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Found 6 results

  1. Lawful Earnings

    LAWFUL EARNINGS BY Saalih Ibn Humaid First Khutbah: O People, fear Allah as regards to your selves and to your families. Fear him concerning your deeds and to your wealth. Fear him with regards to what you eat and to what you save. Allah says which translates as: "O Mankind eat from whatever is on earth that is lawful and good, and do not follow the footsteps of Satan indeed he is to you a clear enemy" (Al-Baqarah: 168). Servants of Allah, earning provisions and seeking sustenance, is something that is commanded to be done by Islamic law - Shariah. It is something that is dictated by nature. Allah has made the day for seeking livelihood and He has made for people by day prolonged occupation. He Subhanahu Wa Taala commanded them to walk among the slopes of the earth and eat of His provisions. He, Subhanahu Wa Taala connected in The Qur’an, the Mujahideen who fight for his cause, and others who travel through the land seeking His bounties. He says which translates as: "He has known that there will be among you those who are ill, and others traveling through the land seeking the bounties of Allah and other fighting for the course of Allah. So recite what is easy from it, meaning the Quran" (Al-Muzzammil: 20). The Prophet (Salla Allahu Alaihi Wa Sallam) said in the book of Al Imam Bukhari: "Never has anyone eating a better food that what he has procured through his manual work". Dawood (Alaihi Sallam), the messenger of Allah, ate only from the earnings from his manual work. Some of the Salaf said: "Some of the sins are not expiated but through seeking lawful provisions". From the narrations reported about Issa (Alaihi Salatu Wa Sallam), that he saw a man and said: "What do you do?" He said: "I am worshiping,” He said: "Who is providing for you?” he said: "My brother" he said: "Where is your brother?” he said: "In the field" He said: "Your brother is more of a worshiper to Allah than you". In Islam, worship is not only by standing on you feet – meaning standing the for prayer, while someone else goes to seek your provisions. Rather you go seek the lawful earning and also worship. Being independent of people dear brothers, by earning lawful provisions is a great honor and strength, so much so that the Khalifa Umar Ibnul Khatab (Radhiyallahu Anhu) said: "I would not prefer to die in a position better that a position where I am buying for my family or trading". From the words of wisdom from Luqman, he said to his son: "O Son avoid poverty by lawful earnings. For no one becomes poor but will adopt three characteristics 1. Softness in his religion. 2. Weakness in his mind. 3. His manhood and sense of honor will be lost". Lawful earnings and sound wealth, safe guards the religion, protects one’s honor, beautifies one’s face, and results in a strong position. It is obvious from all this that seeking lawful provisions is desirable. For Allah is Tayyib, which implies goodness and kindness. He does not accept but what is good and lawful. Allah Subhanahu Wa Taala commanded the believers as He commanded the messengers, when He says which translates as: "O Messengers eat from the good foods and work righteousness. Indeed I am knowing of what you do" (Al-Mu’minun: 51). Allah also says which translates as: "O You who have believed, eat from the good things which we have provided for you, and be grateful to Allah if it is indeed him that you worship" (Al-Baqarah: 172). The greatest fruits of faith is the goodness of the heart, honesty, purity of the hand, and the soundness of the tongue. Good words are for good men and good men are objects of good words. The most eminent objectives of the messenger Muhammad (Salla Allahu Alaihi Wa Sallam) is to make good - lawful and to make evil - prohibited, and on the Day of Resurrection the good consequences will be for good people. Allah Subhanahu Wa Taala says which translates as: "The ones whom the angels take in death being good and pure, the angels will say: " Peace be upon you, enter paradise for what you use to do" (An-Nahl: 32). In the book of Imam Tirmidhi, the Prophet (Salla Allahu Alaihi Wa Sallam) said: "Whoever eats from good, and acts according to Sunnah and people felt safe from his evil, will enter paradise". Also in the book of Imam Ahmad, Abdullah Ibnu Amri (Radhiyallahu Anhuma) said that the Prophet (Salla Allahu Alaihi Wa Sallam) said: "Four things if you have them, then do not be concerned about what you miss out in this life. Preserving the trust, saying the truth, well manners, and chastity and purity in what you eat". Seeking lawful provisions and searching for it, is an obligation and a must for no slave's feet will be moved on the Day of Resurrection until he is asked about his wealth. How he earned it? How he spent it? It is incumbent upon every Muslim male and female to look and search for lawful provisions and chaste and pure work, to eat of the lawful and spend on the lawful. A good example is Abubakar (Radhiyallahu Anhu) who had a slave who brought him some food, which he ate. After which the slave asked him if he knew from where he had gotten the food. Abubakar asked: from where did you get it? He replied: "I acted as a sooth-sayer for a man in the pre-Islamic period, and not being good at it I deceived him. Today he met me and rewarded me for that soothsaying. From this you have eaten. Therefore, Abubakar (Radhiyallahu Anhu) put his hand in his mouth and vomited up all that he ate. In another narration he said: "If it would not have come out except with my soul, meaning except with my death, I would have still forced it out. O Allah I ask you to excuse me for what my veins has carried from this and what has mixed in my stomach". (Bukhari). In addition, Umar (Radhiyallahu Anhu) drank some milk, which he liked. He asked the one who gave him the milk: "Where did you get this?" He said: " I passed by the camels of Zakaah while they was drinking water so I took from its milk". Umar put his hand in his mouth and vomited it up". Moerover a righteous woman advising her husband saying: "O husband fear Allah, and the provisions you bring us, for we can persevere through hunger but we can not stand and persevere through the punishment of hell fire". These are the righteous ones. They bring out whatever is unlawful or questionable our of their stomachs, though it was something they had taken unknowingly from food or drink. However, generations came after them, earning unlawful provisions, filling their stomachs and the stomachs of their families with it. O Muslims, do you know of the man whom the Prophet (Salla Allahu Alaihi Wa Sallam) mentioned in a Hadith found in Sahih Al Bukhari: "He travels for long periods, his hair tousled, his feet dusty, raising his hands in supplications to the heavens saying, My Lord, My Lord, but he eats from unlawful earnings, he dresses from unlawful earnings, and he lives by unlawful earnings. He will never be answered". This man has symptoms of humility, and poverty and his situation invokes pity, compassion, and the desire to help him in his need. He has lost his way, his journey is long, and he feels like a stranger, he has lost everything. He has lost connection with his Lord and has deprived himself of the support of his Lord. So his duas (supplications) are not accepted. He ate from the unlawful, dressed from the unlawful and his lived on unlawful earnings, so his ‘hands’ (meaning his dua [supplication]), were rejected. I ask you by the Lord, what is left of the slave of Allah if he loses his connection with his Lord, his dua (supplication) is rejected and he is denied The Mercy of Allah. Some of the Salaf said: "If you stand up in worship like a pole, meaning for a long time without giving up. It will not benefit you, until you watch for what goes in your stomach". What is amazing O brothers, is the acts of some people who avoid lawful provisions in fear of getting sick, but they do not have enough fear of Allah to avoid unlawful earning. Servants of Allah, eating from unlawful means blinds the insight, weakens the religion, hardens the heart, darkens the mind, prevents the body from worship, entraps one in this life and prevents one’s dua (supplication) from being accepted. Allah does not accept, except from the righteous. Unlawful earnings and provisions have bad effects on the individual and the community. It removes blessings and causes the spread of diseases, disasters, financial crisis, unemployment, oppression, and disputes. O Muslims, Woe to the ones who eats from unlawful provisions, raises their children and family by means of unlawful earnings. Their example is like the example of one who is drinking out of the seawater. The more they drink the thirstier they become. They drink as the drinking of a thirsty camel. They are not content with little provisions, nor do a lot of provisions satisfy them. They enjoy unlawful provisions and they use twisted means - usury, gambling, stealing forcefully taking, and they give insufficient measures and weights. They conceal deficiency in items. They use magic, fortune telling, they usurp the property of orphans and minors, they lie when they swear, they deceive, they plan, they forge, they betray, - all twisted - dark ways. In the Hadith found in the books of Al Imam Bukhari and An Nasa’i, he (Salla Allahu Alaihi Wa Sallam) said: "A time will come on people, when a man will not worry where his earning come from, lawful or unlawful", and in another narration he added: "Such is one whose duas (supplications) and are not accepted". O Workers and officers, businessmen, consultants, brokers, Muslim men and Muslim women, it is a duty upon you to seek what is lawful and stay away for the doubtful. Preserve the rights of people. Finish your jobs completely. Fulfil your pledges and your contracts. Refrain from cheating, and lying and delaying and fear Allah. Lawful provisions are satisfying, brings ease, enlightens the heart, energizes the limbs and the body, rectifies and reforms the situation of the person, makes the body healthy, and Allah accepts the duas (supplications) of such a person. Second Khutbah: Muslim brothers, the best ways is to refrain from unlawful and illegal things is to stay away from doubtful things, and to persevere through devout, pious ways and means, when hesitant. In the Hadith found in the books of Al Imam Tirmidhi, Ibn Maja, Baiyhaqi and others, the Prophet (Salla Allahu Alaihi Wa Sallam) said: "The servant will not be among the pious until he gives up and leaves things that are objectionable for things that are not objectionable and harmful". In Bukhari and Muslim, the Prophet (Salla Allahu Alaihi Wa Sallam) said: "So he who guards against doubtful things, keeps his religion and his honor blameless, but he who falls into doubtful things, falls into that which is unlawful". Narrated by AnNu’aman Ibnu Bashir. Al Hassan Basri (Rahimallah) said: "The righteous people continues to practice piety and righteousness until they give up many of the lawful things out of fear from committing the unlawful". Abu Dardah (Radhiyallahu Anhu), said: "Perfection of piety is when the servant fears Allah even in something as small as an ants weight. Until he leaves and gives up some of what he sees as lawful out of fear that it might be unlawful. To put a barrier between lawful and unlawful things. Know that is Allah is merciful upon you and that doubtful things always makes the heart worried, unstable, concerned and in doubt. The pious and the devout people are the people who refrain from doubtful matters and partakes only of the matters that are sure and free from doubt". So fear Allah, May Allah be merciful to you and I. Fear Allah in yourselves and with your families and guard yourselves from the fire; the fuel of which is people and stones and has angels harsh and severe, they do not disobey Allah in what he commands them, but do what they are commanded to do. Summary: 1) The importance of earning lawfully, its obligation and virtues. 2) The connection between pure earnings and the heart and belief. 3) Warning against ill gotten earnings and its effect on the community. 4) The importance of piety and abstaining from what is doubtful, and the situation of the Salaf in this regard.
