Goodness in Dealings

http://sb1m.community/?p=informative-research-paper-outline Text been Jumu’ah Khutbah of 29th Muharram 1439AH, equivalent to 20th October, 2017 delivered AL – Noor Masjid, ICICE, Wuse II, Abuja

http://fmindesign.in/research-papers-online/ All praise is due to Allah, we seek His help and forgiveness. We thank Him and seek refuge with Him from the evil of ourselves and the evil of our deeds.

home page He who Allah guides cannot be misguided by anyone and he who Allah sets astray cannot be guided by anyone.

professionally writing college admissions essays yourself I bear witness that there is no deity worthy of worship except Allah alone Who has no partner, likes or associates. I also bear witness that our master Muhammad is his servant and messenger, peace and blessings of Allah be upon him, his household, his companions and those who follow their path till the last day.

dissertation writing service usa zealand Allah the exalted says: “O you who have believed, bow and prostrate and worship your Lord and do good – that you may succeed.” [22:77]

go to link This is a call from Allah the exalted upon believers requesting them to run towards him with pious deeds in worship and dealings. All acts of obedience are considered acts of worshiping Allah by answering his call in doing what pleases him.

content writing services dubai These include fulfilling the rights of Allah like believing in his oneness, prayer, fasting, pilgrimage and on the other hand showcasing goodness in dealing with people.

see Actual religiousness is embodied practically in dealing with people and it is very wide; it comprises of all the dealings of a Muslim with others, his religiosity and his adherence to the rites of the religion. The messenger (peace be upon him) said: “Religion is sincerity (Alnasiha)”.

get link Alnasiha as mentioned in the hadith is sincerity, adherence to the rites of the religion and goodness in deeds and dealings.

order papers online Religiosity is about mending the relationship between a Muslim and his Lord by fulfilling Allah’s rights faithfully in terms of Oneness and true worship coupled with full submissiveness, obedience, glorification and respect.

He therefore submits his entire life to Allah through worship, Allah says: “Say, “Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds.” [06:162]

Religiosity is also perfecting the relationship between a Muslim and other people including other creatures like animals and other non living things.

Adhering strictly to the commands and limits set by Allah through justice and goodness in preserving rights (of others), doing the compulsory, maintaining relations, spreading advice and halting oppression and harm towards one’s self and others.

Allah says: “Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded.” [16:90].

Also, the messenger (peace be upon him) said: “and behave decently towards people”. He also said: “The most perfect man in his faith among the believers is the one whose behavior is most excellent; and the best of you are those who are the best to their wives”.

Verily! Dealing with others in conjunction with what the religion sets is the heart of worship. Surely, backwardness in terms of relating with others has a very stringent consequence on one’s acts of worship which can lead to the loss of his rewards just because he abuses people in his dealings with them.

This is evident in the following hadith where the messenger (peace be upon him) asked: “”Do you know who is the bankrupt?” They said: “The bankrupt among us is one who has neither money with him nor any property”.

He said, “The real bankrupt of my Ummah would be he who would come on the day of resurrection with Salat, Saum and Sadaqah (charity), (but he will find himself bankrupt on that day as he will have exhausted the good deeds) because he abused others, brought calumny against others, unlawfully devoured the wealth of others, shed the blood of others and beat others; so his good deeds would be credited to the account of those (who suffered at his hand). If his good deeds fall short to clear the account, their sins would be entered in his account and he would be thrown in the (Hell) Fire”.

The latter has come forth with the “physical Islam” in terms of worship, with prayer, fasting and charity but he abuses creatures when it comes to dealings. Such person has falsely disjointed in his religiousness between the act of worship and behavior, he therefore struggled to fulfill the rights of Allah through worship and abandoned the rights of servants.

This no doubt shows weakness of Iman and Taqwa (fear of Allah) which in turn leads him to failing on the scale of justice on the day of resurrection.

Salat as the great pillar of Islam is not just mere movements of the body parts, rather, it trains who performs the salat on sticking to truth, justice, and abstaining from evil deeds. Allah says: “Indeed, prayer prohibits immorality and wrongdoing” [29:45]

Zakat (charity) is not just a “monetary tax” but it is obedience and act of worship. It is about giving out and it is a medium of purification (of wealth and soul), strengthening of relationships between brothers and helping one another. Allah says: “Take, [O, Muhammad], from their wealth a charity by which you purify them and cause them increase, and invoke [Allah’s blessings] upon them.” [09:103]

Fasting is not a worship of just hunger, thirst and deprivation, but it is a season of training which enriches the heart with the fear of Allah and the body parts with orderliness and adherence. Allah says: “O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous” [02:183]. The messenger (peace be upon him) said: “If one does not avoid lies and false conduct, Allah has no need that he should abstain from his food and his drink.”

Hajj is not a season of tourism or exile, but it is a season of worship and educational course for purification, abstaining from worldly things and evils of both utterances and actions. Allah says: “so whoever has made Hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj.” [02:197]

A true Muslim is the one who translates Islam an “attitudinal translation” so that he develops concrete manifestations of good character in his relationships, dealings, actions and sayings.

The messenger (peace be upon him) made good treatment in dealing with others as faith in its complete form, he Said: “Whoever believes in Allah and the last day, should not hurt his neighbor and whoever believes in Allah and the last day, should serve his guest generously and whoever believes in Allah and the Last Day, should speak what is good or keep silent.”

He also said: “You will never be able to contain people with your money, rather, what contains them from you is smiling faces and good manners”

Umar Ibn Al-khattab (RA) asked a man to bring forth who he knows very well so that Umar (RA) entrusts him something. When the man brought whom he knows Umar asked: Are you his closest neighbor? The man said no. Then you have once accompanied him on a trip? The man said no. May be you related with him in Dirham and Dinar? The man said no. Umar said: May be you spotted him in the mosque raising his head and lowering it (meaning praying)? The man said yes. Umar said: Go away! Indeed you don’t know him.

Look at how Umar (RA) considered dealings as a scale for knowing how good people are, not manifestations of worship which even those with weak Iman can showcase just as the hypocrites do.

Allah says: “And when they stand for prayer, they stand lazily, showing [themselves to] the people and not remembering Allah except a little” [04:142].

Verily! Goodness in dealing with people is the key to their hearts and the shortest route to pleasing them. Though, treating people well doesn’t cost much, but its impact is enormous and great on minds and societies.

Therefore, whoever wants to live truly in his religion and religiosity should treat people with the best of attitudes. The messenger (peace be upon him) said: “No one of you becomes a true believer until he likes for his brother what he likes for himself”

Roger Garaudy was a French philosopher, French resistance fighter and a prominent communist author. He said, “I was among a group of French soldiers who were fighting Muslims during the Algerian uprising in 1960. I was caught by a group of Muslim fighters and then handed me over to one of them to execute me in the mountains. When it was just the two of us he asked: Do you hold any weapon? I told him no, I don’t have a weapon with me, he said: How do I kill a person who is not armed? Then he released me”.

Garaudy said: “And this incidence remained inspiring me in my heart for many years until I started studying Islam. I then became sure that this Muslim fighter was acting towards me from the angle of real Aqeeda and Islamic attributes. And this incidence had its core impact on my embracing Islam which shocked the world”.

Finally, O brothers and sisters, this is how good treatment unbelievably tilts hearts and this is how it helps in conquering minds and hearts.

This is also an indication of the greatness of Islam and the greatness of our beloved messenger peace be upon him who was the best example of good treatment towards others including his enemies. May Allah be pleased with him, his household, his companions and those who follow their path till the last day.

Lessons on Hajj, pilgrimage

http://listyapratiwi.com/?p=significance-of-the-study-in-research-paper Text been Jumu’ah Khutbah Translation, 5th Dhul al-Qa’da 1438AH, equivalent to 28th July 2017 delivered at AL – Noor Masjid, ICICE, Wuse II, Abuja.

All praise is due to Allah, we seek his help and forgiveness. We thank Him and seek refuge with Him from the evil of ourselves and the evil of our deeds. He who Allah guides cannot be misguided by anyone and He who Allah sets astray cannot be guided by anyone. I bear witness that there is no deity worthy of worship except Allah alone who has no partner, likes or associates. I also bear witness that our master Muhammad is His servant and messenger, peace and blessings of Allah be upon him, his household, his companions and those who follow their path till the last day.

O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him].

O servants of Allah! Verily one of those deeds that results in true Taqwa (the fear of Allah) is Hajj which by performing it, Allah and his messenger are being obeyed. Seasons of goodness-praise be to Allah- are numerous and among them is Hajj which is by the corner.

First and foremost, what is the story of how Hajj was mandated upon servants? This began with an order from Allah towards his servant and messenger Ibrahim (peace be upon him) to perform Hajj and then call/enjoin people to perform it. Allah says: “And [mention, O Muhammad], when We designated for Abraham the site of the House, [saying], “Do not associate anything with Me and purify My House for those who perform Tawaf and those who stand [in prayer] and those who bow and prostrate.

And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass– That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the miserable and poor. Then let them end their untidiness and fulfill their vows and perform Tawaf around the ancient House.”

That [has been commanded], and whoever honors the sacred ordinances of Allah – it is best for him in the sight of his Lord. And permitted to you are the grazing livestock, except what is recited to you. So avoid the uncleanliness of idols and avoid false statement, Inclining [only] to Allah, not associating [anything] with Him.

And he who associates with Allah – it is as though he had fallen from the sky and was snatched by the birds or the wind carried him down into a remote place. That [is so]. And whoever honors the symbols of Allah – indeed, it is from the piety of hearts.” [22:26-33]

Ibn Katheer mentioned in his Tafseer that after Allah ordered Abraham saying: “And proclaim to the people the Hajj [pilgrimage]” Abraham said: O Lord how do I announce/proclaim while my voice cannot reach them (people) all? Then Allah said to him; call and extending it is on Us. Abraham then stood on his standing place (maqaam Ibrahim) (some scholars said on Hijr-Ismail among others) then he (Abraham) said: O people your Lord has chosen a House for you (so come to it) to perform Hajj.

It is said that, all mountains lowered down into the soil until Abraham’s voice reached everywhere such that those in the wombs and backs heard him and answered his call everything that heard him, be it stone or tree. Also, every servant that Allah had decreed Hajj for from Abraham’s time till the day of resurrection answered the call saying: “Labbaykal Lahumma Labbaik”.

O Servants of Allah! From the aforementioned, we got to know the call of Allah to people on the tongue of his prophet Abraham to perform Hajj. Allah has revealed in his holy book an expression that mandates Hajj where he says: “And [due] to Allah from the people is a pilgrimage to the House – for whoever is able to find thereto a way. But whoever disbelieves – then indeed, Allah is free from need of the worlds.” [03:97]

Also, in a hadith narrated by Ibn Umar (may Allah be pleased with him) that the Messenger (Peace be upon him) said: “(The superstructure of) al-Islam is raised on five (pillars), testifying (the fact) that there is no god but Allah, that Muhammad is His servant and messenger, and the establishment of prayer, payment of Zakat, Pilgrimage to the House (Ka’ba) and the fast of Ramadan.”

Abu Huraira also reported that the Messenger of Allah (ﷺ) delivered a Khutbah and said, “O people! Hajj (pilgrimage to the House of Allah) has been made incumbent upon you, so perform Hajj.” In this Hadith it is clear that Hajj is mandatory upon every Muslim male or female that is matured, sane and can afford.

Hajj Al-mabroor is the one that no sin is committed during it. The messenger (peace be upon him) said: “Whoever performs Hajj (pilgrimage) and does not have sexual relations (with his wife), nor commits sin, nor disputes unjustly (during Hajj), then he returns from Hajj as pure and free from sins as on the day on which his mother gave birth to him.”

He also said: “(The performance of) ‘Umrah is an expiation for the sins committed between it and the previous ‘Umrah; and the reward of Hajj Mabroor (i.e., one accepted) is nothing but Jannah.”

O servants of Allah! It is mandatory upon who intends Hajj to learn the injunctions governing it from “trusted” scholars so that he performs it in the right manner. Also, there are books authored by some of such scholars so we hope that O you pilgrim brother to get some of them.

Beware of performing a Hajj that is not in line with the teachings of the messenger (peace be upon him). Allah says: “Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj.

And whatever good you do – Allah knows it. And take provisions, but indeed, the best provision is fear of Allah. And fear Me, O you of understanding.” [02:197]
May Allah bless us with performing a Hajj Al-mabroor.

Ten things to welcome Ramadan with

Below text been Jumu’ah Khutbah Translation for 21st Shaban 1438AH, equivalent to 19th May, 2017, delivered by Imam Muhammad Saleh Ahmad at Al -Noor Masjid, ICICE, Wuse II, Abuja.

