed and manifested in good deeds. Deeds that are consistent with the Quran and the Sunnah. The word “deed” or “action” has been mentioned 360 times in the Quran. However, it is difficult to count them in the same way in the Hadith.

The Quran provides several examples of actions and deeds. For example, there are religious deeds, political deeds, industrial deeds, agricultural deeds, social deeds, military deeds, intellectual deeds and so on. All of these deeds could be divided into two categories – religious deeds and worldly deeds.

All acts of formal worship, such as Salat, Siyam, Haj, Zakat and charity fall under the first category, along with all other acts that are performed in accordance with divine commands or an authentic Hadith, such as Jihad, kindness, helping the poor and the needy, etc. The deeds that are performed as part of our daily lives and all other acts that are intended to satisfy a legitimate need or interest, whether individual or collective, fall under the second category.

Observations.

The characterisation of deeds into these two categories leads us to the following observations:

1- Both types of deeds must compliment each other. The religious deeds contain the aims and objectives of this life, while the other deeds provide the means to achieve these objectives and aims. It is futile to have aims without the means to achieve them or to have means without objectives.

Once the Prophet noticed a man constantly staying at the mosque. He asked his companions: “Who is supporting him?” They replied: “His brother.” So the prophet said: “His brother is better than him.”

The worshipper satisfied himself with the religious actions, but did not care to work and earn his living, while his brother combined worship with earning a living and supporting him.

Religiousness does not mean laziness and indifference. Religiousness is not withdrawal from life and desertion of work and action. This may be true in other religions, but most certainly, it is not true in Islam. We are told in the Quran:

” And say: Work righteousness. Soon will Allah observe your work and His messenger and the believers. Soon you will be brought back to the Knower of what is hidden and what is open. Then He will Show you the truth of all that you did. [Sura 9/v105]

“Work”, is a call to the believers to be active, to be positive and productive, to spread goodness and righteousness. Our life is but a test as to whom will be best in deeds.

“He who created Death and Life, that He may try which of you is best in deed. “Sura Mulk, 67/v2

2- A good deed is not limited to bringing benefit or gain. It should go beyond that to oppose and fight evil.

Thus, the good deed should not only aim to please Allah and bring benefit to the believer but should also aim to prevent an evil act detested by Allah. A believer who fulfils the two aims is called (Saleh Musleh) “useful and reformer”, while the one who is only concerned with the first aim is called “useful”.

The useful and the reformer Muslim is the ideal example that Islamic education (Tarbiya ) seeks to produce. Such individuals are praised in the Quran which says:

“They Believe in Allah and the last day. They enjoin what is right and forbid what is wrong. And they hasten in all good works. They are in the ranks of the righteous.” Sura 3/v114

If each member of the community is useful and a reformer, then the scope of evil and corruption in the society will be very small and limited indeed.

The extent of evil and corruption in any society increases when its members become selfish and egotistic and where each one cares only for himself and his own interest regardless of the common good and the collective interest.

3- The good deed should also be a proper and successful deed. Relying on the nature of the deed as proper does not necessarily mean to give up and abandon causes and exerting best efforts to achieve the expected goals of our actions and deeds.

For example, Dawa to Islam is a good deed. However, it could be far from successful if it is done the wrong way. Building a mosque could be bad deed if it is intended to cause mischief and disunity.

” And there are those who put up a mosque by way of mischief and infidelity – to disunite the believers and in preparation for one who warred against Allah and His messenger before. They will swear that their intention is nothing but good, but Allah does declare that they are certainly liars.9/107

The verse refers to what is known as the “mosque of mischief” (dirar) which was built by some Hypocrites not far away from the mosque of Quba, the first mosque built by the Prophet on his way to Medina. The mosque built by the Hypocrites was a result of conspiracy they had mad with a notorious enemy of Islam called Abu Amir who had fought against Islam in Uhud.

His supporters wanted a mosque for him to come to, but it would only be a source of mischief and division. The conspiracy was exposed and disappointed.

At the Battle of Uhud the Muslims suffered a painful defeat because some of them disobeyed the Prophet and ignored his orders. Fighting for the sake of Allah did not justify the abandoning of proper rules for sound military planning. These rules necessitated strict discipline and total obedience to Mohammed, as a messenger of Allah and a leader.

The lesson from Uhud is that the Muslim community cannot afford to ignore discipline, order and leadership.

Our actions and deeds must follow these criteria. Unfortunately, there are many proper actions that fail because of bad planning, lack of resources or emotional involvement that obscures rational thinking and proper judgement.