  2. Those Busy With Remembrance by Saalih Ibn Humaid First Khutbah: Fear Allah – O Servants of Allah, and give the greatest importance to His Commands and avoid that which He has prohibited. O Muslims, Allah The Most High says which translates as: “So when you have finished the rites of Hajj then remember Allah as you remember your forefathers yet even more in remembrance. But of mankind there are those who say O our Lord give us in this life and yet in the next life they will have nothing. And from them are those that say O Our Lord give us in this life good and in the next good and save us from the punishment of the hellfire. For them there will be an allotted share for what they have earned, and Allah is swift at reckoning” (Al-Baqarah: 200-202). Every nation has something that makes them proud. Their pride stemming from their limited ideologies and achievements. They have no great message or high aspirations. They follow neither a great earthly message nor a message from the heavens. The nation of the Arabs was from this type, gathering after the Hajj in the marketplaces and social groups, to boast of their ancestors, and to claim greatness for themselves through their lineage. Islam came and annulled theses ideas, enlightened the intellect, and it brought them forth in a new manner. It took its followers upon a path of might which cannot be competed with, and directed them to unequaled majesty. It brought to them the Book, and revelation was revealed to them, so there was then for them a remembrance, Allah says which translates as: “We have revealed to you a book, in it is your remembrance, Won’t you then think?” (Al-Anbiya: 10). “And verily it is a reminder/ remembrance for you and your people, and you will be questioned concerning it” (Az-Zukhruf: 44). In this remembrance and this book they were give the scale: “O Mankind We have created you from a male and female and made you into many tribes and nations so as to know one another, verily the best of you with Allah is the most pious of you, Surely Allah is All-Knowledgeable All-Informed” (Al-Hujarat: 13). The measure of true dignity, honor and pride is remembrance, piety and one’s connection with Allah, - his occupying himself with remembrance, gratitude and righteous actions. If this is the situation, then who has the biggest claim to remembrance and gratitude than the people of Islam? Those whom Allah has perfected for them his favor and completed for them his Deen, and placed it as a guardian and a seal over all of the religions. Allah says which translates as: “Remember Me, and I will remember you, give thanks to Me and do not be ungrateful” (Al-Baqarah: 152). Our duty, we the people of Islam, is that we ponder the concept of remembrance, so that its meaning becomes clear to us, and that we may perhaps fulfill its right. Allah says which translates as: “So when you have finished the rites of Hajj than remember Allah” (Al-Baqarah: 200). Remembrance, O beloved brothers is encompassing, it cannot be constrained to certain areas, or placed in general precepts of statements and actions, ideas and beliefs. Remembrance is not an hour of calling out to your Lord; limited to the morning or the evening, in the Masjid or in a Mihrab (niche), and after which, the servant travels about in all places of the earth heedlessly, doing as he wishes and acting as he pleases. The one alive with the remembrance of his Lord, who is truly practicing his Deen, realizes that his Lord is watching him in every situation, wherever he may be. His path of actions and activities being in accordance with the commands of his Lord and his prohibitions, he acknowledges his human weakness, and therefore seeks the assistance of his Lord in everything that befalls and worries him. Concerning this, Saeed bin Jubair (may Allah have mercy upon him) said: “Everyone who performs an action out of the obedience to Allah then he is one who remembers Allah the Most High”. Ataa’ said: “The sittings of Remembrance are: Prayer, Fasting, Hajj, the sittings of the lawful and the prohibited, buying, selling, marriage, and divorce”. The Muslim who remembers Allah, - awakes and sleeps, sits and stands, leaves in the morning and returns in the evening, and in him there is a deep feeling that the beating of his heart, and the rotation of his eyes and the movement of his limbs, - all are in the grasp of Allah and under his control. In him there is a deep feeling of faith, that the coming of the night and the approach of the day, the breath of dawn and the setting of the twilight, the movements of creation and the orbits of the planets … all of that is by the power of Allah and through his decree. Allah says which translates as: “Those that remember their lord standing sitting and upon their sides, and ponder the creation of the heavens and the earth with the thought: Oh our lord not for and foolish purpose did you create all of this, Glory to you, grant us salvation from the punishment of the fire” (Aal-‘Imran: 191). A man feels no true pleasure in life, nor tastes any true happiness except a man who loves Allah, is loved by Allah, and loves for the sake of Allah. Such a man’s heart is tranquil due to his remembrance of Allah. He is happy about the good, which occurs to the creation and feels their pains. He helps others in fulfilling their goals, while his tongue remembers Allah saying: “O Allah, never has a blessing come to me or anyone from your creation except that it is from you alone, You have no partners, You alone deserve all praise and gratitude” (Al Nisa’i, Ibn Hibban, Abu Dawood). O Muslim brothers, the angels of The Most Merciful glorify Him and yet feel no fatigue doing so, but man eats and sleeps, works and gets tired, but even with this; they are still in ‘competition’ with the angels. When they stand to perform their acts of worship and seek their sustenance, when they are planting and harvesting, toiling and struggling, in the name of Allah and from Allah and to Allah. The time mankind spends in these acts are equal to the time spent by the angels glorifying, praising and declaring the majesty of Allah. Why is this? Because they believed in their Lord and followed His Way, and realized His power and pondered over His Blessings, and recognized His Blessings of food, clothing, and housing, - the blessing of safety and security. Those who remember Allah sincerely live for their Lord, praying, praising Him, struggling in His Cause, and acting for His Sake. They have distanced themselves from the deceptions of this temporary life, and the attractions of this earth, and they have traveled on the path towards the pleasure of Allah, seeking His Face, remembering His Name at all times and in all situations. Allah says which translates as: “Say: verily my prayer and my sacrifice, my life and my death are for Allah the Lord of the worlds. He has no partner, and with this I have been ordered and I am the first of the Muslims” (Al-An’am: 162-163). The situation comes to a point where their Lord boasts of them in front of his angels. Muslim narrates in his Sahih from the Hadith of Muaawiyah (may Allah be pleased with him) he said: that the messenger of Allah (Salla Allahu Alaihi Wa Sallam) came out upon a circle of his companions and said: “What made you all sit here? They said: We sat to remember Allah and to praise him for his guiding us to Islam and the favor he showed upon us through that. He (Salla Allahu Alaihi Wa Sallam) said: I ask you in the name of Allah, nothing made you sit here except that? They said: Nothing except that. He (Salla Allahu Alaihi Wa Sallam) then said: As far as my questioning you and asking you in the name of Allah, then I did not do that out of contempt of you, But Jibreel had come to me and informed me that Allah the glorious and majestic boasts of you to the angels”. As you know, O Brothers – this boasting of Allah to his angels about the pilgrims on the plain of Arafat, does not happen except by way of the remembrance, supplication and worship of the slaves to their Lord, and their good way of turning to Allah - the Lord of the Worlds. The Muslim who remembers Allah, possessing a pure heart, submitting to Allah, and on the other hand he nobly toils, his feet dusty, and his hands straining in the arena of work, with no impatience nor weakness, with no humiliation nor pride, humbly working for Allah, and saying: “O Allah I seek refuge in you from incapacity, laziness, cowardice, decrepit old age, and stinginess. I seek refuge with you from the punishment of the grave and the trials of life and death”, and in the narration of Al-Bukhari “and the burden of debt, and the coercion of men” (as narrated by Anas and reported by Muslim). O Brothers, here is a practical glimpse of the day of a Muslim who remembers his Lord, - a Muslim who follows the authentic Sunnah of the Prophet (Salla Allahu Alaihi Wa Sallam). The Islamic day starts from the faint light of dawn, or a little before that, and it stretches the day’s length, turning through the late morning and afternoon, through the night and early morning, the Muslim awakes with the rise of dawn, starting his day with this supplication: “All praise to the one who gave my body health, and return to me my soul, and permitted me to remember him” (Reported by Tirmidhi as narrated by Abu Hurairah). “We have awaken upon the fitrah of Islam and the statement of sincerity and upon the Deen of Our Prophet Muhammad (Salla Allahu Alaihi Wa Sallam) and upon the way of our father Abraham turning to the oneness of Allah as a Muslim and he was not from those that commit shirk” (Ahmad, Tabarani). During this, O Brothers – the veil of silence is torn, split by the beautiful