All praise is due to Allah who blessed us with Iman (faith), and He mandated upon us to fast in the month of Ramadan so that we achieve satisfaction. We testify that there is no deity worthy of worship except Allah alone, the great forgiver and we bear witness that our prophet Muhammad is Allah’s servant and messenger. Peace and blessings of Allah be upon our messenger, his household, his companions and those who follow their path till the last day.

O Muslims! We are about to witness a season among the seasons of goodness and blessing, Allah has specialized it with some special bounties; he revealed in it His best book to his best prophet. Allah has mandated upon us fasting it and his messenger has taught us to pray in its nights. It is a month in which the doors of the heavens are opened and the doors of hell are shut, in it there is a night that is better than a thousand months.

Verily, the companions and Tabi’un used to tighten belts for intensive worship during the month of Ramadan, they used to reduce their worldly struggle and create time for sitting in houses of Allah (mosques), they used to say: we will guard our fasting by not backbiting anybody. They used to recite and study the book of Allah extensively, they used the daytime for fasting and recitation and the night for prayers. They were making good use of each minute in righteous deeds. I ask Allah to help us in emulating them.

O brothers! It is expected of us to welcome Ramadan with some things embodied in our religion and were carried out by our pious predecessors may Allah have mercy upon them. These things are as follows:

1 Praying to Allah to spare you to reach the month of Ramadan in good health, and when you witness it and happen to site the crescent, you should say as the messenger of Allah said:

“O Allah! Let this month pass over us with blessings, iman, safety and in the belief of Islam. My Lord and your Lord is Allah”.

2 Praise and thank Allah for reaching Ramadan because it is a blessing from Allah that has been recurring on you, so you need to thank Him the exalted for that. Allah says: “And [remember] when your Lord proclaimed, ‘if you are grateful, I will surely increase you [in favor]; but if you deny, indeed, my punishment is severe’ “.

3 Joyfully rejoicing for the coming of the month. It is narrated that our noble prophet (peace be upon him) used to give his companions glad tidings of the coming of Ramadan. Abu Huraira (RA) narrated that the messenger (peace be upon him) used to give glad tidings to the companions saying: “There has come to you Ramadan, a blessed month, which Allah, the Mighty and Sublime, has enjoined you to fast. In it the gates of heavens are opened and the gates of Hell are closed, and every devil is chained up. In it Allah has a night which is better than a thousand months; whoever is deprived of its goodness is indeed deprived.”

4 Committing a sincere and genuine intention of making use of it in good deeds because he who is being true with Allah, Allah would treat him in best of ways. Allah says: “O you who have believed, fear Allah and be with those who are true” [09:119]

5 Understanding/Learning the provisions/injunctions of Ramadan because this is one of the areas (knowledge) that knowing them is mandatory. Always, a believer worships Allah with knowledge and foresight. Allah will not excuse you for being ignorant of the injunctions of what he has mandated upon you, which fasting is one of them. It is only crucial for you O my Muslim brother to learn and understand Allah’s injunctions pertaining fasting before the coming of the month, because that would help you get your fasting accepted by Allah. Anas Bin Malik narrated that the messenger said: “Seeking knowledge is a duty upon every Muslim (Male and Female)”.

6 We should welcome Ramadan by intending not to partake in sin or wrongdoing coupled with genuine repentance from all sins. This is a month of repentance; if you don’t repent now when will you do that! Allah says: “And O you believers! Repent you all together to Allah, that you may attain bliss”. [24:31]. Our prophet (peace be upon him) alway used to make istigfar extensively, and what do you think when Ramadan comes! Al-agar Ibn Yasar AlMuzany said that the messenger (peace be upon him) said: “Turn you people in repentance to Allah and beg pardon of Him. I turn to Him in repentance a hundred times a day”

7 Being absolutely proactive on carrying out the obligatory deeds like being conscious of the obligatory prayers and early attendance to Friday and congregational prayers. Giving the family their rights, fulfilling the rights of work/job, intensifying salat, remembrance of Allah and recitation of the holy Quran. It is unfortunate that some intensify the recitation of Quran in Ramadan but don’t turn to it until another Ramadan

8  Getting ready to feed the fasting Muslims in households and mosques because this is verily a pious deed. Zaid bin Khalid Al-Juhani (May Allah be pleased with him) reported: The Prophet (peace be upon him) said, “He who provides a fasting person something with which to break his fast, will earn the same reward as the one who was observing the fast, without diminishing in any way the reward of the latter.” Try as much as you can to put smile on the face of the poor so that you get huge reward.

9 Among the preparatory steps of welcoming Ramadan, is getting prepared for da’awah (call to Allah). In the season of Ramadan, hearts are thirsty of hearing the truth and are more likely to accept it, so use that opportunity to remind people of their Lord and the blessings contained in Ramadan. Allah says: “And who is better in speech than he who invites to Allah…” [41:33]

10  It is also crucial for the Imams to intensify sessions of impacting knowledge in Ramadan. Finally, intensify this du’a; Allaahumma A’inni ala dhikrika wa shukrika wa husni ibadatika, meaning: O Allah help me in remembering you, in giving you thanks and worshipping you well.

The impact of Islam on civilisation

home page Below text been Jumu’ah Khutbah Translation for 14th Shaban 1438AH, equivalent to May 12, 2017, delivered by Imam Muhammad Saleh Ahmad at Al -Noor Masjid, ICICE, Wuse II, Abuja.

All praise is due to Allah, we seek His help and forgiveness. We thank Him and seek refuge in Him from the evil of ourselves and the evil of our deeds. He who Allah guides cannot be misguided by anyone and he who Allah sets astray cannot be guided by anyone. I bear witness that there is no deity worthy of worship except Allah alone Who has no partner, likes or associates.

I also bear witness that our master Muhammad is His servant and messenger, peace and blessings of Allah be upon him, his household, his companions and those who follow their path till the last day. O servants of Allah! Verily the impact of Islam on civilization and its favors to mankind are divergent and remarkable as they are extended immensely to the extent of being noticed or felt in all aspects of life. Some of these favors are itemized as follows:

1. Islam has given mankind the doctrine of unadulterated monotheism: Man used to believe in empty claims, he enslaved nations and people severally, he turned the deaf stones into beautiful flowers and he blew the streams in the bellies of Mounties. He is the one who at times claim being god and he is the one who invented from technical materials then come with amazing things.

This same man prostrated to worthless things that don’t harm or benefit him in any way, things that don’t give or take nothing from him. Allah says: “O people, an example is presented, so listen to it. Indeed, those you invoke besides Allah will never create [as much as] a fly, even if they gathered together for that purpose. And if the fly should steal away from them a [tiny] thing, they could not recover it from him. Weak are the pursuer and pursued.” [22:73]

Sadly, man used to bow before things he engineered them himself, he fears them and wishes good from them, he spent his entire life in premonition and scruples. His life was therefore as a result of the aforesaid full of cowardice, languishment, ideological chaos, psychological anxiety, Lack of self-confidence and instability.

Islam then blessed man with the doctrine of pure monotheism with all simplicity. Mankind has not gained and shall never gain till the day of resurrection any favor that is tantamount to the bounty of monotheism. This doctrine (Of monotheism) says: The universe has a one supreme King who is its creator, maker, ruler, and its master. Allah says: “Whatever is in the heavens and earth exalts Allah, and He is the Exalted in Might, the Wise. His is the dominion of the heavens and earth. He gives life and causes death, and He is over all things competent. He is the First and the Last, the Ascendant and the Intimate, and He is, of all things, knowing. It is He who created the heavens and earth in six days and then established Himself above the Throne. He knows what penetrates into the earth and what emerges from it and what descends from the heaven and what ascends therein; and He is with you wherever you are. And Allah, of what you do, is seeing. His is the dominion of the heavens and earth. And to Allah are returned [all] matters. He causes the night to enter the day and causes the day to enter the night, and he is knowing of that within the breasts.” [57:1-6]

With this doctrine, man was freed from all fear and horror, he became not fearful of anyone but Allah, and he acquired the knowledge of certainty: that it is with Allah’s permission any good or harm befalls him, and that Allah is the Giver and the Taker, and He alone is the sponsor of mankind’s needs. The universe then changed in the eyes of man with this new acquired knowledge of his creator and with this tremendous discovery. He became afterwards shielded from all elements of slavery; from being fearful or anticipating something from his fellow creature; he became proud of himself and happy with his dignity; he came to know that he is a creature that is dignified by his creator and that he should not worship any deity but Allah the exalted.

2. The principle of human unity and equality: The prophet (Peace be upon him) announced after prolonged centuries of absolute silence and prevailing darkness; that amazing and mind-blowing announcement that changed humanity in Toto, He said: “O People! Your Lord is One and your father is one, you are all Adam’s offspring and Adam was created from clay. In the sight of Allah, the most noble of you is he who fears Him most. There is no superiority between Arabs and non-Arabs except in terms of piety”.

This announcement comprises of two major factors that peace and tranquility depend upon, they are: Oneness of God and oneness of humanity. Man is a brother to a fellow man from two angles: They are brothers that are from same basis because the Lord that created them is one and they are brothers from the angle of reproduction because their father is one (Adam). Allah says: “O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah, through whom you ask one another, and the wombs. Indeed Allah is ever, over you, an Observer.” [04:01]

3. Restoration of respect and rights of women: Verily the verses of the holy Quran that talk about women showcase absolute confidence in them and their position in the society and in the sight of Allah. Such verses explain the ability of women to reach high levels of religiousness, knowledge, service to humanity and creating a healthy and pious society. Always, such verses couple women with men in terms of getting deeds accepted, success and happiness in the hereafter.

Allah says: “And whoever does righteous deeds, whether male or female, while being a believer – those will enter Paradise and will not be wronged, [even as much as] the speck on a date seed.” [04:124] He also says: “The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong and establish prayer and give zakah and obey Allah and His Messenger. Those – Allah will have mercy upon them. Indeed, Allah is exalted in Might and Wise.” [09:71] Annie Besant, the British socialist and women’s rights activist said: The Islamic law regarding women is one of the finest laws that emerged in this world and it is the most fair.

4. Fighting despair and pessimism through giving hope and confidence: The prophet (peace be upon him) frankly announced that man is worthy and responsible for his life, he deserves reward or punishment (Paradise or Hell) based on his deeds and he will not be asked on the actions of others. Allah says: “That no bearer of burdens will bear the burden of another and that man can have nothing but what he does (good or bad). And that his effort is going to be seen – Then he will be recompensed for it with the fullest recompense and that to your Lord is the finality” [53:38-42].

Islam has also announced that it is human for you and I to commit sin and that sinning is a stage that man must pass through in his life. Man finds himself in the shackles of sin due to ignorance or his short look on things at times. After all, goodness, confession and regret are fundamental to man’s creation. Repentance to Allah, supplication and a firm determination not to return to that same sin are evident of man’s dignity.

5. Finding an everlasting (holy) link between religion and knowledge: The prophet (peace be upon him) said: “If anyone travels on a road in search of knowledge, Allah will cause him to travel on one of the roads of Paradise. The angels will lower their wings in their great pleasure with one who seeks knowledge, the inhabitants of the heavens and the Earth and the fish in the deep waters will ask forgiveness for the learned man. The superiority of the learned man over the devout (Aabid) is like that of the moon, on the night when it is full, over the rest of the stars. The learned are the heirs of the Prophets, and the Prophets leave neither dinar nor dirham, leaving only knowledge, and he who takes it takes an abundant portion.”

O servants of Allah! Islam with its great contributions and numerous favors to mankind deserves every glorification from the entirety of mankind. It is not reasonable for some to defame or deny its favors, after all, the impacts and favors are visible in the life and civilization of mankind. Islam is the religion of truth that Allah accepts from his servants, it is therefore “Islam of mercy” brought by the “prophet of mercy” Muhammad (peace be upon him). Finally, Islam remains a light from Allah that he guides with it that he wishes among his servants, and mankind will forever find their way out of any darkness, tribulations and troubles through Islam.

The importance of water in Islam

Text being Jumu’ah Khutbah Translation, 10th Rajab 1438AH, equivalent to 7th April 2017 delivered at the Chief Imam of Nagazi-Uvete Jumu’ah, Okene Kogi State Nigeria, by Imam Murtadha Muhammad.

The Name Of Allah, The Most Gracious, The Most Merciful

Verily, all praise is for Allah, we seek His help and His forgiveness. We seek refuge with Allah from the evil of our own souls [and from our bad deeds. Whomsoever Allah guides will never be led astray, and whomsoever Allah leaves astray, no one can guide. I bear witness that there is no god but Allah, [alone and without any partner] and I bear witness that Muhammad is His slave and Messenger.

