Monday, 20 June 2011


be upon him)

This sermon was delivered on the Ninth Day of Dhul-Hijjah, 10 A.H.
(632 CE) in the 'Uranah valley of Mount Arafat in Makkah. It was
the occasion of the annual rites of Hajj (the pilgrimage). It is
also known as the Farewell Pilgrimage.

After praising, and thanking Allah (The One True God) the Prophet
began with the words:

"O People! lend me an attentive ear, for I know not whether
after this year I shall ever be amongst you again. Therefore, listen
carefully to what I am saying and Take These Words to Those Who
Could Not Be Present Here Today.

“O People! just as you regard this month, this day, this
city as Sacred, so regard the life and property of every Muslim
as a sacred trust. Return the goods entrusted to you to their rightful
owners. Hurt no one so that no one may hurt you. Remember that you
will indeed meet your LORD, and that he will indeed reckon your

“Allah has forbidden you to take usury (interest), therefore
all interest obligations shall henceforth be waived. Your capital
is yours to keep. You will neither inflict nor suffer any inequity.
Allah has Judged that there shall be no interest and that all the
interest due to Abbas ibn 'Abd al-Muttalib (Prophet's uncle) be

“Every right arising out of homicide in pre-Islamic days
is henceforth waived and the first such right that I waive is that
arising from the murder of Rabiah ibn al-Harithiah.

“O Men! the unbelievers indulge in tampering with the calender
in order to make permissible that which Allah forbade, and to prohibit
which Allah has made permissible. With Allah the months are twelve
in number. Four of them are holy, three of these are successive
and one occurs singly between the months of Jumada and Shaban.

“Beware of Satan, for the safety of your religion. He has
lost all hope of that he will be able to lead you astray in big
things, so beware of following him in small things.

“O People! it is true that you have certain rights with regard
to your women but they also have rights over you. Remember that
you have taken them as your wives only under Allah's trust and with
His permission. If they abide by your right then to them belongs
the right to be fed and clothed in kindness. Do treat your women
well and be kind to them for they are your partners and committed
helpers. And it is your right that they do not make friends with
anyone of whom you do not approve, as well as never to be unchaste.

“O People! listen to me in earnest, worship Allah, say your
five daily prayers, fast during month of Ramadan, and give your
wealth in Zakat (obligatory charity). Perform Hajj if you can afford

“All mankind is from Adam and Eve, an Arab has no superiority
over a non-Arab nor a non-Arab has any superiority over an Arab;
also a white has no superiority over black nor a black has any superiority
over white except by piety and good action. Learn that every Muslim
is a brother to every Muslim and that the Muslims constitute one
brotherhood. Nothing shall be legitimate to a Muslim which belongs
to a fellow Muslim unless it was given freely and willingly.

“Do not therefore do injustice to yourselves. Remember one
day you will meet Allah and answer your deeds. So beware, do not
astray from the path of righteousness after I am gone.

“O People! No Prophet or Apostle Will Come after Me and No
New Faith Will Be Born. Reason well, therefore, O People! and understand
words which I convey to you. I leave behind me two things, the QUR’AN
and my SUNNAH (i.e., sayings, deeds, and approvals) and if you follow
these you will never go astray.

“All those who listen to me shall pass on my words to others
and those to others again; and may the last ones understand my words
better than those who listen to me directly.

“Be my witness O Allah, that I have conveyed your message
to your people."

As part of this sermon, the Prophet recited them a Revelation from
Allah which he had just received and which completed the Qur’an,
for it was the last passage to be revealed:

This day the disbelievers despair of prevailing against your religion,
so fear them not, but fear Me (Allah)! This day have I perfected
for you your religion and fulfilled My favor unto you, and it hath
been My good pleasure to choose Islam for you as your religion (Surah
5, Ayah 3).

The sermon was repeated sentence by sentence by Safwan's brother
Rabiah (RA), who had a powerful voice, at the request of the Prophet
and he faithfully proclaimed to over ten thousand gathered on the
occasion. Toward the end of his sermon, the Prophet asked “O
people, have I faithfully delivered unto you my message?" A
powerful murmur of assent “O Allah, yes!", arose from
thousands of pilgrims and the vibrant words “Allahumma na’m”
rolled like thunder throughout the valley. The Prophet raised his
forefinger and said: “Be my witness O Allah, that I have conveyed
your message to your people."

Allah: Allah is the proper name in Arabic for The One and Only
God, The Creator and Sustainer of the universe. It is used by the
Arab Christians and Jews for the God (Eloh-im in Hebrew; 'Allaha'
in Aramaic, the mother tongue of Jesus). The word Allah does not
have a plural or gender. Allah does not have any associate or partner,
and He does not beget nor was He begotten. SWT is an abbreviation
of Arabic words that mean 'Glory Be To Him.'

s or pbuh: Peace Be Upon Him. This expression
is used for all Prophets of Allah.


Importance of Beard in Islam

What Islam says About the Beard

From The Shari Length of the Beard
by Mufti Afzal Elias, May Allah reward him abundantly, aameen.