sound of clear words and of pristine meanings and objectives, - the sound of the Mu’adhdhin calling to The Oneness of Allah and to success, in statements - all of which are remembrance, being repeated after him by the Muslims. The Islamic day starts with footsteps of tranquility and peace, to the Masjid in the dark of the morning, so that the Muslim may stand devoted and fearful in front of his Lord five times a day; Allah says which translates as: “and establish the prayer for my remembrance” (Taa Haa: 14). “And establish the prayer verily Prayer prevents lewdness and evil and the remembrance of Allah is greater” (Al-Ankabut: 45). This fearful Muslim says when leaving his home for the prayer: “O Allah place in my heart light, and in my sight light and in my hearing light and on my right side light and on my left light and over me light, and below me light and in front of me light and behind me light, and make this light great for me” (Bukhari, Muslim). When his feet come closer to the Masjid then he calls out with another remembrance, for the messenger of Allah (Salla Allahu Alaihi Wa Sallam) has said: “when one of you enters the Masjid then he should send blessing upon the prophet (Salla Allahu Alaihi Wa Sallam), then say: O Allah open for me the gates of your mercy. In addition, when he leaves he should say: O Allah I ask you from your blessings” (Muslim, Abu Dawood, Ibn Majah). On the authority of Haywah Ibn Shuraih who said: I met Uqbah Ibn Muslim and I said to him: I have heard that you have narrated a Hadith from Abdullah Ibn Amru Ibn Al-Aas from the Prophet (Salla Allahu Alaihi Wa Sallam) that when he would enter the Masjid he would say: “I seek refuge with Allah the Great, and with His Glorious Face, and His Eternal Authority, from the accursed Satan. He said: Is that all? I said yes. He said: So when you say that Satan says: He has been protected from me for the rest of the day” (Abu Dawood). Brother Muslim, when you ponder all of this, you will realize the secret connection between neglecting prayers and following one’s desires. O Muslims, this long Islamic day is mixed with supplications for eating and drinking, traveling and returning, sleeping and wakefulness, tiresome and difficult times, health and sickness, supplications for this life and its worries, debts and its payments, seeking ones sustenance, relationship with one’s family, and the righteousness of children. Supplications, statements of praise, together with utilizing the proper means and legislated efforts in this life, so that the Muslim can fulfill the duty of leadership as he should; Faith and practice, belief and method in apprehensive beginnings. Allah says which translates as: “Our Lord give us in this life good and in the next life good and save us from the punishment of the fire” (Al-Baqarah: 201). I seek refuge in Allah from the accursed Satan: Allah says which translates as: “Those who believe and their hearts are tranquil from the remembrance of Allah, Is it not through the remembrance of Allah that the hearts feel tranquility? Those that believed and did good deeds, paradise is for them and the best of Abodes” (Ar-Ra’d: 28-29). Second Khutbah: O Brothers in Islam, those who were ignorant of their Lord, and forgot the remembrance, became nothing but a destroyed people, acted with no guidance, and tumbled through this life being driven by desires, they plotted great plots and did not hope for a reward from Allah, What fruits have they picked? What have they gained? Look to those who have struggled from the mentally elite of the east and the geniuses of the west. They have extracted everything from the earth inwardly and outwardly, they have learned from the science of space whatever they have learned, but their efforts were directed to nothing but weapons of mass destruction, creating fear and terror in the future. The nations of the earth run behind them, seeking that which will just suffice then in this miserable life, this is the misfortune of being heedless of Allah, this is the consequence of those forgetting the remembrance of Allah, even if they were the most intelligent of people, and no matter how civilized and technologically advanced they are, as Allah says which translates as: “And he who rejects my remembrance then he will have a constricted life, and we will resurrect him on the day of Judgment blind” (Ta Ha: 124). What will be the situation, O Brothers, if all of these tiresome efforts and intensive struggles to achieve more provisions in our lives and secure for ourselves livelihood, were accompanied by etiquette with Allah, and a pure objective in seeking after his pleasure, and was accompanied with loving and desiring good for people? If this was to be, then that person would achieve the pleasure of this world and the success of the hereafter, and in the Hadith: Whoever had this life as his sole concern then Allah will disperse his affairs and place poverty right before his eyes, and nothing would come to him except that which is written for him, and whoever had the next life has his intention, Allah will gather for him his affairs, and place richness in his heart, and this life will come to him, falling upon (Ibn Majah, Tirmithi, Ibn Hibban). So fear Allah – may he have mercy upon you - and fulfill the right of Allah and his remembrance. Summary: 1) The true measure of dignity and honor between nations. 2) The concept of remembrance and its comprehensive meaning. 3) The status of those who remember Allah and their virtues, and the reasons behind Allah’s boasting to His angels about the people of Arafat. 4) How a Muslim spends his day. 5) The hidden connection between neglecting prayers and following one’s desires. 6) The consequence for being heedless of Allah and His remembrance
  3. Islaam and the Current Challenges by Saalih Ibn Humayd First Khutbah: Brethren in faith! Fear Allaah as He should be feared, for whoever fears Him will receive His protection; whoever turns to Him in repentance will receive His guidance and pleasure; whoever humbles himself in His worship will be honoured by Him and whoever transacts honourably with Him will prosper. Fellow Muslims! Trials and afflictions are sent to awaken the affected nation to a serious and sincere review of its culture and civilisation, as well as a transparent assessment of its actions. This is because it is civilisation and culture that influence people’s behaviour and concerns. Indeed, there is a dire need for this self-examination in order to identify causes of weakness and defect. Monumental challenges and crises awaken nations and constitute major turning points in their history; they rouse them to strive hard for their progress and development. Indeed, past failures do not in any way kill the future of an afflicted nation; rather, they draw its attention to its potential and capability. Allaah says regarding the tribulation of the Battle of Badr that which means: “If a wound should touch you – there has already touched the [opposing] people a wound similar to it. And these days [of varying conditions] We alternate among the people so that Allaah may make evident those who believe and [may] take to Himself from among you martyrs – and Allaah does not like the wrongdoers - And that Allaah may purify the believers [through trials] and destroy the disbelievers.” (Aal ‘Imraan: 140-141). When major incidents take place, they do not affect a nation alone but affect most nations of the world, for they generate numerous religious, economic, social and political reactions. What is therefore expected of the intelligentsia of the affected nation is a fundamental review of its policies and systems as well as the effects of these on individuals and nations. Moreover, all contemporary principles, systems and policies of this age require scrutiny and re-examination. There are indeed some current systems that are beneficial materially, technologically, medically, economically and educationally, but what effect have these useful systems had on those who propagate them? It seems as if the very propagators of these systems are themselves devoid of any compassion or mercy; they proclaim systems whose implementation is biased; they speak of freedom, democracy and human rights but their actions contradict their statements. Contemporary history is full of arrogance, ostentation, dictatorship, humiliation, oppression of weak nations and usurpation of their wealth. Justice and ration therefore demand that the afflicted nation should deal with other nations honestly, wish them well and review its policies towards them as well as to seriously reflect upon the basic factors that have caused people’s hatred towards it. What benefits are there of principles and systems that generate hatred and allow the humiliation of others? Of what use are policies that facilitate arrogance and haughtiness? Sincere reflection must be made upon the waves of violence that take place all over the world. Let it be known that if violence is allowed to prevail instead of dialogue and mutual understanding, the voice of the weak will not be heard and justice will have no chance; and even worse than these is that aggression and violence will be legalised. It is therefore a must that all types of aggression, hostility, hatred and racism, be brought to an end. Among the issues that need urgent review are the wars that have characterised this generation, in which many innocent lives have been lost and in which destructive weapons that not only kill but also cause impairment and chronic diseases to the living are wantonly used. What then is the benefit of a system which has as its product, aggressive and unjust wars that know no law or