“O you who believe! Fear Allah as He should be feared, and die not except in a state of Islam (as Muslims) with complete submission to Allah.” [Ali Imran 3:102]

“O mankind! Be dutiful to your Lord, Who created you from a single person, and from him He created his wife, and from them both He created many men and women, and fear Allah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship) Surely, Allah is Ever an All-Watcher over you).” [al-Nisa’ 4:1]

“O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth). He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger (SAW) he has indeed achieved a great achievement (i.e. he will be saved from the Hellfire and made to enter Paradise).” [al-Ahzaab 33:70-71]

As to what proceeds: Verily the best of speech is the Book of Allah and the best of guidance is the guidance of Muhammad (SAW). The worst of affairs are the newly invented affairs in the religion and every newly invented affair in the religion is an innovation and every innovation is misguidance and all misguidance is in the hellfire. As to what proceeds:

Servants of Allah! World Water Day is an annual global event celebrated on 22 March. The day focuses attention on the importance of universal access to clean water, sanitation, and hygiene (WASH) facilities in developing countries. The day also focuses on advocating for the sustainable management of freshwater resources.

As reported, Nigeria joins the rest of the World in celebrating the 2017 World Water Day with a walking exercise to be led by the Minister of Water Resources, Engineer Suleiman H. Adamu from Eagle Square to NTA Headquarters, Area 11 Abuja.

The Day is an annual global event usually celebrated every year to create awareness on water resources management and also to evaluate the activities and partners in the sector.

In the event, the Minister of Water Resources, Engineer Suleiman H. Adamu blamed state governments for the severe water shortage in all parts of the country. He declared that it was the duty of the states and the local governments to provide potable water to citizens. The role of the Federal Government, he said, is to give a helping hand now and then, and to provide good policy.

Brothers and Sisters! The theme for this year’s celebration is, “Water and Wastewater” and is expected to highlight the symbiosis between water and wastewater in the quest for sustainable development, and also create an opportunity to consolidate and build upon the previous World Water Days. It would also help to get the latest update on how waste water is perceived as a valuable resource in the development of the economy.

The Federal Ministry of Water Resources, in conformity with global practices, has also lined up other activities to mark the Day. The activities include Press briefing at NTA Headquarters after the Walk Exercise and Symposium/Exhibition at the NAF Conference Center, Ahmadu Bello Way, Kado, Abuja.

Brothers and Sisters! As water has become a matter of concern for the modern world and its international organizations, such as the UN- officially designating a yearly World Water Day observed on 22 March, Islam was the first to place such importance on the matter. Being the most important element of nature, and therefore the very basis for all life on Earth, water in Islam in terms of importance and necessity is as old and deep-rooted as the religion itself. Islam is a comprehensive way of life-based on the guidance of Allah.

That’s why it came for the good of humanity – for man’s well-being and welfare in this life and in the hereafter, calling for every good and prohibiting every evil. As a comprehensive way of life, Islam cares for environment and calls for protecting all its elements that keep life’s balance. The following are some aspects of Islam’s concern for water as a critical element in protecting life:

1- The Importance and Necessity of Water

There are tens of verses that talk about the importance and necessity of water as life-giving, and how important it is to protect and preserve this source of life on earth. Allah the highest said:

“Have not those who disbelieve known that the heavens and the earth were of one piece, then We parted them, and we made every living thing of water? Will they not then believe?” (Surah Al-Anbiya’, 21:30)

And He also said:

“Allah has created every animal of water. Of them is (a kind) that goes upon its belly and (a kind) that goes upon two legs and (a kind) that goes upon four. Allah creates what He will.” (Surah An-Nur, 24:45)

And:

“It is He Who has created man from water: then He has established relationships of lineage and marriage.” (Surah Al-Furqan, 25:54)

In another place in the Noble Qur’an, Allah speaks of such importance differently:

“And we send down from the sky water in measure, and We give it lodging in the earth, and lo! We are Able to withdraw it.” (Surah Al-Mu’minun, 23:18)

Being sent “in measure” means, as Allah indicates, that water is a highly valuable and precious resource. So if it is not used efficiently, it is therefore in Allah’s power to “withdraw it.”

About the blessings arising from water, Allah says:

“Then We produce for you therewith gardens of date-palms and grapes, wherein is much fruit for you and whereof you eat.” (Surah Al-Mu’minun, 23:19)

2- Islam Forbids Wastage and Water Misuse

Islam is a moderate religion standing firmly against abuse and overuse of anything. Allah said:

“And waste not by excess, for Allah loves not the wasters.” (Surah Al-A`raf 7:31)

And:

“And squander not in the manner of a spendthrift. Verily spendthrifts are brothers of the evil ones (Satan), and the evil one is to his Lord (himself) ungrateful.” (Surah Al-Isra’, 17:26-27)

My respected people! Also, there are many hadiths that forbid the abuse of water as Prophet Muhammad (peace be upon him) urged moderation and thriftiness in the use of water during ablution. Upon seeing a man making ablution and using too much water, the Prophet (peace be upon him) said:

“What is this waste?” The man said: “Is there waste in ablution also, O Messenger of Allah?” The Prophet (peace be upon him) said: “Yes, even if you were near a flowing river.” (Ibn Majah)

The Prophet (peace be upon him) manifested these words with action:

“Narrated Aisha (may Allah be pleased with her) that Allah’s Messenger (peace be upon him) used only one mudd (equals a handful of an average-sized man) of water for ablution and one sa’i (equivalent to four mudds) of water for his bath.” (Agreed upon)

3- Islam Prohibits Monopoly

Due to the essential role water plays in life, Islam prohibits monopoly or exclusive control of some people over water resources. Being a gift from Allah needed by all people, water should be freely available to all, and any Muslim or any person who withholds and deprives others of it commits a great sin. That’s why I pity any Government that failed to provide good drinking water to its people.

Inciting believers to share the earth’s resources, the Prophet (peace be upon him) said:

“All individuals share alike in three things: water, pasture, and fire.” (Abu Dawud, Ahmad and Ibn Majah)

Also, Abu Hurayrah reported that the Prophet said:

“Don’t withhold excess water so as to prevent there with the (growth of) additional herbage.” (Al-Bukhari and Muslim)

4- Giving Water in Charity

Supplying water to those who don’t have easy access to it is an appreciated good deed in Islam. As we see in the following hadith, a drink of water is considered a charity by the Prophet. Reported Ibn Abbas, the Prophet (peace be upon him) said:

“Every kindly word is a charity; help rendered by a man to his brother is charity; a drink of water given to someone is charity, and the removal of harmful objects from the road is charity.” (Al-Bukhari, Ibn Hibban, and Al-Albani)

Thus, the simple deed of giving water to others is a way for a Muslim to get closer to Allah. In another hadith the Prophet said:

“Receiving your friend with a smile is sadaqah (charity), helping people load their animals is charity, and pouring some water in your neighbour’s bucket is also charity.” (At-Tirmidhi)

Servants of Allah! Not only for humans, a drink of water given to an animal, a dog, a charity in Islam: The Prophet (peace be upon him) said:

“While a man was walking he felt thirsty and went down a well and drank water from it. On coming out of it, he saw a dog panting and eating mud because of excessive thirst. The man said, ‘This (dog) is suffering from the same problem as that of mine.’ So he (went down the well), filled his shoe with water, caught hold of it with his teeth and climbed up and watered the dog. Allah thanked him for his (good) deed and forgave him.” The people asked, “O Allah’s Messenger! Is there a reward for us in serving (the) animals?” He replied, “Yes, there is a reward for serving any animate being.” (Al-Bukhari)

Also Abu Hurayrah reported Allah’s Messenger as saying:

“There was a dog moving around a well, which thirst would have killed. Suddenly a prostitute from Bani Isra’il happened to see it and she drew water in her shoe and made it drink, and she was pardoned because of this.” (Muslim)

5- Digging Wells, Taps, Boreholes etc.

There are repeated encouragements by the Prophet for his real and sincere followers to do what is good and helpful to others. The Prophet (peace be upon him) said:

“Whosoever digs a well will receive a reward for that from Allah on the Day of Judgment when anyone amongst jinn, men and birds drinks from it.” (Al- Bukhari, and Muslim)

Thanks to the Prophet’s exhortations that Uthman ibn Affan (may Allah be pleased with him) purchased the well of Rumah and endowed its water for public use: “Allah’s Messenger (peace be upon him) said:

“The one who would dig the well of Rumah will enter Paradise.” So, Uthman dug it. (Al-Bukhari)

It is also considered a great act of “Sadaqah Jariyah” (continuous charity) to dig a well; to bring this critical source of life to those who have water supply problems, and don’t have easy access to it, like here in Nigeria.

6- Combating Water Pollution

As it is the Muslim’s duty to protect and conserve Allah’s creation, preserving water and safeguarding its purity is no exception, particularly with the critical role in preserving life on earth in mind. We must use water wisely and we have to save this resource and keep it clean and pure as much as possible. The Prophet, for example, warned against water pollution by forbidding urination in stagnant water. Reported Abu Hurayrah that the Prophet (peace be upon him) said:

“Avoid the three actions that bring people’s curses: defecating in water sources, on roads, and in the shade.” (Ibn Majah)

The Prophet even taught us not to leave food or drink exposed overnight, in order to be protected from pollution or harmful creatures. He said:

“Cover the vessels and tie the waterskin, for there is a night in a year when pestilence descends, and it does not pass an uncovered vessel or an untied waterskin without some of that pestilence descending into it…” (Muslim)

Fellow Nigerians! As a universal religion born initially in the harsh deserts of Arabia to complete the Message of former Prophets and convey the Divine revelation in its last testament (Qur’an), Islam ascribes the most sacred qualities to water as a life-giving, sustaining, and purifying resource. It is the origin of all life on earth, the substance from which Allah created man (Qur’an 25:54). The Noble Qur’an emphasizes its centrality:

“We made from water every living thing.” (Qur’an 21:30)

Water also is the primary element that existed even before the heavens and the earth did. Allah said:

“And it is He who created the heavens and the earth in six days, and his Throne was upon water.” (Qur’an 11:7)

The water of rain, rivers, and fountains runs through the pages of the Qur’an to symbolize Allah’s benevolence:

“He sends down saving rain for them when they have lost all hope and spreads abroad His mercy.” (Qur’an 25:48)

At the same time, the believers are constantly reminded that it is Allah Who gives sweet water to the people and that He can just as easily withhold it:

“Consider the water which you drink. Was it you that brought it down from the rain cloud or We? If We had pleased, We could make it bitter.” (Qur’an 56:68-70)

In this verse the believers are warned that they are only the guardians of Allah’s creation on earth; they must not take His law into their own hands.

My Dear Brothers and Sisters! In Islam major importance is placed upon purity and cleanliness, but also the essential role water plays in Islam. Purification through ablution is an obligatory component of the Islamic prayer ritual; prayers carried out in an impure state are not valid. This means Muslims are obliged to carry out ritual ablution before each of the five daily prayers. In addition, a more thorough ritual is required on specific occasions. The Prophet Muhammad (peace be upon him) urged moderation and thriftiness in the use of water during ablution.

The harsh desert climate of Arabia, the Near East, and Saharan North Africa makes water a highly valuable and precious resource. Islamic Law goes into great detail on the subject of water to ensure the fair and equitable distribution of water within the community.

The Arabic word for Islamic Law “Shari`ah” itself is closely related to water. It is included in early Arab dictionaries and originally meant “the place from which one descends to water.” Before the advent of Islam in Arabia, the Shari`ah was, in fact, a series of rules about water use: the shir`at al-maa’ were the permits that gave the right to drinking water. The term later was technically developed to include the body of laws and rules given by Allah.

My people! Water is a gift from Allah. It is one of the three things that every human is entitled to grass (pasture for cattle), water, and fire. Water should be freely available to all, and any Muslim or any person who withholds unneeded water  sins against Allah:

“No one can refuse surplus water without sinning against Allah and against man.”

Also, the Prophetic Traditions say that among the three people Allah will ignore on the Day of Resurrection there will be “the man who, having water in excess of his needs refuses it to a traveler.” (Reported by Bukhari)

Servants of Allah! The Qur’anic metaphors in which water is used to symbolize Paradise, righteousness and Allah’s mercy are quite frequent. From the numerous Qur’anic references to cooling rivers, fresh rain, and fountains of flavored drinking water in Paradise, we can deduce that water is the essence of the gardens of Paradise. It flows beneath and through them, bringing coolness and greenery, and quenching thirst. The believers will be rewarded for their piety by:

“Rivers of stagnant water; and rivers of milk unchanging in taste, and rivers of wine, delicious to the drinkers, and rivers of honey purified.” (Qur’an 47:15)

The water in Paradise is never stagnant; it flows, rushes, unlike the festering waters of Hell. The Qur’an also equates the waters of Paradise with moral uprightness:

“In the garden is no idle talk; there is a gushing fountain.” (Qur’an 88:11-12)

The many specific statements about the topography of Paradise in the Qur’an led to many attempts to map Paradise. Throughout history, Muslim rulers from Moorish Spain to Persia sought to reproduce the image of Paradise in the design of their palace gardens, creating elaborate water features, pools, and fountains. The gardens of the Alhambra in Spanish Granada, the Bagh-é-Tarikhi in Iran’s Kashan, and the gardens of the imperial palaces in Morocco’s Marrakesh all testify to this desire to emulate Qur’anic Paradise on earth. All are designed around water features and fountains that have been subtly woven into the layout of the beautiful parks, hence combining water and the beauty of the natural landscape to fill the human soul with faith, joy, and happiness.