Transferred to the web for the benefit of all Muslims by

pamphlet is to emphasize the importance and the length of the beard.
Many Muslims have queried regarding this point. I have also found
that people prefer keeping a beard in imitation of what's in vogue
rather than that prescribed by Nabi (Sallallahu Alayhi Wasallam).
A compilation of this nature has become important because the impact
of the western way of life seems to be luring unwary Muslims into
such a craze that the importance of the beard itself is being
doubted and scoffed at.

those who feel the issue is trivial to worry about, may ALLAH guide
him. But to those who genuinely wish to learn and practice what
is right, here are sufficient proofs from the Qur'an, Ahadeeth,
and learned scholars.

Adherence to the Sunnah in the Holy Qur'an:

ye who believe! Obey Allah, and obey the Messenger, and those charged
with authority among you.
" (Quran 4:59)

ye who believe! Obey Allah and His Messenger, and turn not away
from him when ye hear (him speak).
" (Quran 8:20)

ye who believe! give your response to Allah and His Messenger, when
He calleth you to that which will give you life; and know that Allah
cometh in between a man and his heart, and that it is He to Whom
ye shall (all) be gathered.
"(Quran 8:24)

have indeed in the Messenger of Allah an excellent exempler for
him who hopes in Allah and the Final Day, and who remembers Allah.
(Quran 33:21)

Allah has bestowed on His Messenger (and taken away) from the people
of the townships,- belongs to Allah,- to His Messenger and to kindred
and orphans, the needy and the wayfarer; in order that it may not
(merely) make a circuit between the wealthy among you. So take what
the Messenger gives you, and refrain from what he prohibits you.
And fear Allah: for Allah is strict in Punishment.
" (Quran 59:7)

of the Beard in the words of Rasulullah (Sallallahu Alayhi Wasallam):

    Rasulullah (Sallallahu Alayhi Wasallam) said "I have no connection
    iwth one who shaves, shouts and tears his clothing eg. in grief
    or affication."

    - Reported by Abu Darda (R.A.) in Muslim, Hadith no. 501

    The teachings of Hadhrat Ammar Bin Yaasir, Abdullah Ibn Umar,
    Sayyidina Umar, Abu Hurairah and Jaabir (R.A.), indicate that
    ALL used to keep beards that were one fist length or more. Hadhrat
    Jaabir (R.A.) had said: "We used to grow long beards and only
    during Hajj and Umrah did we trim them to the required length
    (i.e. fist length)."

    Hadhrat Abdullah Ibn Umar (R.A.) relates that: "He who imitates
    the kuffar (non-believers) and dies in that state, he will be
    raised up with them on the Day of Qiyamat (Judgement)."

    Rasulullah (Sallallahu Alayhi Wasallam) says: "Trim closely the
    moustache, and let the beard flow (Grow)."

    - Narrated Ibn Umar (R.A.) in Muslim, Hadith no. 498

    "Rasulullah (Sallallahu Alayhi Wasallam) ordered us to trim the
    moustache closely and spare the beard" says Ibn Umar.

    - Muslim, Hadith no. 449

    Rasulullah (Sallallahu Alayhi Wasallam)said: "Act against contrary
    to the polythesists, trim closely the moustache and grow the beard."

    - Reported by Ibn Umar (R.A.) in Muslim, Hadith no. 500

    Rasulullah (Sallallahu Alayhi Wasallam) said "Trim closely the
    moustache and grow the beard."

    - Reported by Abu Hurairah (R.A.) in Muslim, Hadith no. 501

    Rasulullah (Sallallahu Alayhi Wasallam) said: "Anyone who shaves
    has no claim to the mercy of Allah"

    - Reported by Ibn Abbas (R.A.) in Tibrabi

    Hadhrat Abdullah Ibn Umar (R.A.) used to cut that portion (which
    exceeds the grip of the hand) of the beard.

    - Tirmidhi

Beard according to the Great Imams of Jurisprudence


Muhammed (R.A.) writes in his book "Kitabul Aathaar" where he relates
from Imam Abu Hanifa (R.A.) who relates from Hadhrat Haytham (R.A.)
who relates from Ibn Umar (R.A.) that he (Ibn Umar) used to hold
his beard in his hand and cut off which was longer. Imam Muhammed
(R.A.) says that this is what we follow and this was the decision
of Imam Abu Hanifa. Therefore, according to Hanafies, to shorten
the beard less than a FIST LENGTH is HARAAM and on this is IJMA
(concensus of opinion).


Shafi (R.A.) in his Kitabul Umm states, "To shave the beard is HARAAM."
(Shari Minhaj dar Shara Fasl Aqueeqa).


Ahmad Nafarawi Maliki in the commentary of Imam Abu Zayed's booklet
states, "to shave the beard is without doubt haraam according to
all Imams." It is also mention in "Tamheed" which is a commentary
of "Muatta" (Sunnan Imam Malik (R.A.)) that to shave the beard is
HARAAM and among males the only ones to resort to this practice
(of shaving) are the HERMAPHRODITES (persons who possess both male
and female features and characteristics).