Hasty decisions and rushing to short cuts do not bring success.

Good intentions do not justify that we neglect or ignore Sunnan Allah, His Rules that He created for the universe. These rules do not favour us simply because we are Muslims. If we want to be triumphant, then we must follow the rules, we must do all that is required to the best of our ability and then put our trust in Allah, because He

“does not waste the reward of those who do good”. 9/120

4- A good deed is useful and beneficial to its doer.

If any one does a righteous deed it will be to the benefit of his soul. If he does evil it works against his own soul.45/15

None of our deeds, no matter how good they may be, are beneficial to Allah. Also none of our sins, no matter how ugly they may be, are harmful to Allah. He does not need our deeds, good or bad. Whatever we do, we do for our own benefit to gain His Pleasure and His Grace.

Islam acknowledges the principle of self-interest, provided that it does not cause harm to others. Self-interest, which is not limited to worldly benefits, but extends to the hereafter. There are many examples in the Quran for the benefits of good deeds and consequences of bad deeds.

Whoever works righteousness, man or woman and has faith, We will give him a life that is good and pure and We will bestow on such their reward according to the best of their actions.16/97

“Then, as to those who Believed and did righteous Deeds, their Lord will Admit them to His Mercy: That will be the Achievement for all to see. 45/30

“For those who Believe and work righteous deeds is a reward that will never fail.41/8

On the other hand there are also many verses, which deals with the consequences of evil and bad deeds.

” Whoever works evil will be Requited accordingly. Nor will he find besides Allah, Any protector or helper. 4/123

” Taste the Penalty of eternity for your evil deeds”.32/14

“..If any does evil, The doers of evil are only punished to the extent of their deeds. 28/ 84

A good deed has its sure reward, and that reward will be better than the merits of the doer. An evil deed will not be punished with a severer penalty than justice demands. On tope of that, sins and evil deeds may be forgiven by making repentance at the right time.

“Allah accepts the repentance of those who do evil in ignorance and repent soon afterwards; to them, Allah turn in mercy..” 4/17

” Of no effect is the repentance of those who continue to do evil until death faces one of them and he says: “Now I repent”. Nor of those who die rejecting Faith. For them We have prepared a most grievous punishment.4/18

Repentance from bad deeds and Kufr, when facing death, is no good. That is too late. Those who miss the opportunity to repent will stand at the Day of Judgment before their Lord bending their heads saying:

“Our Lord. We have seen and we have heard. Let us go back to the world. We will work righteousness for now we do believe indeed”. 32/12

For those, there is no going back, there is no return to this world. There is no second chance for them to work righteousness. They had their time. They had their opportunity. They missed it. Now it is time to face the consequences of their deeds and action. Now is the time to be paid for their evil and their sins.

Let us pray to Allah :

To increase and strengthen our faith

To Guide us and help us to work righteous deeds acceptable and pleasing to Him so that we may gain His Mercy and Grace.

To keep us away from evil and all bad deeds.

To forgive our sins and accept our repentance. And make us among the winners and the joyful – the day we meet Him.

[du'á in Arabic]

Ameen! Aqeemus Salaah!

[Arabic du'á]

The Help of Allah And His Victory

The month of Ramadan is the month of Blessings, the month of Patience and the month of Mercy. It is also the month of the Quran.

“Ramadan is the month in which the Quran was sent down as a guide to mankind, also clear signs for guidance and judjment. [ch 2/v185]

During the month of Ramadan, we tend to pay special attention to the Quran. We may devote more time to reading it or listing to it.

But as soon as Ramadan is over we go back to normal, we may read a little bit of the Quran on Fridays, and we may recite some verses at funerals or to start celebration. We may enjoy listening to a Quranic recitation by a favorite Hafez or Sheikh. But in general, the Quran remains for many Muslims only a symbol of religion, an old book collecting dust on a shelf, a mere collection of beautiful words and sounds.

It is true that the Quran is honoured and treated with utmost respect, but do we go beyond the words and the sounds to the meaning? to the substance?

Do we follow its rules and implement them in all aspects of our daily life? Do we obey its commands? Do we understand its lessons and examples? Allah Says about the Quran:

” This is the Book, in it is guidance, sure without doubt, for those who fear Allah.” [ch2/v1].

He also says:

” And We have sent down to thee the Book explaining all things, a Guide, a Mercy and Glad Tidings to the Muslims”. [ch16/v89]

Do we look in the Quran for Guidance, for Mercy and for Glad Tidings?