Brothers and Sisters! To indicate how important the water is in Islam, the Arabic word ‘Maa’ ‘water’ is mentioned more than 63 times in the Noble Quran and there are also many references to rain, snow, and ice. Moreover, as I said, the Quran clearly condemns the wasting of water.

The Prophet Muhammad sees one of his Companions, Sa’ad, performing the ritual ablution wudu that is required before prayer. As Sa’ad is using a lot of water, the Prophet Mohammad asks him:

“Why are you wasting water like this?” Sa’ad is surprised and asks whether it is possible to waste water during ablution. To this the Prophet responds that one must never waste water, even on the banks of a flowing river.” Allahu Akbar!

Brothers and Sisters! Providing clean safe drinking water is a critical function of local, state and federal government agencies.

Yes, ideally the Government should provide free clean drinking water for all its citizens. Diarrhea/Cholera kills several men and children every day around the world. In Africa, it is the leading killer of children under 5 years old, causing more deaths than AIDS, malaria, and measles combined. But there are very simple solutions to this problem – clean drinking water, hygienic toilets and effective hand washing. Providing people in our countries with access to clean drinking water, effective sanitation and education on the importance of good hygiene practice are some of the most cost effective ways of achieving real results in health. It helps them beat poverty and can help to prevent millions of unnecessary deaths every year.

Therefore, I urge our state governments to commit to the provision of pipe borne water for every community and every citizen in the country. It is the most basic utility for civilized existence. It is the least any state government can do for its citizens.

They should know that Governments which are unable to provide potable water for their citizens are failing in their most basic duty. They should do everything that they can to live up to this critical responsibility.

Servants of Allah! I ask Allah to assist us in living by the Quran and Sunnah. I pray that He lets us recognize the truth for what it is and helps us to follow it and that He lets us see falsehood for what it is and helps us to avoid it.

O, Allah! Guide us and protect us from the causes of ignorance and destruction! Save us from the defects of ourselves! Cause the last of our deeds to be the best and most righteous! And forgive all of us, Ameen.

My respected people! Anything good I have said in my today’s Khutbah (Sermon) is from Allah the Al-Mighty, and any mistakes are my own and we seek refuge in Allah from giving wrong advice and from all forms of calamities and fitnah. And I ask Allah’s forgiveness if I stepped beyond bounds in anything I said or I do.

May Allah be praised; and may the peace and blessings of Allah be upon His Messenger Muhammad and upon his family and Companions.

With this I conclude my Khutbah (Sermon) and ask Allah, the Almighty and the sublime, to forgive all of our sins. So seek his forgiveness, He is all forgiving Most Merciful.

Begging

Text being Jumu’ah Khutbah Translation, 10th Rajab 1438AH, equivalent to 7th April 2017 delivered at AL – NOOR MASJID, ICICE, WUSE II, ABUJA by Imam Muhammad Auwal Adam

All praise is due to Allah, we seek his help and forgiveness. We thank him and seek refuge with him from the evil of ourselves and the evil of our deeds. He who Allah guides cannot be misguided by anyone and he who Allah sets astray cannot be guided by anyone. I bear witness that there is no deity worthy of worship except Allah alone who has no partner, likes or associates. I also bear witness that our master Muhammad is his servant and messenger, peace and blessings of Allah be upon him, his household, his companions and those who follow their path till the last day.

O servants of Allah fear Allah the exalted who says in his book: “

O Muslims! Allah has created man in this world and honored him in the best of ways, he (Subhanahu wa ta’ala) certainly created man in the best of stature.

The shariah has come from the One, All-wise, All-knowing, knower of secrets of the universe, knower of what would repair mankind, and what would benefit them in their worldly life and the hereafter. Allah says: “
And fear a Day when you will
be returned to Allah. Then every soul will be compensated for what it earned, and they will not
be treated unjustly.” [02:281]
And whoever fears Allah – He will make for him a way out and will
provide for him from where he does not expect.” [65:3&4]

We should know O servants of Allah that we were not created for the purpose of gathering

wealth or regarding it our uppermost goal. Wealth is neither absolute goodness that we

shouldn’t sacrifice most of our thinking on nor it is absolute evil that we devout our strength in

finishing it. Rather, Wealth is categorized to be a good one when it is used in goodness, and on

the other hand, it is evil when its owner does not regard in the course of gathering it any laws

set by Allah. The prophet (peace be upon him) said: “

Two hungry wolves sent in the midst of a flock of sheep are no more destructive to them than a man’s greed for wealth and fame is to his Deen.” We should therefore fear Allah in our wealth, verily! Accumulating dirty wealth would

cause you nothing but tough reckoning and severe punishment on the Day of Judgment.

O Muslims! Verily begging people is affront to integrity, and a true believer is always far from what would temper his integrity. Begging really tempers with someone’s dignity and is capable of causing countless damages to the society like destroying the potentials of our children; spotting young boys and girls roaming about on the streets irresponsibly, among others.

Scholars have explained to us the position of begging in Islam and asking people without any genuine need. They said it is Haram because of its connection to three prohibited things:

Reporting Allah to his servants by depicting poverty and claiming the shortage of Allah’s bounties.

Degrading one’s self before someone other than Allah.

Harming/disturbing the person asked.

Ibn Al-Qayyim said: Asking someone other than Allah originally is Haram, (but it was permitted in the times of need and necessity) because it is unfairness to Allah’s right and unfairness to the right of who’s asked.

Allah the exalted in his magnificent book praised those pious servants that don’t ask people anything where he says: “

[02:273] This verse advocates leaving the act of asking absolutely because these pious servants were described in the verse as being restraint and they don’t voice

out their demand because if they do, they wouldn’t have been mistaken for self-sufficient.

Ibn Abbas said: “He who has lunch should not ask of dinner, and if he has dinner, he should not ask of lunch”.

It is narrated in Bukhari and Muslim, Ibn Umar said that the prophet (peace be upon him) said:

“A man who persists in begging people to give him charity, will come on the Day of Judgment and there will not be a piece of flesh on his face.”

Abu Huraira also reported that the messenger (PBUH) said: “The poor man (miskin) is not the one who goes round to the people and is dismissed with one or two morsels and one or two dates. They (the Prophet’s Companions) said: Messenger of Allah, then who is miskin? He said: He who does not get enough to satisfy him, and he is not considered so (as to elicit the attention of the benevolent people), so that charity way be given to him and he does not beg anything from people.”

Azzubair Ibn Al-Awwam narrated that the messenger of Allah said: “It is better for any of you to take a rope and cut some wood (from the forest) and carry it over his back and sell it, to preserve his dignity (as he is earning his own living), rather than ask a person for something and that person may give him or not.”

Narrated Abdullahi Ibn Mas’ud: The prophet (PBUH) said: “If one who is afflicted with poverty refers it to people, his poverty will not be brought to an end; but if one refers it to Allah, he will soon give him sufficiency, either by a speedy death or by a sufficiency which comes later.”

Umar (May Allah be pleased with him) heard a beggar begging after magrib then he (Umar) said to someone: get up and give this man dinner, then he heard him begging for the second time then he said: Didn’t I tell you to give this man dinner? He said: O Umar! I have given him.

An ignorant [person] would think them self-sufficient because of their

restraint, but you will know them by their [characteristic] sign. They do not ask people

persistently [or at all].”

Then Umar looked at the man (beggar) and under his hand is a container full of bread, then Umar said: You are not just asking (for what you will eat), but you are a merchant. He then took the container and sprinkled it (the bread) before the camels of charity, then he beat him with pearl and said don’t come back.

Qabisa bn Mukhariq al-Hilali said:

I was under debt and I came to the Messenger of Allah (صلى الله عليه وسلم) and begged from him regarding it. He said: Wait till we receive Sadaqa, so that we order that to be given to you. He again said: Qabisa, begging is not permissible but for one of the three (classes) of persons: one who has incurred debt, for him begging is permissible till he pays that off, after which he must stop it; a man whose property has been destroyed by a calamity which has smitten him, for him begging is permissible till he gets what will support life, or will provide him reasonable subsistence; and a person who has been smitten by poverty; the genuineness of which is confirmed by three intelligent members of this people; for him begging is permissible till he gets what will support him, or will provide him subsistence. Qabisa, besides these three every other reason, for begging is forbidden, and one who engages in such consumes that what is forbidden.

It was narrated that Hakim bin Hizam said:

“(Once) I asked Allah’s Messenger (صلى الله عليه وسلم) (for something) and he gave it to me. Again I asked and he gave (it to me). Again I asked and he gave (it to me). And then he said, “O Hakim! This property is like a sweet fresh fruit; whoever takes it without greediness, he is blessed in it, and whoever takes it with greediness, he is not blessed in it, and he is like a person who eats but is never satisfied; and the upper (giving) hand is better than the lower (receiving) hand.” Hakim added, “I said to Allah’s Messenger (صلى الله عليه وسلم), ‘By Him Who sent you with the Truth, I shall never accept anything from anybody after you, till I leave this world.’ “Then Abu Bakr (during his caliphate) called Hakim to give him his share from the war treasure (like the other companions of the Prophet (صلى الله عليه وسلم), he refused to accept anything. Then `Umar (during his caliphate) called him to give him his share but he refused. On that `Umar said, “O Muslims! I would like you to witness that I offered Hakim his share from this treasure and he refused to take it.” So Hakim never took anything from anybody after the Prophet (صلى الله عليه وسلم) till he died.

Finally, the verses and prophetic sayings talking about the prohibition of begging are more than what we mentioned. It is enough to know that begging brings abjectness and humiliation in this worldly life and in the hereafter. We should therefore O servants of Allah warn ourselves from this menace and fight this nuisance so that we altogether eliminate it from our society.

 

Honoring parent

http://cantat.amu.edu.pl/?uk-buy-essay Below text been Jumu’ah Khutbah Translation for 3rd Rajab 1438AH, equivalent to 31st March 2017, delivered by Imam Muhammad Saleh Ahmad at Al -Noor Masjid, ICICE, Wuse II, Abuja.

All praise is due to Allah who gives favors and bounties, he bestowed upon his servants’ great favors, and He ordered them to honor and obey their parents and preserve kinship.

I praise him for his grace and thank him for his mercy. I bear witness that there is no deity worthy of worship except Allah alone who has no partner and I bear witness that our master Muhammad is his servant and messenger, peace and blessings of Allah be upon him, his household and his companions.

O servants of Allah fear Allah as he should be feared and die not except in a state of Islam. You should know that Allah the exalted has blessed you with varieties of bounties so that you thank and worship him as he should be worshiped; worshiping him the exalted encompasses obedience in whatever he orders and staying away from what he prohibits. You should, therefore, act as he orders and abstain from what he forbids, purify your deeds towards him sincerely and attach your heart to him through remembrance in hope and fear.

Verily! Allah’s rights are the greatest of rights we must be cautious about, he created us from nothingness and he promised those who believe in him then obey him in their deeds with paradise. You should, therefore, O servants of Allah try to be close to his obedience sincerely by praying onto him alone and hoping from him so that you succeed with happiness both here and hereafter.

It is crucial to know that carrying out what Allah mandates upon us is part of obedience to Him; He the exalted has made it mandatory upon us to honor and obey parents.

Allah says:

“Worship Allah and associate nothing with Him, and to parents do good” [04:36] He also says:

“And your Lord has decreed that you not worship except Him, and to parents, good treatment” [17:23]

He says in another chapter:

“Be grateful to Me and to your parents; to Me is the [final] destination” [31:14]. In the aforementioned verses, Allah the exalted has attached the rights of parents to his own rights so that he explains to us how mandatory it is and to affirm it.

The messenger (Peace be upon him) encouraged honoring parents and he explained its greatness then elaborated in best of ways. Al-Bukhari and Muslim narrated a Hadith that Abdullahi Ibn Mas’oud (may Allah be pleased with him) said: I asked the messenger of Allah which deed was the best, he replied: Prayer at its appointed hour. I (again) said: Then what? He replied: Kindness to the parents. I (again) said: Then what? He replied: Earnest endeavor (Jihad) in the cause of Allah. Abu Huraira (May Allah be pleased with him) reported that a person came to Allah’s messenger and said: Who among the people is most deserving of a fine treatment from my hand? He said: Your mother. He again said: Then who (is the next one)? He said: Again it is your mother (who deserves the best treatment from you).