Hanbalies in the famous Al-Khanie'a Hanbali Fatawa Kitab state that
"to grow the beard is essential and to shave it is HARAAM." Also
in the Hanbali Mathab books "Sharahul Muntahaa" and "Sharr Manzoomatul
Aadaab", it is stated "The most accepted view is that it is HARAAM
(prohibited to shave the beard)."

note, according to scholars of Islam: "To shave off the beard is
unlawful (haraam) and one who shaves his beard is legally speaking
an unrighteous fellow (FASIQ); hence, it is NOT PERMISSIBLE to appoint
such a man as an Imam. To say Taraweeh behind such an Imam is MAKRUH-E-TAHRIMI
(near prohibition)" (Shami Vol.1, p.523)

Durre-Mukhtar states: "No one has called it permissible to trim
it (the beard) less than FIST-LENGTH as is being done by some westernized
Muslims and hermaphrodites." (Vol. 2, p. 155). Also, "It is forbidden
(haraam) for a man to cut off another's beard." (Vol. 5, p. 359).


a Muslim who shaves or shortens his beard is like a hermaphrodite,
his Imamate near prohibition, his evidence is not valid, he will
not have the right to vote or being voted for. Shaving and shortening
the beard is the action of non-believers. Imam Ghazzali (RA) says:
"Know that the key to total bliss (Saadah) lies in following the
Sunnah and in emulating the life of Rasulullah (Sallallahu Alayhi
Wasallam) in ALL that issues from him, and in ALL his doings even
if it concerns the manner of his eating, rising, sleeping, and speaking.
I do say thisin relation to rituals in worship ONLY because ther
is no way neglecting the Sunnah reported of him in such matters
- but what I say INCLUDES EVERY ASPECT of his daily life." (Kitab
al Arbain Addin, Cairo 1344, p. 89). Furthermore, in the Holy Qur'an,
Allah told Rasulullah (Sallallahu Alayhi Wasallam) to say:

"If ye do love Allah, Follow me: Allah will love you and forgive
you your sins: For Allah is Oft-Forgiving, Most Merciful.
(Quran 3:31)

daily recitation of a band of angels of Allah is "Holy is the Being
who adorned men with beards and women with braids" (Takmela e Bahr
al Raiq, Vol. 3, p. 331)

Allah Ta'ala says in the Holy Qur'an: "And when the true believers
are called to Allah and His Rasul
(Sallallahu Alayhi Wasallam)
[to accept and practice the law and commands of Allah and His Rasul
(Sallallahu Alayhi Wasallam)] that he may pass judgement upon
them, their ONLY reply is 'We hear and obey.' Such men shall surely
" (24:51)




Blessed Beard... Grow it, what's so hard to understand?

Commentary by

are overcome with western influence in their lives and it's easy
to forget, nay, neglect the Sunnah of the Prophet Muhammad
(Peace Be Upon Him). Little do these Muslims realize the magnitude
of their actions in imitating Kufaar (see Hadith section). This
is a truly shocking! Hopefully the information presented herein
will enlighten those. And then there are others who claim that the
matters concerning beards is a "little" issue not worthy of mention
nor practice. To them I say get off the denial bandwagon, you're
a Muslim! Follow the Prophet (Peace be upon him) in all aspects
of life, for he was the best of examples. I couldn't tell you how
many times I've mistaken a Muslim brother (outside of the Masjid)
for a kaafir on account of his clean-shaven, well oiled, face. How
can I say "Assalaamu Alaikum Brother!" when I do not know if he
is a Muslim. Yet that very brother then wonders why he was ignored!
Sure, he can tell if others are Muslim on account of their beard,
but what about himself?  From one brother to another, I say:
"Grow a beard, then, since it also promotes Brotherhood in the real
world. Stand with your Brothers, be one. We know you think you are
handsome without it (a beard), but who cares? What matters is how
Allah (S.W.T.) sees you. And when you do grow a beard, don't mock
the Sunnah, please grow it correctly, i.e. FIST LENGTH. That is
the prescribed length and no shorter (see Hadeeth section)..." Peace.


Khutbah Format

Khutbah Format


3.1. Standard Introduction:

It includes the Praise of Allah, and the prayers on His prophets & the last of all prophets, Prophet Muhammad (S).

"" Al-Hamdu Lillahi Thumma Alhamdu Lillah

Al-Hamdu Lillahi Alzi Hadana Lihaza wama Kunna Lanahtadiya Law'la Ann Hadana Allah.

Al-Hamdu Lillahi Ghafiriz Zunibi Jamee'ihaa Illa Shirka Bih,

Wasalatu wasalamu ala rasulil'ahh"".


Praise is due to Allah,

Praise is due to Allah who guided us to the righteous path, and indeed we wouldn't have attained this state of guidance without Him Allah,

Praise is due to Allah who forgives all sins and misdeeds except associating others with Him.

