 

 
  
  

‫ﺧﻄﺐ ﲨﻌﺔ ﳐﺘﺎﺭﺓ‬

(1) ‫ﳎﻤﻮﻋﺔ ﺭﻗﻢ‬

Selected Friday
Sermons
Collection No. (1)

By:
Yahya Mohammad Al-Hussein
 (1) ‫ﳎﻤﻮﻋﺔ ﺭﻗﻢ‬

Collection No. (1)

2
  
 
  
CONTENTS
No. Title Page
1- Conditions of La ilaha illa Allah (Part 1) ‫ﺷﺮوط ﻻ إﻟﻪ إﻻ ﷲ‬ 7
2- Conditions of La ilaha illa Allah (Part 2) ‫ﺷﺮوط ﻻ إﻟﻪ إﻻ ﷲ‬ 11
3- Conditions of La ilaha illa Allah (Part 3) ‫ﺷﺮوط ﻻ إﻟﻪ إﻻ ﷲ‬ 14
4- Introducing good practices ‫ﺳﻦ ﺳﻨّ ﺔ ﺣﺴﻨﺔ‬
ّ ‫ﻣﻦ‬ 16
5- Being easy going and well behaved ً‫رﺣﻢ ﷲ رﺟﻼً ﲰﺤﺎ‬ 19
6- Concealing the faults of Muslims ‫ﺳﱰ ﻋﻮرات اﳌﺴﻠﻤﲔ‬ 23
7- Dangers of the tongue ‫ﺧﻄﻮرة اﻟﻠﺴﺎن‬ 26
A strong believer is better and more beloved to Allah
8- 30
‫اﳌﺆﻣﻦ اﻟﻘﻮي ﺧﲑ وأﺣﺐ إﱃ ﷲ‬
9- Ibadah – worship of Allah ‫ﻋﺒﺎدة ﷲ‬ 33
10- Knowledge, practice and good behaviour 36
‫اﻟﻌﻠﻢ واﻟﻌﻤﻞ واﻟﺴﻠﻮك اﳊﺴﻦ‬
11- The blessing of marriage and how we undermine it 40
‫ﻧﻌﻤﺔ اﻟﺰواج وﺗﻔﺮﻳﻂ ﺑﻌﺾ اﻟﻨﺎس ﻓﻴﻬﺎ‬
12- Prohibition of extravagant consumption 44
‫اﻟﻨﻬﻲ ﻋﻦ اﻹﺳﺘﻬﻼك اﻟﱰﰲ‬
13- The responsibility for correcting the faults and mistakes 48
‫ﻣﺴﺌﻮﻟﻴﺔ ا ﺘﻤﻊ ﰲ ﻣﻌﺎﳉﺔ اﻷﺧﻄﺎء‬
14- Weakness of Iman: Symptoms and causes 51
‫ اﳌﻈﺎﻫﺮ واﻷﺳﺒﺎب‬: ‫ﺿﻌﻒ اﻹﳝﺎن‬

3
15- The importance of salat al-Juma'ah ‫ﺻﻼة اﳉﻤﺎﻋﺔ وﻣﻜﺎﻧﺘﻬﺎ‬ 54
16- Smoking is a dangerous disease ‫ﻣﻀﺎر اﻟﺘﺪﺧﲔ وﺣﺮﻣﺘﻪ‬ 57
Being certain before accepting accusations 62
17-
‫اﻟﺘﺜﺒﺖ ﰲ ﻗﺒﻮل اﻷﺧﺒﺎر واﻟﺪﻋﺎوى‬
18- Receiving Ramadan ‫إﺳﺘﻘﺒﺎل رﻣﻀﺎن‬ 64
19- Ramadan has come upon us ‫وأﻗﺒﻞ رﻣﻀﺎن‬ 67
20- Fasting- A supreme discipline - ‫روح اﻟﺼﻴﺎم وﺣﻘﻴﻘﺘﻪ‬ 71
The Last ten days of Ramadan – Lailat-al-Qadr
21- 74
‫اﻟﻌﺸﺮ اﻷواﺧﺮ ﻣﻦ رﻣﻀﺎن وﻟﻴﻠﺔ اﻟﻘﺪر‬
22- What is after Ramadan? ‫ﻣﺎ ذا ﺑﻌﺪ رﻣﻀﺎن ؟‬ 78
Leaving alone that which does not concern one 81
23-
‫ﻣﻦ ﺣﺴﻦ إﺳﻼم اﳌﺮء ﺗﺮﻛﻪ ﻣﺎ ﻻﻳﻌﻨﻴﻪ‬
24- Responsibility of upbringing of children ‫ﺗﺮﺑﻴﺔ اﻷﺑﻨﺎء‬ 84
Importance of right action – respect for law and order
25- 87
‫أﳘﻴﺔ اﻟﻌﻤﻞ اﻟﺼﺎﱀ – إﺣﱰام اﻟﻘﺎﻧﻮن وﻗﻮاﻋﺪ اﻟﻨﻈﺎم‬
The virtues of the ten days of Dhul-Hijjah
26- 96
‫ﻣﺰاﻳﺎ اﻟﻌﺸﺮ اﻷواﺋﻞ ﻣﻦ ﺷﻬﺮ ذي اﳊﺠﺔ‬
(‫ﺧﻄﺒﺔ ﻋﻴﺪ اﻷﺿﺤﻲ اﳌﺒﺎرك )ﻋﺮﰊ‬ 93
27-
Khutba of Eid Al-Adhd (English) 98
Seeking refuge with Allah from the Fitan (Turmoil) 102
28-
‫اﻹﺳﺘﻌﺎذة ﺑﺎ ﻣﻦ اﻟﻔﱳ‬
29- Not to be deceived by one's actions ‫ﻋﺪم اﻹﻏﱰار ﺑﺎﻟﻌﻤﻞ‬ 106
30- The evil end and how to avoid it ‫ُﺳﻮء ُ اﳋَِْﺎﲤَﺔ‬ 109

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 ‫ﺣﻴﻢ‬‫ﲪﻦ ﺍﻟﺮ‬‫ ﺍﻟﺮ‬‫ﺑﺴﻢ ﺍ‬

Preface
The idea of compiling some of the Jumu’ah Khutbas delivered at
Dublin Mosque, South Circular Road, Dublin 8, Ireland in this booklet,
came in response to a request by Dr. Abdel Hafiz Mohamed, a friend of
mine who works in one of the Dublin hospitals.
As Friday is a working day in this part of the world, there are small
prayer rooms in a number of hospitals across the country where
Muslim doctors and others perform the Jumu’ah prayer.
Usually one or more of the doctors is chosen to lead the Jumu’ah
prayers. With the busy schedule of doctors it is often the case that the
Imam would not find time to prepare the Khutba. In some situations the
person who is appointed to lead the prayer on a specific Friday might
be held up and delayed. A member of the congregation would then
have to deliver the Khutba and lead the prayer. The idea of this booklet
is to help people who have little time to prepare a Khutba or those who
might find themselves suddenly being asked to give a Friday Khutba.
Other Imams in small Muslim communities in the country might also
find this booklet useful.

The original Arabic Khutbas are translated, edited and abridged for the
sake of brevity.
I would like to apologise for any shortcomings or any deficiency that
does not concur with the expectations of the readers, and I welcome
comments from them.

Wassalamu alaykum.

Imam Yahya Mohammad Al-Hussein

Dublin, 08/04/2010.

5
6
 (1) Conditions of La ilaha illa Allah (Part 1)
1

The famous Follower Wahb ibn Munabbih (‫ )اﻟﺘﺎﺑﻌﻲ وھﺐ ﺑﻦ ﻣﻨﺒﮫ‬was once
asked: Isn't the statement of "La ilaha illa Allah" the key to Paradise?
He answered: "Yes, but every key has ridges. If you come with the key
that has the right ridges the door will open for you."

Some people have the tendency to take one Hadith or one Qur'anic
verse, and then based on that text, they will make some conclusion
that, for example, whoever simply says "La ilaha illa Allah" will enter
Paradise. We should all realise that all of the Qur'an and Sunnah
complement each other and explain one another. To find the correct
opinion on any one question, one must bring together all of the related
verses and Hadith and see what is the Islamic position on that
question.

When we study the Qur'an and the Sunnah of the Prophet , we will
find that there are certain conditions of "La ilaha illa Allah." It is
important that all of us make sure that we meet these conditions in our
lives, so that, by Allah's mercy, the doors of Paradise will be opened for
us by our key of "La ilaha illa Allah."

1) Knowledge: The first of these conditions is Knowledge. One must

understand what the Shahadah is denying, and what it is affirming.
One must know the false gods whom one is rejecting, and at the same
time, one must have the right knowledge about Allah. One cannot
make a testimony about something that one does not have knowledge
about. How do we know about Allah? By considering His creation and

7
 through what He has told us about Himself and what His prophet 
told us.
Today there are many Muslims who think that there is nothing wrong
with secularism! Many of these Muslims utter the Shahadah repeatedly
and pray five times a day. Yet, they see nothing wrong with accepting a
law-giver other than Allah. What kind of Shahadah are these people
making?

2) Certainty: The second condition of the Shahadah is: Certainty, or al-

Yaqeen. This is the opposite of doubt. We must, in our hearts, be
absolutely certain of the truth of the Shahadah. Our hearts must not be
wavering in any way after we have testified to the truth. Allah describes
the believers in the Qur'an as those who have belief in Allah and then
their hearts waver not.





 




 


"The (true) believers are those who believe in Allah and His Messenger
and afterward doubt not, but strive with their wealth and their lives in
the cause of Allah. Such are the sincere." (al-Hujurat 15.)
Similarly, the Messenger of Allah said: "No one meets Allah with the
testimony that there is none worthy of worship but Allah and I am the
Messenger of Allah, and he has no doubt about that statement, except
that he will enter paradise."

Many scholars have stated that the diseases of the hearts, the doubts
and suspicions that one allows into one's heart, are more dangerous
for a person's faith than lusts and desires. Lusts and desires may be
satisfied at some time, yet, the person still knows them to be wrong,

8
and he may repent and give up that bad deed. On the other hand,
doubts and suspicions may linger in the heart with no cure until the
person finally leaves Islam entirely or continues to practise Islam while,
in fact, in his heart he does not have the true faith.

The greatest counterforce that can defeat doubts, after the bounty and
guidance of Allah is sound knowledge and understanding of the
religion. It is through the sound knowledge of the Qur'an and Sunnah
that most of these doubts will be removed. And as one studies and
learns more, his certainty will be firmer and firmer.

Allah says in the Qur'an: 

  


“It is only those who have knowledge among His slaves that fear
Allah..." (Fatir 28)

Every Muslim should do his best to safeguard himself from doubts and
remain away from their sources, especially if a person does not have
the knowledge to refute such doubts and misconceptions. Hence, if a
person has an associate or a friend, even if he be a Muslim friend, who
is always making him doubt Allah or the religion, then he should remain
away from that person in order to safeguard his own religion.

Sometime we might read or listen to some criticism of Islam written or

said by someone who is an enemy of Islam, and if we do not know our
Deen well we might be affected by such misconceptions and start to
have doubts.

When one realises how doubts can affect people badly, especially
those who do not have the knowledge and those who are weak in

9
Iman, one understands why Islam has decreed such a sever
punishment for apostasy, especially when publicised.

One is excused for evil thoughts of the heart as long as they do not
take a firm root. Abu Hurairah (r.A.a.) related that: Some people from
amongst the companions of the Prophet  came to him and said: ‘We
perceive in our minds that which everyone of us considers too great to
express. He said: “Have you perceived it?” They said: ‘Yes.’ He said:
“That is manifest faith.” (Muslim)

The fact that they perceived the stir of the evil and realised its gravity to
the extent that they were afraid to speak about it, bears testimony to
their deep-rooted faith.

In another Hadith the Messenger of Allah  said: “Shaytan comes to

one of you and says: Who created the heaven? Who created the
earth? Till he questions: Who created your Lord? He who finds himself
in such a situation should say: ( ‫ )آﻣﻨﺖ ﺑﺎ‬I affirm my faith in Allah.”
In another version of the Hadith: Shaytan comes to one of you and
says: Who created this and that? Till he questions: Who created your
Lord? When he reaches that, one should seek refuge in Allah and drive
away such thoughts.

(End of part one - To be continued..)

10
 (2) Conditions of La ilaha illa Allah (Part 2)
2

(Reference to previous talk on the same subject e.g. “I have started to

talk about the conditions of La ilaha illa Allah etc....today l will continue)

3) Acceptance: The third condition of La ilaha illa Allah is: Acceptance.

After a person has the knowledge of and certainty in the Shahadah,
then this must be followed by acceptance, with the tongue and heart, of
whatever the Shahadah implies. Whoever refuses to accept the
Shahadah and its implications, then he is a disbeliever. One must
believe in whatever is stated by Allah in the Qur’an and whatever
stated by the prophet  without any right to choose what one wants to
believe and what one wants to reject. Allah says in the Qur’an


                
.85
    



“Do you believe in part of the Book and reject part of it? And what is
the reward of those who do so but disgrace in the life of the world, and
on the Day of Judgement they will be consigned to the most grievous
punishment.”
Some Muslims, if they do not like what is stated in a verse of the
Qur’an, they reinterpret it to their liking. If they do not like what is stated
in a Hadith, they simply say that that Hadith must not be authentic
although they are not scholars. This behaviour is contrary to the
behaviour of the true Muslim. It is dangerous, although it is not
necessarily the same as the complete refusal to accept the truth.
4) Submission and compliance: The fourth condition of the Shahadah
is submission and compliance. This means fulfilling the requirements of

11
 the Shahadah with our actions. Allah (subhanahu wa ta’ala) has clearly
made it a condition of faith that one submits to the judgment of Allah
and that of His Messenger in one’s life.

                   
65
 
 

(But nay, by your Lord, they will not truly believe until they make you
judge of what is in dispute between them and find within themselves no
dislike of that which you decide, and submit with full submission.”

Our Shahadah must be realised and implemented in our hearts,

tongues and actions. In our hearts we must have love for Allah, fear of
Allah and hope in Him. With our tongues we must testify to the
Shahadah and use our tongues in saying and spreading good and
forbidding evil. With our actions, we must implement what the
testimony of faith requires from us.
What is the minimum of submission and compliance that is required
from a person beyond which there can be no claim to faith? It is the
five daily prayers. Whoever does not perform, at least, the five daily
prayers has gone beyond the limit that is acceptable.
5) Sincerity and truthfulness: The fifth condition of “La ilaha illa Allah” is
sincerity and truthfulness. This means that when one says the
Shahadah, one must do so solely for the sake of Allah. One must not
do it for any other reason. One must not do it for anyone else’s sake.
This is something that we should all think about especially those who
grew up in Muslim families and were born Muslims. We should make it
very clear to ourselves that we are Muslims only for the sake of Allah.
We are not Muslims for the sake of our parents, friends or community.

12
There are some who say the testimony of faith, yet, they are not saying
it honestly. They do not believe in it, but they are simply saying it in
order to protect themselves or to get some gain from doing so. These
are the hypocrites. The Prophet said: “No one bears testimony that
there is none worthy of worship save Allah, sincerely from his heart,
except that Allah makes the Hell-fire forbidden for him.”
6) The sixth condition of the Shahadah is love for Allah (subhanahu wa
ta’ala) and love for His Messenger. In Islam, love of Allah, is
expressed by total obedience to Him. The true believer, the one who
meets the conditions of the Shahadah, puts no one whatsoever as an
equal to Allah in his love. Allah says :

165





  


(There are among men those who take others besides Allah as equal
to Him. They love them as they should only love Allah. But those who
believe have a much greater love of Allah.” (al-Baqarah 165)
The Prophet  said: “Whoever has three characteristics has tasted the
sweetness of faith. (The first of these) is that he loves Allah and His
Messenger more than he loves anyone else……..)
He  also said: “None of you is a true believer until I become more
beloved to him than his child, his father and the whole of mankind.”
Love of the Prophet, like that of Allah is also expressed by obedience
to his command. If one allows the love of anything or anyone to come
between himself and Allah then he has worshipped that thing. In this
way money can become one’s god or even one’s desires could
become a god.

13
 (3) Conditions of La ilaha illa Allah (Part 3)
3

(Reference to previous talk on the same subject e.g. “I have started to

talk about the conditions of La ilaha illa Allah etc….today l will
continue.)

7) The seventh condition of the Shahadah is denying every other

object of worship. In surah al-Baqarah (the Cow), Allah clearly reminds
us of this important aspect of the Shahadah.

 
 
 


“And he who rejects false deities and believes in Allah has grasped a
firm handhold which will never break……..” (al-Baqarah 256)

Although this condition should be obvious for everyone who says the
words of the Shahadah, you can still find Muslims who say the
testimony and then make acts of worship for beings or things other
than Allah. For example, you will find some who go to the graves and
perform acts of worship to those who are in the graves.

8) The eighth condition of the Shahadah is: one’s adherence to the

Shahadah until one’s death. This is a must if the Shahadah is to mean
anything for you in the Hereafter.
The Prophet  said: “By Allah whom there is no god other than him,
one of you continues to do the actions of the people of Paradise until
there is between him and it a cubit and then what has been decreed for
him will come to pass and he will do the actions of the people of the
Fire and so enter it…………”

14
This Hadith confirms that the state of man is changeable and a person
will be judged according to the actions and beliefs that he/she has at
the end of his/her life.
All of us must be aware of this aspect of our lives. Although we may be
practising Islam today, we have to be very careful not to allow
ourselves to be taken away from Islam in the future. We must be aware
of those things which may deviate us from the straight path. Some of
these are:
 Power, honor and social status
 Wealth, whims and desires.
 Association with evil friends.
 Evil spouses and children.
Some means which help a Muslim to stay on the straight path are:
- Muhasabah, constant checking of oneself and one’s actions.
- Mujahadah, striving to improve oneself.
- Completely boycotting places of corruption.
- Keeping good company.
- Remembrance of Allah. (reciting the Qur’an and other dhikr.)
- Du’a, asking Allah continuously to protect us from evil men and evil
Jinn. The Messenger of Allah  taught us to supplicate:
" 

."

(O turner of the hearts! Make my heart firm in your religion

It is important that we fulfill and meet these requirements of the

Shahadah in our lives not just enumerate and quote them. When we
fulfill them, then, by the Grace of Allah, we can look forward to meeting
Allah in the Hereafter while He is pleased with us.

15
 (4) Introducing Good Practices








 
 


◌ٍ (Summary of the Hadith)

Imam Muslim reported the Hadith from Jareer Ibn Abdullah that once
some desert Arabs dressed in woolen clothes came to the Prophet .
He saw their poor condition as they were obviously hard pressed and
in need. The Prophet  urged his companions to give Sadaqah and
help. A man from the Ansar came forward with a purse of silver then
another, and slowly many more moved forward until I saw two lots of
food and clothes and until signs of happiness could be seen on the
face of the Prophet . Thereupon the Messenger of Allah  said:
"whoever introduces a good practice in Islam which is followed by
others, he will receive a reward equal to the rewards of all the people
who follow him, without decreasing their reward. And whoever
introduces a bad practice in Islam which is followed by others, he will
be required to bear the guilt of all those who follow him without
decreasing their guilt".

16
In this Hadith the Prophet  urges the Muslims to aspire to good
actions which benefit the Ummah and humanity in general. These good
practices are not limited to a specific field but encompass all the areas
of human life.

The Prophet  used to educate his followers in a balanced way, which

encouraged them to act righteously and to be positive and effective. He
used to do that as he would warn them against evil. It is simply not
enough that one should stop doing evil. It is also necessary to do the
good.

As far as we are concerned, when we become religious we tend to be

negative emphasizing the refraining from evil but mostly fail to aspire to
the positive aspects of doing good.