He said: Then who (is the next one)? He said: Again, it is your mother. He (again) said: Then who? Thereupon he said: Then it is your father. Abdullah Ibn Amr Ibn Al-As reported: A man came to the Prophet (صلى الله عليه وسلم (of Allah and said, “I swear allegiance to you for migration and Jihad, seeking reward from Allah.” He (صلى الله عليه وسلم (said, “Is any of your parents alive?

” He said, “Yes, both of them are alive.” He (صلى الله عليه وسلم (then asked, “Do you want to seek reward from Allah?”

He replied in the affirmative. Thereupon Messenger of Allah (صلى الله عليه وسلم (said, “Go back to your parents and keep good company with them”.

With these precious verses and prophetic guidance, it becomes obvious to you O Muslim how great the rights of parents are and how Allah and his messenger affirm and stress that.

Are your parents not the cause of your existence in this life? Were they not having sleepless nights because of your comfort? Did they not spend every exorbitant or cheap for the sake of your comfort? Did they not withstand a lot of hardship so that they make you happy? How often did your illness make them ill? How many times did they wish to be afflicted with your sickness instead of you? Were you not sleeping comfortably while they were guarding you?

And you don’t feel any of the aforementioned, until when you grow up; you reach the level they were aspiring for you; their happiness reaches where your health has reached; your mental and physical strengths become complete; when they expect from you a good return; you maltreat them and forget about honoring them, you deny their rights on you, you start treating them just like any other relative. Verily, such son is a disappointment to his parents; he rewards his parents with cruelty, disdain, and brutality.

Don’t you remember their kindness towards you? Is the reward for good [anything] but good? Don’t you fear the torment of your Lord? The fastest punishment is for those who cut the ties of kinship. It was narrated that the messenger (PBUH) said: “Allah will defer whatever wrong actions He wills until the Day of Rising except for tyrannical behavior, disobeying parents or cutting off relatives. He will punish the one who commits those things in this world before he dies”.

Allah says: “And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], “uff,” and do not repel them but speak to them a noble word. And lower to them the wing of humility out of mercy and say, “My Lord, have mercy upon them as they brought me up [when I was] small.” [17:23&24] We should know that honoring parents is part of obedience to Allah and his messenger; it is also among the best deeds.

Allah has mandated it even if the parents are not Muslims and doing well towards them is compulsory. When they order you to disobey Allah don’t obey them and don’t cut your fair treatment towards them. Allah says: “But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness” [31:15]

It is part of honoring parents after their demise; praying and seeking forgiveness for them as it is reported from the prophet (PBUH) that a man from Al-Ansar asked him and said: Messenger of Allah, is there any act of dutifulness which I can do for my parents after their death?’ He replied, ‘Yes.

There are four things: Supplication for them, asking forgiveness for them, fulfilling their pledges, and being generous to friends of theirs and extending kinship that you only have ties of kinship through your parents…” Finally, honoring parents is the cause of blessing in our lives, expansion of wealth, and a shield from the unwanted.

It is also the most powerful cause of getting honored by your children, it is how you treat others that you would be treated and the reward is proportional to actions. The messenger (peace be upon him) said: “Honor your parents, your children would honor you”

 

 

The peculiarities of Islamic discourse in the era of globalization (6)

Text been Khutbah for the Month of Jumadal -Thaaniyah 4-6-1438AH delivered by TMC Abuja chapter

In the name of Allah the Beneficient, the Merciful.

Praise be to Allah, the lord of the worlds, the sustainer of the heavens and earth, the disposer of the affairs of all creation who honored the man with the best prophet. I praise and thank Him for His grace and honor and beseech Him for more. I testify there is no god but Allah alone, the compassionate, the merciful, the generous, the Perpetual Forgiver. I testify that our leader- Muhammad (

I testify there is no god but Allah alone, the compassionate, the merciful, the generous, the Perpetual Forgiver. I testify that our leader- Muhammad (pbuh) is his servant and messenger, his beloved and chosen one among his creation, the leader of the children of Adam.  He is the leader of the messengers, the seal of prophets, the mercy offered to the universe, the illuminating lamp. May the peace and blessings of Allah be upon him, his household, companions and whoever follows them till the day of recompense.

Having said that,

Dear Muslims, I enjoin you and I to fear Allah in accordance with the verse:

 

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ ( آل عمران : 102 )

“ O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him].” (3: 102) .

Dear brothers and sisters in Islam this is the first khutbah in the month of Jumaadal- Thaniyah we are continuing our discussion on the theme: The peculiarities of Islamic discourse in the era of globalization. Of the 15 peculiarities of Islamic discourse in the era of globalization as enumerated by Sheikh Yusuf Qardawi, we have discussed five of those. Today we shall focus on the sixth peculiarity which is: “It is enticed by the loftiest model but would not be indifferent to reality.

Of the peculiarities of the Islamic discourse is that it is enticed by the loftiest model which Islam desires for mankind, but it does not forget the reality that people live with in their lives, and are compelled to cope with day and night.

Islam desires an exemplary Muslim individual, an exemplary Muslim family, the exemplary Muslim community, the exemplary Muslim nation, the exemplary Muslim region, and the exemplary Muslim world. However, in addition to the call to exemplariness, it never forgets the reality people live in, individually, family wise, communally, nationally, and internationally. It treats this reality theoretically and practically, recognizing it while trying to elevate man, in his faith, characters, and major goals in life.

Islam longs for the exemplary individual who moves away from the forbidden and discharges the obligation, and it persuades towards a commitment to the supererogatory. The man with mind alive, with soft feelings, balanced emotion, strong will, visionary mind, upright character, healthy body, good to self and others, passionate about his religion, beneficial to his society, protects his country, guarding his nation, serving his lord, kind to His creatures, making the earth prosperous, upholding His vicegerency, and being the vanguard of His Dawah. He is the exemplary personality mentioned by the Qur’an, recounting his attributes, when it talks about the believers, the pious, the good doers, the men of intellect, and the servants of the most beneficent.

 

It suffices that you read as an example:

(إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ (2) الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ (3) أُولَئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا لَهُمْ دَرَجَاتٌ عِنْدَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ) The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely – ( 3 )   The ones who establish prayer, and from what We have provided them, they spend. ( 4 )   Those are the believers, truly. For them are degrees [of high position] with their Lord and forgiveness and noble provision. (8: 2-4).

The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely – ( 3 )   The ones who establish prayer, and from what We have provided them, they spend. ( 4 )   Those are the believers, truly. For them are degrees [of high position] with their Lord and forgiveness and noble provision. (8: 2-4).

In the description of the servant of the Most Merciful Allah says: (وَعِبَادُ الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا (63) وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا (64) وَالَّذِينَ يَقُولُونَ رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ إِنَّ عَذَابَهَا كَانَ غَرَامًا (65) إِنَّهَا سَاءَتْ مُسْتَقَرًّا وَمُقَامًا (66) وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَلِكَ قَوَامًا (67) …) And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace, ( 64 )   And those who spend [part of] the night to their Lord prostrating and standing [in prayer] ( 65 )   And those who say, “Our Lord, avert from us the punishment of Hell. Indeed, its punishment is ever adhering; ( 66 )   Indeed, it is evil as a settlement and residence.” (25: 63-  …)

(وَعِبَادُ الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا (63) وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا (64) وَالَّذِينَ يَقُولُونَ رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ إِنَّ عَذَابَهَا كَانَ غَرَامًا (65) إِنَّهَا سَاءَتْ مُسْتَقَرًّا وَمُقَامًا (66) وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَلِكَ قَوَامًا (67) …) And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace, ( 64 )   And those who spend [part of] the night to their Lord prostrating and standing [in prayer] ( 65 )   And those who say, “Our Lord, avert from us the punishment of Hell. Indeed, its punishment is ever adhering; ( 66 )   Indeed, it is evil as a settlement and residence.” (25: 63-  …)

And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace, ( 64 )   And those who spend [part of] the night to their Lord prostrating and standing [in prayer] ( 65 )   And those who say, “Our Lord, avert from us the punishment of Hell. Indeed, its punishment is ever adhering; ( 66 )   Indeed, it is evil as a settlement and residence.” (25: 63-  …)

And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace, ( 64 )   And those who spend [part of] the night to their Lord prostrating and standing [in prayer] ( 65 )   And those who say, “Our Lord, avert from us the punishment of Hell. Indeed, its punishment is ever adhering; ( 66 )   Indeed, it is evil as a settlement and residence.” (25: 63-  …)

In describing the pious Allah says: (كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ (17) وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ (18) وَفِي أَمْوَالِهِمْ حَقٌّ لِلسَّائِلِ وَالْمَحْرُومِ)

(كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ (17) وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ (18) وَفِي أَمْوَالِهِمْ حَقٌّ لِلسَّائِلِ وَالْمَحْرُومِ)

They used to sleep but little of the night, ( 18 )   And in the hours before dawn they would ask forgiveness, ( 19 )   And from their properties was [given] the right of the [needy] petitioner and the deprived. (51: 17- 19).

Also describing the good doers Allah says: (يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا (7) وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا (8) إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا (9) إِنَّا نَخَافُ مِنْ رَبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا) They [are those who] fulfill [their] vows and fear a Day whose evil will be widespread. ( 8 )   And they give food in spite of love for it to the needy, the orphan, and the captive, ( 9 )   [Saying], “We feed you only for the countenance of Allah. We wish not from you reward or gratitude. ( 10 )   Indeed, We fear from our Lord a Day austere and distressful.” (76: 7-10).

(يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا (7) وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا (8) إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا (9) إِنَّا نَخَافُ مِنْ رَبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا)

They [are those who] fulfill [their] vows and fear a Day whose evil will be widespread. ( 8 )   And they give food in spite of love for it to the needy, the orphan, and the captive, ( 9 )   [Saying], “We feed you only for the countenance of Allah. We wish not from you reward or gratitude. ( 10 )   Indeed, We fear from our Lord a Day austere and distressful.” (76: 7-10).

(يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا (7) وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا (8) إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا (9) إِنَّا نَخَافُ مِنْ رَبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا) They [are those who] fulfill [their] vows and fear a Day whose evil will be widespread. ( 8 )   And they give food in spite of love for it to the needy, the orphan, and the captive, ( 9 )   [Saying], “We feed you only for the countenance of Allah. We wish not from you reward or gratitude. ( 10 )   Indeed, We fear from our Lord a Day austere and distressful.” (76: 7-10).

They [are those who] fulfill [their] vows and fear a Day whose evil will be widespread. ( 8 )   And they give food in spite of love for it to the needy, the orphan, and the captive, ( 9 )   [Saying], “We feed you only for the countenance of Allah. We wish not from you reward or gratitude. ( 10 )   Indeed, We fear from our Lord a Day austere and distressful.” (76: 7-10).

They [are those who] fulfill [their] vows and fear a Day whose evil will be widespread. ( 8 )   And they give food in spite of love for it to the needy, the orphan, and the captive, ( 9 )   [Saying], “We feed you only for the countenance of Allah. We wish not from you reward or gratitude. ( 10 )   Indeed, We fear from our Lord a Day austere and distressful.” (76: 7-10).

In the hadith qudsiy, the prophet reported Allah says: “My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. “When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks…” (Bukhari).

Many times we see man falls from this high status into the mud of error, thus offending his lord, leaving the command, engaging in the forbidden, that is because man was not created clean as the Angels, and not infallible like the prophets, however, he is a being of mixed components; a handful of the soil and the breathe from the spirit of Allah. Thus at times, the spiritual element supersedes and he responds to religious stimulus, and at other, the earth element supersedes, and he responds to the desired stimulus.

In recognition of the nature of man and his weakness, and his susceptibility to elevation and downfall, and to purification and dirtiness, Allah says: (وَنَفْسٍ وَمَا سَوَّاهَا (7) فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (8) قَدْ أَفْلَحَ مَنْ زَكَّاهَا (9) وَقَدْ خَابَ مَنْ دَسَّاهَا) “And [by] the soul and He who proportioned it ( 8 )   And inspired it [with discernment of] its wickedness and its righteousness, ( 9 )   He has succeeded who purifies it, ( 10 )   And he has failed who instills it [with corruption].” (92: 7-10)

The human soul is ready for sins as it is ready for piety, but perhaps the willingness for sins is stronger, and that is that was presented first in the verse. The point here is to the human effort; either to purify his soul, strive against it, and then earn success and be triumphant or to corrupt it and leave it to its desires, then it is would not reap except loss and disappointment.

For this reason the Qur’an divides people of the Muslim Ummah- the chosen community given the book to inherit, thus: Allah says: (ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ذَلِكَ هُوَ الْفَضْلُ الْكَبِيرُ) “Then we caused to inherit the Book those We have chosen of Our servants; and among them is he who wrongs himself, and among them is he who is moderate, and among them is he who is foremost in good deeds by permission of Allah. That [inheritance] is what is the great bounty.” (35: 32)

These people are as described by Allah:

He Who Wrongs Himself: that is the person who is found wanting in discharging the obligations and committing some prohibitions.