3.2. Body of the First Part of the Khutba:

* This includes your messages, supporting quotations from the Holy Quraan, the sayings of Prophet Muhammad and other sources like history.

* Always write your Khutba. Read from the transcript. Do not just read, live the Khutba. Put life in it. You have to demonstrate that you believe in every word that you say.

3.2.1. Strategy:

My strategy has been to use current events as a vehicle and a locomotive to achieve a domestic local goal and to make a difference but perhaps, not too political.

3.2.2. Methodology:

Define what you want to talk about/ the theme of the Khutba.

Spend time researching your theme. Imagine that you are in fact giving it. Live it. Dream of it. Sleep with it in your mind and in your heart.

When you talk to people, read the paper, read a book, watch the news or even while driving ideas will pop into your mind. Write the ideas down if applicable, these ideas can form the bases of a great Khutba.

Start by a reflection on God's greatness and creation in order to inject spirituality in your audience

State the subject you want to discuss and, if applicable, the event that ties in with the subject. State your opinion and your justification based on Islamic foundations.

Elaborate using facts and figures if applicable. Remember that every word from the Imam is a great responsibility. So, please research your subject and figures in detail.

Give your messages. How do people apply these messages to their daily lives and to their goals in this life?

3.2.3. Suggested Topics:

o Current Events

o Historic Events in Islam like Hijra, Israa & Miraj, Ramadan, Story of Abraham

o Important Modern Historic Events like Islam in Europe, Islam in America, etc.

o The Family

o Importance of Education, political action, financial independence, inviting to the way of Allah

3.3. Conclusion of the First Part of the Khutba:

The first part is concluded with an invitation to the congregation to make a du'aa (supplication):

"" Id'oo Allaha Yaghfir Lakum Zunubakum"


Make a supplication to Allah, He will accept your prayers & forgive your sins


3.4. The Second Part of the Khutba:

This part starts with the same standard form as in 3.1 above.

It includes a summary of the messages you wanted the congregation to remember till next week's Khutba.

Leave them with at least three messages and no more than five to remember.

Messages should be in the form of brief but striking "bullets" that can be remembered.

3.5. The Du'aa – Supplication:

Again, for the sake of global standardization using the global "Islamic Language", one uses a standard and brief du'aa:

"" Allahuma' Eghfir Lil' Muslimeena wal Muslimat…. Stop for the congregation to say AAMEEN"

"" Wal Moumineena wal Mouminaat…Stop for aameen"

"" Al-Ahya'ee minhum wal amwat…stop for aameen"

"Innaka samee'un mujibul dawat… stop for aameen"


"Almighty God, forgive the Muslim men and women,

Forgive the believing men and women,

Those who are alive and those who died,

You are indeed the One who listens and accepts all supplications"

Then you can make any du'aa (supplication) in English that is of your liking and is appropriate for current events.

3.6. Globally Standardized Conclusion:

Ibada Allah:

Inna Allah Ya'amuru Bil Aadli wal Ihsan, wa Ita'ee Zil Qurbaa

Wa Yanhaa Anil Fahshaa'ee wal munkaree wal bagh'yi

Ya'Izukum La'allakum tazakkaroon"


""Servants of Allah:

Indeed Allah orders us to be just and to excel in what we do,

Be generous and to take care of our kin and relatives,

Never do what is forbidden of all sins and

Not to transgress,

He almighty advises you so you can remember""

Then you conclude by saying to the mu'azzin:

Aqimi Salah,

Innaa Asalata tanha anil fahshaa'ee wal munker,


Addressing the muazzin – (the person that calls for the prayers) – to call for establishing (iqamah) prayers.

Then you come down to lead the prayers.



1. Be brief and to the point. Khutba should not exceed 20 to 25 minutes.

2. Be Optimistic and positive. Never complain.

3. Be cheerful and never forget to smile, always with sincerity.

4. Be honest and straight in your statements and clear.

5. Motivate the community.

6. Try to be as general in your statements as possible, especially regarding nationalities and ethnicity. Remember that you have a diverse audience.

7. Be current in your examples and themes.

8. Be organized and structured. Write your Khutba. You may use script or note cards.

9. Use simple words, no more than 3 syllables. Remember to speak slowly and punctuate. Use simple and easy English.

10. Have a positive delivery style with a lot of energy and enthusiasm.

11. Use eye contact. You need to give the feeling that you really are talking to each individual in the congregation.

12. Initiate action before you conclude the second part of the Khutba. Let people leave the masjid with a list of things to do.

13. Be people oriented. When you are seated getting ready to deliver the Khutba, use eye contact, smile great people and be sincere.

14. Choose a diversified coaching board.


o Read people's eyes while delivering the Khutba.

o After the prayer, spend at least 15 minutes mingling with people shaking their hands, hugging them if applicable and look in their eyes as if you are asking (begging) for feedback.

o Listen carefully when they start to speak to you their feelings and feedback. Never discount what they tell you. Never be defensive. Never justify. Explain what you meant and show empathy. Then you correct yourself in the next Khutba.