In the aforementioned Hadith text the Prophet  called to the

introduction of good practices, then he warned sternly against
introducing bad practices. The religion which the Prophet 
established is an effective Islam which calls for effective actions, not a
negative version which turns Islam into a list of prohibitions, and
causes the people to forget their duty to do the good.

Had these meanings of courage and boldness been in the hearts of the
Muslims in the last centuries and in this century, then our economic,
social, scientific, and political situations would have been different. We
have more reason to be more successful than other nations in these
fields but the West has superseded us.

17
We should have been the ones who invented the modern means of
communication because as Muslims our Deen orders us to unite and to
have strong links with each other, and how can the Muslims in the
different parts of the world have links without the modern means of
communication!

The reward which Allah has promised for introducing a good practice is
a great reward, which continues until the day of Judgement as the
Prophet  explained. So, we should be eager to have this reward and
there are many ways to earn it if we but dare to think and act as
Muslims should.

18
 (5) Being easy going and well behaved
 


 
 

  

 








        


Imam Al Bukahari, Imam Al-Tirmidhi and Imam Ibn Majah reported the

Hadith in which the Prophet  said: '' May Allah have mercy upon a
person who is easy and well behaved when he buys and sells, and
when he asks for the payment of what is due to him.''
In another narration it added: '' And when he pays his due.''

In this Hadith the Prophet  informs us about the basic rules of good
dealings between people. When these rules are followed, they will
eliminate or at least reduce disagreements, disputes and hatred. This
will achieve much good for all sides.

I wanted to talk about this subject because I believe there are many
disputes over financial dealings between people nowadays.

Given the fact that such disputes and disagreements in financial

dealings are very common, the Prophet  urged us to be easy and
well behaved in four specific areas; when buying; when selling; when
asking for what is due to us, and when repaying what is due to others.

Easiness in selling includes not being greedy in demanding too high a

price and thus making excessive profit. It also includes that the seller
should not deceive in any way, and if there is any defect in the goods,
he should not hide it from the buyer. The seller should not swear by
Allah when selling his goods, nor should he be harsh with the buyers,
but be patient and kind.

19
Being easy and well behaved when buying means that the buyer
should not bargain too much, especially when the goods offered for
sale are of good quality and reasonably priced, or when the buyer is
wealthy and the seller is a poor person. The buyer should not criticise
the goods or under-value them, nor should he waste the time of the
seller or damage the goods by repeatedly handling them.

To be easy and well behaved when asking payment of what is due to

one, means that one should ask for his right in a good way without
rudeness or harshness towards the debtor. If the debtor is in difficulty,
and is unable to pay, the creditor should wait until such time as the
debtor is able to pay.

Allah (subhanahu wa ta’ala) has commanded the creditor to give time

to the debtor who is in genuine difficulty, until he is able to pay, and He
recommended that the one who is owed the money should forgive the
debt or part of it. Allah (subhanahu wa ta’ala) says: '' If the debtor is in
a difficulty, grant him time until it is easy for him to repay. But if you
remit it by way of charity, that is best for you if you only knew ''.

There are many Hadith which have elaborated on this subject. One of
these Hadith was recorded by Imam Muslim in which Abu Masud Al-
Badri (r.A a.) reported that the Messenger of Allah  said : '' A man,
who was from a nation before you, was called upon after his death to
give account, but there was nothing good in his account. The only thing
which was found was that he had financial dealings with people. He
was rich himself, and he used to instruct his servants that they should
forgive in the case of those who happened to be in difficult financial

20
circumstance. Allah the Mighty and Majestic said: '' I am more worthy
of this quality than this man, and He (Allah) ordered the angels to
forgive him ''.

As the creditor is required to be easy in asking for payment of his due,

likewise the debtor is asked to repay in the best way. The debtor
should repay all that he owes in full and without delay at the appointed
time.
Abu Hurairah (r.A.a.) said: ''A man came to the Prophet  demanding
the return of his loan of a camel which the holy Prophet  had
borrowed from him. The man was rude and harsh with the Messenger
of Allah , and the Sahabah wanted to catch hold of the man and
rebuke him. The Prophet  said: 'Leave him alone, because a person
having a right is entitled to speak and demand his right, give him a
camel of the same age as his camel. The Prophet  was told that only
a better camel than the one belonging to the man was available. The
Prophet  said: ' Let him have the better one, for the best of you are
those who repay their debt in a better way. ''

That was the way of the Prophet  and how he taught his companions
about good conduct and dealing with others. The fact that the man was
rude and harsh did not prevent the Prophet  from giving him his right
and more. Surely this guidance is for the whole Muslim Ummah,
Indeed we have the most excellent example to follow from the
teachings of Rasulullah  .

21
The Messenger of Allah  considered that to delay or avoid repaying
debts when one is able to pay, is an injustice and an oppression -
which is Haram in Islam. So whoever of you owes something to
another let him pay it immediately if he can afford to do so, otherwise
he should make arrangements to pay it as soon as possible.
The Messenger of Allah  warned severely against not paying the
debts to the extent that he would not perform Janazah (funeral) prayer
on a debtor until that debt was repaid. He once told the Sahabah that
something very heavy had been revealed to him. When they asked him
about it he told them it is to do with debt, and he said: '' By the one in
whose hand is my soul, if a person is killed in the way of Allah, and
then brought to life, and was then killed again in the way of Allah, and
was then brought to life, and then killed in the way of Allah - he will not
enter paradise until he repays his debt.

Whoever of you hires anybody, whether he is Muslim or not, let him

pay him in full immediately. The prophet  said in a Hadith: ''Give the
one you hire his wage before his sweat dries out ''.
This is an indication of the importance of promptness in payment,
which contributes to the creation of an atmosphere of mutual trust and
thus removing disputes, hatred and evil from society.

There is no doubt that when people act according to these rules then
that will create good feeling and people would live in peace and
tranquility.

22
 (6) Concealing the faults of Muslims
 

             
      




Rasulullah  said in a Hadith: “Whoever conceals the faults of a

Muslim Allah will conceal his faults in this life and the Hereafter.”
Al-Hafiz ibn Hajar said: This means that when a Muslim sees another
Muslim doing something wrong, he should not disclose to other people.
This does not mean that he does not reject what that Muslim did, but
he keeps it between him and the wrong-doer.

When a Muslim observes or discover a mistake or a fault in his Muslim

brother, he or she should conceal it and not publish it. If necessary,
he/she should advise him/her secretly and avoid disgracing him
publicly.

From the Hadith, we understand that whoever discloses the faults and
mistakes of other Muslims, Allah will disclose his mistakes.

Talking about other people’s short comings and mistakes and

disclosing their faults is one of the qualities of a hypocrite, who is not a
true believer.
So every Muslim should try to avoid this evil habit.

The Muslim scholars said that the worst type of storytelling is to go to a

Sultan (governor) and to people in authority in general, and report the
faults of people to them with the intention of harming them by turning

23
the authority against them.

As there is a greater harm in this action compared to the story-telling

which takes place between ordinary people, then the sin of this type of
story-telling is multiplied.

A Muslim must avoid harming other Muslims. Allah (Subhanahu wa

ta’la) said in the Qur’an: “And those who annoy the believing men and
the believing women undeservedly, they bear a guilt and a manifest
sin.”
Rasulullah  said in a Hadith: “A true Muslim is one from whose
tongue and hand other Muslims are safe.”

Harming people could take place through the hand and through the
tongue. Harming other people with one’s tongue includes: backbiting,
storytelling, abuse etc.

A Muslim’s good deeds will not benefit him so long as he continues to

harm other people. It was mentioned to Rasulullah  that a woman
prays at night frequently and fasts during the day, but she harms her
neighbours with her tongue. He (Rasulullah ) said: “There is no good
in her. She will be in the Hell fire.”
So her prayer and her fasting did not benefit her because of her
harming people.

Those who harm people with their hands and tongues, they are the
real bankrupt, according to the Prophet. He  once said to his
companions: “Do you know who is a bankrupt?” They answered: ‘A

24
bankrupt among us is one who has no money or property.” He ()
said: “A bankrupt from amongst my community is one who come on the
Day of Judgement with prayer, fasting, Zakat but he had abused this
person, slandered this person, taken the property of this person, and
had spilled the blood of this person, and had beaten this person. This
person whom he had offended will be given some of the Hasanat
(marks) of his good deeds, and this person will be given some of the
marks of his good deeds and so on. When all his good marks have
finished and has no more to pay his debt, some of the bad deeds of the
people whom he had wronged will be thrown on him, and he will be
thrown into the Hell fire.”

25
 (7) Dangers of the Tongue
Since man is a social being, then he has a great need for expression.
So, for this, Allah (subhanahu wa ta’ala) has given him the gift of
speech, one of the greatest blessings of Allah.
Allah (subhanahu wa ta’ala) says in the Qur'an: "Ar-Rahman (the
Merciful) has taught the Qur'an. He created man, and He taught him
speech."

However, this magnificent blessing can turn into a misfortune if man

does not use it well. A terrible harm can then occur to man both in this
life and in the next- life.

The Messenger of Allah  has explained the tremendously dangerous

nature of the tongue in many of his Hadith (sayings). He said: "The
faith of a servant of Allah will not be straight (correct) until his heart is
straight; and his heart will not be straight until his tongue is straight
(correct)."
He also said: "Most of the mistakes of the son of Adam are from his
tongue."
He said to ‫ ﻣﻌﺎذ‬Muadh when he asked him: "Shall we be taken to
account for what we talk about? He replied: "Does anything cause
people to be thrown on their faces into Hell-fire more than the harvest
of their tongues".

These strong warnings regarding the dangers of the tongue were due
to the fact that the tongue has so many possible flaws. These flaws
include: lying, back-biting, story-telling, abuse, cursing, indecent talk,
argumentation, useless talk, talking about things of no concern to one,

26
disclosing secrets etc. Some scholars counted the sins which one can
commit by his tongue to be eighty sins.
Today, I will talk about three of these shortcomings (negative aspects)
namely abuse, cursing and indecent talk.

The example and model for Muslims is The Messenger of Allah, who
throughout his whole life had never uttered an unpleasant word which
would harm the listener or violate the rules of decency.
Anas, the companion of the Prophet  who used to serve him said:
"Rasulullah  was neither a Sabbab (one who abuses others), nor a
fahish (one who speaks bad words) nor one who curses others. When
he wanted to criticise or blame someone, he would say: 'what is wrong
with him; may his forehead be covered with dust.'
As for his instructions  in prohibiting abuse, there is his saying:
"Abusing a Muslim is transgression, and murder of a Muslim is
disbelief."
lyad ibn Juman said: I said to the Messenger : '0 Prophet of Allah, if a
person who is less than me in status abuses me, is it wrong if I take
revenge?' He said: "The two persons who exchange abuse are two
devils who are lying and talking falsely."

This is as far as abusing is concerned, as for cursing; again our

example is the Messenger of Allah , who purified his tongue from
cursing anyone or anything at all, not even the unbelievers who
harmed him. It was said to him: '0 Messenger of Allah, supplicate
against the idolaters.' He replied: "I have not been sent as a curser but
as a mercy."

27
Cursing means to ask Allah to deprive a person or a thing and to expel
him/her/it from the mercy of Allah. It is not right to curse a named
person even if he is an unbeliever. However, it is permissible to curse
certain qualities and bad traits which Allah or his Messenger  have
cursed- by way of warning against them. Allah) says in the Qur'an:
"Verily Allah has cursed the Kuffar (unbelievers) and prepared for them
a blazing fire."

The Messenger of Allah  cursed the one who pays for a bribe, the
one who takes it and the middleman. He also cursed the one who pays
riba (interest) and the one who takes it.
He also cursed ten people in alcohol including the one who drinks it,
sells it, carries it, produces it etc.
He cursed the women who imitate men and the men who imitate
women.

As for his instructions against cursing, there is the Hadith: "It does not
befit a Sideeq (a faithful) that s/he should opt to cursing."
He also said: “Those persons who are addicted to cursing will neither
be intercessors nor witnesses on the Day of Judgment.”

In a third Hadith: "When a person curses something (or someone) the

curse ascends towards heaven, then all the gates of heaven are closed
against it, therefore it descends to earth and the gates of earth are
closed against it. After this it turns towards the right and the left, and
when it finds no way there too, it turns to the person or thing which has
been cursed and gets attached to him or to it if the same may deserve
it; otherwise it turns to the one who utters it."

28
As for indecency in speech, it is known that Rasulallah  was not
indecent in his speech as Anas said. As for his warning against
indecent and bad language, I will quote one Hadiths:
"A believer is neither a scorner, nor a curser, nor an obscene nor an
abuser.”

We notice that some Muslims who mix with people who use bad
language, they pick this habit from them. This is Haram, and it also
sets a very bad example for children. The Muslim should remember
that whatever words he speaks is recorded either in his favour or
against him.
Allah says in the Qur'an: "Truly there are over you generous recording
guardians (angels) who know what you do."
He also says: "He (man) utters no word, but there is with him a ready
observer."
Rasulullah  said: "A man speaks a word that is pleasing to Allah
which he (man) does not think will reach as far as it does, but for which
Allah writes His pleasure for him until the day he meets Him. And a
man speaks a word displeasing to Allah, not thinking it will reach as far
as it does, and for which Allah ta'ala writes against him His displeasure
until the day when he meets Him."

Finally, I want to say that talking about the negative aspects of the
tongue does not negate the fact that expression or speech is indeed
one of the greatest blessings of Allah, if it is used in ways of good,
Good ways include enjoining what is right and forbidding what is evil,
saying good things, dhikr (remembrance of Allah) etc.
(Friday 11/6/1999)

29
 (8) A strong believer is better and more beloved to Allah
                  


Abu Hurairah  reported that the Hadith in which Rasulallah  said: “A
strong believer is better and more beloved to Allah than a weak
believer, but there is good in both of them. Seek that which benefits
you and do not loose heart. And if anything (in the form of misfortune)
happens to you, do not say had I done so or so, so and so would not
have happened, but say Allah has decreed, and whatever He wishes
He does for “it” (Had I done so and so ………) opens the gate for
Shaytan.”

Iman has its fruits which benefit the believer in this life and in the
hereafter. It gives the lives of mankind a sense of purpose. It saves the
individuals who are lost and confused and makes them satisfied and
content.

One of the most valuable gifts of Iman is the moral strength which it
provides, and which the believers need for critical situations.

If we consider the example of the Sahabah (r.a.a) in their bravery and

greatness we will find that deep Iman which Rasulullah  planted into
their hearts, was behind all of that. That deep Iman removed all the
obstacles in front of them and made achievements which seemed
impossible, possible for them.
Those who followed the Sahabah in their strong Iman throughout the
centuries and until recent time had the same quality of the moral

30
strength. This strength could be realised now and in every age
whenever people have the strong and deep Iman.

In the Hadith:
Allah loves the strong believer and there is much good in him. But a
weak believer is not completely devoid of goodness; otherwise he
wouldn’t be a believer. So there is good in him but a strong believer is
better in the sight of Allah.

What is the strength which Rasulullah  meant in his Hadith? Is it the

physical strength? No, it is not the physical strength, it rather refers to
the personality being coherent, firm and solid.

1) One of the manifestations of this strength is self control. Rasulullah

 said: “He is not strong who throws people down, but he is strong who
controls himself while in anger."
Once Rasulullah  walked by some people who were wrestling. The
people told him how one of them was so strong because he had
thrown down every other person. The prophet  told them that he will
tell them about someone who is stronger than him who had thrown
everyone down. He said it is the person to whom another said
something which angered him but he controlled his fury and so beat
him, beat his own Shaytan and the Shaytan of the other man.”

2) Another aspect of this strength in addition to self-control is

proclaiming the truth despite the fact that the truth might cause trouble
for the one who proclaimed it. The Sahabah (r.A.a.) pledged allegiance
to Rasulullah  to proclaim the truth wherever they might be without
being afraid of blame or criticism. They proclaimed the truth in the face

31
of the oppressive rulers and as a result some of them were subjected
to torture and jail etc.

3) A third manifestation of this moral strength: is constancy or

steadiness and perseverance i.e. being firm in what you believe and
continuing on the straight path through easy and difficult times.

The problem with some people who adhere to Islam is the short breath.
They stop half way or deviate to the left or to the right, after it has
become difficult for them to continue on the straight path.

Others continue to journey on the right path as long as things are easy
and there are no sacrifices to be made. When the time of difficulty
comes, they become weak.

The problem with others is their weakness in front of temptations,

desires and worldly comforts. So if there is a financial gain, position or
even lust, they lose their balance and abandon their Deen for a
passing comfort.

32
 (9) Ibadah – worship of Allah
The purpose of human kind creation on earth is in order that people
should know their Lord and worship him as he should be worshipped.
Allah (Subhanahu wa ta’ala) says in the Qur’an: “I have only created
Jinn and man that they may serve me.”

The prime purpose of all forms of ibadah, worship of Allah such as

Salah, fasting, Zakat, Hajj, dhikr, or recitation of the Qur’an is to
express servitude, Obedience and submission to Allah.

As for the benefits which one gets from ibadah such as self reform,
discipline and so on, these are the results and fruits of ibadah, but they
are not the prime objective.

Imam Al-Shatibi says: “Ibadah has a primary objective and other

objective which follow the primary, in other words secondary
objectives. The primary object is to serve Allah obey and submit to him.
As for the objectives which follow they include self reform,
righteousness and so on.”

He continues to say: the prayer, for example is initially to submit and

humble yourself before Allah, by bowing and prostrating, and to
remember him.
Allah (Subhanahu wa ta’ala) says in the Qur’an: “Establish prayer for
my remembrance”
And He also says: “Prayer restrains from indecent and evil deeds, but
verily remembrance of Allah is more important.”

33
Which means that: the fact that the prayer reminds a Muslim of his
Lord is more significant than any other benefit, because the
remembrance of Allah is the primary purpose of prayer.
Then, of course, there are other objectives which follow such as:
1. It restrains from indecent and evil deeds
2. It is a source of comfort and relief for the believer
3. It is a means to realise worldly needs such as in Salat Al-
istikharah and Salat al-Hajah (need.)
4. It is a source of protection such as that mentioned in the Hadith:
“Whoever prayed Fajr (the morning prayer) with the Jama’at, he
is under the protection of Allah.”

Likewise other forms of Ibadah they have benefit in the Aakhirah such
as entering paradise and salvation from Fire and worldly benefits. But
all those benefits come next to the primary objective i.e. submission to
Allah (Subhanahu wa ta’ala) and obedience to Him.

One of the acts of worship in which the primary objective of Ibadah is

most clear is the Hajj. This is because the Hajj includes acts which are
not possible to realise their entire meaning with our intellect such as:
Tawaf around the Ka’bah, kissing or touching the Blackstone, Sai’
between the two hills of Safa and Marwa, standing at Arafaat, throwing
the stones, shaving, slaughtering and so on.
Nevertheless, the Hajj has many benefits worldly, and in the Aakhirah
which Allah has indicated in the Qur’an in his words:
“And proclaim the Hajj among mankind, they will come to thee on foot
and mounted on every lean camel. That they will witness the benefits
provided for them.”

34
When a person realises with his intellect the meaning behind an action,
then that will make it easy for him to do; however, there is a danger
here that one might miss the real sense of worship, which is
submission and obedience.

Of course there is no harm for one to know the wisdom and benefits of
the acts of worship as long as one is not doing these acts only to
satisfy his reason or to realise the benefits, and he does not forget the
primary objective of Ibadah.

It is the wisdom of Allah that acts of Ibadah are varied so that they can
serve different purposes. May be they have been designed in this way
to remind us of the primary objective of Ibadah and to serve these
objectives.