The Muslim Ummah has, on the whole, neglected the Quran for a long time. We have been looking for glad tidings in many places other then the Quran.

First, and for many years we have looked to the UN to bring glad tidings and comfort to the Muslims in Palestine, Kashmir and Bosnia. Nowadays we are looking to Uncle Sam to bring glad tidings and aid to the Muslims in Kosova and Chechnya.

The Muslim women in Chechnya have no Caliph Mu’tasem to come to their rescue, and so one can blame them for calling on the Pope or the White House for aid.

We all want an end to the humiliation and defeat of our Ummah. We want victory for all oppressed Muslims all over the world, for all Muslim Communities and for our Ummah. But help, victory and glad tidings to the Muslims will come only from Allah who says:

“There is no Aid Except from Allah, the Exalted the Wise.” [ch3/v126].

How do we get aid from Allah? The answer is in the Quran.

“Indeed, Allah will aid those who aid His cause. Indeed Allah is all-Powerful, all-Mighty.” [ch22:v40]

In this noble Verse Allah has promised to help and give victory to those who help His cause. And it is known that the help and victory of Allah comes by following what He has prescribed, obeying His command, avoiding His prohibitions, helping His Messengers, and their followers, aiding His Religion and fighting against His enemies until the word of Allah is made uppermost and the word of His enemies is debased.

In another verse the Quran says:

“O you who Believe. If you help Allah, Allah will help you; and establish your feet firmly. [ch47:v7]

Believers are given here a pledge that Allah will be on their side and will favour them with victory if and when they help and aid His cause.

However, this divine intervention and support are not granted to those who sit and wait, nor are they ever won by those who neglect the duty of preparing their own defences and making the plans necessary to achieve victory.

The requirements

The victory from Allah has it is own requirements which were clearly stated in the Quran for those who care to contemplate and those who seek guidance.

Faith

The First requirement is faith In Allah. Ímán or faith is first and the most essential step on the road to victory. If we need help and aid from Allah, if we want Him to grant us victory then we must believe in Him, in His Book, in His messengers, in the Day of Judgment, in Paradise and the hellfire. How could any one ask Allah for any thing if he/she does not believe in Him?

A true believer is always willing and ready to strive with his money, his fortune and self for the sake of Allah and His cause.

“Allah has purchased of the believers their persons and their goods: For theirs in return is the garden of Paradise.” [ch9/v111]

This is an exclusive bargain with the Believers. In this divine bargain, Allah takes man’s will and soul and his wealth and goods, and gives him in return, ever lasting happiness.

Preparation of Power

The second step on the way to victory is represented by the following verse, which says;

“Against them make ready your strength to the utmost of your power.” [ch8/v60].

The faith in Allah should be translated into positive action, into preparing, planning and making ready all means of power.

In every fight, physical, moral or spiritual we should arm ourselves with the best weapons and the best arms against our enemy. The power is not intended for oppression nor aggression .It is a defensive power, a deterrent against aggression and tyranny, and for the protection of peace and justice.

Avoiding disputes

The third step or requirement for victory is being united and supportive of each other. Standing together like a solid structure. The Quran says:

“And hold fast all together, by the Rope which Allah stretches out for you and be not divided among you.” [ch3/v103]

“And fall not into disputes, Lest ye lose heart And your power depart. And Be patient and persevering for Allah is with those who patiently persevere.” [ch8/v46]

Fragmentation, division and disunity leads to weakness. Conflicts and frictions among the Muslim countries and communities may not lead to victory at all. It leads to loss and defeat.

Let us look at the Muslim community in this country. Are we united?. Are we co-ordinating our efforts and affairs to safeguard our own interests as a religious minority? Do we speak with one voice? Do we support and aid each other? Are we really and truly a “Solid Structure” as Allah and His messenger like us to be?.

Tawakkul and Du’a

And finally, when we follow al the steps that are required for victory as explained in the Quran, when we do what we are asked to do, then we must put our trust in Allah. The Prophet said:

“who likes to be the strongest of all people let him put his trust in Allah.”

Before the Battle of Hunian, the Muslims felt conceited with their numbers. They thought that victory was guaranteed. They did not put their trust in Allah.

