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    • By Muslimah7

      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
    • By Muslimah7

      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

    • By Saracen21stC

      The Prophet's Final Sermon


       

      Source/Reference


       
       
       
      After praising and lauding Allah as was appropriate, the Messenger of Allah (sallAllahu alayhi wa sallam) said, the meaning of which is:
       
      "To proceed:
       
      "[O people, listen attentively to me for I do not know if I will ever meet you again after this year, in this place.]"(1) [A man, tall like the people of Shanu'ah, stood and asked, 'So what should we do?' He replied, "Worship your Lord, pray your five daily prayers, fast the month (of Ramadan), perform Hajj to the House, give your zakat without any reluctance, [obey those placed in charge over you],(2) and you shall enter the Paradise of your Lord."](3)
       
      "O people, all blood debts of the jahiliyyah are made null and void; the first blood debt so rendered is that of ibn Rabi`ah ibn al-Harith - who was suckled among the Banu Layth and killed by Hudhayl.
       
      "All usury of the jahiliyyah is abolished and the first such usury that I shall abolish is that of al-`Abbas ibn `Abdu'l-Muttalib. [Your capital is your own; "do not do wrong and you will not be wronged."(4)](5)
       
      "O people, time has revolved as is its fashion since the day Allah created the heavens and the earth. The number of the months with Allah is twelve, of which four are sacred, these are Rajab of (Banu) Mudar that is between Jumada and Sha'ban, [and three which are consecutive:](6) Dhu'l-Qa`dah, Dhu'l-Hijjah and al-Muharram. "That is the true and upright religion; do not wrong yourselves in them."(7) "Intercalation therein is an increase in disbelief; by it those who disbelieve are led astray. One year they make it profane and another year they make it sacred in order to tally (ostensibly) with the number that Allah made sacred."(8) One year they would make Safar profane and another they would make Muharram sacred. One year they would make Safar sacred and another they would make Muharram profane. This is intercalation (nasi`) [and it is from Shaytan].(9)
       
      "O people, those having deposits should award them to those who entrusted them with them.
       
      "[Woe to you! Be careful!](10) [You will meet your Lord and He will ask you about your deeds so](11) [do not revert to becoming unbelievers after me, striking the necks of one another. Shaytan has despaired that those who pray will worship Him, but not so in sowing dissension amongst you].(12)
       
      "O people, Shaytan has despaired of being worshipped in your land till the end of time. Yet he may be pleased with you by your doing acts that you think insignificant. Beware of (harming) your religion through such acts [for he shall be obeyed in these and shall be pleased].(13) [Therefore beware of him (lest he harm) your religion].(14)
       
      "O people, [fear Allah with regards women and](15) [treat them well for they](16) are as captives with you.(17) You took them as a trust from Allah and you are permitted access to their sexual organs by Allah's word. You have rights over them and they have rights over you. One of the rights you have over them is that they not allow others besides yourselves to set foot on your furnishings [and that they do not give permission to anyone you dislike entering your homes].(18) And they should not disobey you in that which is good. If they so obey, then you have no right to (chastise them). They are due their food and their clothing in kindness. [if you fear those of them who are fractious, then admonish them and refuse to sleep with them in bed,(19) and](20) if you strike (them), then do so without viciousness.
       
      "[Listen well to me and live! Do not do wrong! Do not do wrong! Do not do wrong!](21) [The (requital) of a transgression should not be meted to any save the transgressor. The father should not transgress against his son and the son should not transgress against his father.](22) [Know that every Muslim is a brother to another Muslim and that the Muslims are brothers, therefore](23) no man should have access to his brother's wealth, unless with his goodwill.
       
      "O people, I have left among you that with which, if you adopt it, you will not go astray, the Book of Allah [and the Sunnah of his Prophet];(24) live by it.
       
      "[O people, of a surety, your Lord is one and your father is one. Of a surety, the Arab is not superior to a non-Arab, neither a non-Arab to an Arab, neither a red-skinned person to a black-skinned person and neither a black-skinned person to a red-skinned person, except through taqwa].(25)
       
      "O people, what day is this?" They replied, 'A sacrosanct day.' He asked, "What land is this?" They replied, 'A sacrosanct land.' He asked, "What month is this?" They replied, 'A sacrosanct month.' He said, "Allah has made your blood, your possessions and your honour sacrosanct, just as this day in this land and this month are sacrosanct [until you meet your Lord]."(26) [And he repeated this over and over].(27)
       
      "Let those of you who are present inform those who are absent, [for perhaps the absent would retain more than some of those present].(28) There will be no prophet after me and no nation after you." [Then he raised his head and said],(29) ["Have I not conveyed (the message)? Have I not conveyed (the message)? Have I not conveyed (the message)?](30)" [They said, 'Yes!'](31) He then raised his hands and said [three times],(32) "O Allah! Bear witness [that I have conveyed (the message)!](33)"(34)
       

      (1) Ibn Hisham, Sirah #1999
      (2) Ibn Hibban #4563
      (3) Ahmad #22260. cf. Ahmad 22161-22258
      (4) al-Baqarah 2:279
      (5) Ahmad #20695, `Abd ibn Humayd #856
      (6) Bukhari #4406-5550-7447, Muslim #1679
      (7) al-Tawbah 9:36
      (8) al-Tawbah 9:37
      (9) `Abd ibn Humayd #856
      (10) Bukhari #4403
      (11) Ahmad #20386, Bukhari #4406-5550-7447, Muslim #1679
      (12) Ahmad #20695. cf. Ahmad #14366 and Muslim #2812
      (13) Tirmidhi #2159
      (14) Ibn Hisham, Sirah #1999
      (15) Ahmad #20695
      (16) Tirmidhi #1163-3087
      (17) i.e. bound by the contract and rules of marriage, and the duties of being a wife.
      (18) Ahmad #20695, Tirmidhi #1163-3087
      (19) cf. al-Nisa' 4:34
      (20) Ahmad #20695
      (21) Ahmad #20695
      (22) Tirmidhi #2159-3087
      (23) Ibn Hisham, Sirah #1999. cf. Tirmidhi #3087
      (24) Ibn Hisham, Sirah #1999
      (25) Ahmad #23489. cf. Ahmad #8736-17313-21407
      (26) Muslim #1679
      (27) Bukhari #1739
      (28) Bukhari #4406-5550-7447, Muslim #1679. cf. Bukhari #7078
      (29) Bukhari #1739
      (30) Ahmad #20695
      (31) Ahmad #20407, Bukhari #4403-7087, Muslim #1679
      (32) Bukhari #4403, `Abd ibn Humayd #856
      (33) `Abd ibn Humayd #856
      (34) The source narration is that of Bazzar #1141 (Kashfu'l-Astar) as quoted in ibn Kathir, al-Bidayah wa'l-Nihayah, vol. 7, pp. 652-653. It is also found in `Abd ibn Humayd #856.
      The translation of the source hadith was taken from Trevor Le Gassick's translation to ibn Kathir, Life of the Prophet Muhammad, vol. 4, pp. 291-292 and modified where necessary.
      Although the chains of narration are weak, the hadith is authentic due to supporting witnesses.
      Sections of the hadith are found scattered amongst various books of hadith such as:
      -Bukhari #67-105-1741-3197-4407-4662-5550-7078-7447, 1742-4403-6043-6166-6785-6868-7077, 1739-7079
      -Muslim #1679
      -Tirmidhi #1163-2159-3087
      -Abu Dawud #1947-1948
      -Ahmad #11762-20386-20387-20407-20419-20449-20453-20461-20498-20695
      -Bazzar #3615-3617
      and many more.
       
       
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