1. Never give a Khutba without extensive preparation for it. It usually takes from 15 to 30 hours to prepare a Khutba. Remember that it is a very serious responsibility.

2. Never use the Minbar (pulpit) to attack persons regardless of what your justification is. Never be controversial.

3. Never read your Khutba as if you are just reading. Live your Khutba.

4. Never think to isolate your community.

5. Never single out another community and play the elite, who has done it all, and who knows it all.

6. Never be self-serving.

7. Never be too emotional. However, you need to show your personality by expressing your feelings honestly.

8. Never be negative.

9. Never shout.

10. Never give a Khutba and run. Stay behind to shake hands with almost every member of the community.


Does Friday Khutbah Have to be in Arabic Only?

Does Friday Khutbah Have to be in Arabic Only?

By Dr. Muzammil Siddiqi

The essential features of Friday Khutbah are the following according to the Sunnah of the Prophet -peace be upon him.

  1. The Imam should be in Wudu and should be properly dressed.

  2. It should be given from a pulpit (minbar). According to the Sunnah the minbar should be at the right side of the mihrab. It should have three steps. The Imam should go up on the minbar, stand on the second step and sit on the third step. If minbar is not available then one can stand on any elevated place. If that is not available then one can stand on the musalla facing the people.

  3. The Imam should go on the minbar, while facing the people in the standing position he should say, "Assalam 'alaikum wa rahmatullah wa barakatuh." The audience should answer the Imam. The he should sit down and the Adhan for Khutbah should be given.

  4. After the Adhan, the Imam should stand up and deliver the Khutbah. The Khutbah should begin with the praise of Allah (hamd), the declaration of faith (two shahadah), peace and blessing upon the Prophet (salat and salam), then at least one ayah from the Qur'an should be recited. All these things should be in Arabic. After this the Imam can use the local language to speak to the people and remind them about their faith and their religious duties.

  5. The Khutbah should be in two parts. After finishing the first part the Imam should sit down for a short while (for so long that three short verses of the Qur'an or three times Subhanallah can be recited.)

  6. First Khutbah should be on any topic of concern and relevance for the community. But the second Khutbah should end with peace and blessings on the Prophet and his companions and with du'a for all the people. It is recommended to give the second Khutbah based on the recommended prayers (ad'iyah ma'thurah). These prayers should be recited in Arabic.

  7. It is recommended that the Khutbah is not too long and should be inspiring and motivational. It should also avoid controversial subjects. The audience must listen to the Imam quietly without any interruption. People should not talk to each other or engage in any other activity during the Khutbah.

There is no need to have one talk in the local language before the Adhan and then Khutbah after the Adhan in Arabic. This is an innovation (bid'ah) and it should not be done. The Khutbah is the main talk and speech of Friday and its importance should not be minimized. The Khutbah should be given only after the Adhan and it can be given in the local languages as we mentioned before. It is not required to deliver the whole Khutbah in Arabic if one is speaking to a non-Arabic speaking audience. Many 'Ulama' in Pakistan, India and many other non-Arabic speaking countries have allowed Khutbah in local languages. In 1975 in the World Conference of Masajid held in Makkah, several hundreds Imams and Ulama' from all over the world unanimously accepted that the Friday and Id Khutbahs can be given in local languages. The purpose of Khutbah is to remind the people about their religion. If a person does not understand Arabic, how can he/she be reminded by it?

Those who insist that the Khutbah should be only in Arabic say that the Khutbah is part of Salat and in Salat we follow the Sunnah of the Prophet -peace be upon him. He used to deliver Khutbah in Arabic and we should also do the same. It is correct that Khutbah is part of the Salat, but it is not Salat. In Salat we do not talk to people, in Khutbah we talk to them. In Salat we cannot add anything from our own. We have to recite verses from the Qur'an and use only those prayers that are taught by the Prophet -peace be upon him. In Khutbah, the Imam prepares his own message. Why should the Arabic language be used when the majority of the Muslims in a location do not understand it. Those who insist on Arabic in Khutbah for non Arabs too are not properly benefiting from the Friday gatherings. They are depriving the believers from a great opportunity to learn and be educated about their religion.




How to Give a Khutbah

How to Give a Khutbah

A. General

Al-khutab is the plural of Al-khutbah, which is a religious talk given on Friday just before performing Salat (prayer). It is considered very important to the extent that it is part of Salat. The daily noon prayers are composed of four cycles (Raka'at), but the Friday Salat is composed of two parts. It is explained that the khutbah is part of Salat, and hence the number of Rakaat on Friday Salat is reduced from four to two.

Since the Khutbah is part of Salat, and since it is given before Salat, Muslims are supposed to come to the Masjid before the Khateeb starts his khutbah.

B. Rules

The following is a partial list of recommendations concerning the rules and regulations of giving a khutbah.