He Who Is Moderate: He is that who performs the obligation, and does not perpetrate forbidden acts, but do not exceed that level.

He who is foremost in good deeds: He is the one who increases beyond performing the obligation to doing the desirable deeds, and performs beyond neglecting the forbidden to shunning the doubtful and disliked matters. He moves up, leaving what is considered no objection about, as a caution from falling into what is objectionable.

The one considered as ‘He Who Wrongs Himself’ is an integral part of this Ummah, and the Ummah is not of the Angel, rather Ummah from among the human community, whose nature includes obedience and disobedience, to be right and fall into error.

It is not surprising to see a man sin, his father Adam had sinned earlier; Allah accommodated him and his wife in paradise, and commanded both to eat the fruits therein as they wish except a single tree. But Shaytaan never stops to deceive them and beautify the eating until they both fall into the forbidden: (وَعَصَى آدَمُ رَبَّهُ فَغَوَى) “And Adam disobeyed his Lord and erred.” (20: 121).

However, Allah did not leave Adam imprisoned by his fall, or ransomed to his sin, rather He granted him an opportunity to cleanse himself of his sin and its effect through repentance: (ثُمَّ اجْتَبَاهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَى) “Then his Lord chose him and turned to him in forgiveness and guided [him].” (20: 122) (فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ) “Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful.” (2: 37)

In that manner Allah bequeaths in the children of Adam these two matters: falling into error and cleansing it by repentance: (إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ) “Allah loves those who are constantly repentant and loves those who purify themselves.” (2: 222)

Islam also provide oceans of opportunities for man to purify himself from sins, such as the good deeds that cleanse sin, including the ablution, solat, charity, fast, hajj, umrah, dhikr, and supplication, the word of Allah suffices here: (وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ) “And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds do away with misdeeds. That is a reminder for those who remember.” (11: 114).

The Prophet- pbuh- said: “The Jum’ah to (another) Jum’ah, and the five (daily) prayers, and Ramadan to Ramadan; are the expiation for what is between them, when the major sins are avoided.”

Islam also places seeking repentance and forgiveness. Tawbah- Repentance cleanses what exists before it, and the seeker of repentance is like one with no sin, and in the hadith: “All the children of Adam are fallible, and the best of all fallible are the seekers of repentance and forgiveness.” (Ahmad, Tirmidhi, Ibn Majah, Al-Haakim)

Islam desires a Muslim family that is established on stability, love, kindness, built upon living together in goodness, with each of the spouses discharging his or her responsibility, Allah says: (وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ) “And due to the wives is similar to what is expected of them, according to what is reasonable.” (2: 228)

In addition to the family being built on the role of the parents to ensure proper training of their children, care, and goodness of children to their parent, loving their brothers and sisters, helping one another, the tie of kinship, and spending on the relatives. The family in Islam is the extended family comprising the grandparents, uncles, aunts, and their progenies.

Including the relationship between one part of the Ummah with the other; between the leaders and the masses. Many times we see the shariah revealing for man the loftiest example of the closest possible reality and revealing the rule about a matter in clear terms.

Islam wants strong and trustworthy persons to manage its affair as stated thus: (إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ) “One of the women said, “O my father, hire him. Indeed, the best one you can hire is strong and the trustworthy.” (28: 26).  And as said by Yusuf to the Egyptian king:   (اجْعَلْنِي عَلَى خَزَائِنِ الْأَرْضِ إِنِّي حَفِيظٌ عَلِيمٌ) “[Joseph] said, “Appoint me over the storehouses of the land. Indeed, I will be a knowing guardian.” (12: 55)

(إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ) “One of the women said, “O my father, hire him. Indeed, the best one you can hire is strong and the trustworthy.” (28: 26).  And as said by Yusuf to the Egyptian king:   (اجْعَلْنِي عَلَى خَزَائِنِ الْأَرْضِ إِنِّي حَفِيظٌ عَلِيمٌ) “[Joseph] said, “Appoint me over the storehouses of the land. Indeed, I will be a knowing guardian.” (12: 55)

“One of the women said, “O my father, hire him. Indeed, the best one you can hire is strong and the trustworthy.” (28: 26).  And as said by Yusuf to the Egyptian king:   (اجْعَلْنِي عَلَى خَزَائِنِ الْأَرْضِ إِنِّي حَفِيظٌ عَلِيمٌ) “[Joseph] said, “Appoint me over the storehouses of the land. Indeed, I will be a knowing guardian.” (12: 55)

(اجْعَلْنِي عَلَى خَزَائِنِ الْأَرْضِ إِنِّي حَفِيظٌ عَلِيمٌ) “[Joseph] said, “Appoint me over the storehouses of the land. Indeed, I will be a knowing guardian.” (12: 55)

“[Joseph] said, “Appoint me over the storehouses of the land. Indeed, I will be a knowing guardian.” (12: 55)

In addition to this, the scholars of fiqh say: When he cannot find the strong and trustworthy, he takes the best of the available options, even when he is not strong and trustworthy, even though the obligation- as said by Ibn Taimiyah- is to work to amend situations till the strong and trustworthy is produced.”

Scholars also say, it is compulsory that the leader of the Muslims and their Judge be knowledgeable, attained the level of Ijtihaad (interpretative judgment) in a deduction of laws.

When this matter seems missing or missing in the recent period, they say: “They should take the best available option even when he is not a Mujtahid so that the law would not be inoperative, and that the Ummah would not be without a leader or a judge.

Islam hopes for the knowledgeable lead by peace and tranquility, and people live therein in an atmosphere of understanding and harmony, however, not all a man hopes for that he gets.

Brothers in faith, Islam began its call in peace calling people to Oneness of Allah with wisdom and beautiful admonition, and dialogue in the best manner. The idolaters stood against his path, oppressing those that accepted the religion with several types of harm and torture, to the extent that some died as martyrs under the fires of torture, to the extent that they were imprisoned, sanctioned, socially and economically, resulting in feeding on leaves of trees out of hunger.

In the end, Islam was compelled to pick up arm in defense of self in the face of the arms raised against it from the first day to behead and bury it. Allah says: (كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَكُمْ وَعَسَى أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ وَعَسَى أَنْ تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَكُمْ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ) “Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you, and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not.

(كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَكُمْ وَعَسَى أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ وَعَسَى أَنْ تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَكُمْ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ) “Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you, and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not.

Also Allah says: (أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ (39) الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ بِغَيْرِ حَقٍّ إِلَّا أَنْ يَقُولُوا رَبُّنَا اللَّهُ وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا وَلَيَنْصُرَنَّ اللَّهُ مَنْ يَنْصُرُهُ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ) “Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory. ( 40 )   [They are] those who have been evicted from their homes without right – only because they say, “Our Lord is Allah.” And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned. And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might.

(أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ (39) الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ بِغَيْرِ حَقٍّ إِلَّا أَنْ يَقُولُوا رَبُّنَا اللَّهُ وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا وَلَيَنْصُرَنَّ اللَّهُ مَنْ يَنْصُرُهُ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ) “Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory. ( 40 )   [They are] those who have been evicted from their homes without right – only because they say, “Our Lord is Allah.” And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned. And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might.

“Permission [to fight] has been given to those who are being fought because they were wronged. And indeed, Allah is competent to give them victory. ( 40 )   [They are] those who have been evicted from their homes without right – only because they say, “Our Lord is Allah.” And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned. And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might.

The Qur’an, with the last statement, points to the establishment of a tradition of Allah in societies which the tradition of defense, by which Allah prepares a people to defend another group of people who are incapacitated. Of the reality of Islam is that it recognizes necessity that comes upon a man, then it permits the forbidden (in such situation). Four verses of the Qur’an establish this. After the mention of prohibited foods, then Allah says: (فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَا إِثْمَ عَلَيْهِ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ) “But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], there is no sin upon him. Indeed, Allah is Forgiving and Merciful.” (2: 173) . By this verse, it establishes the exception from the general rule, premised on the rule of necessity or needs that occupy the position of necessities.

(فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَا إِثْمَ عَلَيْهِ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ) “But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], there is no sin upon him. Indeed, Allah is Forgiving and Merciful.” (2: 173) . By this verse, it establishes the exception from the general rule, premised on the rule of necessity or needs that occupy the position of necessities.

“But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], there is no sin upon him. Indeed, Allah is Forgiving and Merciful.” (2: 173) . By this verse, it establishes the exception from the general rule, premised on the rule of necessity or needs that occupy the position of necessities.

“But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], there is no sin upon him. Indeed, Allah is Forgiving and Merciful.” (2: 173) . By this verse, it establishes the exception from the general rule, premised on the rule of necessity or needs that occupy the position of necessities.

The position of religious discourse:

Verily, the right religious discourse is that which observes the reality of people that brings pressure upon them and makes them weak before this reality. It also observes the necessities of people which could make permissible for them the forbidden, and of their needs that could occupy the status of necessities, and does not relate to people as if they are angels, rather, he relates with them as humans who eat food and walk in the markets, pushed by passion, enticed by desires, and being whispered to by Shaytaan, thus they could slip and fall, despite these, they should not lose hope of Allah’s mercy.

In the same vein, it is not proper for the religious discourse to submit to perverted realities, trying to justify it with distorted legislation, rather he should process this reality with appropriate solution till the Ummah is able to cope with it and overcome it. It is compulsory for religious discourse to comply with ensuring balance, recognizing the reality and its nature, but, the Ummah should continuously ensure to aim for the loftiest model, and strive to achieve it, even by a procedural approach, surely he who strives achieves.

 

 

The peculiarities of Islamic discourse in the era of globalization (6)

Text being the first Khutbah for the Month of Jumadal-Thaaniyah 4/6/1438AH (3 /MARCH/2017CE) delivered by the Muslim Congress, Abuja Chapter

http://noordinarycamps.org/research-papers-e-payment/ research papers e payment In the name of Allah, the Beneficient, the Merciful

Praise be to Allah, the lord of the worlds, the sustainer of the heavens and earth, the disposal of the affairs of all creation who honored human with the best prophet. I praise and thank Him for His grace and honor and beseech Him for more. I testify there is no god but Allah alone, the compassionate, the merciful, the generous, the Perpetual Forgiver. I testify that our leader- Muhammad (pbuh) is his servant and messenger, his beloved and chosen one among his creation, the leader of the children of Adam.  He is the leader of the messengers, the seal of prophets, the mercy offered to the universe, the illuminating lamp. May the peace and blessings of Allah be upon him, his household, companions and whoever follows them till the day of recompense.

I testify that our leader- Muhammad (pbuh) is his servant and messenger, his beloved and chosen one among his creation, the leader of the children of Adam.  He is the leader of the messengers, the seal of prophets, the mercy offered to the universe, the illuminating lamp. May the peace and blessings of Allah be upon him, his household, companions and whoever follows them till the day of recompense.

I testify there is no god but Allah alone, the compassionate, the merciful, the generous, the Perpetual Forgiver. I testify that our leader- Muhammad (pbuh) is his servant and messenger, his beloved and chosen one among his creation, the leader of the children of Adam.  He is the leader of the messengers, the seal of prophets, the mercy offered to the universe, the illuminating lamp. May the peace and blessings of Allah be upon him, his household, companions and whoever follows them till the day of recompense.

Having said that,

Dear Muslims, I enjoin you and the to fear Allah in accordance with the verse:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ ( آل عمران: 102 )

“ O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him].” (3: 102) .

Dear brothers and sisters in Islam this is the first khutbah in the month of Jumaadal- Thaniyah we are continuing our discussion on the theme: The peculiarities of Islamic discourse in the era of globalization. Of the 15 peculiarities of Islamic discourse in the era of globalization as enumerated by Sheikh Yusuf Qardawi, we have discussed five of those. Today we shall focus on the sixth peculiarity which is: “It is enticed by the loftiest model but would not be indifferent to reality.

Of the peculiarities of the Islamic discourse is that it is enticed by the loftiest model which Islam desires for mankind, but it does not forget the reality that people live with in their lives, and are compelled to cope with day and night.

Islam desires an exemplary Muslim individual, an exemplary Muslim family, the exemplary Muslim community, the exemplary Muslim nation, the exemplary Muslim region, and the exemplary Muslim world. However, in addition to the call to exemplariness, it never forgets the reality people live in, individually, family wise, communally, nationally, and internationally. It treats this reality theoretically and practically, recognizing it while trying to elevate man, in his faith, characters, and major goals in life.