35
 (10) Knowledge, practice and good behaviour


Many Muslims have poor manners, yet that is inconsistent with Islamic
belief. According to the Hadith of the Prophet  “The best believers are
those with the best moral qualities.” " 
"

Thus poor manners is a sign of weak Iman.

We should not underestimate the seriousness of loose morals. Lack of
honesty, integrity, hard working, credibility, sense of responsibility,
respect for others, respect for authority and law are among the main
causes of our decline as a Muslim nation.

We are supposed to be the ideal Ummah, setting the examples for

others. However, upon examining the conditions of Muslims today, one
gets an impression of lazy people, who are often dishonest, wasteful,
uncaring and irresponsible- who blame every misfortune on an outside
factor rather than themselves. This picture is completely contrary to the
teachings of the Qur'an and Sunnah.
Of course this is not the state of the whole Ummah. There are those
who steadfastly hold upon their religion. This picture must change
otherwise there will be no success in this life or the Hereafter.

The understanding of Islam has changed in the minds of many

Muslims. Most Muslim today consider that being a Muslim entails
pronouncing the Shahadah, performing prayer, fasting, Hajj, but
otherwise, they are free to do as they please.

36
Dear Muslims: We are a people who are contented with wishful
thinking. We think that since we are believers, then we are all right and
nothing can harm us. We abandon right action, follow our desires and
hope that Allah will correct our state in this world and in the next-life.

When I talk about our shortcomings with respect to action, I mean the
Muslims who hold tightly to their Deen, who believe deeply in it and
who have chosen it as a way of life. These ones fall short in their
actions just as other Muslims do. May be they think that the mere
acceptance of Islam in its totality and a theoretical contentment with it
is enough even if there is no concern for observing the rules of good
conduct and the basic principles for courtesy and correct behaviour.

This attitude is wide spread among those who are committed to Islam
as well as others. It is as if they think that as long as they pray, fast,
frequent the mosques, remember Allah – nothing will harm them even
if they do nothing. However, there is great harm in this attitude for
Muslims, their land and the deen so much so that the image of the
Muslims and their countries has assumed in other people’s minds a
very negative form.

Let me conclude my talk today by mentioning a good example from our

right-acting predecessors, the Sahabah, companions of the Prophet .
As for as the Sahabah were concerned, knowledge was closely
connected with action. They used to learn the Qur’an bit by bit, not
exceeding ten verses, which they would understand and apply before
they would attempt to learn another ten verses. When the Sahabah
knew about any religious commandment, they rush to act according to

37
it without any hesitation. History has kept a number of examples
regarding their attitude in this respect for us. For example, when the
verse concerning the prohibition of alcohol was revealed and was read
to the Sahabah in their meeting places, they rushed to destroy the
cups which were in their hands. They destroyed the vessels of alcohol
until there were streams of alcohol in the streets of Madinah.

If you look at the Muslim Ummah in general, you will find the majority
of the Muslims speaking about the merits and perfection of Islam. They
dream that a day will come when they will predominate with Islam and
have the upper hand over others and become leaders of humanity but
they do not act to realize Islam in their lives. They do not embody its
rules and teachings.

On the other hand there are many Muslims who are deceived by
wishful thinking. They delay repentance and good action to the end of
their lives. Nobody knows if he is going to live for long or not. He also
does not know if he will succeed to act correctly or not. If one were
informed by his doctor that he had only six months left to live, then
how would he behave? Without doubt he would hasten to right action.
He would increase in acts of obedience and avoid disobedience. He
would make use of almost every moment of his time in acts which
would benefit him in the hereafter. That would be his state which would
be very obvious and understandable by everyone. We must ask
ourselves, Can anyone of us guarantee that he will live for six months
or can anyone guarantee even less than that?" If that is the case then
why should we not prepare and get ready for death."

38
The Messenger of Allah  said: "Hasten to do good acts before you
are overtaken by one of the seven afflictions. Are you waiting for such
poverty as will make you unmindful of devotion or such prosperity as
will make you corrupt or such disease as will disable you or such
senility as will make you mentally unstable or death to finish you off
or the Dajjal who is the worst absent thing which is awaited or the
Hour and the Hour will be most grievous and bitter."
       



39
 (11) The blessing of marriage and how we undermine it
Among the blessings of Allah upon the children of Adam is that He has
legislated marriage for them and made it a means for achieving many
religious and worldly benefits.

Unfortunately, many people do not appreciate this important

relationship, and do not value it as it should be valued. Undermining
the institution of marriage takes different forms including:
1- Not being careful when choosing one's spouse. In this way one acts
against the directions of the Shari'ah which are aimed at ensuring that
marriage achieves its hoped for objectives of being a source of peace
and tranquility for both husband and wife and a means to obey Allah
(subhanahu wa taa'la.)
2- Undermining the relationship of marriage includes lack of knowledge
and practice with regard to the rights, which are due to each partner.
This is one of the main reasons that cause problems between spouses.
Islam has stated very clearly these rights and obliged both partners to
fulfill them.
Allah says in the Qur’an: "And they (women) have rights (over their
husbands) similar to those of their husbands over them to what is
reasonable, but men have a degree of responsibility over them." This
verse indicates that for every right that one partner has; there is a
corresponding duty, which the other partner must fulfill. In this way
balance is achieved in the relationship.

Among the rights which are due to both husband and wife are:
a) Both spouses should turn a blind eye to the minor faults and
mistakes of the other partner, especially words and deeds by which

40
nothing bad was intended. None of them should count the other's
mistakes or follow every matter big or small.
b) Both husband and wife must be patient and put up with one another,
for everyone has his/her slips. Neither party should resort to tit-for-tat
response. If one spouse sees that the other is angry, he or she should
restrain his or her own anger and not respond immediately.
Abu ad-Darda, the companion of the Prophet , said to his wife: "If you
see me angry calm me down, and if I see you angry, I will calm you
down, otherwise we would not be able to live together."
c) The husband must know that his responsibility in keeping the family
together is greater because he is the one who is in charge of the
family. So, he must be patient and tolerate the natural weakness in his
woman.
d) The husband should not hate his wife if he dislikes one of her
characteristics, because if he dislikes something in her he will like
another. The Prophet  said: "No believing man should hate a
believing woman, if he dislikes one of her characteristics, he will be
pleased with another."
e) One of the things, which worsen the relationship between husband
and wife, and may lead eventually to the breakage of marriage, is the
husband's resort to beating his wife, using his physical strength. Some
husbands might argue that they have a right to beat their wives
because Allah has permitted them to do so. However, these husbands
do not realise that this is was only permitted as a measure of reform in
the case of a wife's Nushooz (ill-conduct) - when she rebels against her
husband and becomes completely disobedient to him. In this case the
husband has the right to discipline her as prescribed by the Shari'ah.

41
According to the Qur'an, this discipline must take a step-by-step
approach which may reach the level of hitting, with certain conditions.
So, this discipline was legislated as the last cure for the corruption in
the relationship between husband and wife. No husband may resort to
it in ordinary disputes in order to subdue his wife. Allah says in the
Qur'an: "....As to those women on whose part you see ill-conduct
admonish them, (next) refuse to share their beds, then beat them
(lightly.)" According to this verse, Allah has made this discipline in
stages as follows:
i) Admonishing the wife gently and reminding her of her duty to be a
good companion and treat her husband properly. If kind admonishing
works, then that is good. If it does not work, then the discipline is taken
to the next stage.
ii) Forsaking her, by turning his back on her in bed or sleeping in a
separate bed.
iii) Hitting her in a manner that is not painful.

The Muslim must know that those who hit their wives are not among
the good Muslims. Rasulullah : "Do not hit the female-servants of
Allah." Umar came to him and said: 'Women have rebelled against their
husbands.' So, the Prophet  permitted the men to discipline their
wives. Then many women came to the Prophet  complaining against
their husbands. Thereupon, the Prophet  said: "Many women came
to house of Muhammad complaining about their husbands. Those of
you who hit their wives are not the best of you."
3) Another example of undermining the blessing of marriage is the
misuse of divorce. This is a very common problem. There is evidence

42
that many people who were having disputes with wives and during their
anger they divorce their wives. Later they become regretful for what
they did. This is something which us repeatedly quite often by some
hasty Muslim husbands who are ignorant of the rules of divorce in
Islam.
Divorce is very undesirable in Islam due to the problems it causes. It
should be looked at as the last treatment for a chronic problem which
no other treatment succeeded to resolve. If this is the case, and it has
become impossible for the husband and wife to live together, and the
husband has decided finally to divorce, he should not do it in a rush but
carefully in accordance with the rules of the Shari'ah. These rules
require that the following must be observed in divorce:
i) Divorce must be done when the wife is Tahir or pure (i.e. not during
her monthly period or post-natal period.) If the husband has slept with
his wife during her pure period, he must wail until her period comes
and she becomes pure again before he can divorce.
ii) He should divorce her once i.e. not three times in one go or three
times in the same meeting.
iii) The divorce should be witnessed by two people.
The purpose of these conditions is to ensure that divorce is carried out
after careful consideration of the matte, not hastily in a moment of
anger. It is forbidden to do the divorce otherwise, not observing these
conditions.
There are also some husbands who use the word of divorce as an
oath, and so one of them would say to his wife if you do not do so and
so, then you are divorced. This is completely forbidden in the Shari'ah.

43
 (12) Prohibition of excessive consumption











  

 




 
 {31 } 
{32 } 



Allah ta'ala, says: "O children of Adam, take your adornment at every
time and place of prayer and eat and drink and do not be extravagant,
truly He (Allah) does not like the extravagant. Say, 'Who has forbidden
the ornamentation of Allah which He has produced for His slaves and
the wholesome things of provision?' Say, 'They are exclusively on the
Day of Resurrection for those who believed during worldly life….)'"

Allah ta'ala orders His slaves not to forbid themselves from those nice
and wholesome foods and drinks which Allah has permitted them and
He calls upon them to take their adornment of their clothing and to
enjoy themselves with the wholesome things of food and drink but
without being extravagant.

So, as it is forbidden to prohibit what Allah has made lawful it is also

forbidden to be excessive.

It should be noted, in this respect, that the average consumption of the

Muslims here and in the Muslim lands is increasing dangerously. It
means that our resources are flowing out of our Muslim countries to
finance the purchase of consumer goods in such a way that it weakens
the process of growth and leads to an increase of economic problems.
It is more fitting for Muslims not to blindly imitate others in their
luxurious consumption. We should return to the teachings of our Deen

44
as they give guidance in the area of consumption and consumerism
just as they give us guidance on every matter. They forbid the Muslim
a life of luxury and extravagance, waste and squandering and order
him to live moderately in his expenditures.

Allah forbids luxurious consumption in all its various forms. For

example eating and drinking in gold and silver vessels whether they
are plates, cups or spoons are all forbidden. The Messenger of Allah
 said, "Do not drink from vessels of gold and silver and do not eat
from plates made from them for they are for them (the kuffar) in the
world and for us in the hereafter."

In Islam it is also forbidden for men to wear silk and gold and it is
permitted for women. The Messenger of Allah  said, "Gold and silk
are Halal for the women of my community and they are forbidden for its
men."
 
            

Imam Muslim narrated the Hadith from Ibn Abbas, may Allah be

pleased with both of them, that the Prophet,  saw a gold ring on a
man's finger so he removed it, threw it away and said, "One of you
takes a burning coal from the fire and puts it on his hand." People said

to the man after the Messenger of Allah went, "Take your ring and
make some use out of it." So he said, "By Allah I will not take it when

the Messenger of Allah,  threw it away."

45
So, according to this Hadith, it is strictly Haram for Muslim men to wear
gold.

The Messenger of Allah  forbade covering and decorating walls with

expensive cloths and decorations.
Imam Muslim related that Aishah, may Allah be pleased with her,

decorated the walls of her house with curtains and when he  saw it
he pulled it down and said, "O Aishah, truly Allah, exalted is He, did not
order us, with respect to that which He provided us with, that we
should clothe stones and clay."

The Messenger of Allah,, called the houses of the luxurious "the

houses of the devils" because luxury is a source of corruption.
 
   
 " .
" .
Imam Abu Dawud narrated from the Messenger of Allah  that he
said, "There are camels for the devils and houses for the devils. As for
the devils' camels I have seen them. One of you goes out with his
female camels which he has fattened and he does not mount any of
them and he passes by his brother who has come to a halt and he
does not mount him on one. As for the houses of the devils I have
not seen them.”
Saeed used to say: I think that they are these cages which hide
people by means of silk."
Islam makes war on luxury because it ruins one's natural disposition
and it is a source of corruption and evil as it leads to deviance, self-

46
indulgence and luxurious people even reach the stage where they
refuse the truth.

The harms of luxury are not confined only to luxurious people but they
affect the society which permits their existence among it. He says,
ta'ala, "And when We wish to destroy a township we order its
luxurious ones, so they become deviant in it and then the decree is
realised of it and then We destroy it utterly."

The Ayah confirms a Sunnah of Allah. When Allah has decided that a
city shall perish because it has chosen the path which leads to
destruction and there are a lot of luxurious ones in it. The community
becomes silent about them and avoids doing anything about removing
the causes of this indulgence. People leave the luxurious ones to work
corruption, then Allah gives them authority and they become deviant
and then the Sunnah of Allah is decreed and they are destroyed.

47
(13) The responsibility for correcting the faults and mistakes


Acts of disobedience to Allah and wrong actions are like infectious

diseases because their harm is not confined to the one who does
them. If wrong actions are left untreated they are the cause of
everybody's destruction, both the corrupt and the good.

Naturally some people will make mistakes which will lower the level of
their Iman. The final result is lowering the level of Iman in the whole
society because the society is one body. Therefore, the society has to
deal with these mistakes and remove them.

If there was a contagious disease in a land then people would make a

serious effort to treat the sick and protect the healthy from the harms of
the epidemic.

Similarly the Muslims should guard the health and safety of their
societies and protect them from those individuals who could possibly
lower the level of faith in the society. We find this collective
responsibility which the society has towards mistakes and the
necessity for the society to remove them stated very clearly in Qur'an.
When an individual or a small group made a mistake the Qur'an did not
address them alone but rather all of the believers. Allah ta'ala, says
about the battle of Uhud, "Until, when your courage failed you and you
disagreed and disobeyed (the Prophet's command) after He (Allah)
had shown you what you love (victory)."
And He says, ta'ala, about the expedition to Tabuk, "O you who
believe! What is the matter with you that when it is said to you: Go

48
forth in the way of Allah, you cling heavily to the earth?"

The ones who lost courage and quarrelled were a small group of those
at Uhud. The ones who were weighed down to the earth with
heaviness were a very small number not all of the believers.
Nevertheless, Allah addressed all of the believers to draw their
attention to these failures.

So if the entire society is responsible for the mistakes of a few

individuals what means can we use to prevent them?
One way is to remind people, advise them and draw their attention to
their mistakes and not be silent about them. It is narrated in a tradition
that "The one who is silent about the truth is a dumb Shaytan."
Even a simple reminder may be enough to awaken somebody who is
acting incorrectly out of negligence and bring him back to the right way.

Another means is teaching and learning. People should teach one

another and people who do not have knowledge should be eager to
acquire knowledge. It is narrated in a Hadith of the Messenger of
Allah that he said: “"What is the matter with some people? They do
not teach their neighbours, do not exhort them, do not command them
(to do good) nor prohibit them (from doing wrong)? And what is the
matter with some people? They do not learn from their neighbours and
do not take warning (from them)? By Allah, people must teach their
neighbours, exhort them, command them to do good and prohibit
them from doing wrong and people must also learn from their
neighbours and take warning (from them) or punishment will be
hastened for them."

49
In this Hadith there are important points which we should draw
attention to. The Messenger of Allah  did not accept the existence of
ignorant people beside knowledgeable people. He counted ignorant
people remaining in ignorance without making an effort to learn, and
the failure of knowledgeable people to teach them as disobedience to
the commands of Allah and to the Shari'ah. It is a highly disapproved
matter which necessitates a punishment in the hereafter.

One of the means to prevent disobedience and wrong actions is by

setting a good example for other people because the presence of
individuals in society whose hearts are filled with strong Iman creates
an atmosphere full of faith and then the waves of Iman will cover all of
the individuals in the society. The weak will be encouraged and their
ambition raised towards good and towards higher matters.

Another means is by commanding people to do good and forbidding

them from doing evil. I already mentioned that some of its branches
are:- to draw people's attention to their mistakes, to remind them, to
advise and teach them. All of that is commanding the good and
forbidding the evil.

I will summarise by saying that it is inevitable that there will be

individuals who make mistakes, so the Muslims' duty is to be positive
and strive to treat and prevent these wrongs. This is the right attitude
which Muslims should do rather than taking negative position such as
back-biting and fault-finding which only make the situation worse then
more damage will result.

50
 (14) Weakness of Iman: Symptoms and Causes
Iman is the most important of all the affairs of a Muslim. Al-Salaf Al-
salih (the right-acting predecessors of Muslims i.e. The Sahaba and
those who came after them) were very concerned with their Iman, and
they cared for it.
They knew the things that increase and strengthen Iman and those
which decrease and weaken Iman. So, they exerted their effort in doing
those things which increase and strengthen Iman and avoided anything
that decreases and weakens Iman. Every Muslim who is keen to save
himself and gain happiness should do the same, and care for his Iman
more than anything else.
Some of the symptoms of the weakness of Imam include:
1. Frequent falling into wrong actions, until sinning becomes a habit
and a natural occurrence for one.
2. Laziness in performing acts of worship such as not performing Salat
on time, not attending Salat Al-Jama'ah in the mosque without an
excuse, delaying Hajj when one is financially capable and not caring
for missing the opportunity of the seasons of good such as in Ramadan
and so on.
3. Not performing acts of worship properly e.g. lack of Khushu'
(humility) and lack of presence of the heart in Salat, not observing the
Aadaab of fasting, Hajj etc.
4. Easily becoming angry, annoyed and unforgiving as well as
continuously complaining about other people's behaviour.
5. Greed and miserliness. Rasulullah  said: "Greed and Iman never
coexist in a person's heart."

51
6. To say that which you do not do. Continuous breach of promises is a
sign of hypocrisy which contradicts Iman. Allah  says in the Qur’an:
"0 you who believe! Why do you say that which you do not do?
Grievously hateful is it in the sight of Allah that you say that which you
do not do."
7. To be indifferent and unconcerned about the affairs of Muslims - and
not to respond to their need by du'a, Sadaqah etc.
8. To rejoice in other Muslims' misfortunes i.e. to become happy when
a Muslim experiences some failure or loss.
9. Fear and panic when a disaster befalls one or when some problem
arises.
These are some of the obvious symptoms of weakness of Iman. It is
important that we know them and try to remove their causes.
To complete this subject I will talk about the causes of the weakness of
Iman.
As you can see, some of the aforementioned symptoms of the
weakness of Iman are at the same time causes of the weakness of
Iman. For example, committing sins continuously is a symptom of the
weakness of Iman and at the same time leads to further weakness of
Iman. Similarly, laziness in performing acts of worship, not performing
acts of worship properly, greed and miserliness and saying that which
you do not do- are symptoms and causes of the weakness of Iman.
Other factors, which cause the weakness of Iman, include:
1) Staying away from the environment which enhances Iman. An
obvious example is a person who stays away from the Mosque and
does not attend Jumu'ah or Jama'at or a person who keeps away from
other Muslims who remind him about Allah (Subhanahu wa ta'la) and

52
his Deen. Such a person may keep away from such good environment
because he is busy with work or study or because he thinks that in
keeping away there is less trouble. Such loneliness may lead to one's
heart becoming hard. Usually the relapse and retreat which happens to
some people and makes them return to a life of corruption starts when
they withdraw themselves from the atmosphere of Iman.
2) Presence in an environment which is full of sins. This also includes
watching indecent films and T.V. programmes at home. Such an envi-
ronment weakens Iman and hardens the heart. This does not mean
that Islam is against any form of entertainment. There is no harm in
having some relaxation for the Nafs provided that the means of
entertainment is Halal and that one does not waste one's time.
3) Being excessively busy with the life of this world spending
tremendous effort and time in pursuing it at the expense of one's Deen
and Iman. This includes being busy with ones property, wife and
children. One should not be busy with these things to an extent that
one forgets one's duty towards Allah. There is no harm in loving these
things moderately within the limits of the Shari'ah.
4) Overeating, oversleeping and being talkative. As for overeating it
causes numbness in the mind and heaviness in the body to perform
acts of worship and gives added access to Shaytan to the heart. Rasu-
lullah  said in a Hadith: "Shaytan flows in the son of Adam like the
blood flows so tighten his channels with hunger."
Being talkative will cause the hardness of the heart. Rasulullah  said:
"Do not indulge in long talks without remembering Allah, for much talk
without remembrance of Allah hardens the heart. The person farthest
from Allah is the one who has a hard heart."