  1. The khutbah is composed of two consecutive speeches with a short break of Istighfar (asking Allah for His forgiveness).
  2. The Khateeb goes up to the pulpit while still standing and greets the congregating Muslims by saying to them: "Assalamu 'Alaikum"; and then he sits down.
  3. The Mu'azzin recites the Adhan (call to prayer). It is the standard Adhan, except that it is given inside the Masjid and in front of the Khateeb, immediately after the Khateeb sits down on the pulpit.
  4. The Khateeb should start the khutbah by:

(a) Saying:

"A'uzu Bilahi Minash-Shaitanir Rajeem", which means, "I seek refuge in Allah from the outcast Satan"

(b) Mentioning the name of Allah, the Most Gracious, the Most Merciful:

"Bismil Lahir Rahmanir Raheem"

(c) Praising Allah for all that He has done for us by saying:

"Al Hamdu Lillahi Rabbil 'Alameen."

(d) Sending blessings and greetings to Prophet Muhammad (pbuh), to his family and to his companions by saying:

"Wassalatu Wassalamu 'Ala Muhammad wa 'Ala Alihi Wa Sahbihi wa Sallim."

  1. After that the Khateeb should mention the title of his khutbah so that the Muslims will understand more about his talk.
  2. The Khateeb should start his khutbah by quoting an Ayah from the Qur'an related to the subject of his talk. He should follow it with a Hadith from the Prophet about the subject he is going to talk about.
  3. He should explain the subject through Qur'an, Hadith and Sirah.
  4. It is recommended that the Khateeb should end his first khutbah with an Ayah and a Hadith. It is preferable that they be recited in their original Arabic texts.
  5. Before he sits down, he should ask the congregating Muslims to ask Allah for forgiveness, guidance and mercy. He should ask forgiveness for himself, also.
  6. After a few moments of pause, he stands up and starts the second khutbah.
  7. The second khutbah should start with praise to Allah, followed by Salat and greeting unto the Prophet, his family, his companions and unto their followers, by saying:

"Alhamdu Lillahi Wassalatu 'Ala Rasulillahi Wa 'Ala Alihi Wa Sahbihi Wa Man Wala."

12. It is preferable that the second khutbah be devoted to Du'a' (supplications).

13. The best Du'a' are those from the Qur'an as well as from the Prophet. (see samples under 'Qur'anic Supplications'). The starting of the Du'a' could begin as follows:

Allah (swt) said in the Qur'an, in Surah Al-Ahzab (The Confederates), the following:

Inna All a ha wamal a -ikatahu yu s alloonaAAal a a l nnabiyyi y a ayyuh a alla th eena a manoo s alloo AAalayhi wasallimoo tasleeman

"Lo! Allah and His angels shower blessings on the Prophet. O you who believe! Ask blessings on him, salute him with a worthy salutation." (33:56)

The Khateeb is to continue to say the following:

"Allahuma Salla 'Ala Muhammadin Wa 'Ala Ali Muhammadin, Kama Sallaita 'Ala Ibrahima Wa 'Ala Ali Ibrahim, Allahuma Barik 'Ala Muhammadin Wa 'Ala Ali Muhammad, Kama Barakta 'Ala Ibrahima Wa 'Ala Ali Ibrahim. Fil 'Alameena Inaka Hameedun Mujeed."

"O Allah! Greet Muhammad and the family of Muhammad, as you greeted Ibrahim and the family of Ibrahim."

"O Allah! Bless Muhammad and the family of Muhammad, as you blessed Ibrahim and the family of Ibrahim."

"Indeed You are (Ya Allah) Ever-Praised and Ever-Exalted in the universe!"

  1. The Khateeb should then recite several Du'a'.
  2. After finishing reciting certain Du'a', it is recommended that the Khateeb end the khutbah by saying:

"Glorified by your Lord, the Lord of Majesty, from that which they attribute (unto Him). And peace be unto those sent (to warn). And praise be to Allah, Lord of the Worlds!" (37:180-182)

16. Then he may say the following:

"Allah commands justice, the doing of good, and giving to kith and kin, and He forbids all indecent deeds, and evil and rebellion: He instructs you, that ye may receive admonition." (16:90)

17. The Khateeb should then instruct the Mu'azzin to give the Iqamah.

Indeed, Salat preserves from lewdness and iniquity, but verily remembrance of Allah is more important. And Allah knows what you do." (29:45)

18. While facing kaabah, the Khateeb starts his Salat of two Rakaat Fard Salatul jumu'ah in a jama'ah.

19. The Salat is a regular one, except that the recitations of Qur'an are conducted vocally like those of Fajr, Maghrib and Isha' prayers.

20. Time should be allocated for the congregating Muslims to perform the after Sunnah Salat as well as to make their Tassbeeh and Du'a'.

21. Muslims should leave the Masjid politely with solemnity and serenity. While leaving, they should get to know each other and improve their relationships.




Is Music Haram? Is Music Halal? Music, Haram or Halal?

Is Music Haram? Is Music Halal? Music, Haram or Halal?


In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

First of all, we would like to thank you for the great confidence you have in us. We hope our efforts meet your expectations.