“On the day of Hunain your great numbers elated you. But they did not avail you . The Land for all that it is wide, Did constrain you, and you Turned back in retreat.” [ch9/v25]

Allah Almighty does not alter the established laws of social change in favor of Muslims, Jews or Christians. These laws apply equally even to those select few, the Prophets. At the battle of Uhud, Muhammad himself suffered physical injuries to the head, had a tooth broken and fell into a ditch, owing to negligence by his troops and shortcomings in preparing for war. How long, then, could Muslims continue arrogantly claiming identification with Islam, while discarding its teachings and refusing to abide by its laws or heed its warnings? Can Muslims not see how the tables have been turned against them? As other nations have armed themselves with science and hard work, and come to sweep over most of the Muslim lands and dominate their people… Muslims are in need of turning back to the Book of Allah, the Qur’an, and fully appreciating the laws of civilization and social change which He has laid down. They must cast aside all calls to abandon Islam or do away with the guidance that Allah has placed in their hands. They must break away from all superstitions and wake up to Allah’s eternal justice, and realize that their glory and dignity have been undermined only as a result of their own negligence and deviation.

Let us ask Allah to guide back to the Quran, to understand it and implement its rules and orders and avoid its prohibitions. Let us ask Allah to enlighten our minds with wisdom and hearts with solid Faith. Let us ask Him to unite our ranks and overcome our conflicts and disputes. Let us ask him to give aid and victory to all Muslims who are fighting against all forms of oppression and injustice and make them prevail over their enemies.

[du'á in Arabic]

Ameen! Aqeemus Salaah!

We praise Allah, and we bear witness that there is no God but Him, and we bear witness that Muhammad is His messenger and Prophet. We ask Allah to send His Peace and Blessings upon the Prophet, upon his family, his companions, and his followers to the Day of Judgment.

The subject of my Khutbah a today is immunization. I do not mean the medical vaccinations but the Moral vaccination and immunization, which are very important to protect our young Muslims and protect our Islamic values and identity as a minority in a non-Muslim country.

You all know, that when a new baby is born, the parents are advised to make sure that he or she gets the necessary vaccination shots, a vaccine against measles, against diphtheria, polio and German measles ..etc.

They do that because they care for the health of the new baby, because it is the right thing to do and, because such vaccines give the child immunity against those diseases.

Someone may ask: “since these babies are at home and are not exposed to infections, why then do they need the vaccination so early?”

The answer is that it is important to give the immunity before exposure to infection, so that later on, they would have acquired the immunity and they would resist that particular disease.

So, in order to protect our bodies we take vaccines and immunizations, but we are not only made of a physical body. We also have a soul, and morality. There are moral ills and diseases and they are just as contagious as physical diseases and illnesses. The medical principle of early immunization also applies to the moral state of our soul. We need a moral vaccination to immunize the soul in order to resist these moral ailments. It is common knowledge that our society is full of moral ills. This is an undisputed fact that needs no proof. Modern society is infected with violence, pornography, greed, racism, homosexuality, drugs and alcohol. The list goes on.

Let us consider some recent news reports. Not too long ago, two children killed a toddler. A Group of nine-year-old boys raped a girl of the same age in their school. There are repeated cases of assaults on pensioners. There are beatings, muggings, and assaults on teachers and parents. Children are abused at home, at school and at care homes.

We all hear about these incidents from time to time. These are just a few symptoms of the moral ills that afflicted this society. These social and moral ills are very infectious and our children are exposed to them in this society. In the early stages of their childhood they accept as the truth without question whatever they are told by Mom or Dad. But then at a later stage, the situation is different. They can hear and see what goes around them in the street, at the school, on the TV, the radio, the cinema, the newspapers and every where else. They become exposed to all the vices and ills of this society. They become exposed to peer pressure from their friends in the street or at school.

At this stage, the maximum influence on the child would then be his peer group, his mates and friends, not his parents.

They will influence his thinking, and provide the food for his thought. Unless the child is immunized and previously vaccinated he/she may catch some of those horrible diseases.

Parents who care for the well-being of their children and families should not be limited only to the physical and health aspects.

The love and care we give our children should be for their well-being in this life as well as the next. This is why the moral aspect is very important and should not be neglected.

If we really care, then we should make sure that in the narrow window of time that we have, which is early childhood, we do our best to protect our children and immunize them against such moral diseases. This is when the parents need to spend more quality time with their children trying to plant the seeds of goodness in them. Providing a good example is extremely important. Children learn more by imitating their parents, than merely by being told what is right.

So instead of pressuring them and forcing them to pray, you must set an example and they will follow. If they see you helping the poor and the needy they will be interested to do the same later.