53
 (15) The importance of salat al-Juma'ah
Salat al-Jama'ah (congregational prayer) is one of the established
Sunnah (customary practices) in our deen.
Rasulullah  has strongly urged Muslims to establish salat al-Jama'ah.

He said: “ "

"Salat al-Jama'ah is twenty seven degrees more excellent than the

prayer of a person on his own."

He also said: "He who purifies himself (makes Wudu) at home, and
then goes to one of the houses of Allah to perform one of the obligatory
prayers, both his steps will be significant as one of them wipes out a
sin and the other raises his status.

He  threatened very severely those who abandon salat al-Jama'ah.

He said:
                   

"If there are three persons in a town or a village, and they do not estab-
lish salat al-Jama'ah amongst themselves, then Shaytan has overcome
and gained mastery over them. Adhere to the Jama'ah, for the wolf
only eats from the sheep the one which is lonely and far from the
flock.”


He  also said: "By the one in whose hand my soul is! I was about to
order fire-wood to be collected, and have it lit, then order the prayer to
be called, then ask someone to lead people in prayer, and go myself to

54
some men (who do not attend the prayer in Jama'ah) and burn their
houses down about them.

Among the benefits of salat al-Jama'ah (in addition to the afore-

mentioned reward) is that: it guarantees that one performs prayer
on time. According to the Hadith of Rasulullah  performing prayer on
time is the best of all the deeds of a Muslim. If a person prays on his
own, there is no guarantee that he would not delay prayer (may be until
its times passes e.g. if a person does not wake up to pray Faj'r prayer
with the Jama'at in the mosque, he may sleep until after sunrise.)

For these reasons and others, the Muslim should observe salat al-
Jama'ah carefully for all the prayers and especially for Fajr, Asr and
'Isha prayers. Rasulullah  said:

   "



"Angels come to you in succession by night and day and all of them
get together at the time of Asr and Fajr prayers. Those who spent the
night with you ascend to heaven, and He (Allah) asks them, though he
knows everything: In what state did you leave my servants? The
angels reply: When we left them they were praying and when we came
to them they were praying."
Uthman ibn Affan, may Allah be pleased with him, said:
       

I heard the Prophet  say: "A person who offers 'Isha prayer in
Jama'ah is like one who spent half of the night in prayer, and a person

55
who offers Fajr prayer in Jama'ah is like one who spent the whole night
in prayer."

Rasulullah  also said:

      

"A person who performs Subh (Fajr) prayer in congregation comes
under the protection of Allah; therefore, take care lest Allah may call
you to account for anything concerning His undertaking.

It has been reported that one of the Muslim governors, though he was
tyrannical and known to violate the limits of Allah, would not punish any
of his opponents before he asked each one of them if he had prayed
Fajr in Jama'at. If the answer was in the affirmative, then he would not
touch him out of fear from the above Hadith.

It is clear from the aforementioned Hadith and others that there is

special virtue for the Fajr prayer in Jama'at over other prayers. Since
performing Fajr in Jama'at is harder, then observing it regularly is a
sign of strong Iman and a proof that one is free from Nifaq (hypocrisy.)
Whoever observes it regularly, then no doubt, he would observe other
prayers.

The Sahaba companions of Rasulullah  used to consider attending

Fajr in Jama'at as the measure for people's worth. Whoever attended
it, they used to have a good opinion about him, and whoever missed it,
they used to have a bad opinion about him.

56
 (16) Smoking is a dangerous disease
Praise be to Allah who permitted things that are good and wholesome
and prohibited things that are bad and harmful. Our talk today is about
an epidemic, which has spread all over the world. It is about smoking,
which no nation is safe from its harms including the nation of Islam.

Tobacco was discovered by the Spanish sailors on the American

shores at about 1500 CE (900 After Hijra.) Since its discovery, the
epidemic of smoking has continued to spread all over the world.
Smoking was introduced to the Muslim world by the Europeans around
1000 A.H.

It is unfortunate that some Muslims when reminded of their mistake of

smoking, they respond by providing weak excuses to justify it saying
that there is no clear text prohibiting smoking. Therefore, they
conclude, smoking is not prohibited, but is only makruh.
Evidence for the Prohibition of Smoking
Smoking includes lighting cigarette, a pipe, a cigar and water pipe.
Smoking is Haram because it is basically harmful to the deen, health,
wealth and property, family, society and environment.
Harmful to the Deen:
Smoking affects a person's acts of worship negatively and reduces the
reward for these actions. Take the example of the prayer, which is the
most important act of worship. When a person goes to the mosque for
prayer he is required to purify and clean himself so that he does not
harm other worshippers with any bad smell. The Messenger of Allah 

57
said: “Whoever eats garlic or onion let him avoid us and our masjid.
The angels are surely hurt by things that hurt the human beings.”

The smell coming out from the mouth of a smoker is worse and fouler
than that from the mouth of one who ate garlic or onion. Thus, a
smoker is between two options, either to harm the praying people and
the angels with his foul smell, or miss the prayer in Jama'ah.

Smoking also affects fasting. Fasting is very hard for the smoker. As
soon as the day is over, he hastens to break his fast on an evil
cigarette instead on sweet dates or pure water. Even if he fasts
through the month of Ramadan, a smoker is reluctant to fast on other
days as it is too hard for him. Thus he loses the great reward of those
who perform voluntary fasting.
Harmful to the human body
No one can deny the harm of smoking to the human body. The medical
evidence for this is well established and overwhelming. Smoking
contains poisonous materials, such as nicotine, tar, carbon monoxide
and others that the smoker swallows in small proportions. Their harm
accumulates with time to result in a gradual destruction of the human
tissues and organs. The hazards of smoking to the health are too many
to enumerate. Cancer, tuberculosis, heart problems, asthma, coughing,
premature birth, infertility, mouth and teeth diseases, are among the
many health hazards that have been strongly linked to smoking.
These diseases may not appear all at once, however a smoker is most
likely to suffer from some of them, and his suffering increases as he
grows older. In a report by a research centre in America it says:
smoking leads to the highest level of deaths, more than war, famines,

58
and terrorist acts. Every year 2.5 million people die as a result of
smoking-related diseases. This is equal to 5% of those who die every
year.
What I have mentioned is sufficient to prohibit smoking. Islam prohibits
any action that causes harm to oneself or to other people. Allah
(subhanahu wa ta'ala) says: "Do not kill yourselves, Allah is indeed
merciful to you." He also says: (Do not cast yourselves, with your own
hands, into destruction.)
Waste of wealth:
Smoking, in addition to the above, is a waste of money on that which
harms and has no benefit. Wealth belongs to Allah, so how would one
dare to waste it in disobedience to Him? Allah says: (subhanahu wa
ta'ala) "Do not waste (your resources) extravagantly. Indeed the
squanderers are the brethren of the devil"
Furthermore, there are numerous cases of burnt carpets, furniture, and
even complete houses and establishments that have resulted from
smoking.
Harmful to the mind:
Smoking is harmful to the human mind. An obvious demonstration of
this is that one who is addicted to it passes through periods of severe
craving, making it hard for him to think, concentrate, solve a problem,
or do any important matter, until he smokes.
Harmful to the environment
A smoker emits his poisons in the faces of his companions,
wife/husband, children, and the environment. It is well established that
second-hand (passive) smoking is almost as dangerous as active
smoking. A smoker whether he likes it or not, makes of himself a bad

59
example for his children and others to follow. He leads them to commit
this evil.
Evil substance:
Smoking involves the consumption of an evil substance (khabeeth). It
has a foul smell, foul taste, and is harmful to the body. This is a further
evidence to prohibit it, because Allah (subhanahu wa ta'ala) says about
the Prophet  “He enjoins upon what is right, forbids them what is
wrong, makes lawful to them the good things of life, prohibits for them
the evil things, and lifts from them their burdens and the shackles that
were (previously) upon them."
Tobacco is not one of the Tayibat (wholesome), but one of the
Khabeeth (foul) substances.
Scholars' verdict:
Based on the above, all of the great scholars of Islam agree to the
prohibition of smoking. This is something, which is very clear for
anyone who has a sound fitra (nature.) It is better for one who smokes
to admit his/her guilt and strive to get rid of it instead of arguing falsely.
It is very strange that the whole world have realised the dangers of
smoking and is seeking to eradicate it, and yet, there some Muslim
who are reluctant to count it among the prohibited things based on its
harmful effects to the deen, health and money.
Note:
The prohibition of smoking is not restricted to consuming it, but applies
as well to offering it to people or selling it. All of this involves helping
people commit sins, which is prohibited, as Allah (subhanahu wa
ta'ala): "Help one another in righteousness and piety, and do not help
one another in sinning and transgression."

60
Also, Allah's Messenger said:  "Indeed when Allah prohibits
something, he prohibits eating its price."
Treating the disease of smoking:
1) Turning towards Allah (subhanahu wa ta'ala) sincerely, and
resolving to stop smoking immediately with strong determination not to
return to it , in compliance with Allah's command. We have a good
example in the companions of the prophet  who when the verse of
the Qur'an concerning the prohibition of alcohol was revealed, and they
heard it read for the first time, they threw the cups of wine from their
hands, destroyed all the vessels of alcohol until the streets of Madina
were full with wine. They did this despite the fact that alcohol has a
similar or greater addictive power over those who drink it. So it is a
matter of /man (faith.)
2) Avoid the bad company of smokers and smoking environments that
are full with the smell of smoke.
3) Change the food diet by abstaining from foods and drinks that
would entice the craving to smoking such as spices, meat, tea, and
coffee; and eating a lot of vegetables and fruits instead.
4) Use medically tested and established procedures to help stop
smoking, as directed by physicians, such as nicotine patches, nicotine
gum, etc.
5) Seeking refuge with Allah from the secret whispers of Shaytan
(Satan) who continuously dictates to the human being that he is weak
and incable of refraining from sinning.

61
 (17) Being certain before accepting accusations
In Islam there is a special concern for strengthening the bonds of
brotherhood and the dominance of love and affection between the
members of the Muslim society.

In Islam, the believers are brothers. In their mutual love and affection,
they are like one body whenever a part of it complains, the rest of the
body falls into fever and sleeplessness.

In order to preserve this brotherhood, Allah may He be glorified and

exalted orders the Muslims not to accept any accusation or claim
against another Muslim or a group of Muslims without careful
examination and verification of these accusations and claims.

Allah may He be glorified and exalted say in chapter Al-Hujurat (The

Apartments): "O you who believe if an evil person comes to you with
any news, verify it, lest you harm people in ignorance, And afterwards
become full of regret for what you have done." (49:6).

This verse lays the foundation for one of the important Islamic
principles. Whenever one hears an accusation or claim, he must not
haste and accept it, especially if the accused person is one who is
known for piety and righteousness. In this case and generally one must
look for the proof. Furthermore, the credibility of the source from which
the accusation came should be considered. It could be that the
accusing person is making a false claim because he does not like the
accused or to get some benefit or for any other reason.

62
Ibn Abass reported Allah's messenger  as saying :" If people were
given according to their claims, they would claim the lives of other
persons and their properties..."

Omar ibn Abdu-Aziz said: "If there was a dispute between two persons
and one of the opponents comes to you while one of his eyes is
damaged , do not pass a judgement in his favour until you see the
other opponent, may be his two eyes were damaged".
Imam Al-Shaafe'i said: " I attended a meeting in Egypt, the
speaker was considering the credibility of one person (whether or
not knowledge can be taken from him). The speaker declared that man
to be unreliable. When he was asked why? and people insisted, he
said : I saw him urinating while he was standing. They said: And so
what", meaning it is not a big thing. He said:" urine will splash on his
clothing and then he goes and prays in them. He was asked:" Have
you seen that happening and he went for prayer without washing his
clothing?" He replied: " No, but that is what is going to happen."
So he was passing a judgement based on an assumption.

As a general rule accusations must not be accepted without a clear

proof, especially if it appears to you that there is a hidden motive
behind the accusation, such as hatred, envy etc.

News from the media should be treated in the same way. We should
not believe everything we hear. The reporters are not always reliable
since, most of the time, they follow their own whims and desires.

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 (18) Receiving Ramadan 

After (a day or two) (a few days) the blessed month of fasting will be
upon us and so it is a fitting occasion for all of us to rejoice in the
approach of Ramadan because it is one of the greatest blessings of
Allah to His slaves and it is repeated every year so that He might
forgive us our wrong actions and raise us up in ranks.

As we receive Ramadan I invite you to consider the meanings and

wisdom of this act of worship so that we may all discharge it in the way
which will realise its hoped-for goals.

In order for us to arrive at some of these wisdom we propose the

following questions: What is the purpose of fasting? Is it purely to
refrain from eating, drinking and sexual intercourse?
Our noble Messenger  said, "How many a fasting persons who have
nothing from their fast but hunger and thirst."
In other words, there are a lot of people who do not benefit from their
fasting because they don't know its reality. So they waste its moral and
spiritual benefits because of their behaviour which contradicts the spirit
and purpose of fasting.

The purpose of the fast of Ramadan is for us to achieve Taqwa as

Allah ta'ala said: "O you who believe, fasting has been made obligatory
for you as it was obligatory for those before you in order that you might
have Taqwa."

In the fast one must restrain the limbs from wrong actions so the
Muslim refrains from every forbidden word and deed. He keeps his

64
tongue from lying, backbiting, story-telling, abusing and disputing. He
lowers his eyes from forbidden glances and his ears from things which
are not allowed to hear and he does not resolve in his heart upon any
wrong action.

Since the aim of the obligation of fasting is to achieve Taqwa and

Ramadan creates a good atmosphere for exertion in acts of obedience,
so we must, in this month, attempt to increase in recitation and study of
Qur'an, remembrance of Allah, Salat in Jama'ah, Taraweeh, Itikaf and
spending in the way of Allah etc.

We must also adorn ourselves with the noble qualities of character,

particularly patience because Ramadan is the month of patience.
Patience is one half of Iman and its reward is the Garden. We must
train ourselves in patience during the month until it is habitual to us
outside of Ramadan.
One of the clearest manifestations of patience is not to return wrong
with wrong, but rather with pardon, saying, "I am fasting, I am fasting."
It is narrated in a Hadith of the Messenger of Allah  "When it is the
day for one of you to fast let him not be indecent, nor shout and if
anyone abuses or fights him then let him say, 'I am fasting.'"

Ramadan has many merits:

 Firstly that Allah multiplies the rewards for actions in order to
raise His slaves up in rank. It has been narrated in an authentic
hadith, "Whoever draws closer during it with good actions is as
one who performed an obligatory act at any other time. Whoever

65
 performed an obligatory act is as one who performed seventy
obligatory acts at any other time."
 Secondly, that the gates of the Garden are opened and the gates
of the Fire are closed during it and the Shayateen are chained,
meaning that the paths which lead to the Garden are opened and
those leading to the Fire are blocked.

 Thirdly, Allah ta'ala frees millions of souls from the Fire. In a

Hadith of the Messenger of Allah, salla'llahu alaihi wa sallama,
"Truly the beginning of Ramadan is a mercy, its middle is for-
giveness and its end is freedom from the Fire."

Finally, we have a duty towards our Muslim brethren who neglect the
rights of Allah. We must invite them to fast and turn in repentance to
Allah and explain to them that the greatest loss is for a Muslim to break
his fast in Ramadan even for one day without excuse.
Ramadan is the month of turning in repentance to Allah and there is a
great opportunity in it to forsake the life of disobedient and to return to
Allah.

66
 (19) Ramadan has come upon us 
A great and blessed month has come upon us; the month of Ramadan.
It is the month during which the Qur’an was revealed as guidance for
humankind.
It is the month of Siyam, Qiyam (standing in prayer), giving in
Sadaqah, generosity, good deeds and Ihsan.
It is the month which our Prophet Muhammad  described as ‫أ َ ﱠو ُﻟﮫ ُ َر ْﺣ َﻤ ٌﺔ‬
the first part of it is mercy ‫ﺳ ُﻄ ُﮫ َﻣ ْﻐ ِﻔ َﺮة‬ ْ the middle part of it is forgiveness,
َ ‫وأو‬
ِ and the last part of it is freedom from the Hell-fire.
‫وآﺧ ُﺮه ُ ِﻋ ْﺘ ٌﻖ ِﻣ َﻦ اﻟﻨ ﱠ ِﺎر‬
It is the month about which our Prophet Muhammad  said: “When
Ramadan comes, the gates of Paradise are opened, the gates of Hell-
fire are closed and the Shayateen are chained up.”
This means that:
i) Good acts which lead to Paradise become much easier.
ii) Evil acts which lead to Hell-fire are not so easy, unless a person is
really a miserable person. It is for this reason that the Prophet 
described Ramadan as a shield because it protects from Hell-fire.

For these and other virtues of Ramadan, the Prophet Muhammad 

used to remind his companion with the merits of Ramadan upon its
arrival by saying:

  
  
 
   
 
     
 
 
      
   
          
    
  
           
   
      
      

 
         
        
   
    
   

“Ramadan has come to you; a month of Barakah (blessings); Allah
sends down His mercy upon you, forgive your sins, and accepts your
du’a. Allah looks at your competition in it (in good deeds.), and He

67
boasts about you among His angels. So; show Allah that you are good.
A really deprived and miserable person is one who is deprived from the
mercy of Allah in it.”

Ramadan is a great blessing from Allah to His believing servants.

Through fasting, He wants to forgive their sins and raise them in ranks.
I would like to call upon my Muslim brothers and sisters draw the
maximum benefit from it.

How can we draw the maximum benefit from this month?

1- By taking this opportunity to make a sincere Tuba (repentance) from
all wrong actions; major and minor. Repentance is not only required
from sinners and transgressors but from every Muslim, even the good
believers. Every individual has his weaknesses and mistakes. Allah
says in the Qur'an: 

 
 

"And O You believers! Turn to Allah in repentance that you may

prosper."