norms? Compare this to the injunction of the Qur’aan about the purpose of fighting a war which says that which means: “Fight in the way of Allaah those who fight you, but do not commit aggression. Indeed, Allaah does not like aggressors.” (Al-Baqarah: 190) Statistics speak of millions of casualties of these senseless wars all over the world. Therefore, a careful and sincere review of these policies and systems in the light of their effects will go a long way in solving the problems at hand. Brethren in Faith! The contemporary civilisation and philosophy are built on materialism. Faith has been restricted to things that are only perceptible to the senses to the exclusion of the all matters that are unseen; the concern is only for this world and its pleasures and all scientific discoveries are for the purpose of this mundane life alone. This pathetic situation is accurately described by Allaah when He says that which means: “They know what is apparent of the worldly life, but they, of the Hereafter, are unaware.” (Ar-Room: 7). Therefore, no attention is paid to spiritual development. This clearly manifests itself in the excessive attention that is being given to sports, music, dancing, drama, etc. Religion has no impact on people's behaviour or on politics and systems of life. Religion has become a mere ritual according to this contemporary civilisation and war has been set up between it and science, and between body and soul. In these ideologies, there is no place for Allaah - the only recognised deities are statues and images. When any of these people carry out religious rites, it is to follow prevalent customs and traditions and nothing more. It is in view of this that brutality and violence have become the order of the day because many people no longer have any respect for Allaah and have become heedless of the Hereafter. Brethren in Islaam! It is incumbent upon us to have a sincere and serious review of our own actions so that justice and truth will reign and falsehood be annihilated. The world is in need of a merciful system and policies that will promote justice and eradicate all weapons of mass destruction. It is in need of a structure that will have real respect for human rights and will guarantee for all people the right of self-determination, freedom and tranquillity. It is in need of a system that will put an end to colonisation and all types of hegemony and subjugation. It is in need of a system that will restore the rights of the oppressed and punish the oppressor appropriately, for fairness cannot be achieved through injustice nor can security be achieved through fear. The sense of revenge must give way to dialogue and mutual understanding. The countries of the world are in dire need of cooperation and unity in order to reside in peace and this is what the wise and sincere, who want the best for humanity, should call unto. If they fail to do so, then the weak will only continue to weaken further. Nevertheless, history has shown us examples of civilisations and nations that have risen and fallen as well as that of communities that have persevered, resisted the aggression of devilish nations and therefore survived and flourished, for all affairs belong to Allaah. He says that which means: “… And those who have wronged are going to know to what [kind of] return they will be returned.” (Ash-Shu‘araa: 227) and also: “And We had certainly established them in such as We have not established you, and We made for them hearing and vision and hearts [i.e., intellect]. But their hearing and vision and hearts availed them not from anything [of the punishment] when they were [continually] rejecting the signs of Allaah; and they were enveloped by what they used to ridicule.” (Al-Ahqaaf: 26) When one reflects over the crises that Islaam has undergone throughout its long history, it will be clear that despite the civilisation, light, justice and fairness that nations and communities enjoyed under the rule of Islaam, these crises significantly weakened the Islaamic civilisation in a way that has been a cause of joy for its enemies. However, these crises do have positive aspects; they have re-awakened the Muslims, afforded them the opportunity to examine themselves and created in them stronger determination and hope. Therefore, the multitudes of persecutions that afflict the Muslims today are but harbingers of a bright future for them. An example of this was what happened to the Muslims in the Battle of Uhud. It is in this regard that Allaah says that which means: “Those [believers] who responded to Allaah and the Messenger after injury had struck them. For those who did good among them and feared Allaah is a great reward – Those to whom people [i.e., hypocrites] said: 'Indeed, the people have gathered against you, so fear them.' But it [merely] increased them in faith, and they said: 'Sufficient for us is Allaah, and [He is] the best Disposer of affairs.’ So they returned with favour from Allaah and bounty, no harm having touched them. And they pursued the pleasure of Allaah, and Allaah is the possessor of great bounty. That is only Satan who frightens [you] of his supporters. So fear them not, but fear Me, if you are [indeed] believers.” (Aal ‘Imraan: 172-175) Having established that whatever evil has afflicted the Muslims is the result of their own deeds, there is certainty that they possess strong spiritual values that are embodied in the Book of Allaah and the Sunnah of His Messenger sallallaahu 'alayhi wa sallam in which they believe and upon which they stand. These two measures are the criteria for identifying all points of deviation and it is by them that the Muslim nation will be able to rectify its situation and rise again against all the odds – by the will of Allaah. The Islamic Law is the Muslim’s source of strength and immunity during ideological crises. Despite the fact that invading modern trends have achieved great success worldwide, the Islaamic world and its societies, regardless of all their sufferings, are by the will of Allaah united in resisting this invasion. Islaam is the religion of truth and is firmly rooted among the Muslim societies. Although, the Muslims do not reject anything new which is beneficial, they refuse to subscribe to the notion that these invading trends are the only ideal way of life that must be universally adhered to. Muslims are open-minded people who welcome any progress that brings benefit for mankind; they are not enemies of science, technology or beneficial civilization. However, Islaam will never accept being subordinate to or melt into any other cultures or civilizations as many other religions and cultures have done, for Islaam is the protected and everlasting religion of Allaah. Moreover, it is a source of honour and pride that Islaam, through its creed, law and culture, has provided for mankind that which other civilizations have failed to. Muslims are therefore capable of overcoming their problems and settling their differences with the help of Allaah. They should therefore strive to understand the reality of their religion and the nature of their message so as to be able to fulfil their responsibility towards themselves and humanity in general, bearing in mind the saying of Allaah which means: “…Indeed, Allaah will not change the condition of a people until they change what is in themselves…” (Ar-Ra‘d: 11) First Khutbah Brethren in faith! Fear Allaah as He should be feared, for whoever fears Him will receive His protection; whoever turns to Him in repentance will receive His guidance and pleasure; whoever humbles himself in His worship will be honoured by Him and whoever transacts honourably with Him will prosper. Fellow Muslims! Trials and afflictions are sent to awaken the affected nation to a serious and sincere review of its culture and civilisation, as well as a transparent assessment of its actions. This is because it is civilisation and culture that influence people’s behaviour and concerns. Indeed, there is a dire need for this self-examination in order to identify causes of weakness and defect. Monumental challenges and crises awaken nations and constitute major turning points in their history; they rouse them to strive hard for their progress and development. Indeed, past failures do not in any way kill the future of an afflicted nation; rather, they draw its attention to its potential and capability. Allaah says regarding the tribulation of the Battle of Badr that which means: “If a wound should touch you – there has already touched the [opposing] people a wound similar to it. And these days [of varying conditions] We alternate among the people so that Allaah may make evident those who believe and [may] take to Himself from among you martyrs – and Allaah does not like the wrongdoers - And that Allaah may purify the believers [through trials] and destroy the disbelievers.” (Aal ‘Imraan: 140-141). When major incidents take place, they do not affect a nation alone but affect most nations of the world, for they generate numerous religious, economic, social and political reactions. What is therefore expected of the intelligentsia of the affected nation is a fundamental review of its policies and systems as well as the effects of these on individuals and nations. Moreover, all contemporary principles, systems and policies of this age require scrutiny and re-examination. There are indeed some current systems that are beneficial materially, technologically, medically, economically and educationally, but what effect have these useful systems had on those who propagate them? It seems as if the very propagators of these systems are themselves devoid of any compassion or mercy; they proclaim