If you train them to fast gradually and reward them for their effort they will grow up, ready for Ramadan. It is no good lecturing our children about honesty and telling the truth if we fail to do the same, ourselves.

Many parents lie to their children by using the phrase “Inshallah” as a cover, so “inshallah” becomes in their minds synonymous with insincerity, lies and dishonesty.

The moral immunization I am talking about is not a quick fix that could be arranged in few days, like the vaccine for Measles or Chicken Pox.

This type of immunization is a responsibility that we owe to our children. It is a responsibility to give them proper Islamic tarbiya or upbringing; responsibility which must be carried out with great amount of patience, love, dedication, knowledge and wisdom.

It is a tough responsibility but with great rewards for the children and their parents. The proper upbringing that we may provide our children today will be a good investment for the future, especially after death.

The Prophet said: “When the son of Adam dies his deeds cease or discontinue except three; a running charity, a beneficial knowledge and a righteous child who makes Du’a for his parents.”

This Islamic upbringing is a duty we owe to our children as Muslim parents. It is a noble duty that cannot not be left or assigned to others. It is the joint responsibility of the parents who will be asked about it, at the day of Judgment. The Prophet said: “every one of you is a shepherd and every one is responsible for his flock.”

Some parents fail to take their responsibility seriously. They are either too busy earning a living, making money, or are unaware of this responsibility at all, either because of ignorance or indifference.

When things start going wrong and they see their children go astray, they may wake up and they may realize the need for action to protect their children and save them from falling in evil and Haram and following the wrong path.

Some people think that because children are children, they will always be children. Some parents think that because they are Muslims, their children will be Muslims. This is not true always.

Many parents have been through this experience. They gave their children love and affection. They provided them with a good education, expensive clothing and whatever their children wanted.

But they failed to provide a good example for their children, they did not care to immunize them and protect them from moral diseases. They were unable to bring up their children the Islamic way. Religion and morality for them was a secondary thing.

They failed to discharge their duty as Muslim parents. They failed as leaders and shepherds for their families.

They neglected the introduction of Islamic values, reminding their families and children about Allah, that He wants us to do what is right and avoid what is wrong and evil, that we have the choice and we bear the consequences. They did not listen to the verse, which says:

“O you who believe save yourselves and your family from a Fire whose fuel is people and stones”

When things started to go wrong they suddenly remember their forgotten responsibility. When it is a bit too late, they were shocked and devastated, because their spoiled daughter has a boyfriend or that she ran away to marry a Hindu or an English boy or when their son comes home drunk or when he is arrested for taking or selling drugs.

I am sure you have heard many similar stories. Those parents who ignored their responsibility towards their children, for twenty years or so, should not expect their children, who are not children any more, to be good Muslims in a day or two.

Such an attitude is a sign of shortsightedness, because you do not prepare the soldier for the battle during the battle.

He should be prepared for it a long time before it starts.

When the disease is caught, you are not looking for immunity; you are looking for treatment.

But it is immunity that we would like to cultivate in our children so when a Muslim child is offered drugs or a beer he would say “No!” When his friends say, “Come on, you are not a child, be a man”. He would have the courage to say, “No we do not do that, I am a Muslim.” And when the girl is ridiculed for not having a boyfriend, or not going for a dance, she too would say: “we do not do that, I am a Muslim.”

The young generation should feel proud of being Muslims, they should say and live, the saying of Allah:

“Dignity is to Allah, and His Messenger and the Believers..”

So that one Muslim child in a whole school, would not feel that he is a minority or inferior because he or she is straight.

When invited to sex, drugs or such things, he/she would have the courage to say, “I am a Muslim, I do not do that.”

Only a Muslim, properly prepared, properly brought up, would say “No I do not do that!” In this case the Muslim would be providing a role model to be followed.

Statistics show that most of those children who fall into vice, think that they have to do that because they were overwhelmed by peer pressure. They just cannot resist the pressure of their companions and their classmates.

When things go wrong we should not despair. Even for those who have gone astray and committed the most heinous sins, the gates of repentance are always open. We are told in the Quran that even those who commit serious crimes such as murder or Zena (unlawful sexual intercourse) could be forgiven if they repent and return to Allah, to His right way with faith and righteous deeds.

Unless he repents, believes and works righteous deeds. For Allah will change the evil of such persons into good. And Allah is Often Forgiving. Most Merciful. 25/70

[du'á in Arabic]

Ameen! Aqeemus Salaah!

* Edited from an article by A.H. Saker