2- By having a good intention of fasting; with Iman (sincerity), and

Ihtisab (anticipating its reward from Allah.) We must ensure that our
fast does not become a tradition or a habit. There is a danger here,
because Ramadan is very famous in Muslim societies. We must not
fast just to follow the rest of the society, or for health or financial
reasons. The Messenger of Allah  stipulated for the acceptance of
the fast that it should be done with Iman (sincerity) and with Ihtisab
(anticipation of reward from Allah.) So one should be careful and purify
one’s niyyah (intention) and avoid acts which indicate the lack of Iman
and Ihtisab in one’s fasting. Some of the signs of these are:

68
i) To fast but abandon prayer, to fast and pray during Ramadan but
intend to abandon prayer after Ramadan, or to fast and pray
Friday prayer only.
ii) To fast but feel uneasy about the fasting and to be annoyed and
discontented instead of being happy and pleased.
iii) One has no intention of continuing on the path of righteousness
after Ramadan; rather one intends to return to his/her wrong
doing after Ramadan.
iv) One does not observe the aadab i.e. the courtesies and spiritual
meanings of fasting, and so one spends one’s day of fasting
arguing, abusing, fighting, backbiting others, lying and doing
wrong things.
3- We should draw the maximum benefit from Ramadan by increasing
in acts of worship and obedience to Allah such as performing the
Taraweeh prayers in the mosque at night, reciting the Qur'an, giving in
charity, Dhikr remembrance of Allah, standing in prayer at night in the
last ten days of Ramadan etc.
_____________________________________________________________________
Brothers and sister:
The month of Ramadan is a month of gains and profits. Therefore,
every Muslim should make use of its opportunity and increase in good
deeds and acts of obedience in it.
One should especially guard and carefully observe the five daily
prayers, the most important act after the Kalimah. Every Muslim man
or woman must perform them on time, perfect their Wudu, standing,
ruku’, sujud and khushu..

69
The second most important obligation after Salat is Zakat. According to
the book of Allah whoever Allah has given money, and does not pay
Zakat, then that money will be a cause of punishment for that person.
So, you should count your money and if it reaches the Nisab of 200
Euro, and you have that money for one lunar year, then you should pay
2.5% of that money. Some people like to pay Zakat during Ramadan,
which is good, as the reward for actions are multiplied in it.

Every Muslim should guard his fasting by avoiding any Haram actions
or sayings.

Fasting involves complete abstinence from food, drink, marital relations

or smoking throughout the day. However; fasting is not just about
abstaining from these lawful necessities. Fasting in Islam entails much
more on the behavioural level- abstinence from falsehood, speaking ill
of others, quarreling, idle talk etc.
Though, wrong behaviour is abhorrent at all times, the emphasis is
greater in Ramadan. There is no point in a Muslim abandoning in his
fast the lawful things such as food and drink and then falls into the
unlawful such as backbiting, slander, argument etc.

70
 (20) Fasting- A Supreme Discipline
Fasting is a practice common to many religions. Fasting in Islam,
however, is a unique moral and spiritual discipline. Unlike fasting in
other religions, the fasting of Ramadan involves total abstinence from
food, drink, marital relations or smoking throughout the daylight hours.
However, the fast must be broken at sunset each day, and it is
recommended to have a pre-dawn meal before resuming the fast on
the following day.

In addition to refraining form these ordinarily lawful necessities, fasting

in Islam entails much more on the behavioural level: abstinence from
falsehood, speaking ill of others, quarreling, harsh talk, discussion of
disreputable matters, idle talk - in fact wrong behaviour of any sort are
all reprehensible. Though offensive behaviour is generally abhorred in
Islam, the emphasis is even greater in Ramadan.

Some people may abstain from food and drink but are not affected by
the true meaning of fasting. They abstain from eating the lawful during
the day but care not about the unlawful during the fast. This type of fast
is described in a Hadith of Rasulullah : "There are many people who
gain nothing from their fast except hunger and thirst."
The Ethics of Fasting:
Fasting is aimed at elevating the personality as well as freeing the
humankind from his/her baser instinct. To fast is to be consciously
aware of the need to protect the senses and organs, which have
developed reflex mechanisms.

71
  Emphasis should be placed on the need to control the tongue
from uttering falsehood or abuse. In Ramadan, the tongue should
be trained to recite Qur'an and Hadith and engage in Dhikr - re-
membrance of Allah.
 To protect the eyes from unlawful glances.
 To keep the ears from listening to slander or idle talk.
 To prevent the hands and feet from being used in aggression.

Recommended practices for the fasting person:

1. Suhoor (pre-dawn Meal):
Anas (may Allah be pleased with him) related that Rasulullah  said:
"Eat Suhoor for there are blessings in it."
It is considered best to delay the Suhoor (i.e. as close to dawn as
possible.) Zayd ibn Thabit narrated: "We ate the Suhoor meal with
Rasulullah  and then we got up for the prayer (Fajr.) He was asked
what was the length of time between the two? He replied: The time it
would take to recite fifty verses."

2. Hastening the breaking of the fast:

It is preferred for the fasting person to hasten in breaking the fast when
the sun has set. Sahl ibn Saa'd (may Allah be pleased with him)
narrated the Hadith: "The people will continue to be on the right path as
long as they hasten in breaking the fast."

3. Supplicating while breaking the fast:

Abdullalh ibn Amr (may Allah be pleased with him and his father)
related theft Rasulullah  said: "A fasting person, upon breaking his
fast, has a supplication that will not be rejected."

72
Rasulullah  when breaking his fast, would say: "The thirst has gone,
the veins have become wetted, and the reward has become sure,
insha' Allah."

4. Striving to do as many acts of worship as possible especially

during the last ten days of Ramadan.

5. Refraining from useless talk, fighting with others, and acts of

disobedience in general, because such acts waste the reward of the
fast.

6. Performing Qiyam and Taraweeh prayers during Ramadan.

7. Seeking the night of Qadr in the last ten days of Ramadan and
striving to do as many acts of worship as possible in it.

8. Performing I'tikaf (retiring to the Mosque for worship.) Rasulullah

 used to perform I'tikaf for ten days every year in the month of
Ramadan, but in the last year of his life he performed it for twenty
days.

73
 (21) The Last ten days of Ramadan – Lailat-al-Qadr
It is desirable for the Muslim to exert himself/herself in the acts of
worships in the last ten days of Ramadan because Lailat-al-Qadr
(Night of Majesty and Power) is hoped for in them.
The Prophet  used to mix sleep and standing in prayer in the first
twenty days of Ramadan, but when the last ten days came, he would
stay awake the whole night and wake up his family, and exert himself
in worship.
A’isha (may Allah be pleased with her) related: “The Prophet  when
the ten came (the last ten days of Ramadan) used to tighten his belt
(i.e. prepare and rally all his force for Ibadah - worship), stay awake for
the whole night and wake up his family.”

The Messenger of Allah  used to spend the last ten days of Ramadan
in ‘Itikaf (retreat.) It is related from A’isha (may Allah be pleased with
her) that the Prophet  used to spend the last ten days of Ramadan in
‘Itikaf until Allah took his soul, then his wives used to do ‘Itikaf after
him.”

‘Itikaf is clinging to the mosque for worship, as a means of bringing

yourself closer to Allah. ‘Itikaf is Sunnah because the Messenger of
Allah  did it and he persisted in it until Allah took him. If one is unable
to perform ‘Itikaf for the whole ten days of Ramadan, one can spend
any time in ‘Itikaf even one day.

There is a Qur’anic description of Lailat-al-Qadr mentioned in Surah Al-

Qadr; this short Surah which we recite all through the year. Allah ta’ala

74
says: “We sent it down (meaning the Qur’an) on Lailat-al-Qadr. And
what will make you grasp what the Lailat-al-Qadr is? Lailat-al-Qadr is
better than a thousand months. The Angels and the Ruh descend by
the permission of their Lord with every matter. Peace it is until the
coming of the Dawn.”
Now the time for this surah has come to put it into practice.

Allah Ta’ala informs us that He revealed the Qur’an on the Lailat-al-

Qadr in Ramadan, meaning that He, ta’ala began its revelation on this
night or that He sent it down all at once from al-Lawh al-Mahfoudh (the
Preserved Table) to the House of Power and Might which is in the
lowest heaven, and then it descended after that in distinct parts
according to the events and the situations.

Then He, ta’ala said, by way of showing the greatness of the matter of
this night,”And what will make you grasp what the Lailat-al-Qadr is?
Lailat-al-Qadr is better than a thousands months.” Because it is a
special night actions and worship in it have become equal to actions
and worship of a thousand months, as a special grace to this Ummah-
nation of Muslims. The Messenger of Allah,  was shown the actions
of the people before us, and considered the lifespan of his Ummah
were short in comparison, so that they could not manage to make the
actions which others had done in their long lives. So, Allah gave him
Lailat-al-Qadr which is better than a thousand months.

Then He ta’ala says, “The angels descend and the Ruh in it by the
permission of their Lord with every matter. Peace it is until the coming
of Dawn”

75
Meaning that the descent of the angels is very numerous in this night,
and that the Ruh, who is Jibril comes down and all of this is good, and
its time extends from the setting of the sun until the coming of the
Dawn.

There are many statements about when Lailat-al-Qadr might be, but
the best known and the most famous is that it would be one of the un-
even nights from out of the last ten nights of Ramadan because of the
Hadith of A’ishah (r.a.) that the Messenger of Allah  said” Seek the
Lailat-al-Qadr in the last ten nights of Ramadan.”

Whoever prayed the prayers of Isha and Fajr or dawn in Jama’ah in the
Mosque has taken a great part of it, and whoever prays Taraweeh then
it is better, and whoever completed the whole night and didn’t sleep
then that is the best.

It is desirable that one should repeat this Du’a  





“O Allah, You are pardoning, You love Pardon so pardon me” because
of the Hadith of A’ishah (r.A.a) that she said, “O Messenger of Allah, if I
managed to come across Lailat-al-Qadr what Du’a should I make?”
and he  said: “Say, O Allah You are pardoning You love pardon so
pardon me.”

There are is a rite which is closely connected to Ramadan. It is Zakat

al-Fitr which is obligatory on every individual Muslim young or old, male
or female. It is related from Ibn Umar, that he said, “The Messenger of
Allah  made the Zakat al-Fitr of Ramadan an obligation, as ٌ‫ﺻﺎع‬
َ a Sa’

76
of dates or Sa’ of barley upon the slave and the free person the male
and the female the young and old of the Muslims.”
Its wisdom is the purification for the fasting person, from those things
that might have occurred in the fast of indecent or useless speech, and
it is also assistance for the poor on the day of Eid.

It is related from Ibn Abbas that the Messenger of Allah  made the
Zakat al-Fitr an obligation as purification for the fasting person from
indecent and useless talk, and in order to feed the poor. Whoever
discharged it and paid it after the Salat then it is an acceptable Zakat,
and whoever paid it after the Salat then it is just a Sadaqah.”

Zakat al-Fitr is an obligation on the Muslim who owns a Sa’ of food

above what he needs for himself and his family for one day and one
night. It is an obligation on him and on whoever he must support such
as his wife and his children.

The measure of the Sadaqat al-Fitr by weight is equal to three and a

half pounds of rice and its value is 7 Euro per person.

It is an obligation from the time of the setting of the sun on the last day
of Ramadan until just before the prayer of the Eid, and it’s acceptable
to pay it one or two days before the Eid.

The Sadaqat al-Fitr if it is delayed does not become any less

necessary but it becomes a debt which will cling to the person until he
pays it off, even if it is at the end of his life.

77
 (22) What is after Ramadan?
Acts of worship in Islam are like stations in which the Muslim takes
provision of Imani energies, which strengthen in him the impulses of
good and weaken or remove evil impulses.
Prayer, for example restrains from shameful and evil deeds, Zakat is a
protection from the impulse of greed and training in generosity. Fasting
helps one to control one's appetites and to strengthen one's willpower
etc.

A true and complete act of worship is that which leaves an effect upon
the Muslim, and which transfers him/her from a state to a better one. If
this (transfer) does not happen, then the act of worship has not
realised its purpose, and has not produced its fruit. Whoever's prayer
does not prevent him from indecent and disapproved actions, then this
prayer has not realised its hoped for goals.

Few days ago, we said farewell to a generous guest i.e. the month of
Ramadan. We ask Allah (subhanahu wa ta'la) that it bears witness in
our favour on the Day of Judgement, and that it intercedes on our
behalf on that day. The Messenger of Allah  told: "Fasting and the
Qur’an intercede on behalf of a servant of Allah on the Day of Judge-
ment. Fasting would say: '0 my Lord! I prevented him food, drink and
his desires during the day hours, so let me intercede on his behalf. The
Qur'an would say: I prevented him sleep during the night, so let me
intercede on his behalf. Their intercession would be accepted, and so
he (the slave) is admitted to Paradise."

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Ramadan was like a training school in which the Muslim received
various lessons in Khair (good) for one month. At the end of the
training period the Muslim becomes used to performing righteous
deeds and staying away from evil.

Brother and sisters: After a trading season, the trader who bought and
sold during that season would stop and assess his performance to see
whether he has made a profit or loss. This is an essential practice in
business. Ramadan was a season of trade for those who seek profit in
the Aakhira. Let us take ourselves to account for what we have done in
Ramadan to see what profit have we made in it, and what benefit have
we gained?
There are certain signs, which help one to know if he had profited or
lost during Ramadan. Everyone would feel these signs in him/herself.
Whoever finds himself after Ramadan in a state of righteousness better
than his state before the beginning of Ramadan, and has more desire
to do good deeds and stay away from evil, then this is a sign that one
has benefited from Ramadan. Whoever finds himself in a bad state like
his state before Ramadan or even worse; committing acts of
disobedience to Allah, neglecting his prayers, cheating in his dealings
etc., then this is a sign that he has lost in Ramadan.

Servants of Allah: You should guard and protect the profit and the
achievement, which you have realised during Ramadan. Your resolve
to continue on the same path of good should not become any weaker.
Whoever is contented with what he has done in Ramadan is like
someone who cuts short his journey before reaching his destination.
Worse than that is for the Muslim to turn away from the guidance and

79
return to a life of disobedience and error, after a period of purity and
correctness in Ramadan.

Brothers and sisters: When the Muslim's intelligence opens up to

understand the reason for his existence in this life, he finds that he was
not created in vain. He was created for the noblest purpose: for the
worship of Allah. Worship is not just for a specific period of time, but it
is for all time as Allah (subhanahu wa ta'la) says: "And worship your
Lord until the certain (death) comes to you."

For that reason the opportunities for worship and acts of obedience
follow one upon another in Islam. When Ramadan has come to an end,
fasting immediately after it was legislated for us. Rasulullah  said:
"Whoever fasts Ramadan and then follows it up with six days of
Shawwal (the month following Ramadan) then it is like fasting the
whole year."

Also when Ramadan has come to an end it is followed by the months

of Hajj i.e. the months of Shawwal, Dhul-Qa'idah and Dhul-Hijjah. I
would like here to remind that if the pre-conditions of capability
(financial, physical and others) are met, then the Muslim, male and
female, must hurry to perform the Hajj. The Messenger of Allah  said:
"Whoever of you wants to perform the Hajj, then let him hurry up."
However, some people consider this obligation very lightly, even when
they are able to go. This is a very serious mistake, as man does not
know what awaits him tomorrow. He might die or lose his capability to
perform Hajj. Perhaps in the presence of a Muslim in this country there
is a good opportunity for him/her to perform Hajj as there are no
restrictions on the numbers of those going on Hajj.

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 (23) Leaving alone that which does not concern one

A true Muslim society, which is established on the ideological and
moral teachings of Islam, is a righteous society. In this society, every
Muslim loves for his brother what he loves for himself and dislikes for
his brother what he dislikes for himself. In this righteous society each
individual's honour is safe, as his blood and property are safe. Ac-
cording to the teachings of Islam these three i.e. blood (life), property
and honour are equally sacred.

This was clear from the famous khutbah of Rasulullah  Haj-jat-Al-

Wada' (farewell pilgrimage) in which he said: "Your blood, your
property and your honour are inviolable and sacred like the sacredness
of this day of yours and this month of yours."

The sacredness of blood and property is very obvious for everyone -

meaning that most people would respect these two. However, the
sacredness of honour is not as clear as the sacredness of these two-
meaning that most people, even good Muslims who would be careful
not to spill the blood of a Muslim or take his property without right, are
not so careful when it comes to the honour of another Muslim.
As I have explained earlier and quoted the Hadith of Rasulullah 
there is no difference between the three. Accordingly, one of the basic
characteristics of a Muslim Society is security of oneself, one's property
and one's honour.

The question, which must be asked, is: how could these societies
reach this level of the righteous society we are talking about?

81
There is no way other than adopting the Islamic moral qualities. It is not
enough just to know these qualities and to say how good they are! We
must adhere to them and implement them in our daily life. One of the
ways to know these good moral qualities is to disclose those negative
qualities which oppose and negate them. One of these negative
aspects is indulging in things that do not concern one.
Imam Tirmidhi reported the Hadith in which Abu Huraira (ra-dhiya
Allahu 'anhu) said: Rasulullah  said: "Part of the goodness of a
person's Islam is his leaving alone that which does not concern him."
Imam Muhammad Ibn Zayd, the leading Imam of the Maliki Madhhab
during his time, said: 'All the aspects of morality and good conduct are
derived from four Hadith: His words  “ Whoever believes in Allah and
the last day, let him say something good or keep silent.' And his words:
'Part of the goodness of a person's Islam is his leaving alone those
things, which do not concern him'. And his advice  to the one who
asked him for advice: 'Do not lose your temper' And his words :
'None of you shall believe until he loves for his brother what he loves
for himself.”

In the Hadith, which is the main subject of our talk today: who
determines the things, which concern one and the things, which do not
concern one? Is it our whims and desires, which determine them? The
answer is of course no. It is the Shari'ah, which decides. The obvious
example is in the case of al-'Amr bil-Marouf wan-Nahiy 'ani- al-Munkr
(enjoining what is good and forbidding what is evil.) People have gone
astray regarding this matter as we see that clearly in western societies.
According to the Shari'ah al-'Amr bil-Marouf wan-Nahiy 'an al-Munkr is

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part of what concerns a Muslim, and should be carried out if its
preconditions are fulfilled.
What is meant by leaving alone that which does not concern one is
guarding ones tongue and avoiding useless talk. Allah (Subhanahu wa
ta'ala) described avoiding useless talk as one of the qualities of the
believers and as one of the pillars of success. Allah joined it with
prayer and Zakat in the Qur'an: He says: "Successful indeed are the
believers. Those who humble themselves in their prayers, who avoid
useless talk and who are active in giving Zakat."

Umar ibn Abd Al-Aziz (radhiya Allahu 'anhu) said: "Whoever is certain
about the Aakirah, he will be contended with little in this Dunya. And
whosoever counts his word as being part of his action then he will
speak little except about those things, which concern him.'

Marouf said: ' A sign of Allah's dislike of a person is to see that person
busy with things that do not concern him. For whoever keeps himself
busy with things which do not concern him, then he will miss things
which concern him and will not be able to anything about them.'

Some people are of the habit of looking and searching for other
people's mistakes. If they do not find an obvious fault, they use
magnifying lenses to look for minute mistakes. It would have been
better for these people to look for their own mistakes and rectify them.
Indeed, had everyone concentrated on his own faults and mistakes
then he would have no time to look after other people's mistakes. But
what happen is that those who are deceived forget their own mistakes
and start looking after other people's faults.

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 (24) Responsibility of upbringing of children
Islam charges parents with the greatest responsibility for the
upbringing of their children and for preparing them for life.

Allah  says: “O you who believe! Protect yourselves and your

families from a fire whose fuel is people and stones.”

The Prophet  said in the Hadith: “And a man is a shepherd in his

own house and he is responsible for his flock and the woman is a
shepherd in her husband’s house and responsible for her flock.”

Every child when he comes to this world, he/she comes in a pure and
clean form; in a natural state of goodness as Rasulullah  said in a
Hadith.
When he/she finds a good upbringing at the home and a sound and
correct atmosphere in the society, he will grow in complete Iman and
good character.

It is true that the environment has its effects on the child, but the child
should be brought up by the house i.e. his parents before the school
and the society. The parents are directly responsible for his deviation if
he deviates.

The Messenger of Islam  stated this fact more than fourteen hundred
years ago when he said: “Every child is born in a natural state of
goodness. It is his parents who make him a Jew, a Christian or a
Magus.”

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We believe that every child is born pure and without sin and in a state
of Islam unlike the Christians for example who believe that the child is
born with sin and needs to be christened or baptised.