systems whose implementation is biased; they speak of freedom, democracy and human rights but their actions contradict their statements. Contemporary history is full of arrogance, ostentation, dictatorship, humiliation, oppression of weak nations and usurpation of their wealth. Justice and ration therefore demand that the afflicted nation should deal with other nations honestly, wish them well and review its policies towards them as well as to seriously reflect upon the basic factors that have caused people’s hatred towards it. What benefits are there of principles and systems that generate hatred and allow the humiliation of others? Of what use are policies that facilitate arrogance and haughtiness? Sincere reflection must be made upon the waves of violence that take place all over the world. Let it be known that if violence is allowed to prevail instead of dialogue and mutual understanding, the voice of the weak will not be heard and justice will have no chance; and even worse than these is that aggression and violence will be legalised. It is therefore a must that all types of aggression, hostility, hatred and racism, be brought to an end. Among the issues that need urgent review are the wars that have characterised this generation, in which many innocent lives have been lost and in which destructive weapons that not only kill but also cause impairment and chronic diseases to the living are wantonly used. What then is the benefit of a system which has as its product, aggressive and unjust wars that know no law or norms? Compare this to the injunction of the Qur’aan about the purpose of fighting a war which says that which means: “Fight in the way of Allaah those who fight you, but do not commit aggression. Indeed, Allaah does not like aggressors.” (Al-Baqarah: 190) Statistics speak of millions of casualties of these senseless wars all over the world. Therefore, a careful and sincere review of these policies and systems in the light of their effects will go a long way in solving the problems at hand. Brethren in Faith! The contemporary civilisation and philosophy are built on materialism. Faith has been restricted to things that are only perceptible to the senses to the exclusion of the all matters that are unseen; the concern is only for this world and its pleasures and all scientific discoveries are for the purpose of this mundane life alone. This pathetic situation is accurately described by Allaah when He says that which means: “They know what is apparent of the worldly life, but they, of the Hereafter, are unaware.” (Ar-Room: 7). Therefore, no attention is paid to spiritual development. This clearly manifests itself in the excessive attention that is being given to sports, music, dancing, drama, etc. Religion has no impact on people's behaviour or on politics and systems of life. Religion has become a mere ritual according to this contemporary civilisation and war has been set up between it and science, and between body and soul. In these ideologies, there is no place for Allaah - the only recognised deities are statues and images. When any of these people carry out religious rites, it is to follow prevalent customs and traditions and nothing more. It is in view of this that brutality and violence have become the order of the day because many people no longer have any respect for Allaah and have become heedless of the Hereafter. Brethren in Islaam! It is incumbent upon us to have a sincere and serious review of our own actions so that justice and truth will reign and falsehood be annihilated. The world is in need of a merciful system and policies that will promote justice and eradicate all weapons of mass destruction. It is in need of a structure that will have real respect for human rights and will guarantee for all people the right of self-determination, freedom and tranquillity. It is in need of a system that will put an end to colonisation and all types of hegemony and subjugation. It is in need of a system that will restore the rights of the oppressed and punish the oppressor appropriately, for fairness cannot be achieved through injustice nor can security be achieved through fear. The sense of revenge must give way to dialogue and mutual understanding. The countries of the world are in dire need of cooperation and unity in order to reside in peace and this is what the wise and sincere, who want the best for humanity, should call unto. If they fail to do so, then the weak will only continue to weaken further. Nevertheless, history has shown us examples of civilisations and nations that have risen and fallen as well as that of communities that have persevered, resisted the aggression of devilish nations and therefore survived and flourished, for all affairs belong to Allaah. He says that which means: “… And those who have wronged are going to know to what [kind of] return they will be returned.” (Ash-Shu‘araa: 227) and also: “And We had certainly established them in such as We have not established you, and We made for them hearing and vision and hearts [i.e., intellect]. But their hearing and vision and hearts availed them not from anything [of the punishment] when they were [continually] rejecting the signs of Allaah; and they were enveloped by what they used to ridicule.” (Al-Ahqaaf: 26) When one reflects over the crises that Islaam has undergone throughout its long history, it will be clear that despite the civilisation, light, justice and fairness that nations and communities enjoyed under the rule of Islaam, these crises significantly weakened the Islaamic civilisation in a way that has been a cause of joy for its enemies. However, these crises do have positive aspects; they have re-awakened the Muslims, afforded them the opportunity to examine themselves and created in them stronger determination and hope. Therefore, the multitudes of persecutions that afflict the Muslims today are but harbingers of a bright future for them. An example of this was what happened to the Muslims in the Battle of Uhud. It is in this regard that Allaah says that which means: “Those [believers] who responded to Allaah and the Messenger after injury had struck them. For those who did good among them and feared Allaah is a great reward – Those to whom people [i.e., hypocrites] said: 'Indeed, the people have gathered against you, so fear them.' But it [merely] increased them in faith, and they said: 'Sufficient for us is Allaah, and [He is] the best Disposer of affairs.’ So they returned with favour from Allaah and bounty, no harm having touched them. And they pursued the pleasure of Allaah, and Allaah is the possessor of great bounty. That is only Satan who frightens [you] of his supporters. So fear them not, but fear Me, if you are [indeed] believers.” (Aal ‘Imraan: 172-175) Having established that whatever evil has afflicted the Muslims is the result of their own deeds, there is certainty that they possess strong spiritual values that are embodied in the Book of Allaah and the Sunnah of His Messenger sallallaahu 'alayhi wa sallam in which they believe and upon which they stand. These two measures are the criteria for identifying all points of deviation and it is by them that the Muslim nation will be able to rectify its situation and rise again against all the odds – by the will of Allaah. The Islamic Law is the Muslim’s source of strength and immunity during ideological crises. Despite the fact that invading modern trends have achieved great success worldwide, the Islaamic world and its societies, regardless of all their sufferings, are by the will of Allaah united in resisting this invasion. Islaam is the religion of truth and is firmly rooted among the Muslim societies. Although, the Muslims do not reject anything new which is beneficial, they refuse to subscribe to the notion that these invading trends are the only ideal way of life that must be universally adhered to. Muslims are open-minded people who welcome any progress that brings benefit for mankind; they are not enemies of science, technology or beneficial civilization. However, Islaam will never accept being subordinate to or melt into any other cultures or civilizations as many other religions and cultures have done, for Islaam is the protected and everlasting religion of Allaah. Moreover, it is a source of honour and pride that Islaam, through its creed, law and culture, has provided for mankind that which other civilizations have failed to. Muslims are therefore capable of overcoming their problems and settling their differences with the help of Allaah. They should therefore strive to understand the reality of their religion and the nature of their message so as to be able to fulfil their responsibility towards themselves and humanity in general, bearing in mind the saying of Allaah which means: “…Indeed, Allaah will not change the condition of a people until they change what is in themselves…” (Ar-Ra‘d: 11) Summary: A call to reflect on current events and how situations change The benefits of trials and hardships Major adversities are affecting the whole world The corruption and misguidance that has resulted from current principles and ideologies A criticism of western educational curricula and systems The evil outcome of wars and the devastation they cause The western system is a materialistic one, devoid of a spiritual component The dire need for justice, mercy and noble conduct The ability of oppressed nations to struggle and resist The effect of trials on the Islaamic culture Trials are a means of awakening the Muslim nation Islaamic principles are a protection against trials 13) Islaam benefits all mankind