Given that your objection revolves mainly around music and why it is permissible, here is the clarification for that in the light of fatwa issued by Sheikh Yusuf Al-Qaradawi :

The whole issue of singing is controversial, whether it is with musical accompaniment or not. Some issues succeeded to gain the Muslim scholars' agreement, while others failed. All scholars have unanimous view on the prohibition of all forms of singing and music that incites debauchery, indecency, or sin. As for musical instruments, given the weakness of the evidence indicating that they are forbidden, the rule to be applied here is the one states that all things are originally deemed permissible as long as there is no Shari`ah text that prohibits them.

Singing is no more than melodious words; if these are good, singing is considered good; but if they are bad, such singing is deemed bad. Talk that contains forbidden content is prohibited. What if that talk is accompanied with rhythm and melody?

Scholars agree on the permissibility of singing without instrumental accompaniment and where the content is not prohibited. This sort of singing is allowed only in certain occasions such as: weddings, feasts, welcoming a traveler, and the like. This is based on the hadith of the Prophet (peace and blessing be upon him) that states: “He (peace and blessings be upon him) asked, ‘Have you given the girl (i.e., the bride) anything as a present?' They (the attendants) replied, ‘Yes.' He asked, 'Did you send a singer along with her?' 'No', said `A'ishah. The Prophet (peace and blessings be upon him) then said, 'The Ansar are a people who love poetry. You should have sent along someone who would sing: Here we come, to you we come, greet us as we greet you.'" In this case, we can say that a woman can sing only in front of women and her non-marriageable male kin.

In the subject of musical instruments, scholars disagree on the matter. Some of them permit all sorts of singing, be it accompanied with musical instruments or not, and even consider it recommended. A second group of scholars permit singing only when is not accompanied with a musical instrument. A third group declare it to be prohibited whether it be accompanied with a musical instrument or not; they even consider it as a major sin. In supporting their view, they cite the hadith narrated by Imam Al-Bukhari on the authority of Abu Malik or Abu `Amir Al-Ash`ari (doubt from the sub-narrator) that the Prophet (peace and blessings be upon him) said, 'From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk (clothes), the drinking of alcoholic drinks and the use of musical instruments, as lawful.' Although this hadith is in Sahih Al-Bukhari, its chain of transmission is not connected to Prophet Muhammad (peace and blessings be upon him) and this invalidates its authenticity. Ibn Hazm rejects it for that very reason. Moreover, the sub-narrator, Hisham Ibn `Ammar is declared ‘weak' by many scholars of the Science of Hadith Methodology.

Besides, this hadith does not clearly prohibit the use of musical instruments, for the phrase 'consider as lawful,' according to Ibn Al-`Arabi, has two distinct meanings:

First : Such people think all these (the things mentioned) are lawful.

Second : They exceed the proper limits that should be observed in using these instruments. If the first meaning is intended, such people would be thus disbelievers.

In fact, the hadith in hand dispraises the manners of a group of people who indulge themselves in luxuries, drinking alcohol and listening to music. Therefore, Ibn Majah narrates this hadith from Abu Malik Al-Ash`ari in the following wording: "From among my followers there will be some people who will drink wine, giving it other names while they listen to musical instruments and the singing of female singers; Allah the Almighty will make the earth swallow them and will turn them into monkeys and pigs.” (Reported by Ibn Hibban in his Sahih )

Conclusion on Permissibility of Musical Instruments

In the light of the above, it is clear that the religious texts that stand as a basis for those who maintain that singing is haram are either ambiguous or inauthentic. None of the hadiths attributed to Prophet Muhammad (peace and blessings be upon him) is valid as evidence on the judgment of prohibition. Moreover, all these hadiths are declared ‘weak' by the followers of Ibn Hazm, Malik, Ibn Hanbal, and Ash-Shafi`i.

In his book, Al-Ahkam , Al-Qadi Abu Bakr Ibn Al-`Arabi says, “None of the hadiths maintaining that singing is prohibited are considered authentic (by the scholars of the Science of Hadith Methodology).” The same view is maintained by Al-Ghazali and Ibn An-Nahwi in Al-`Umdah . Ibn Tahir says, “Not even a single letter from all these Hadiths was proved to be authentic.”

Ibn Hazm says, “All the hadiths narrated in this respect were invented and falsified.”