Islam longs for the exemplary individual who moves away from the forbidden and discharges the obligation, and it persuades towards a commitment to the supererogatory. The man with mind alive, with soft feelings, balanced emotion, strong will, visionary mind, upright character, healthy body, good to self and others, passionate about his religion, beneficial to his society, protects his country, guarding his nation, serving his lord, kind to His creatures, making the earth prosperous, upholding His vicegerency, and being the vanguard of His Dawah. He is the exemplary personality mentioned by the Qur’an, recounting his attributes, when it talks about the believers, the pious, the good doers, the men of intellect, and the servants of the most beneficent.

It suffices that you read as an example:

(إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ (2) الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ (3) أُولَئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا لَهُمْ دَرَجَاتٌ عِنْدَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ) The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely – ( 3 )   The ones who establish prayer, and from what We have provided them, they spend. ( 4 )   Those are the believers, truly. For them are degrees [of high position] with their Lord and forgiveness and noble provision. (8: 2-4).

The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord, they rely – ( 3 )   The ones who establish prayer, and from what We have provided them, they spend. ( 4 )   Those are the believers, truly. For them are degrees [of high position] with their Lord and forgiveness and noble provision. (8: 2-4).

In the description of the servant of the Most Merciful Allah says: (وَعِبَادُ الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا (63) وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا (64) وَالَّذِينَ يَقُولُونَ رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ إِنَّ عَذَابَهَا كَانَ غَرَامًا (65) إِنَّهَا سَاءَتْ مُسْتَقَرًّا وَمُقَامًا (66) وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَلِكَ قَوَامًا (67) …) And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace, ( 64 )   And those who spend [part of] the night to their Lord prostrating and standing [in prayer] ( 65 )   And those who say, “Our Lord, avert from us the punishment of Hell. Indeed, its punishment is ever adhering; ( 66 )   Indeed, it is evil as a settlement and residence.” (25: 63-  …)

In describing the pious Allah says: (كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ (17) وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ (18) وَفِي أَمْوَالِهِمْ حَقٌّ لِلسَّائِلِ وَالْمَحْرُومِ)

They used to sleep but little of the night, ( 18 )   And in the hours before dawn they would ask forgiveness, ( 19 )   And from their properties was [given] the right of the [needy] petitioner and the deprived. (51: 17- 19).

Also describing the good doers Allah says: (يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا (7) وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا (8) إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا (9) إِنَّا نَخَافُ مِنْ رَبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا) They [are those who] fulfill [their] vows and fear a Day whose evil will be widespread. ( 8 )   And they give food in spite of love for it to the needy, the orphan, and the captive, ( 9 )   [Saying], “We feed you only for the countenance of Allah. We wish not from you reward or gratitude. ( 10 )   Indeed, We fear from our Lord a Day austere and distressful.” (76: 7-10).

In the hadith qudsiy, the prophet reported Allah says: “My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. “When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks…” (Bukhari).

Many times we see man falls from this high status into the mud of error, thus offending his lord, leaving the command, engaging in the forbidden, that is because man was not created clean as the Angels, and not infallible like the prophets, however, he is a being of mixed components; a handful of the soil and the breathe from the spirit of Allah. Thus at times, the spiritual element supersedes and he responds to religious stimulus, and at other, the earth element supersedes, and he responds to the desired stimulus.

In recognition of the nature of man and his weakness, and his susceptibility to elevation and downfall, and to purification and dirtiness, Allah says: (وَنَفْسٍ وَمَا سَوَّاهَا (7) فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (8) قَدْ أَفْلَحَ مَنْ زَكَّاهَا (9) وَقَدْ خَابَ مَنْ دَسَّاهَا) “And [by] the soul and He who proportioned it ( 8 )   And inspired it [with discernment of] its wickedness and its righteousness, ( 9 )   He has succeeded who purifies it, ( 10 )   And he has failed who instills it [with corruption].” (92: 7-10)

The human soul is ready for sins as it is ready for piety, but perhaps the willingness for sins is stronger, and that is that was presented first in the verse. The point here is to the human effort; either to purify his soul, strive against it, and then earn success and be triumphant or to corrupt it and leave it to its desires, then it is would not reap except loss and disappointment.

For this reason the Qur’an divides people of the Muslim Ummah- the chosen community given the book to inherit, thus: Allah says: (ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ذَلِكَ هُوَ الْفَضْلُ الْكَبِيرُ) “Then we caused to inherit the Book those We have chosen of Our servants; and among them is he who wrongs himself, and among them is he who is moderate, and among them is he who is foremost in good deeds by permission of Allah. That [inheritance] is the great bounty.” (35: 32)

These people are as described by Allah:

He Who Wrongs Himself: that is the person who is found wanting in discharging the obligations and committing some prohibitions.

He Who Is Moderate: He is that who performs the obligation, and does not perpetuate forbidden acts, but do not exceed that level.

He who is foremost in good deeds: He is the one who increases beyond performing the obligation to doing the desirable deeds, and performs beyond neglecting the forbidden to shunning the doubtful and disliked matters. He moves up, leaving what is considered no objection about, as a caution from falling into what is objectionable.

The one considered as ‘He Who Wrongs Himself’ is an integral part of this Ummah, and the Ummah is not of the Angel, rather Ummah from among the human community, whose nature includes obedience and disobedience, to be right and fall into error.

It is not surprising to see a man sin, his father Adam had sinned earlier; Allah accommodated him and his wife in paradise, and commanded both to eat the fruits therein as they wish except a single tree. But Shaytaan never stops to deceive them and beautify the eating until they both fall into the forbidden: (وَعَصَى آدَمُ رَبَّهُ فَغَوَى) “And Adam disobeyed his Lord and erred.” (20: 121).

However, Allah did not leave Adam imprisoned by his fall, or ransomed to his sin, rather He granted him an opportunity to cleanse himself of his sin and its effect through repentance: (ثُمَّ اجْتَبَاهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَى) “Then his Lord chose him and turned to him in forgiveness and guided [him].” (20: 122) (فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ) “Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful.” (2: 37)

In that manner Allah bequeaths in the children of Adam these two matters: falling into error and cleansing it by repentance: (إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ) “Allah loves those who are constantly repentant and loves those who purify themselves.” (2: 222)

Islam also provide oceans of opportunities for man to purify himself from sins, such as the good deeds that cleanse sin, including the ablution, salat, charity, fast, hajj, umrah, dhikr, and supplication, the word of Allah suffices here: (وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ) “And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds do away with misdeeds. That is a reminder for those who remember.” (11: 114).

The Prophet- pbuh- said: “The Jum’ah to (another) Jum’ah, and the five (daily) prayers, and Ramadan to Ramadan; are an expiation for what is between them, when the major sins are avoided.”

Islam also places seeking repentance and forgiveness. Tawbah- Repentance cleanses what exists before it, and the seeker of repentance is like one with no sin, and in the hadith: “All the children of Adam are fallible, and the best of all fallible are the seekers of repentance and forgiveness.” (Ahmad, Tirmidhi, Ibn Majah, Al-Haakim)

Islam desires a Muslim family that is established on stability, love, kindness, built upon living together in goodness, with each of the spouses discharging his or her responsibility, Allah says: (وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ) “And due to the wives is similar to what is expected of them, according to what is reasonable.” (2: 228)

In addition to the family being built on the role of the parents to ensure proper training of their children, care, and goodness of children to their parent, loving their brothers and sisters, helping one another, the tie of kinship, and spending on the relatives. The family in Islam is the extended family comprising the grandparents, uncles, aunts, and their progenies.

Including the relationship between one part of the Ummah with the other; between the leaders and the masses. Many times we see the shariah revealing for man the loftiest example of the closest possible reality and revealing the rule about a matter in clear terms.

Islam wants strong and trustworthy persons to manage its affair as stated thus: (إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ) “One of the women said, “O my father, hire him. Indeed, the best one you can hire is strong and the trustworthy.” (28: 26).  And as said by Yusuf to the Egyptian king:   (اجْعَلْنِي عَلَى خَزَائِنِ الْأَرْضِ إِنِّي حَفِيظٌ عَلِيمٌ) “[Joseph] said, “Appoint me over the storehouses of the land. Indeed, I will be a knowing guardian.” (12: 55)

In addition to this, the scholars of fiqh say: When he cannot find the strong and trustworthy, he takes the best of the available options, even when he is not strong and trustworthy, even though the obligation- as said by Ibn Taimiyah- is to work to amend situations till the strong and trustworthy is produced.”

Scholars also say, it is compulsory that the leader of the Muslims and their Judge be knowledgeable, attained the level of Ijtihad (interpretative judgment) in the deduction of laws.

When this matter seems missing or missing in the recent period, they say: “They should take the best available option even when he is not a Mujtahid so that the law would not be inoperative, and that the Ummah would not be without a leader or a judge.

Islam hopes for the knowledgeable lead by peace and tranquility, and people live therein in an atmosphere of understanding and harmony, however, not all a man hopes for that he gets.

Brothers in faith, Islam began its call in peace calling people to Oneness of Allah with wisdom and beautiful admonition, and dialogue in the best manner. The idolaters stood against his path, oppressing those that accepted the religion with several types of harm and torture, to the extent that some died as martyr under the fires of torture, to the extent that they were imprisoned, sanctioned, socially and economically, resulting in feeding on leaves of trees out of hunger.

In the end, Islam was compelled to pick up arm in defense of self in the face of the arms raised against it from the first day to behead and bury it. Allah says: (كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَكُمْ وَعَسَى أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ وَعَسَى أَنْ تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَكُمْ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ) “Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you, and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not.

Also Allah says: (أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ (39) الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ بِغَيْرِ حَقٍّ إِلَّا أَنْ يَقُولُوا رَبُّنَا اللَّهُ وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا وَلَيَنْصُرَنَّ اللَّهُ مَنْ يَنْصُرُهُ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ) “Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory. ( 40 )   [They are] those who have been evicted from their homes without right – only because they say, “Our Lord is Allah.” And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned. And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might.

The Qur’an, with the last statement, points to the establishment of a tradition of Allah in societies which the tradition of defense, by which Allah prepares a people to defend another group of people who are incapacitated. Of the reality of Islam is that it recognizes necessity that comes upon a man, then it permits the forbidden (in such situation). Four verses of the Qur’an establish this. After the mention of prohibited foods, then Allah says: (فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَا إِثْمَ عَلَيْهِ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ) “But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], there is no sin upon him. Indeed, Allah is Forgiving and Merciful.” (2: 173) . By this verse, it establishes the exception from the general rule, premised on the rule of necessity or needs that occupy the position of necessities.

The position of religious discourse:

Verily, the right religious discourse is that which observes the reality of people that brings pressure upon them and makes them weak before this reality. It also observes the necessities of people which could make permissible for them the forbidden, and of their needs that could occupy the status of necessities, and does not relate to people as if they are angels, rather, he relates with them as humans who eat food and walk in the markets, pushed by passion, enticed by desires, and being whispered to by Shaytaan, thus they could slip and fall, despite these, they should not lose hope of Allah’s mercy.

In the same vein, it is not proper for the religious discourse to submit to perverted realities, trying to justify it with distorted legislation, rather he should process this reality with appropriate solution till the Ummah is able to cope with it and overcome it. It is compulsory for religious discourse to comply with ensuring balance, recognizing the reality and its nature, but, the Ummah should continuously ensure to aim for the loftiest model, and strive to achieve it, even by a procedural approach, surely he who strives achieves.

The peculiarities of Islamic discourse in the era of globalization

In The Name Of Allah, The Beneficent, The Merciful

TEXT BEING FOURTH KHUTBAH FOR MONTH OF JUMADAL-ULA 27/J.ULA/1438AH (24 /FEBRUARY/2017CE) DELIVERED BY THE MUSLIM CONGRESS, Abuja chapter

Praise be to Allah, the lord of the worlds, the sustainer of the heavens and earth, the disposer of the affairs of all creation who honoured man with the best prophet. I praise and thank Him for His grace and honour and beseech Him for more. I testify there is no god but Allah alone, the compassionate, the merciful, the generous, the Perpetual Forgiver. I testify that our leader- Muhammad (pbuh) is his servant and messenger, his beloved and chosen one among his creation, the leader of the children of Adam.  He is the leader of the messengers, the seal of prophets, the mercy offered to the universe, the illuminating lamp. May the peace and blessings of Allah be upon him, his household, companions and whoever follows them till the day of recompense.

Having said that,

Dear Muslims, I enjoin you and I to fear Allah in accordance with the verse:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ ( آل عمران :102 )

“O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him].” (3: 102).

Dear brothers and sisters in Islam this is the fourth Khutbah in the month of Jumaadal- Ula we are continuing our discussion on the theme: The peculiarities of Islamic discourse in the era of globalization, of which we have spent three weeks on it. Of the 15 peculiarities of Islamic discourse in the era of globalization as enumerated by Sheikh Yusuf Qardawi, we have discussed four of those. Today we shall focus on the fifth peculiarity which is: “It calls to honouring the Islamic aqeedah and spread of tolerance and love.”