  4. Laws and rules pertaining to Gifts Sa’ud I. Al-Shuraim First Khutbah Praise be to Allah, the All Wise, the Omniscient, who blesses what is few and little turning it into a spacious sea or a flowing river. With His endless power, He may eliminate what is enormous reducing it to scattered ashes that are blown away by the wind. Allah says which translates as: “The likeness of those who spend their wealth in the Way of Allah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He pleases. And Allah is All-Sufficient for His creatures, needs, All-Knower” (Al-Baqarah: 261) I testify that there is no god but Allah, Who has no partners. He is the Lord of the righteous, and He purifies the hearts of the pious. All praise be to Him in this world and the Hereafter. He is the Sole Judge and it is to Him that you shall return. I testify that Muhammad (Salla Allahu Alaihi Wa Sallam) is His Servant and Messenger. He was faithful to Allah, and exerted all efforts to please Him. He was not driven by any desire to show off or boost his (Salla Allahu Alaihi Wa Sallam) reputation. He (Salla Allahu Alaihi Wa Sallam) left us on the right track, abiding by our immaculate faith, which whoever abandons is doomed to the Hellfire. May Allah’s peace and blessings be upon him, his household, and his companions who were privileged with the honor of accompanying him as well that of the lofty status they enjoyed. Allah says which translates as: “And for those who believe (in the Oneness of Allah and other items of Faith) and do righteous good deeds, surely, We shall make them enter in (the entrance of) the righteous (i.e. in paradise)”. (Al-` Ankabut: 9). O People! I advise you and myself to fear Allah, glorified is He. There is no good in us if we do not call unto others to do good deeds, nor is there any good in those who are advised yet do not act according to that good advice. Fear of Allah, exalted is He, is the road to success and the way to well being, Allah says which translates as: “… So fear Allaah much O men of understanding in order that you may be successful” (Al-Ma’idah: 100). Whenever one thinks of the memories of past glory and eminence, one never doubts the fact that the spirit of Muslims have witnessed a definite decline and that feelings of amity and friendliness are at a low ebb. Thereupon, the heart becomes saddened and any selfishness in the heart goes away. Past egotistical notions of oneself recede. An egotist cannot feel empathy for his brothers in Islam; his egotism constricts him to a narrow area wherein he can only see himself. As a result, he augments his own importance and belittles others, blinded by arrogance, greed, and the love of his self. Hence, he becomes one of the worst people in the eyes of Allah, of whom no good is to be expected and whose evil is difficult to guard against. Therefore, servants of Allah, Muslims desperately need to reunite and remain united so that people would grow more amicable. After seeking Allah help, a gift best accomplishes this goal, it encourages amity in people, appeases whoever is outraged, conciliates kings, wins over loved ones and avoids what is hateful. A gift dispels rancor from the heart. A gift is like magic, captivating hearts and planting in them feelings of love and amicability. Apart from that, it is a sign of veneration and reverence. To put it briefly, it wins hearts, without any deception. One should not really be surprised, servants of Allah, for the Arabic Hadiya (gift) is derived from Huda, meaning guidance. So it is, as if a gift guides one’s heart to amiability and friendliness. The concept of gift giving involves giving an item to another in exchange for nothing. If the giver of the gift merely seeks the reward of Allah, it becomes a charity. If not, it is a gift and it is lawful to exchange gifts among Muslims in accordance with the Prophet’s words (Salla Allahu Alaihi Wa Sallam), “Exchange gifts so that you may love one (Mufrad and Al-Baihaqi). At-Tirmidhi reports that the Prophet (Salla Allahu Alaihi Wa Sallam), said: “Exchange gifts, for a gift dispels rancor from the heart”. The exchange of gifts between the Prophet (Salla Allahu Alaihi Wa Sallam), and his companions is well known and established in the authentic Prophetic Tradition (Sunnah). Besides, the Prophet (Salla Allahu Alaihi Wa Sallam) encouraged Muslims to accept gifts. He hated to reject a gift for no legitimate reason, no matter how little or trivial is was He said, “I shall accept the gift even if it were an arm or a trotter of a sheep” (Bukhaarie). At-Tabarani also reports that Um Hakim Al –Khuza`eya asked, would you hate to turn down a hoof, Allah’s Messenger? He answered, how insignificant is a hoof (trotter) I would never slight a present, even if I were presented with trotters. I would accept them. Al-Bukhari reports that Allah’s messenger (Salla Allahu Alaihi Wa Sallam), said: “ O Muslim women! None of you should look down upon the gift sent by her neighbor even if it were the trotters of the sheep (fleshless part of legs)”. Hence, the Prophet (Salla Allahu Alaihi Wa Sallam) urges Muslims to accept gifts, even if they were small, as this causes people to grow more friendly and amicable. They are to accept gifts even if they are little, as abundance may not necessarily be always available. Besides, the huge ocean is made out of tiny drops of water. Moreover, a gift from an amicable person is never regarded as small as it brings about amity and disperses affection. The Prophet (Salla Allahu Alaihi Wa Sallam) further explains that a present is not to be rejected, if it is one of three things. He said: “Three gifts are not to be turned down: cushions, perfume and milk” (At-Tirmidhi). The lesson to be drawn here, servants of Allah, is that a prudent person should offer his close kindred and neighbors the gifts he can afford so as to seek their love. If what he can afford is but a small thing he is not to hold it back, as this teaches one miserliness. One then becomes no longer able to distinguish between abundance and shortage. Besides, People by nature love benevolence and hate harm. They are inclined to befriend whoever is generous to them and to hold whoever harms them as the enemy. Many a time has man been enslaved by generosity, especially as a reply to an offence, be it backbiting or gossiping. Al-Hafiz Ibn Habahan Al-Basti mentioned that when Abu Hanifa, may Allah bless his soul, grew famous, one of the people who envied him said: We used to be constricted by far less limits and restrictions before we were afflicted with supporters of this deducer of logic (i.e. Abu Hanifa)”. When Abu Hanifa learned of that, he sent him a gift. Allah is The Greatest! A gift can indeed dispel enmity and wipe out insults. Hence, we have discussed the advantages, the legal status, and the effects of the gift. However, scholars divided gifts into lawful and unlawful gifts. Therefore, if seems expedient at this point to briefly refer to some of the mistakes that a community may make, on the social and professional levels, as well as concerning everyday aspects of life, as regards prohibited gifts, which many may not be aware of and which idiots may deliberately ignore. Among the prohibited gifts is that which Sheikh Ibn Taimiyah, may Allah bless his soul, mentioned, namely that if a Muslim intercedes with people in authority on behalf of someone, he is not to accept a gift from him in return for his intercession, according to the righteous predecessors and great scholars of Islam. This is supported by the Prophet’s (Salla Allahu Alaihi Wa Sallam) saying; “Whoever intercedes on behalf of his brother then accepts a present from him in return has committed an act of usury” (Abu Dawood). This is because intercession is recommended and accepting a gift in return for it renders it in vain. Besides, usury eliminates lawful money. However, it is not unlawful to hire someone to do a certain job in return for some money. This is a form of hiring that is permitted when conducted according to lawful conditions. Therefore, a judge is forbidden to accept a present offered to him on account of being a judge. The Prophet (Salla Allahu Alaihi Wa Sallam) said: “May Allah’s curse be on the one who offers the bribe and the judge who accepts it” (Ahmad & Al-Tirmidhi) however, if the one offering the gift is in the habit of giving the judge gifts even before his assuming his post, the latter is permitted to accept it in that case, unless the former has a lawsuit being considered by the judge. Moreover, among the prohibited gifts in that offered by parents to some of their children to the exclusion of others, as this is a glaring case of discrimination and disparity. Some parents are biased in favor of one of their children because of his or her having better manners or showing kindness to parents and so they choose to reward him or her with a gift, while neglecting the other children. However, Allah, exalted be He, says which translates: “O you who believe! Stand out firmly for Allah and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allah. Verily, Allah is well-Acquainted with what you do” (Al-Ma’idah: 8). An-Nu`man bin Bashir related that his father took him to Allah’s Messenger (Salla Allahu Alaihi Wa Sallam) and said, “I have given this son of mine a slave” the Prophet (Salla Allahu Alaihi Wa Sallam) asked, “Have you given all your sons the like?” He replied in the negative. The Prophet said: “Take back your gift then” (Al-Bukhari) Muslim also reported, “Do not ask me to bear witness for I do not hear witness to an unjust act” and in the narration of Ahmad, the Prophet (Salla Allahu Alaihi Wa Sallam) is reported to have said: “Would it not please you to have them all be equally kind to you?” However, concerning