The good upbringing of children requires that parents be close to their

children and watch over them, not just to provide them with food and
drink and fulfill their material needs.

In the early stage of childhood the child needs love, affection and
compassion from his parents.

Imam Al-Bukhari reported a Hadith in which Abi Qatada said:

“Rasulullah  came to us once with Umamah Bint Abi Al-As on his
shoulder. He prayed with the child on his shoulder, when he bowed he
put her down and when he raised his head from ruku he carried her
again.”

Imam Al Bukhari also reported the Hadith in which a man saw the
prophet  kissing Al-Hassan so he said: “I have ten children and I
have never kissed any of them.” The prophet  said: “He who does not
treat others mercifully will not be treated mercifully.”
In another narration he said: “there is nothing I can do for you if Allah
has taken away mercy from your heart.”

When the child reaches the age of discretion his parents should treat
him gently and try to know everything about him in a clever manner.
They should know his friends because bad company is very dangerous
because a child can easily learn the worst behaviour and ugliest habits
from his evil friends.

85
This watching over ones children becomes especially important when
the son or daughter reaches the age of puberty. The father must know
those with whom his son or daughter keeps company, what they do
and the places they go.
The parents have to direct their children to choose good friends.

One of the most important things which a child needs at an early age is
a good example.
One of the things which makes parents a bad example for their
children instead of being a good example is when their actions
contradicts their words, when they say something but do not do it or do
something opposite.

One of the finest prophetic guidance on this point is the Hadith

reported by Abu Dawud and Imam Ahmed: Abdullah ibn Aamir said
the messenger of Allah  came to us when I was a child I wanted to go
out and play, my mother said: “O Abdullah! Come here and I will give
you something.” Rasulullah  said: “What do you want to give him?”
She said “A date” He said “If you don’t do it, it would be written against
you as a lie.”

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 (25) Importance of right action – respect for law and order
– 

It is impossible to establish a right-acting successful Muslim society if

the followers of Islam are content solely with belief in the unseen things
and the performance of some of the rites of worship and without
translating our Iman into right actions.

It is a great tragedy that we Muslims have failed in the arenas of life,

not only in the field of technology and material advancement but also in
the social and moral domain and in almost everything.

We think that as long as we are believers then we will be alright. It is as

if we had been given permission to do what we like after having
believed or not do anything without being harmed by that.

It is well known that right action is a fundamental pillar of Islam. It is the

second pillar after the Shahadah. It is narrated in the Hadith of the
Messenger of Allah,  that: “Islam is that you should bear witness that
there is no god but Allah and that Muhammad is the Messenger of
Allah that you should establish the prayer, pay the Zakat, fast
Ramadan and perform the Hajj to the house of Allah if you are able to
take a way to it."

These are the most important acts of a Muslims and example of what
to follow. Iman is important and its relationship with right action is that
is like the foundation upon which the structure of right action stands.
The Qur'an always joins between Iman and right action. There is no
use in an idle, inactive Iman which does not act. Nor is there any
benefit in action divorced from Iman.

87
When I talk about our shortcomings with respect to action I mean the
Muslims who hold on tightly to their deen, who believe deeply in it and
have chosen it as a way of life. These ones fall short in their action just
as others do. They think that the mere act of accepting Islam in its
totality and a theoretical contentment with it is enough even if there is
no concern for observing the rules of good conduct and respect for law
and order. This attitude is widespread among those committed to Islam
as well as others. It is as if they thought that nothing would harm them
as long as they continued to pray, frequent the Mosques, remember
Allah and avoid the major wrong actions.

However there is great harm in that for people, Muslim countries and
for the deen so much so that the image of the Muslims and their lands
has assumed in people's minds a very negative form. All of the lands
of Islam is part of the ‘third world.’ It is a land in which ignorance leads
and chaos, carelessness and neglect are widespread. The Muslim is
ignorant, incapable, loves chaos and hates organisation.

Can we be pleased with this ugly picture which is painted of us?

It is not possible to deny these accusations completely for much, if not
all, is correct. It is true that we think little of the basic principles of
courtesy, behaviour and transactions so much so that westerners and
others are more careful of these principles even though they are the
backbone of our deen. I do not mean to say that out of admiration for
western civilisation. It is not the most ideal model which we must aim at
and it does have a lot of dangerous flaws. However, we cannot deny
that it has a lot of virtues all of which have their source in our deen, and
which we have abandoned to others.

88
For example we ignore the teachings of our deen with respect to the
manners and rights of the roadway. We do not park our car properly
when we come to the Mosque and so every Jumu'ah we cause a
problem.

Roadways have their rights in Islam whether a person is travelling on

them or just standing or parking his car. Among their rights are
refraining from causing harm, helping people in trouble, assisting
anyone who is carrying something, ordering the right and forbidding the
wrong. We know from the Hadith of the Messenger of Allah,  that
removal of harm from the road is an act of charity.

If the traffic laws here and elsewhere forbid obstructing the pathways
and they guard people's lives then Islam welcomes them and
commitment to them is to be desired from the Shari'ah point of view.

Brothers and sisters! Our deen is one of Ihsan or doing things well. The
Messenger of Allah,  said, "Truly Allah decreed for everything that it
should be done well. So if you kill then do the killing well and let one of
you sharpen his knife and make it easy for his slaughtered animal."

While we prepare ourselves to return to our deen, we have to think

about our shortcomings and that we have accepted Islam with our
mouths without following our Iman with action and that our actions
contradict in many ways the Iman we claim with our tongues.

89
 (26) The Virtues of the Ten days of Dhul-Hijjah
Allah chooses for His bounty whomever He wishes, and so He prefers
one person over another and one place over another and one time
over another.
Among the special days which Allah has preferred are the first ten days
of the month of Dhul-Hijjah.
Ibn 'Abbaas (may Allah be pleased with him and his father) reported
that the Prophet  said: "There are no days in which righteous deeds
are more beloved to Allah than these ten days (of Dhul-Hijjah.) The
people asked: Not even jihad for the sake of Allah? He said: "Not even
jihad for the sake of Allah, except in the case of a person who goes out
to fight giving himself and his wealth up for the cause, and comes back
with nothing of that."

This Hadith indicates that these ten days are better than all the other
days of the year, with no exceptions, not even the last ten days of
Ramadan. However, the last ten nights of Ramadan are better,
because they include Laylat al-Qadr, which is better than a thousand
months. Thus the various reports may be reconciled.

The virtue of these ten days is based on many things:

1) Allah made an oath by them in the Qur’an, and swearing an oath by
something is indicative of its importance and great benefit. Allah says
"By the dawn; by the ten nights" (al-Fajr 89:1-2)
2) The Prophet  testified that these are the best days of the year, as
we have already quoted above.

90
3) The Prophet  encouraged people to do righteous deeds in these
days. He  commanded us to recite a lot of tasbih (Subhan-Allaah),
tahmeed (Al-hamdu Lillaah) and takbeer (Allahu akbar) during this
time.
4) These ten days include Yawm 'Arafaat (the Day of 'Arafaat), on
which Allah had completed and perfected His deen.
5) These days also include Yawm al-Nahr (the Day of Sacrifice), the
greatest day of the entire year and the greatest day of Hajj. There acts
of worship done on this day are more than on any other day.
What must the Muslim avoid during these ten days if he intends to offer
a sacrifice?
The Sunnah indicates that the one who wants to offer a sacrifice must
stop cutting his hair and nails, from the beginning of the ten days until
after he has offered his sacrifice, because the Prophet  said: "When
you see the new moon of Dhul-Hijjah, if any one of you wants to offer a
sacrifice, then he should stop cutting his hair and nails until he offers
his sacrifice."
The wisdom behind this prohibition of the one who wants to offer a
sacrifice from cutting his hair etc., is so that he may resemble those in
Ihraam in some aspects of the rites.
This prohibition applies only to the one who is offering the sacrifice, not
to his wife and children, unless any of them is offering a sacrifice in his
or her own right.
Good deeds during these days:
Among the good deeds which the Muslim should strive to do during the
first ten days of Dhu'l-Hijjah are:

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1) Fasting. It is Sunnah to fast on the ninth day of Dhu'l-Hijjah. It has
been reported in a sound Hadith that the Prophet  said regarding the
fasting of this day: “I anticipate from Allah that the fasting of the day
Arafat wipes out the sins of the previous year and the remaining year.”
2) Takbeer. It is Sunnah to say takbeer (Allahu akbar), tahmeed (Al-
hamdu Lillah), tahleel (La ilaha illa-Allah) and tasbih (Subhaan Allah)
during the first ten days of Dhu'l-Hijjah, and to say it loudly in the
mosque, the home, the street etc.
3) Performing Hajj and 'Umrah.
4) Doing more good deeds in general, because good deeds are
beloved to Allah in these days as mentioned before. Whoever is not
able to go on Hajj should occupy him/herself at this blessed time by
praying (salaf), reading Qur'an, remembering Allah, making
supplication (du'a), giving charity, honouring his parents, upholding the
ties of kinship, enjoining what is good and forbidding what is evil, and
other good deeds and acts of worship.
5) Sacrifice. One of the good deeds during these ten days is offering a
Qurbani to commemorate the incident of sacrifice and to follow the
Sunnah of Prophet Ibrahim and Prophet Muhammad .
6) Sincere repentance. One of the most important things to do during
these ten days is to repent sincerely to Allah and to give up all kinds of
disobedience and sin.
There is much to be gained, so make the most of the opportunity
afforded by these invaluable and irreplaceable ten days. Hasten to do
good work, before death strikes, before one can regret One's
negligence and failure to act.

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 ‫ﺧﻄﺒﺔ ﻋﻴﺪ اﻷﺿﺤﻲ اﳌﺒﺎرك ‪(27) Khutba of Eid Al-Adhd‬‬

‫ﷲ أﻛﱪ ‪ ،‬ﷲ أﻛﱪ ‪ ،‬ﻻ إﻟﻪ إﻻ ﷲ ‪ ،‬وﷲ أﻛﱪ ‪ ،‬ﷲ أﻛﱪ ‪ ،‬و اﳊﻤﺪ‪.‬‬
‫ﺛﻨﺎء‬
‫ﲪﺪاً ﻛﺜﲑاً ﻃﻴﺒﺎً ﻣﺒﺎرﻛﺎً ﻓﻴﻪ‪ ،‬ﻛﻤﺎ ﻳﻨﺒﻐﻲ ﳉـﻼل وﺟـﻬﻪ وﻋﻈـﻴﻢ ﺳـﻠﻄﺎﻧﻪ‪ ،‬ﻻ ﳓﺼـﻲ ً‬ ‫اﳊـﻤﺪ‬
‫ﻋﻠﻴﻪ ﻛﻤﺎ أﺛﲎ ﻋﻠﻰ ﻧﻔﺴـﻪ‪ ،‬وﻧﺸـﻬﺪ أن ﻻ إﻟﻪ إﻻ ﷲ وﺣـﺪﻩ ﻻ ﺷـﺮﻳﻚ ﻟﻪ ‪ ،‬ﻏﺎﻓـﺮ اﻟﺬﻧﺐ وﻗﺎﺑﻞ‬
‫أن ﳏـﻤﺪاً ﻋﺒﺪﻩ‬
‫اﻟﺘﻮب ﺷـﺪﻳﺪ اﻟﻌﻘﺎب ذي اﻟﻄـﻮل ‪ ،‬ﻻ إﻟﻪ إﻻ ﻫﻮ إﻟﻴﻪ اﳌﺼـﲑ‪ .‬وﻧﺸـﻬﺪ ّ‬
‫ورﺳـﻮﻟﻪ ‪ ،‬ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ وﻋﻠﻰ آﻟﻪ وﺻـﺤﺒﻪ وﺳـﻠّﻢ وﺑﻌﺪ‪:‬‬
‫ﺗﻌﺎﱃ‪.‬‬ ‫ﻓﻬـﺬا ﻳﻮم ﻣﻦ أﻳﺎم ﷲ اﳌﺒﺎرﻛﺔ ﻳﺮﺗﺒﻂ ﺑﺎﻟﻌﺪﻳﺪ ﻣﻦ ﺷـﻌﺎﺋﺮ اﻟﻌﺒﺎدة‬
‫ﻓﻬـﻮ ﻳﻮم اﳊـﺞ اﻷﻛﱪ ‪ ،‬ﻓﻴﻪ ﻳﺆدي ﺣـﺠﺎج ﺑﻴﺖ ﷲ ﻣﻌﻈـﻢ ﺷـﻌﺎﺋﺮ اﳊـﺞ‪ .‬ﻓﻔﻲ ﺻﺒﺎح ﻫﺬا اﻟﻴﻮم‬
‫وﻗﻒ اﳊﺠﺎج ﻋﻨﺪ اﳌﺸﻌﺮ اﳊﺮام ‪ ،‬وﻗﺒﻞ ﺷﺮوق اﻟﺸﻤﺲ دﻓﻌﻮا إﱃ ًﻣﲎ ‪ ،‬وﰲ ﻫﺬا اﻟﻴﻮم ﻳﺮﻣﻮن‬
‫اﳉﻤﺮة اﻟﻜﱪى ‪ ،‬وﻳﻨﺤﺮون ﻫﺪاﻳﺎﻫﻢ ‪ ،‬وﳛﻠﻘﻮن رؤوﺳﻬﻢ أو ﻳﻘﺼﺮون ‪ ،‬وﻳﻄﻮﻓﻮن ﺑﺎﻟﺒﻴﺖ‬
‫وﻳﺴﻌﻮن ﺑﲔ اﻟﺼﻔﺎ وا ﳌﺮوة‪.‬‬
‫وﻳﻮﻣﻜﻢ ﻫﺬا ﻫﻮ ﻳﻮم اﻷﺿـﺤﻰ واﻟﻨﺤـﺮ ‪ ،‬ﻓﻴﻪ ﻳﺬﺑﺢ اﳌﺴـﻠﻢ أﺿـﺤﻴﺘﻪ ﺗﻘﺮﺑﺎً إﱃ ﷲ ﺗﻌﺎﱃ ‪،‬‬
‫واﺣﻴﺎء ً ﳊﺎدﺛﺔ اﻟ ﻔـﺪاء‪.‬‬
‫وﻫـﻜﺬا ﻋﺒﺎد ﷲ‪ :‬ﻳﻮاﻓﻴﻜﻢ ﻋـﻴﺪﻛﻢ ﰲ ﻫـﺬا اﻟﺼﺒﺎح اﳌﺒﺎرك ﻟﻴﺤـﻤﻞ إﻟﻴﻜﻢ ﻫـﺬﻩ اﻟﺬﻛﺮﻳﺎت‬
‫اﳉـﻠﻴﻠﺔ وﻟﻴﺠﺪد ﻫﺬﻩ اﳌﻌﺎﱐ اﻟﻌـﻈـﻴﻤﺔ اﻟﱵ ﺗﺮﺗﺒﻂ ﺑﻪ ‪ ،‬وﻣﻦ ﻫﺬﻩ اﳌﻌﺎﱐ‪:‬‬
‫)‪ (1‬ﻣﻌﲎ اﻟﻔـﺮح واﻟﺴﻌﺎدة ﺑﺄداء اﻟﻮاﺟـﺐ وﺑﻄﺎﻋـﺔ ﷲ ﺗﻌﺎﱃ‪ .‬ﻓﻴﻮم ﻋﻴﺪﻛﻢ ﻫـﺬا ﻳﺄﰐ ﰲ أﻋﻘﺎب‬
‫أداء ﻓﺮﻳﻀـﺔ اﳊـﺞ ‪ ،‬ﻛﻤﺎ أن ﻋﻴﺪ اﻟﻔﻄـﺮ ﻳﺄﰐ ﰲ أﻋﻘﺎب اﻟﻔﺮاغ ﻣﻦ أداء ﻓﺮﻳﻀـﺔ اﻟﺼﻴﺎم ‪.‬‬
‫ﻳﻮم ﻋﻴﺪ ﻟﻠﻤﺴﻠﻤﲔ ﻳﻔﺮﺣـﻮن ﻓﻴﻪ وﻳﺒﺘﻬﺠـﻮن‬
‫وﻫـﻜﺬا ﻳﻜﻮن ﻳﻮم ُ اﻛﻤﺎل اﻟﻌﺒﺎدة واﻟﻔﺮاغ ﻣﻨﻬﺎ َ‬
‫وﻳﻬﻨﺄون ﺑﻌﻀـﻬﻢ اﻟﺒﻌﺾ ﻋﻠﻰ ذﻟﻚ‪ .‬وﻫـﺬﻩ ﻫﻲ ﺳـﻨﺔ ﷲ ﰲ أﻋﻴﺎد اﳌﺴـﻠﻤﲔ‪ .‬وﻫـﺬا ﻫـﻮ اﻟﺴـﺒﺐ‬
‫اﻟﺬي ﳚـﻌﻞ أﻋﻴﺎد اﳌﺴـﻠﻤﲔ ﳍﺎ ﻣﻐـﺰى ﺧﺎص ‪ ،‬وﻓﻴﻬﺎ ﺳـﻌﺎدة ﺣـﻘﻴﻘﻴﺔ ـ ﻻ ﲡـﺪﻫﺎ ﰲ ﻏﲑﻫﺎ ﻣﻦ‬
‫اﻷﻋﻴﺎد اﻟﻮﻃـﻨﻴﺔ واﳌﻨﺎﺳﺒﺎت اﻟﺴـﻄﺤﻴﺔ‪.‬‬