The fifth peculiarity is for today which is:

It calls to honouring the Islamic aqeedah and spread of tolerance and love.

Dear honoured Muslims, of the peculiarity of the Islamic discourse, is that it instils in the mind of the Muslim pride in his faith, and holding it in high esteem, and proclaiming it with pride, considering it as the ideology of Oneness of Allah, pristinely free from all flaws. In addition to considering it as the comprehensive ideology and the final one, and that Allah has protected its source from loss and forgetfulness and from distortion and interpolation. Allah says: (إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ) “Indeed, it is We who sent down the Qur’an and indeed, We will be its guardian.” (15: 9)

The Qur’an says (وَمَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ) “And who is better in speech than one who invites to Allah and does righteousness and says, “Indeed, I am of the Muslims.” (41: 33)

His word- “Indeed, I am of the Muslims” is the expression of one who takes pride in his affiliation to Islam and the best of the nation ever evolved for mankind, that enjoins good, and forbids evil, and believes in Allah.

And the word of Allah, the Exalted to His apostle: (فَتَوَكَّلْ عَلَى اللَّهِ إِنَّكَ عَلَى الْحَقِّ الْمُبِينِ) “So rely upon Allah; indeed, you are upon the clear truth.” (27: 79)

(فَاسْتَمْسِكْ بِالَّذِي أُوحِيَ إِلَيْكَ إِنَّكَ عَلَى صِرَاطٍ مُسْتَقِيمٍ (43) وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ وَسَوْفَ تُسْأَلُونَ) “So adhere to that which is revealed to you. Indeed, you are on a straight path. ( 44 ) And indeed, it is a remembrance for you and your people, and you [all] are going to be questioned.

This was the manifested reality from the history of the prophet (pbuh), the polytheists did bargain with him that they will give him whatever he wants of wealth and prestige, and honour and power, but he rejected them all and did not reply them except with the recitation of the Qur’an which was enough to drive them to despair regarding all these attempts.

When the Quraish made his uncle- Abu Talib to prevail on him to desist from his call, he then presented to him that he should soften his stand and be lenient with his people, and to accept the middle solutions, out of love for his nephew, and fear for him from their harm, and that they inflict him with evil. His response to him was no other than saying: “By Allah, O Uncle if they place the sun in my right hand and the moon in my left, that I may leave this matter, I will not leave until Allah make it victorious or I perish other than it.”

Here what we see with the companions, that they take pride in their Islam to the farthest of limit. Umar bn Khattab would say: “We were most dishonoured people then Allah honoured us with Islam. Therefore, whoever seeks honour with other than it (Islam), Allah would dishonour him.”

Rub’iyyu bn ‘Aamir says to Rostum- the Persian commander when he asks him: “Who are you (people)? And he replied with all boldness: “We are a people Allah raised us to take people out of servitude to slaves to servitude to Allah alone, and from the narrowness of the world to its expense, and from the oppression of religions to the justice of Islam.” He summarized the goals of Islam to him within these concise words. One of the companions after being guided to Islam do make pride with his affiliation to Islam, not in his affiliation to Rabee’ah or Mudhor or Qais or Tameem one of their poet would say:

My father is Islam, I have no father beside it, when people take pride with Qais or Tameem

One of the Muslim scholars would make poem saying while supplicating to Allah:

Of what increase me in honour and pride, and I was almost stepping on the soil with my sole,

My entry under your statement: O my servant, and that you send Ahmad for me as a prophet.

A call to tolerance with people of other opinions:

Dear honoured Muslims, this pride in creed and holding the strong fortress does not mean preferring against others or dislike of their existence, or harbouring hatred to them, rather Islam instills in people’s heart, –  in addition to this pride- tolerating other people with different opinion, and beyond that, to loving all mankind. We surely find in the Qur’an a chapter containing both the goal of pride and tolerance altogether in one presentation and this is suratul kafirun. It was revealed for a known reason which is the idolatry bargain that emanated from the Quraish to the prophet- pbuh- to worship their idol for a period, and they will worship his God for a period, so that each of the two parties could experience the God of the other, and after that to report his view. Thus, the surah was revealed denouncing all these bargains and breaking these mutual submissions and placing the matter in a manner that do not allow for ambiguity or doubt or negligence in the most important matter of all matters- the Tawheed. The Surah rejects in strong terms to worship other than Allah in the present and in the future. Allah says:  (قُلْ يَاأَيُّهَا الْكَافِرُونَ (1) لَا أَعْبُدُ مَا تَعْبُدُونَ (2) وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ (3) وَلَا أَنَا عَابِدٌ مَا عَبَدْتُمْ (4) وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ (5) لَكُمْ دِينُكُمْ وَلِيَ دِينِ)

Say, “O disbelievers, (2)   I do not worship what you worship. (3)   Nor are you worshippers of what I worship. (4)   Nor will I be a worshipper of what you worship. (5)   Nor will you be worshippers of what I worship. (6)   For you is your religion, and for me is my religion.”

The entire surah represents the goal of firm grip and pride while the last verse represents the tolerance (لَكُمْ دِينُكُمْ وَلِيَ دِينِ) for everyone is his religion, he will e questioned before Allah and mankind and he bears the responsibility in life and the hereafter.

The ideological and intellectual basis for Islamic tolerance:

The ideological and intellectual basis for Islamic tolerance in relation to people of different view is represented in some fundamental elements, the philosophy of tolerance with others will be:

A Muslim believes from his recitation of the Qur’an that variation of religion among people is in existence by the will of Allah, the Exalted, which is inseparable from his wisdom, what Allah wills will be, and what He does not will, will never be. Allah says: (وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَنْ فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا أَفَأَنْتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُوا مُؤْمِنِينَ) “And had your Lord willed, those on earth would have believed – all of them entirely. Then, [O Muhammad], would you compel the people in order that they become believers?” (10: 99) (وَلَوْ شَاءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً وَلَا يَزَالُونَ مُخْتَلِفِينَ (118) إِلَّا مَنْ رَحِمَ رَبُّكَ وَلِذَلِكَ خَلَقَهُمْ وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ) “And if your Lord had willed, He could have made mankind one community; but they will not cease to differ.( 119 )   Except whom your Lord has given mercy, and for that He created them. But the word of your Lord is to be fulfilled that, “I will surely fill Hell with jinn and men all together.” Etc. A Muslim submits to the will of Allah- the Exalted, because he can not work against it, it is done without any impediment and that he could not organize the world better than how his creator has done.

The account of people regarding their disbelief, if they disbelief or their lost if they are strayed from the path, is not in this world, it is on the day of sorting out or the day of account when every soul shall be paid what he earned, and rewarded for his action, good or bad. And the judge of people on that day is their creator who knows their secret and discussion, and what their hearts harbor. He knows the one who is excused, He knows the one who disbelieves out of incapacitation and ignorance, and the one who disbelieves out of stubbornness, or pride after the truth was explained. This is what Allah- the Truthful emphasized: (إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئِينَ وَالنَّصَارَى وَالْمَجُوسَ وَالَّذِينَ أَشْرَكُوا إِنَّ اللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ شَهِيدٌ) “Indeed, those who have believed and those who were Jews and the Sabeans and the Christians and the Magians and those who associated with Allah – Allah will judge between them on the Day of Resurrection. Indeed Allah is, over all things, Witness.” (22: 17) Allah said to His apostle: (وَقَالَتِ الْيَهُودُ لَيْسَتِ النَّصَارَى عَلَى شَيْءٍ وَقَالَتِ النَّصَارَى لَيْسَتِ الْيَهُودُ عَلَى شَيْءٍ وَهُمْ يَتْلُونَ الْكِتَابَ كَذَلِكَ قَالَ الَّذِينَ لَا يَعْلَمُونَ مِثْلَ قَوْلِهِمْ فَاللَّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ) “The Jews say “The Christians have nothing [true] to stand on,” and the Christians say, “The Jews have nothing to stand on,” although they [both] recite the Scripture. Thus the polytheists speak the same as their words. But Allah will judge between them on the Day of Resurrection concerning that over which they used to differ.” (2: 113). Also, Allah commanded His Apostle to say to people who disagree with him thus: (اللَّهُ رَبُّنَا وَرَبُّكُمْ لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ لَا حُجَّةَ بَيْنَنَا وَبَيْنَكُمُ اللَّهُ يَجْمَعُ بَيْنَنَا وَإِلَيْهِ الْمَصِيرُ) “Allah is our Lord and your Lord. For us are our deeds and for  your deeds. There is no [need for] argument between us and you. Allah will bring us together, and to Him is the [final] destination.” (42: 15)

The Muslim is commanded by Allah to be just with all people, it is not right to allow his dislike for a people or their dislike for him push him to deviate from the path of justice, as Allah says: (يَاأَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَى أَلَّا تَعْدِلُوا اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَى وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ) “O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah; indeed, Allah is Acquainted with what you do.” (5: 8)

The books of tafseer relate that Allah , the Exalted revealed nine verses in suratul Nisaa which defend a Jew that was wrongly accused of stealing, that he was free from that accusation, while the real culprit was one the Muslims whose relatives try to trick the messenger to advocate for him and them, thus Allah revealed: (إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ وَلَا تَكُنْ لِلْخَائِنِينَ خَصِيمًا (105) وَاسْتَغْفِرِ اللَّهَ إِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا (106) وَلَا تُجَادِلْ عَنِ الَّذِينَ يَخْتَانُونَ أَنْفُسَهُمْ إِنَّ اللَّهَ لَا يُحِبُّ مَنْ كَانَ خَوَّانًا أَثِيمًا) “Indeed, We have revealed to you, [O Muhammad], the Book in truth so you may judge between the people by that which Allah has shown you. And do not be for the deceitful an advocate. ( 106 )   And seek forgiveness of Allah. Indeed, Allah is ever Forgiving and Merciful.

Islam honours man solely for being human before any other consideration; being a Muslim or Non-Muslim. (وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ) “And We have certainly honoured the children of Adam” (17: 70). Bukhari related from Jabir; that the Prophet (pbuh), people passed by him with a corpse and he stood upright, then they said to him: O messenger of Allah, it was the corpse of a Jew! He then said: “Is it not a soul.?”

Rules of relation with Non-Muslims:

Suratul Mumtahanah mentions two verse regarded as the resort of regulations of relating with non-Muslims based on their disposition to the Muslims; peacefulness or waging war, Allah says: (لَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِنْ دِيَارِكُمْ أَنْ تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ (8) إِنَّمَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ قَاتَلُوكُمْ فِي الدِّينِ وَأَخْرَجُوكُمْ مِنْ دِيَارِكُمْ وَظَاهَرُوا عَلَى إِخْرَاجِكُمْ أَنْ تَوَلَّوْهُمْ وَمَنْ يَتَوَلَّهُمْ فَأُولَئِكَ هُمُ الظَّالِمُونَ) “Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes – from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly. ( 9 )   Allah only forbids you from those who fight you because of religion and expel you from your homes and aid in your expulsion – [forbids] that you make allies of them. And whoever makes allies of them, then it is those who are the wrongdoers.” (60: 8-9). Of known fact is that these two verses were revealed primarily concerning the pagans. But Islam looks at the people of the Book with special view, regarding them as people of heavenly religion originally. They share with the Muslims belief in prophethood, belief in the hereafter, worship of God, the Exalted, and belief in virtuous character. This is why it selects them with this form of revealed call of cordiality and closeness- ‘O people of the Book’, in addition to praising their books and prophets.

The Call to Love

Of the deserving things the Islamic discourse should embrace in the era of globalization is the call to the spread of love among people away from the claim of hatred, rancour, envy, aversion. These are what the Prophet named as the ‘diseases of the nations’ in the prophetic statement thus: “It creeps upon you the diseases of the nations before: Envy, Aversion and the Aversion is the shaver, I do not say it shaves the hair, but it shaves the religion.” (Al-Bazzaar with good chain).

It is a malady that kills human relation, more that what physical deadly disease and epidemics does to the body. Verily, the reality of religion is the call to love in every domain and field …

The position of Islamic discourse

O you honoured Muslims, the task of the Islamic discourse is to aspire to strengthen this balanced tendency and to guard the desired balance between the call to being boastful of the creed and the mission on one hand, and the call to tolerance and love on the other. And that the Islamic discourse should be wary of being carried away by the locked ones; among the callers of narrow-mindedness or hatred, those who desire enmity to all mankind, to the degree that they contradict Muslims in their opinion, and harbour enmity and aversion against them, and they claim coming closer to Allah with that.

The meaning here is not that we should be negligent or trade away our creed, rather we should protect it with our lives, properties and whatever we have. In addition to this- in the cause of this creed- we should embrace tolerance with people who differ with us, and dialogue with them, in togetherness, our goal is mutual good for every partaker. For every person is what he intends.