maintaining justice among children when giving gifts, a parent is to give a son twice as much as he gives a daughter, as Allah has justly stipulated when distributing a legacy. This agreed upon by great Islamic scholars such as Sheikh Ibn Taimiyah and his student Ibn Qayyim, may Allah forgive them both. However, as an exception to the rule, a parent may give a present to only one of his children for a legitimate reason, such as if one of them is afflicted with poverty, disease or any such calamity. Among the prohibited gifts are those given to witnesses in courts of law in return for their testimony. When one is summoned to testify, he then claims to be unable to recall what he is asked about. However, his memory is instantly refreshed upon seeing the present. What a splendid reminder! Such unscrupulous people did not know that testifying in courts in an obligation as Allah, exalted is He says which translates as: “And the witnesses should not refuse when they are called on) for evidence)” (Al-Baqarah: 282) and “and if you are on a journey and cannot find a scribe, then let there be a pledge taken (mortgaging); then if one of you entrust the other, let the one who is entrusted discharge his trust (faithfully), and let him be afraid of Allah, his Lord And conceal not the evidence for he, who hides it, surely his heart is sinful. And Allah is All-knower of what you do” (Al- Baqarah: 283). Furthermore, servants of Allah, another type of prohibited gifts are those offered in return for relinquishing one of Allah’s rights or for accepting what is unlawful. Allah has mentioned a similar case in the story of the Queen of Sheba when she offered Solomon a present: “And whatever of blessings and good things you have, it is from Allah. Then, when harm touches you, unto Him you cry aloud for help” (An-Nahl: 35). Qatadah comments: How prudent she was both before and after she embraced Islam. She was aware that present would have an unmistakable effect on people. She said: If he accepts the gift, he is a king, so fight him. Yet, if he does not, he is a prophet, so follow him: “So when (the messengers with the present) same to Solomon, he said: “Will you help me in wealth? What Allah has given me is better than that which He has given you! Nay, you rejoice in your gift!” (An-Naml: 36) Solomon said denouncingly: Are you bribing me with money to let you linger in disbelief? Among the prohibited gifts are those offered to a man hired by the authorities to meet people’s needs. He is not allowed to accept gifts which people are offered him to get closer to him. Had he stayed home, people would never have offered him any. Such gifts are therefore prohibited. Second Khutbah Unlimited praise be to Allah, as would please and satisfy Him. I testify that there is no god but Allah, Who has no partner, and that Muhammad is His Servant and Messenger, may Allah’s peace and blessings be upon him, his righteous household and those who follow their example until Judgment Day. Servants of Allah! Fear Him and remember that it is equally forbidden to offer prohibited items for gifts such as musical instruments and things of that sort, prohibited statues and pictures, or things that would bring about evil and stand in the way of good, such as satellite dishes and such devices, which are a true calamity that has befallen the Muslim communities eliminating whatever good traits they have left in them. Similarly, presenting gifts on occasions celebrated by the disbelievers such as, the mother’s day… etc. Such habits are of the disbelievers and are sugarcoated with false claims of love, conciliation, benevolence, maintaining family bonds and so on. This is all prohibited, as it is a form of imitating the disbelievers. The Prophet, (Salla Allahu Alaihi Wa Sallam), said: “whoever imitates a nation becomes one of them” (Ahmad and Abu Dawood). Likewise, there is an old saying that goes; Birds of a feather flock together. Among the prohibited gifts, servants of Allah, is that curse that has befallen many communities, namely, the bribe, to which has been given various names - names that dupe the naïve and please the unscrupulous. Unfortunately, it has managed to spread the way fire spreads in a forest. It has ruined many consciences and turned employees against their employers. They now offer a service only to those who pay well. Those who do not, never stand a chance. People nowadays have to deal with greedy monsters who never seem to get enough, however, such jobs were originally built on maintaining justice among people so that security would spread. Any employee who asks for or accepts a bribe violates security and upsets the regime. The one who offers and the one who accepts a bribe are criminals; the former pays the price of impairing justice, whereas the latter is paid for violating security. The money that he takes is certainly ill-gotten, as it eliminates the Shari’ah on which justice among people stands, it is only natural therefore for the Prophet, (peace can blessings be upon him), to curse them saying, “May Allah’s curse be on the one who pays and the one who accepts a bribe” (Ibn Majah). So fear Allah, fellow Muslims. May Allah’s peace and blessings be on Prophet Muhammad. Summary: 1) Giving a gift is permissible. 2) Accepting a gift is encouraged. 3) Giving a gift removes the feeling of hatred from the hearts. 4) Gifts to employees, witnesses, teachers, and others is like Ghulool (stealing from booties)
  5. Highlighting some Fallacies regarding Hajj Muhammad Al-'Uthaymeen O people! Fear Allaah and learn the rulings of your religion so that you can worship Allaah with clear understanding. The example of one who worships Allaah on the basis of soundknowledge in comparison to one who worships Allaah in ignorance is like the example of one who walks on a well-lit road while the other walks on a totally dark one; the former is aware of his footsteps and is sure of his safety, while the latter is ignorant and constantly fears slipping and straying. O people! It has become a widespread belief among the masses that Hajj is not acceptable to Allaah if it is made by a pilgrim whose parents did not present a sacrificial offering seven days after his birth (i.e., for his ‘Aqeeqah). In reality, the ‘Aqeeqah has nothing to do with Hajj, for the soundness and acceptability of one's Hajj is not affected by whether or not one has had an ‘Aqeeqah. There is another widespread belief that a person who is in Ihraam is not permitted to change the clothes that he is wearing. This belief is also incorrect, since a male or female in Ihraam is permitted to change the clothes in which he or she assumed Ihraam. (However, in the case of a male it must be replaced by the two cloths of Ihraam and not regular clothing). It is also believed by some that a person in Ihraam is not permitted to cut down trees from the moment he assumes Ihraam. However, cutting down trees outside the Haram area is permissible for both those in Ihraam, and those who are not, as long as such trees are outside the sanctuary of the Haram. Thus, it is permissible for those in Ihraam and those who are not to cut down trees in ‘Arafah, but not in Minaa and Muzdalifah, since ‘Arafah lies outside the Haram, while Minaa and Muzdalifah are within its sanctuary. Some people believe that Hajj is annulled if a pilgrim does not touch or kiss the Black Stone. But this is not true because touching the black stone or kissing it is recommended when it is affordable to do so, but is preferable to be overlooked in the case of dense crowding. This view is based on the saying of the Prophet sallallaahu ‘alaihi wa sallam to ‘Umar bin Al-Khattab, may Allaah be pleased with him: “O ‘Umar! You are a strong man; don’t jostle (through the crowds) to reach the (Black) Stone, lest you should hurt the weak. If you find a gap then you may touch it, otherwise, you may face its direction and utter Tahleel and Takbeer (i.e., saying: ‘laa ilaaha illallaah and Allaahu akbar”)(i.e., there is nothing worthy of worship except Allaah, and Allaah is the Greatest). Ibn ‘Abbaas, may Allaah be pleased with him, disapproved of jostling against the crowds and would say in this regard: “No one should inflict harm on others nor be harmed by them.” Thus, the circumambulation of a person who avoids jostling against the crowds is better and more perfect than one who is given to jostling, thus causing harm to himself and to others. Some people worry about circumambulating behind the Station of Prophet Ibraaheem, peace be upon him, but I say to them that there is no cause for worry as it is permissible to circumambulate even from behind the Station of Prophet Ibraaheem. The people of knowledge, may Allaah shower His Mercy on them, maintained that the whole Sacred Masjid (Al-Masjid Al-Haram) is a place for circumambulation, even if it is done in the courtyard of the Sacred Masjid. However, the nearer to the Sacred House, the better the circumambulation, provided that the pilgrim does not expose himself or others to harm. O people! We see many pilgrims jostling behind the Station of Prophet Ibraaheem in order to be as near to it as possible, thinking that the two Rak’ahs of Tawaaf will not be valid except when performed near the Station. This is not correct, since proximity to the Station is not a condition of the validity of the two Rak’ahs. Rather the two Rak’ahs are valid even if the pilgrim is far from the Station, though he should have the Station between himself and the Ka’bah, even if he is in the courtyard or extension of the Masjid - if there are large crowds. O people! Sometimes prayer is established while a pilgrim is circumambulating or walking between Mounts