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 ‫واﻻﺳـﺘﺴـﻼم ﻷﻣﺮﻩ واﻟﺘﻀـﺤﻴﺔ ﰲ‬ ‫‪ (2‬أﻣﺎ اﳌﻌﲎ اﻟﺜﺎﱐ ﰲ ﻫـﺬا اﻟﻌﻴﺪ‪ :‬ﻓﻬﻮ ﻣﻌﲎ اﻟﻄﺎﻋﺔ‬
‫ﺳـﺒﻴﻠﻪ ‪ ،‬ﺑﻜﻞ ﻏﺎل ورﺧـﻴﺺ ‪ ،‬وﺗﻘﺪﱘ ﻃﺎﻋـﺔ ﷲ وﺣـﺒﻪ ﻋﻠﻰ ﺣﺐ أي ﺷﻲء آﺧـﺮ ﺣﱴ ﺣﺐ‬
‫ﻓﻠﺬات اﻷﻛﺒﺎد‪.‬‬
‫أ( وﻫـﺬا ﻫﻮ اﳌﻌﲎ اﻟﺬي ﲤﺜﻠﻪ ﺣﺎدﺛﺔ اﻟﻔﺪاء ‪ ،‬اﻟﱵ ﳓﲕ ذﻛ ﺮاﻫﺎ ﰲ ﻫـﺬﻩ اﻷﻳﺎم‪ .‬ﻋﻨﺪﻣﺎ أﻣـﺮ ﷲ‬
‫اﺑﺮاﻫﻴﻢ أن ﻳﺬﺑﺢ اﺑﻨﻪ ‪ ،‬ﻓﺎﻣﺘﺜﻞ إﺑﺮاﻫﻴﻢ ﻟﻸﻣـﺮ وﺳﺎرع إﱃ ﻃﺎﻋـﺔ ﷲ ﺗﻌﺎﱃ ‪ ،‬وﻋـﺰم ﻋﻠﻰ ذﺑﺢ‬
‫اﺑﻨﻪ‪.‬‬
‫ﰒ ﻛﺎن ﻣﺎ ﻛﺎن ﻣﻦ ﻓـﺪاء اﲰﺎﻋﻴﻞ ﺑﻜﺒﺶ ذﲝـﻪ اﺑﺮاﻫﻴﻢ ﻣﻜﺎﻧﻪ ‪ ،‬وﻣﻦ ﰒ أﺻـﺒﺢ اﻟﺬﺑﺢ ﺳـﻨﺔ ﰲ‬
‫ﻋـﻘﺒﻪ اﻟﺬﻳﻦ ﻳﺮﺛﻮن ﻣﻠﺘﻪ‪.‬‬
‫ب( وﻣﻌﲎ اﻟﻄﺎﻋـﺔ واﻟﺘﻀـﺤﻴﺔ ﻫﻮ اﻟﺬي ﲤﺜﻠﻪ رﺣـﺔ اﳊﺞ ﺣﻴﺚ ﻳﱰك اﳌﺴﻠﻢ ﻣﺎﻟﻪ ووﻟﺪﻩ وأﻫﻠﻪ ‪،‬‬
‫ﺑﻞ واﻟﺪﻧﻴﺎ ﲨﻴﻌﺎً وراءﻩ وﻳﻬﺎﺟـﺮ إﱃ ﷲ ﺗﻌﺎﱃ اﺳﺘﺠﺎﺑﺔ ﻷﻣـﺮﻩ وﻃﻠﺒﺎ ﳌﻐﻔﺮﺗﻪ ورﺿـﻮاﻧﻪ‪.‬‬
‫‪ (3‬ﻣﻦ اﳌﻌﺎﱐ اﻟﱵ ﻳﺬﻛﺮﻧﺎ ﺎ ﻫﺬا اﻟﻌﻴﺪ ﻣﻌﲎ وﺣـﺪة اﻷﻣـﺔ اﻹﺳـﻼﻣﻴﺔ ‪ ،‬ﻓـﺈن ﻫـﺬا اﻟﻌﻴـﺪ وﺷـﻌﲑة‬
‫اﳊﺞ اﻟﱵ ﺗﺮﺗﺒﻂ ﺑﻪ ﻣﻈﻬﺮ ﻣﻦ ﻣﻈﺎﻫﺮ وﺣﺪة اﻷﻣﺔ اﻹﺳﻼ ﻣﻴﺔ وﻣﻨﺎﺳﺒﺔ ﻟﺘﺬﻛﲑ اﻷﻣﺔ ﺑﻮﺣﺪ ﺎ ﻓﻔﻲ‬
‫ﻫﺬﻩ اﻷﻳﺎم ﳚﺘﻤﻊ اﳊﺠﻴﺞ ﻣﻦ ﻛﻞ ﺑﻘـﺎع اﻷرض ﺣـﻮل ﺑﻴـﺖ واﺣـﺪ وﻳﻬﺘﻔـﻮن ﺑﻨـﺪاء واﺣٍـﺪ ‪ ،‬ﻟﺒﻴـﻚ‬
‫اﻟﻠﻬﻢ ﻟﺒﻴﻚ ‪ ،‬وﻗﺪ زاﻟﺖ ﺑﻴﻨﻬﻢ اﻟﻔﻮارق ﰲ وﺣﺪة ﻻ ﻣﺜﻴـﻞ ﳍـﺎ‪ .‬وﰲ ﻫـﺬﻩ اﻷﻳـﺎم ﳛﺘﻔـﻞ اﳌﺴـﻠﻤﻮن‬
‫ﰲ ﻣﺸـﺎرق اﻷرض وﻣﻐﺎر ـﺎ ـ ﻣـﻦ ﻏـﲑ اﳊﺠـﻴﺞ ـ ـﺬا اﻟﻌﻴـﺪ وﺑﺎﺣﻴـﺎء ذﻛـﺮى ﺣﺎدﺛـﺔ اﻟﻔـﺪاء ﺣﻴـﺚ‬
‫ﻳﻌﻴﺸﻮن ﰲ أﺟﻮاﺋﻬﺎ اﳌﻤﺘﻠﺌﺔ ﺑﺎﻻﳝﺎن واﻟﻄﺎﻋﺔ ﻷﻣﺮ ﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻋﺒﺎد ﷲ‪ :‬ﺗﺄﻣﻠﻮا ﻫـﺬﻩ اﳌﻌﺎﱐ اﻟﻜﺮﳝﺔ ﰲ أﻋﻴﺎدﻛﻢ وﺗﻌﻠﻤﻮا ﻣﻨﻬﺎ‪:‬‬
‫‪ (1‬أن ﻳﻜﻮن ﺳـﺮورﻛﻢ وﺳـﻌﺎدﺗﻜﻢ ﻣ ﺮﺗﺒﻄـﲔ ﲟﺎ ﺗﻘﺪﻣﻮن ﻣﻦ ﻃﺎﻋـﺔ وﺧـﲑ‪ ،‬ﻓﻬـﺬﻩ ﻫﻲ اﻟﺪواﻋﻲ‬
‫اﳊـﻘﻴﻘﻴﺔ ﻟﻠﻔﺮح واﻟﺴـﻌﺎدة‪" .‬ﻗﻞ ﺑﻔﻀـﻞ ﷲ وﺑﺮﺣـﻤﺘﻪ ﻓﺒﺬﻟﻚ ﻓﻠﻴﻔﺮﺣـﻮا ﻫـﻮ ﺧﲑ ﳑﺎ ﳚـﻤﻌﻮن‪".‬‬
‫‪ (2‬وﺗﻌﻠﻤﻮا ﻣﻨﻬﺎ أﻳﻀﺎً اﻻﻗﺒﺎل ﻋﻠﻰ ﷲ ﺗﻌﺎﱃ ‪ ،‬وأن ﻻ ﺗﺸـﻐﻠﻜﻢ أﻣـﻮر اﻟﺪﻧﻴﺎ ﻣﻦ زوﺟـﺔ ووﻟﺪ‬
‫وﻣﺎل وﲡﺎرة ووﻇـﻴﻔﺔ ﻋﻦ اﻟﻘﻴﺎم ﺑﻮاﺟـﺒﻜﻢ ﳓـﻮﻩ أن ﺗﻘﺒﻠﻮا ﻋﻠﻰ ﷲ‬
‫‪ (3‬وﺗﻌﻠﻤﻮا ﻣﻨﻬﺎ أن ﺗﻜﻮﻧﻮا ﻣﺴـﺘﻌﺪﻳﻦ ﻟﻠﺘﻀـﺤﻴﺔ ﺑﻜﻞ ﻏﺎل ورﺧـﻴﺺ ﰲ ﺳـﺒﻴﻞ ﷲ‪.‬‬
‫ﻋﺒﺎد ﷲ‪:‬‬

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‫إن أﻣـﺘﻜﻢ اﻹﺳـﻼﻣﻴﺔ ﲤﺮ ﺑﻮﺿـﻊ ﺣـﺮج وﻇـﺮوف ﺻـﻌﺒﺔ ﻟﻠﻐﺎﻳﺔ ‪ ،‬وﻛﻠﻜﻢ ﻳﻌﻠﻢ اﻷزﻣﺎت اﻟﱵ ﲤﺮ‬
‫ﺎ اﻷﻣـﺔ واﶈﻦ اﻟﱵ ﻳﺘ ﻌـﺮض ﳍﺎ أﺑﻨﺎؤﻫﺎ ﰲ ﺑﻘﺎع ﺷﱵ ﻣﻦ اﻷرض ‪ ،‬ﺑﻌﺪ أن ﺗﺪاﻋـﺖ ﻋﻠﻴﻬﺎ‬
‫اﻷﳑﻢ‪ ،‬ﻛﻤﺎ ﺗﺘﺪاﻋﻰ اﻷﻛﻠﺔ إﱃ ﻗﺼـﻌﺘﻬﺎ‪ ،‬ﻛﻤﺎ ﺗﻨﺒﺄ رﺳـﻮﻟﻜﻢ اﻟﻜﺮﱘ ﺑﺬﻟﻚ ‪ ،‬ﺻﻠﻮاﺗﻪ ﷲ وﺳـﻼﻣﻪ‬
‫ـﻌﻒ ﻟﻴﺲ ﺑﺴـﺒﺐ ﻗﻠﺔ اﻟﻌـﺪد‪،‬‬
‫ﻋﻠﻴﻪ‪ ،‬وأﺧـﱪ أن ذﻟﻚ ﻳﻜﻮن ﺑﺴـﺒﺐ ﺿـﻌﻒ اﻷﻣـﺔ ‪ ،‬وﻫﻮ ﺿ ُ‬
‫وﻟﻜﻨﻪ ﺑﺴـﺒﺐ ﺣﺒﻬﻢ ﻟﻠﺪﻧﻴﺎ ‪ ،‬وﺗﺮﻛﻢ ﻟﺪﻳﻨﻬﻢ وراءﻫﻢ ﻇـﻬﺮﻳﺎ‪.‬‬
‫وﳓﻦ ﻧﺮى ﻣﻈﺎﻫﺮ ﻫـﺬا اﻟﻀـﻌﻒ ﰲ ﻫـﺬﻩ اﻷﻳﺎم ﰲ ﺻـﻮر اﻟﻀـﻌﻒ اﻟﺴﻴﺎﺳﻲ واﳌﺎدي ﻟﻸﻣﺔ‬
‫واﻟﺘﺒﻌـﻴﺔ واﻹﺳـﺘﺴﻼم ﻟﻸﻋـﺪاء‪ .‬وﻟﺌﻦ ﻛﻨﺎ ﻧﺮى ﻫـﺬا ﻓﺈﻧﻨﺎ ﻧﺮى أﻳﻀﺎً ﺻـﻮر ﻋـﻮدة اﻟﻮﻋﻲ وﺻـﻮر‬
‫اﻟﺼـﺤﻮة اﻹﺳـﻼﻣﻴﺔ ﻣﻦ ﺟﺎﻧﺐ آﺧـﺮ‪ .‬وواﺟـﺐ اﳌﺴـﻠﻢ أن ﻳﻜﻮن ﰲ ﺻـﻒ أﻣـﺘﻪ‪ ،‬وأن ﻳﻘـﻒ‬
‫اﳌﻮﻗـﻒ اﻟﺸـﺮﻳﻒ اﻟﺬي ﲤﻠﻴﻪ ﻋﻠﻴﻪ ﻋـﻘﻴﺪﺗﻪ وﺿـﻤﲑﻩ ‪ ،‬ﻻ أن ﻳ ﻘـﻒ ﰲ ﺻـﻒ اﻷﻋـﺪاء واﳋـﺎﺋﻨﲔ ‪،‬‬
‫وﻻ ﰲ ﺻـﻒ اﳋﺎﺋﺮﻳﻦ اﳌﺴـﺘﺴﻠﻤﲔ ‪ ،‬وأن ﻳﺼـﱪ وﻳﺼﺎﺑﺮ وأن ﻻ ﻳﻬـﻦ وﻻ ﳛـﺰن‪.‬‬
‫وإن ﻫـﺬﻩ اﻷزﻣﺎت إﱃ زوال ﺑﺈذن ﷲ وﳓﻦ ﻣـﻮﻋﺪون ﺑﺎﻟﻨﺼـﺮ ﻛﻤﺎ أﺧـﱪ ﺑﺬﻟﻚ رب اﻟﻌﺎﳌﲔ‪:‬‬
‫))ﻫﻮ اﻟﺬي أرﺳـﻞ رﺳـﻮﻟﻪ ﺑﺎﳍﺪى ودﻳﻦ اﳊـﻖ ﻟﻴﻈـﻬﺮﻩ ﻋﻠﻰ اﻟﺪﻳﻦ ﻛﻠﻪ((‪ ،‬وﻛﻤﺎ ﺑﺸـﺮ رﺳـﻮﻟﻪ‬
‫اﻟﻜﺮﱘ‪.‬‬
‫وﷲ أﺳﺎل أن ﻳﻮﻓﻖ اﳌﺴـﻠﻤﲔ وﻳﻬـﺪﻳﻬﻢ إﱃ ﺳـﻮاء اﻟﺴـﺒﻴﻞ وأن ﻳﱪم ﳍﻢ أﻣـﺮ رﺷـﺪ ﻳﻌـﺰ ﻓﻴﻪ‬
‫أوﻟﻴﺎؤﻩ وﻳﺬل ﻓﻴﻪ أﻋـﺪاؤﻩ وﻳﺆﻣـﺮ ﻓﻴﻪ ﺑﻄﺎﻋـﺘﻪ وﻳﻨﻬﻰ ﻓﻴﻪ ﻋﻦ ﻣﻌـﺼـﻴﺘﻪ‪.‬‬
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‫ﺗﻌﺎﱃ‪ .‬وﻫـﺬﻩ اﻷﺿﺎﺣﻲ ﻫﻲ ﺳـﻨﺔ أﺑﻴﻜﻢ اﺑﺮاﻫﻴﻢ وﻧﺒﻴﻜﻢ‬ ‫ﰲ ﻫـﺬا اﻟﻴﻮم ﻳﻘـﺪم اﳌﺴـﻠﻢ أﺿـﺤﻴﺘﻪ‬
‫ﳏـﻤﺪ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ وﺳـﻠﻢ‪ .‬وذﲝـﻬﺎ أﻓﻀـﻞ ﻣﻦ اﻟﺼـﺪﻗﺔ ﺑﺜﻤﻨﻬﺎ ﳌﺎ ﻓﻴﻪ ﻣﻦ اﺣﻴﺎء اﻟﺴـﻨﺔ ‪،‬‬
‫ﻓﻀـﺤﻮا أﻳﻬﺎ اﳌﺴـﻠﻤﻮن ﻋﻦ أﻧﻔﺴـﻜﻢ وأﻫﻠﻴﻜﻢ ﻣﺘﻘﺮﺑﲔ ﺑﺬﻟﻚ إﱃ رﺑﻜﻢ ‪ ،‬ﻣﺘﺒﻌﲔ ﻟﺴـﻨﺔ ﻧﺒﻴﻜﻢ‬
‫ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ وﺳـﻠﻢ ‪ ،‬وﻳﻜﺮﻩ ﳌﻦ ﻳﻘﺪر ﻋﻠﻴﻬﺎ أن ﻻ ﻳﺬﺑﺢ ‪ ،‬وﻣﻦ ﻛﺎن ﻻ ﻳﻘـﺪر ﻓﻼ ﺣـﺮج‬
‫ﻋﻠﻴﻪ‪.‬‬
‫وﻣﻦ ﺷـﺮوط اﻷﺿـﺤﻴﺔ اﳌﻘﺒﻮﻟﺔ‪:‬‬

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 ‫‪ (1‬اﻟﺴـﻼﻣﺔ ﻣﻦ اﻟﻌـﻴﻮب ‪ ،‬ﻓﻼ ﲡـﺰيء اﻟﻌـﺮﺟﺎء اﻟﺒﲔ ﻋـﺮﺟﻬﺎ ‪ ،‬وﻻ اﻟﻌـﻮراء اﻟﺒﲔ ﻋـﻮرﻫﺎ ‪ ،‬وﻻ‬
‫اﳌﺮﻳﻀـﺔ ‪ ،‬وﻻ اﻟ ﻌـﺠﻔﺎء )أي اﻟﻨﺤـﻴﻔﺔ(‬
‫‪ (2‬وﻣﻦ اﻟﺸـﺮوط‪ :‬اﻟﺴـﻦ اﳌﻌـﺘﱪة ‪ ،‬وﻫﻲ ﰲ اﻟﻀﺄن ﺳـﺘﺔ أﺷـﻬﺮ ﻓﻤﺎ ﻓـﻮق ‪ ،‬وﰲ اﳌﻌـﺰ ﺳـﻨﺔ ‪،‬‬
‫وﰲ اﻟﺒﻘﺮ ﺳـﻨﺘﺎن‪ ،‬وﰲ اﻹﺑﻞ ﺧـﻤﺲ ﺳـﻨﻮات‪.‬‬
‫ـﺮﻋﺎً‪ ،‬وﻳﺒـﺪأ ﻣــﻦ ﺑﻌـﺪ ﺻــﻼة اﻟﻌﻴــﺪ‪ .‬ﻓـﻼ ﳚــﻮز‬
‫‪ (3‬وﻣﻨﻬـﺎ ‪ :‬أن ﻳﻘــﻊ اﻟــﺬﺑﺢ ﰲ اﻟﻮﻗـﺖ اﶈــﺪد ﻟــﻪ ﺷـ ً‬
‫اﻟــﺬﺑﺢ ﻗﺒــﻞ ﺻ ــﻼة اﻟﻌﻴــﺪ ﻓﻌــﻦ رﺳــﻮل ﷲ ﺻــﻠﻰ ﷲ ﻋﻠﻴــﻪ وﺳــﻠﻢ ﻗــﺎل‪" :‬ﻣــﻦ ذﺑــﺢ ﻗﺒــﻞ اﻟﺼ ــﻼة‬
‫ﻓ ﻠﻴﻌﺪ" وﻗﺎل‪" :‬ﻣﻦ ذﺑـﺢ ﻗﺒـﻞ اﻟﺼــﻼة ﻓﺈﳕـﺎ ﻫـﻮ ﳊٌـﻢ ﻗﺪﻣـﻪ ﻷﻫﻠـﻪ‪ ،‬ﻟـﻴﺲ ﻣـﻦ اﻟﻨﺴــﻚ ﰲ ﺷـﻲء‪".‬‬
‫وﻳﺴـﺘﻤﺮ اﻟﺬﺑﺢ ﺣﱴ ﻗﺒﻞ ﻏﺮوب ﺷـﻤﺲ اﻟﻴﻮم اﻟﺜﺎﻟﺚ ﺑﻌﺪ ﻳﻮم اﻟﻌـﻴﺪ‪.‬‬
‫وﳚـﺐ أن ﻳﺴـﻤﻲ ﻋﻠﻴﻬﺎ وﻳﻜﱪ ﻗﺎﺋﻼً‪ :‬ﺑﺴـﻢ ﷲ وﷲ أﻛﱪ ‪ ،‬اﻟﻠﻬﻢ ﻫـﺬا ﻣﻨﻚ وإﻟﻴﻚ ‪ ،‬ﻫـﺬا ﻋﻦ‬
‫ﻓﻼن وآﻟﻪ‪ .‬وﻳﺴـﺘﺤﺐ أن ﺗﻘﺴـﻢ اﻷﺿـﺤﻴﺔ ﺛﻼﺛﺎً‪ :‬ﻳﺄﻛﻞ أﻫﻞ اﳌﻴﺖ ﺛﻠﺜﺎً ‪ ،‬وﻳﺘﺼـﺪﻗﻮن ﺑﺜﻠﺚ ‪،‬‬
‫وﻳﻬـﺪون اﻟﺜﻠﺚ‪.‬‬
‫ﻋﺒﺎد ﷲ ‪ :‬إن ﷲ ﻗﺪ ﺟـﻌﻞ اﳌﺆﻣﻨﲔ إﺧـﻮة ‪ ،‬ﻳﺘﻌﺎوﻧﻮن ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻋﻠﻰ اﻟﱪ واﻟﺘﻘﻮى وﳛـﱰم ﻛﻞ‬
‫واﺣـﺪ ﻣﻨﻬﻢ اﻵﺧـﺮ ﰲ ﻧﻔﺴـﻪ وﻣﺎﻟﻪ وﻋـﺮﺿـﻪ‪ .‬وﺗﺬﻛﺮوا أن ﻧﺒﻴﻜﻢ وﻗﻒ ﰲ ﺣـﺠﺔ اﻟﻮداع ﻣﻌﻠﻨﺎً‬
‫ﲢﺮﱘ دﻣﺎء اﻟﺴﻠﻤﲔ وأﻣﻮاﳍﻢ وأﻋﺮاﺿـﻬﻢ ‪ ،‬ﲢـﺮﳝﺎً ﻣﺆﺑﺪاً إﱃ ﻳﻮم اﻟﻘﻴﺎﻣـﺔ‪ .‬ﻓﺎﺣـﺬروا أﻳﻬﺎ اﳌﺴﻠﻤﻮن‬
‫ﻣﻦ ﺗﻌـﺪي ﺣـﺪود ﷲ ﰲ اﻷﻋـﺮاض ﻛﻤﺎ ﲢـﺬرون ﻣﻦ ﺳـﻔﻚ دﻣﺎء اﳌﺴﻠﻤﲔ وﻣﻦ أﻛﻞ أﻣﻮاﳍﻢ‬
‫ﺑﺎﻟﺒﺎﻃﻞ ‪ ،‬ﻓﺈن ﺣـﺮﻣﺔ ﻋﺮض اﳌﺴﻠﻢ ﻛﺤـﺮﻣﺔ دﻣـﻪ وﻣﺎﻟﻪ‪ .‬واﺟـﺘﻨﺒﻮا ﻏﻴﺒﺔ اﻷﻓـﺮاد واﳉﻤﺎﻋﺎت‬
‫واﺟـﺘﻨﺒﻮا ﲰﺎﻋﻬﺎ ﻓﺈﻧﻪ ﻛﺒﲑة أﻳﻀﺎً‪.‬‬
‫وﺛﻘﻮا رواﺑﻂ اﻷﺧـﻮة واﶈـﺒﺔ ﺑﻴﻨﻜﻢ ﻓﺪﻳﻨﻜﻢ ﻳﺄﻣﺮﻛﻢ ﺑﺬﻟﻚ ‪،‬و اﺣـﺬروا ﻣﻦ ﻓﺴﺎد ذات اﻟﺒﲔ ‪،‬‬
‫ﻓﺈن ﻓﺴﺎد ذات اﻟﺒﲔ ﻫﻲ اﳊﺎﻟﻘﺔ اﻟﱵ ﻻ ﲢـﻠﻖ اﻟﺸـﻌﺮ وﻟﻜﻦ ﲢـﻠﻖ اﻟﺪﻳﻦ ‪ ،‬ﻛﻤﺎ أﺧـﱪ رﺳـﻮﻟﻜﻢ‬
‫ﺑﺬﻟﻚ‪ .‬ﻓﺄﺻـﻠﺤﻮا ذات ﺑﻴﻨﻜﻢ ‪ ،‬واﻟﻌﻴﺪ ﻣﻨﺎﺳـﺒﺔ ﻃﻴﺒﺔ ﻟﺬﻟﻚ‪.‬‬
‫أﻗـﻴﻤﻮا اﻟﺼـﻠﻮات اﳋـﻤﺲ وإﻳﺎﻛﻢ أن ﻤﻠﻮﻫﺎ ‪ ،‬ﻓﺈن ﺗﺮك اﻟﺼـﻼة ﺷـﻌﺒﺔ ﻣﻦ ﻛﻔﺮ‪ .‬وﺑﻌﺾ اﻟﻨﺎس‬
‫ﻻ ﻳﺼﻠﻰ إﻻ اﳉـﻤﻌﺔ وﻫﺬا ﺧـﻄﺄ ﺷـﻨﻴﻊ ‪ ،‬وﺑﻌﻀـﻬﻢ ﻻ ﻳﺼﻠﻲ إﻻ ﺻـﻼة اﻟﻌـﻴﺪ ‪ ،‬وﻣﻦ ﻛﺎن ﻫـﺬا‬
‫ﺷﺄﻧﻪ ﻓﻬﻮ ﰲ ﺧﻄـﺮ ﻋﻈـﻴﻢ‪.‬‬