Safaa and Marwah (i.e., doing Sa’i), if this is the case then he must observe that prayer and then complete the Tawaaf or Sa’i from the point at which he stopped. Sometimes a pilgrim feels tired and wishes to postpone his Sa’i to another time, either till the beginning of the day or the end of night, which is permissible. It is also permissible for a pilgrim who feels tired during Sa’i to sit down, take a rest and then continue Sa’i again, or to resume while being carried on a carrier. O people! Certain questions are frequently asked about women who are menstruating or who have puerperal blood; what should they do in their Ihraam? The answer to such questions is found in the reply given by the Prophet sallallaahu ‘alaihi wa sallam ‘Aa’ishah, may Allaah be pleased with her: “Do all that a pilgrim does except that you are not permitted circumambulate the House.” Thus, a menstruating woman or one who has a puerperal blood may perform all the rites of Hajj, except that she is not permitted to circumambulate theKa'bah until after she is purified. Sa’i is attached to Tawaaf in this regard. Thus, if a woman assumes Ihraam to make ‘Umrah while she is menstruating, or if she begins menstruating after assuming Ihraam, she may only complete her ‘Umrah if she becomes pure before sunrise. She may then take her Ihraam off (as usual) and subsequently make Ihraam intending to perform Hajj with the people. However, if the sun rises before she becomes purified, she should intend Hajj and merge it with ‘Umrah, thus performing Qiran Hajj, for which it is sufficient for her to make one Tawaaf and one Sa’i to complete both her Hajj and ‘Umrah. Allaah the Almighty said that which means: “And strive for Allaah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty. [it is] the religion of your father, Ibraaheem. He [i.e., Allaah] named you 'Muslims' before [in former scriptures] and in this [revelation] that the Messenger may be a witness over you and you may be witnesses over the people. So establish prayer and give zakaah and hold fast to Allaah. He is your protector, and excellent is the helper.” (Al-Hajj: 78). Summary 1) A call to learn and understand Islaam and its rulings. 2) There is no connection between Hajj and Aqeeqah (i.e., the sacrificial slaughter and ceremony for welcoming a newborn Muslim). 3) It is not prohibited to cut down tress other than those within the Haram area (Makkah, Madinah). 4) Kissing the black stone and overcrowding around it. 5) Circumambulation behind the station of Ibraaheem. 6) The two Rak’ahs of prayer after Tawaaf. 7) Stopping Tawaaf due to prayer, or for other reasons and then continuing. 8) The Ihraam of a menstruating woman or one who has puerperal bleeding. Say (O Muhammad ): "O Allah! Possessor of the kingdom, You give the kingdom to whom You will, and You take the kingdom from whom You will, and You endue with honour whom You will, and You humiliate whom You will. In Your Hand is the good. Verily, You are Able to do all things. You make the night to enter into the day, and You make the day to enter into the night (i.e. increase and decrease in the hours of the night and the day during winter and summer), You bring the living out of the dead, and You bring the dead out of the living. And You give wealth and sustenance to whom You will, without limit (measure or account). (Al Qur'an : Chapter 3: Verses 26,27)
  6. Actions That Nullify Ihraam by Muhammad Al-'Uthaymeen O people! Fear Allaah and honor His symbols as this is an indication of the amount of piety in your hearts. Whoever honors the sacred ordinances of his Lord, then that is better for him in the sight of his Lord – He will expiate from him his sins, raise his rank and save him from all kinds of sufferings. Indeed, from Allaah’s rites are the rituals of Hajj and ‘Umrah; you should therefore honor and respect them, and strive to avoid the acts that nullify these rituals so that you may prosper. O people! You should know that the deeds which nullify the Ihraam (the state of a pilgrim in which he performs Hajj and ‘Umrah, and during which he is prohibited from certain acts that are lawful otherwise) include: Shaving or cutting the hair of the head, or removing it by any other method: A person in the state of Ihraam, man or woman, is not permitted to remove any amount of the hair from his/her head. He/she may scratch his/her head lightly and if some hair falls out unintentionally, he/she will not be held accountable for that. However, if a Muhrim (a person in the state of Ihraam) has some hairs that are irritating his eyes, he/she may take them out with tweezers. Cutting or trimming fingernails: It is permitted, however, to cut a part of the fingernail that is already broken and is causing irritation. Applying perfume: A Muhrim should not apply perfume to his garments or body, nor should he eat or drink aromatic foods (i.e., that which contain strong herbs) and drinks. Yet, applying perfume before entering into the state of Ihraam is a Prophetic tradition to be followed by men and women alike; there is no harm if its smell remains even after donning the Ihraam. Sexual intercourse and whatever leads to it: This includes lustful touching or eye contact, passionate kissing, etc. – a Muhrim is not permitted to do any of these things. Conducting a contract of marriage for one’s self or on behalf of others. Wearing gloves. The kinds of dresses forbidden for men during Ihraam are sewn clothing, cloaks, flannels, vests, socks, Kanaadir (Western-style shoes), Ghutrahs (kinds of head coverings) or caps. Covering the head for men with something that fits on it, such as Ghutrahs and caps, etc. As for umbrellas, tents, roofs of cars, as well as all other things that hang over the head without touching it, there is nothing wrong with them. A man may also wrap his head if it is likely that he may catch a cold were he to leave it uncovered. In this case, however, he would be required to offer an expiation for it in either of the three forms: slaughtering a sheep and distributing the meat among the needy (in Makkah), fasting for three days or feeding six poor persons, each with a quarter of a Saa’ (one Saa’ is approximately three kilograms) of wheat or half a Saa’ of any other kind of grain. It is permissible for a Muhrim to wear a watch and glasses and to fix his garments with pins and he is not required to offer expiation for that, especially when there is a need to do so. Covering the face for women: Muhrim women are not permitted to cover their faces except when non-Mahram men (those who are not related to them and whom they can get married to) pass near them. In this case, a woman may cover her face even if the covering touches her skin. A Muhrim woman may wear whatever kind of garment she wishes (that meets Islaamic criterion), without exposing parts of her body if she is in the presence of men who are not allowed to look at her uncovered. Here are a few issues that I would like to shed some light on: It is permissible for men or women to replace the garments of Ihraam with other garments of a similar nature. For instance, a man may take off his upper or lower garment and replace it with a new one; and the same applies to women. A pilgrim may uproot green and non-green trees or plants, except when he is within the boundaries of the Sacred House, where he is not permitted to dig up trees, grass or any other types of plants. Thus, it is permissible to uproot trees in ‘Arafah, but not in Mina or Muzdalifah, since the former lies outside the boundaries of the Sacred House, while the latter two lie within them. A Muhrim woman is permitted to wear socks and Kanaadir (Western-style shoes) even if she was barefoot when intending to enter into the state of Ihraam. Muhrim men are not permitted to wear Kanaadir or socks but they may wear ordinary shoes, although they may have been barefooted when they intended to assume Ihraam. A woman may make the intention to enter Ihraam during her menstrual period, then bathe herself and apply perfume before actually assuming Ihraam, as is customarily done by people intending Ihraam for ‘Umrah. In the case of Hajj, if she reaches Makkah before sunrise, while being free from the impurity of menstruation, she may do the ‘Umrah then come out ofIhraam and then enter into the state of Ihraam once more for Hajj with everyone else. Conversely, if she becomes pure from menstruation only after sunrise, she should make intention forHajj and in this case she will perform Hajj Qiraan (combining both Hajj and ‘Umrah). A Hajj and ‘Umrah will be counted for her, for when she does Tawaaf and Sa’i, she should intend them for both Hajj and ‘Umrah. Allaah says that which means: “Hajj is (during) well-known months, so whoever has made Hajj obligatory upon himself therein (by entering the state of Ihraam), there is (to be for him) no sexual relations and no disobedience and no disputing during Hajj. And whatever good you do – Allaah knows it. And take provisions, but indeed, the best provision is fear of Allaah. And fear Me, O you of understanding.” (Al Baqarah: 197) Summary The merit of fearing Allaah and glorifying His rituals. Hajj and ‘Umrah are of the rites of Allaah and must be glorified. Prohibitions of Ihraam (state of pilgrim while performing Hajj or ‘Umrah): i. Shaving or cutting hair (and its rulings). ii. Trimming the nails. iii. Wearing perfume. iv. Sexual intercourse (and related issues). v. Marriage. vi. Wearing gloves. vii. Wearing trousers or other tailored clothes for men. viii. Covering the head for men. Women must cover their faces in front of strange, non-related men. Issues related to Ihraam.
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