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‫أﻛﺜﺮوا ﻣﻦ ذﻛﺮ ﷲ ﰲ ﻳﻮم اﻟﻌـﻴﺪ واﻷﻳﺎم اﻟﺜﻼﺛﺔ اﻟﱵ ﺗﻠﻴﻪ ـ و ﰲ ﻛﻞ ﺣﲔ ـ وﻟﻜﻦ ﻟﻠﺬﻛﺮ ﻫـﺬﻩ‬
"‫ﺗﻌﺎﱃ‬ ‫ "أﻳﺎم اﻟﺘﺸـﺮﻳﻖ أﻳﺎم أﻛﻞ وﺷـﺮب وذﻛﺮ‬. ‫اﻷﻳﺎم ﻓﻀـﻞ ﺧﺎص‬
.‫وﻫﻲ أﻳﺎم ﳛـﺮم اﻟﺼﻴﺎم ﻓﻴﻬﺎ‬
‫اﻟﻠﻬﻢ إﻧﺎ ﻧﺴﺄﻟﻚ أن ﺗﻌﻴﺪ ﻫـﺬا اﻟﻌـﻴﺪ ﻋﻠﻰ اﻷﻣـﺔ اﻹﺳـﻼﻣﻴﺔ وﻗﺪ ﺗﻮﺣـﺪت ﻛﻠﻤﺘﻬﺎ واﻧﺘﺼـﺮت‬
.‫ﻋﻠﻰ أﻋﺪاﺋﻬﺎ‬
.‫اﻟﻠﻬﻢ إﻧﺎ ﻧﺴﺄﻟﻚ أن ﺗﻨﺼـﺮ ا ﺎﻫـﺪﻳﻦ ﰲ ﻛﻞ ﻣﻜﺎن‬
.‫اﻟﻌﺎﳌﲔ‬ ‫رب‬ ‫ واﳊـﻤﺪ‬، ‫ وﺳـﻼم ﻋﻠﻰ اﳌﺮﺳـﻠﲔ‬، ‫ﺳﺒﺤﺎن رﺑﻚ رب اﻟﻌـﺰة ﻋﻤﺎ ﻳﺼـﻔﻮن‬

Khutbah of Eid Al-Adha

Praise be to Allah, as is fitting to the majesty of His faith and the
vastness of His authority. We cannot praise Him enough as He has
praised Himself.
- We thank Him for the festivals of good which He has given us.
- We bear witness that there is no god but Allah and that Muhammad is
His servant and Messenger.

- This is one of the blessed days of Allah which is associated with

many acts of worship of Allah . It is the greatest day of Hajj on which
the pilgrims of the House of Allah perform most of the rites of Hajj. And
it is the day of sacrifice on which the Muslim slaughters his Qurbani
with the intention of drawing himself closer to Allah and to
commemorate and revive the incident of sacrifice.

- This Eid comes and brings with it glorious memories and deep
meanings.
It is significant that the Islamic Eids are associated with the obedience
of Allah  . and that the two Eids mark the completion and fulfillment

97
of two important acts of worship, pilgrimage in this case and fasting in
the case of Eid Al-Fitr. This means that real joy and happiness lie in
obeying Allah  and in fulfilling one's duties towards Him.

Another moral which we learn from this Eid is that we should always be
willing to obey Allah , to submit to Him and to sacrifice everything for
His sake. Our love for Him should come first before the love of
anything else, wife children or money. Submission and sacrifice are the
meanings which the incident of Sacrifice symbolises. When Ibrahim 
was ordered by his Lord to sacrifice his son. And so he decided to
slaughter his son. Before carrying out this mission, Ibrahim thought to
discuss the matter with his son, so that it would be easier for him to
accept it. Ibrahim found his son to be most obedient to his father, most
submissive to Allah.
In the words of the Qur'an: (( ..He said: I have seen in a dream that I
offer you in sacrifice; what is your view? He said: O may father! Do as
you are commanded. You will find me, Insha Allah, one of the
steadfast.))

Then after that Allah ransomed Ismael with a ram, which Ibrahim
slaughtered in the place of Ismail. From then on sacrifice became a
sunnah for the followers of Ibrahim who inherit his way.

Submission and sacrifice are also represented in the journey of Hajj,

during which the pilgrim leaves behind his family, home, property,
business and travels towards Allah, to seek his forgiveness and
pleasure.
Servants of Allah:

98
You should reflect upon these glorious meanings in your Eids and try
to embody them in your life.
1) You should learn to turn towards Allah  and not let the things of the
worlds distract you from fulfilling your duties towards Him.
2) You should learn to sacrifice everything for His sake.
Servants of Allah:

Your Muslim Ummah is passing through a very critical and difficult

situation as you well know. This situation affirms the Hadith of
Rasulullah  in which he said that: nations will call each others against
you as the eaters will invite each other to eat from a large eating dish.
The reason lies, as Rasulullah  explained, in the weakness of the
Ummah. This weakness is not because they are small in number, but
because of their love of the world and their abandonment of their
religion.

We can clearly see the manifestations of this weakness in terms of the

political and material weakness and in surrender to the enemies. But
we can also see the resurgence and revival of Islam on the other side.
It is a duty upon every Muslim to stand on the side of his Ummah and
not on the side of the enemies or those who surrender.
These difficulties will pass and the victory of the deen of Allah, which
Allah has promised, will surely come true.
________________________________________________________
On this day the Muslim slaughters his sacrifice with the intention of
drawing closer to Allah and to follow the Sunnah of Ibrahm  and
Muhammad . It is disliked for someone to leave it (sacrifice) who is

99
able to do it. It is better to slaughter than to pay the equivalent of its
price in Sadaqah. And whoever cannot afford to do it, there will be
nothing against him.

There are certain conditions which must be fulfilled in the animal to be

sacrificed.
1) The age: For the sheep: six months or more, for the goats: one year,
for the cows: two years; for the camels: five years.
2) freedom from defects: The lame, the sick, the one-eyed and the thin
are not acceptable.
3) The right time for slaughtering: which starts after the Eid prayer and
continues until before the sun set on the third day after the Eid.
- Rasulullah  ordered the one who slaughtered before the prayer to
repeat the sacrifice.
- The one who slaughters must mention the name of Allah saying:
Bismillah; Allahu Akbar.This is on behalf of so and so and his family.

100
 (28) Seeking Refuge with Allah from the Fitan (Turmoil)

Servants of Allah! Have Taqwa of Allah and beware of the Fitan

(afflictions); the apparent ones and the hidden. Avoid anything that
distracts and turns you away from your deen. Do not let your children
and your property make you disobey Allah (Subhanahu wa t'ala) or
neglect your obligations towards Him -and thus be a source of Fitna for
you. For these two (children and property) could be a source of Fitna
for one as Allah (Subhanahu wa t'ala.) warned in the Qur'an: "Your
riches and your children may be but a trail."

Rasulullah  informed his Ummah about the Fitan (turmoil) that will
take place until the Day of Judgement -so that they may know and
avoid them. He told them  about the Fitna of ignorance- when
religious knowledge will be taken away, the Fitna of greed and that of
excessive killings. He said : "Time will pass rapidly, 'religious' knowl-
edge will be removed, miserliness will be thrown (into the hearts of
people) and the Harj will increase. They asked what is Harj and he
replied: Killing!'

True knowledge is that which benefits its bearer and makes him a
righteous person, who is a good example for others. This sort of
knowledge has been gradually disappearing and such types of Ulema
have become rare.

Greed and miserliness have been thrown into the hearts of people so
much so that some people have refused to pay Zakat. Others looked at

101
it as a loss. People took that which they have no right to take and so
on.

There is so much killing that we have almost reached the stage which
Rasulullah  described in one of his Hadith by saying. 'By the one in
whose hand my soul is! A time will come when a murderer would not
know why he killed, and the murdered person would not know why he
was murdered.'
Unfortunately, this is the case even now not only in non-Muslim
countries-but in Muslim countries as well.

Rasulullah  informed us about the Fitna of Amanah -honesty or trust-

and that it will be removed till one cannot find an honest person. He 
said: 'Man will go to sleep during which honesty will be taken away
from his heart. People will be carrying out their trade but there would
hardly be a trustworthy person. It will be said: in such and such tribe
there is an honest person. It will be said about a person: how wise,
polite strong he is, though he will not, have faith in his heart-equal even
to a mustard seed.’

What the Prophet  told us has come to be true so much so that one
would hardly trust another person in business or trade nowadays, and
that honest people could be counted on fingers.

Rasulullah  also informed us about Fitnat Al-Mal -Money and wealth.

He said: 'Soon time will come when people would not care about how
they earn money- through Halal or Haram means.'

102
This is something, which we all see today. Many people earn money
through deception, lying, bribe, riba, false claims and denial of debt
that they owe to others.

So, be careful servants of Allah and avoid these Fitan which Allah and
his Messenger  warned you against.

These Fitan of wealth, children, ignorance, murder, greed and

dishonesty are but small part of the Fitan that will appear towards the
end of time. There are many others, which  informed us about.

Despite these Fitan, the Deen (religion) will still remain clear and
uncorrupted as the Prophet  had told us: 'I have left you on the clear
middle way. No one will go astray except a miserable and wretched
person. Whoever lives after me will see different and strange things.
So follow my Sunnah and that of Al-khulafa Al-Rashideen (Right Acting
Caliphs.) Hold fast to it. Obey your Muslim leader, even if he was a
slave. The believer is like a good-natured camel - which wherever is
led follow (led in truth and justice)

Learning the knowledge of the Shari'ah is one of the most important

means to protect oneself from Fitan. It has been narrated in a
tradition: 'A Fitna would come which destroys people and only a
person of knowledge would be saved from it by his knowledge.

Other means to avoid the Fitan include running away from them,
Sabr (Patience) and Du'a (supplication.)

103
Rasulullah  ordered his Ummah to seek refuge with Allah (Subhanahu
wa ta'la) from the Fitan in every Salat. He said : 'When one of you
reads Tashah-hud (At-tahiyat - in prayer before Salam) let him/her
seek refuge with Allah from four things. He should say 'O Allah 1
seek refuge with you from the torment of the Hell, from the torment of
the grave, from the trial of life and death, and from the trial of Al-
Masih Al-Dajjal.'

Ibn Abbas, may Allah be pleased with him and his father, said that
Rasulullah  used to teach them this Du'a as he would teach them a
Surah from the Qur'an.'

104
 (29) Not to be deceived by one's actions
It is quite obvious from the evidences of the Shari'ah that the right
actions leads to Paradise and the wrong actions lead to the Hell- fire.

In many verses of the Qur'an Allah (subhanahu wa ta’ala) promised His

believing servants, who do the right actions, the gardens of bliss and
He warns the disbelievers against the fire. He says (subhanahu wa
ta’ala):
36
35 
34

"Verily for the righteous are gardens of bliss with their Lord. Shall We
then treat those who have surrendered as we treat the guilty. What is
the matter with you, how do you judge."
He also says (subhanahu wa ta’ala):
16

15 

14  13 


"As for the righteous verily they will be in delight. And the wicked verily
will be in hell. They will burn therein on the day of Judgement. And will
not be absent thence."

In these verses and the likes of them there is a clear proof that man
himself determines his destiny in the hereafter and that he builds his
own way either to Paradise or to the hell fire.

But we must not overestimate our right actions and think that to
worship Allah for a number of years is the real price for an ever-lasting
life in Paradise. We must not be deceived also, and think that these
acts of obedience which we perform are perfect and free from defects.

105
 These acts of obedience which we do are not equal to the blessings
which Allah (subhanahu wa ta’ala) has showered upon us in this life let
alone the delights in the hereafter. In fact if we weigh (compare) all our
right actions with one blessing in this world, then this blessing will
outweigh them.

What happens is that Allah (subhanahu wa ta’ala) looks into the hearts
and intentions of the people of Iman and out of His Mercy: He wipes
out many of their wrong actions and passes over many of their wrong
actions and multiplies the actions which they do as He multiplies the
produce for the farmer compared to the seeds which the farmer puts
into the soil.

The Messenger of Allah may Allah bless him and grant him peace said:
"Do good deeds, properly and sincerely and receive good news
because one's good deeds will not make him enter paradise. They
asked even you o Messenger of Allah. He said: even I, unless Allah
bestows His Mercy upon me.

Al-Hassan Al-Basri said: “Being deceived by one's actions is a guilt

which renders the actions void. When the Muslim offers his good action
to Allah, he must remember his shortcomings. He must also remember
that the rights due to Allah are more than he can fulfill. Allah
(subhanahu wa ta’ala) says describing the attitude of true believers:

58  57

 
 

 


60 





59 
61
"Verily those who live in awe for fear of their Lord. Those who believe
in the revelation of their Lord. Those who ascribe no partners with their

106
Lord. And those who give whatever they give while their hearts full of
fear, because they will return to their Lord. It is these who hasten in
every good work. And these are foremost in them.

These believers believe in the verses of their Lord. They take no

partner with Him. They discharge their duties and do the acts of
obedience as much as they can. After all they do they are still afraid
because they feel that they have many shortcomings.

Some people mistakenly understood from this Hadith that the right
action has no value at all. They claimed it does not lead to Paradise.
According to them paradise is a gift from Allah which He gives to any
one even if has not done any good. This is not true because Allah
(subhanahu wa ta’ala) says to the believers on the day of Judgement:
"That is paradise which you shall inherit by virtue of your past deeds."

107
 (30) The evil end and how to avoid it 



 
 
 
 
  
 
 
  
 
 
  
 
      






   

 
 
 
 
  
 
 
  
 
  
 

 
  

 
 
 
 
 
 
 
    
 
   


   

 
  
 
 
 
 
 
 
 
 
 
 
 
 
Rasulullah  said in a Hadith: “By Allah! Whom there is no god other
than Him, one of you will do the actions of the people of Paradise until
there is between him and it a cubit (arm length); then what has been
decreed for him will come to pass and he will do the deeds of the
people of the Fire and so enter it. And one of you will do the deeds of
the people of the Fire until there is between him and it a cubit; then
what has been decreed for him will come to pass and he will do the
deeds of the people of Paradise and so enter it.”

This Hadith confirms two things:

1. The state of man may change from good to evil or from evil to
good.
2. Actions depend on their conclusions and that a person will be
raised on the Day of Judgement according to the state in which
he/she died.
The scholars said: 
 An evil end – may Allah save us from it will

not happen to a person who is outwardly doing what he/she should do

and his inner-self is sound and correct. An evil end will be the share of:
1. a person who has some hidden defect –which is not noticeable to
people, or
2. a person who insists on some major wrong action, and he dies
before Tuba (repentance.) or,

108
 3. a person who was on the straight path, but he changed and went
astray.
As to this change from good to evil referred to in (3), it does not usually
happen suddenly, but gradually. It might starts with one abandoning
the Jumu’ah and Jama’at prayers, then one isolates himself away from
the Muslim society and finally abandons the prayer and indulges into
acts of disobedience.

In order that the Muslim may save himself /herself from this evil fate,
he/she should adhere to Jama’at Al-Muslimeen (the Muslim
community) and attend their Jumu’ah and Jama’at prayers. Rasulullah
 counseled the Muslims to do so. He said : “Whoever wants to
enjoy the ease and comfort of the life of Paradise let him adhere to the
Jama’at. Shaytan is the companion of a person who is on his own. He
– Shaytan- is further away from two persons. He also said : “Stick to
the Jama’at. The wolf only eats the lone sheep from among the flock.”

To avoid the evil end, one should be careful not to fall in any of the
things which invalidate one’s deeds such as Shirk, riya (showing off),
disobedience of parents, consumption of what is Haram etc.

One should not insist on any of the Kaba’ir (major wrong actions) such
as drinking alcohol, consumption of Riba (usury), Zina (adultery or
fornication), drug abuse etc. One should repent immediately from any
such wrong action.

One should ask Allah (subhanahu wa ta’ala) repeatedly to keep him on

the straight path and not to make his heart change or swerve from the

109
truth. One should ask Allah (subhanahu wa ta’ala) as Rasulullah 
used to ask Allah continuously: “O Turner of the hearts! Make my heart
firm in your Deen.”





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 Published by:
The Islamic Foundation of Ireland
163, South Circular Road, Dublin 8, Ireland.
Tel. 003531 4533242. Fax. 003531 4532785.
E-mail: [email protected]
Website: www.islaminireland.com

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