Proofs of Those Who Maintain that Singing is Halal :

First : The Textual Proofs:

They base their argument on some authentic hadiths of Prophet Muhammad (peace and blessings be upon him). One of these hadiths is the following:

`A'ishah (may Allah be pleased with her) narrated: “Allah's Messenger (peace and blessings be upon him, came to my house while two girls were singing beside me the songs of Bu`ath (a story about the pre-Islamic war between the two tribes of the Ansar, the Khazraj and the Awus). The Prophet (peace and blessings be upon him) laid down and turned his face to the other side. Then Abu Bakr came and spoke to me harshly saying, ‘Musical instruments of Satan near the Prophet (peace and blessings be upon him)?' Thereupon, Allah's Messenger (peace and blessings be upon him) turned his face towards him and said, ‘Leave them.' When Abu Bakr became inattentive, I signaled to those girls to go out and they left.” (Reported by Al-Bukhari)

This indicates that these two girls were not so young as claimed by some scholars. If they were, Abu Bakr would not have been angry with them in such manner. In addition, in this hadith, the Prophet (peace and blessings be upon him) wanted to teach the Jews that Islam has room for merriment and that he himself was sent with a moderate and flexible legislation. There is also another important lesson to learn here. It draws our attention to the fact that one needs to introduce Islam to others in a good fashion, along with displaying its moderateness and magnanimity.

Moreover, we can also cite as corroborating this Allah's words that read, “But when they spy some merchandise or pastime they break away to it and leave thee standing. Say: That which Allah hath is better than pastime and than merchandise, and Allah is the best of providers.” (Al-Jumu`ah: 11)

In this verse, Allah Almighty joins pastime with merchandise. He does not dispraise any of them, He just only rebuked the Companions who left Prophet Muhammad (peace and blessings be upon him) alone giving the khutbah (Friday Sermon), when they all rushed to attend to the caravan and beating of the drums celebrating its arrival.

Second : In Respect of Islam's Spirit and Basics:

It is a fact that Allah had prohibited for the Children of Israel some of the good things of this worldly life as a punishment for their misdeeds.

He says, “Because of the wrongdoing of the Jews, We forbade them good things which were (before) made lawful unto them, and because of their much hindering from Allah's way. And of their taking usury when they were forbidden it, and of their devouring people's wealth by false pretences. We have prepared for those of them who disbelieve a painful doom.” (An-Nisa': 160-161)

Before sending Prophet Muhammad, He Almighty referred to him in the earlier scriptures as, “Those who follow the Messenger, the Prophet who can neither read nor write, whom they will find described in the Torah and the Gospel (which are) with them. He will enjoin on them that which is right and forbid them that which is wrong. He will make lawful for them all good things and prohibit for them only the foul.” (Al-A`raf: 157)

Thus, Islam left nothing good or sound but declared it to be halal (lawful). This is a sign of mercy to this Ummah (nation or community), moving along the line of its comprehensive and eternal message. Allah Almighty says, “They ask you (O Muhammad) what is made lawful for them. Say: (all) good things are made lawful for you.” (Al-Ma'idah: 4)

If we are to delve deeply into this matter, we will find that love for singing and melodic voices are almost a human instinct. We can observe an infant lying in his cradle soothed and sleeping by the sound of a lullaby. Mothers and nannies are always in the habit of singing for babies and children. Moreover, birds and animals respond to nice voices and rhythmic melodies.

Thereupon, if singing is thus a human instinct, it is not for Islam to defy humankind's instincts. Islam came to refine and promote the human instinct. Ibn Taymyiah says, “Prophets were sent to polish and discipline man's instinct and not to change or modify it.” This is pursuant to the hadith that reads, “When Allah's Messenger came to Madinah, he found them (i.e., the people of Madinah) celebrating two days. He said, ‘What are these days?' They replied, ‘We used to rejoice in these days during the pre-Islamic era.' He (peace and blessings be upon him) said, ‘Verily, Allah Almighty has given you two alternative days which are much better: these are Al-Adha and Al-Fitr days (`Eids).' ” (Reported by Ahmad, Abu Dawud and An-Nasa'i)

Moreover, if singing is to be considered rejoicing and play, these are not haram ; this is in pursuant to the famous idea that man needs some time to relax a bit and rejoice. The Prophet (peace and blessings be upon him) said to Hanzalah who thought himself to be a hypocrite for his attendance to his wife and children and the change that affected him when he was apart from Allah's Prophet (peace and blessings be upon him), “O Hanzalah! Part of your time should be devoted (to the worldly affairs) and part of time (should be devoted to prayer and meditation).” (Reported by Muslim)

`Ali Ibn Abu Talib says, “Amuse yourselves for some time, for if hearts are exposed to too much strain, they turn blind.”

Abu Ad-Darda' said, “I refresh myself with some amusement in order to make myself stronger on the path of right.”

Imam Al-Ghazali answered someone who asked him: “Isn't singing some kind of play and rejoice?” He said, “Yes. But, all that exists in this present life is mere play and rejoice. All that takes place between a husband and his wife is play, except sexual intercourse that is the direct cause of reproducing children. This has been reported from Allah's Messenger and his honorable Companions.”

In fact, leisure time is refreshing to the heart and alleviates its tensions at the same time. Excessive strain and efforts render the heart bored and blind. Amusing the self refreshes and renews its strength and vigor. One who continuously works hard at something should take a break for a while in order to restore and regain his energy and firm will lest he totally collapses in future. When one takes a break, he thus restores his strength and vigor. Only Prophets can stand absolute seriousness. Having leisure time is a form of treatment for diseases of the self, weariness and boredom. But, leisure should not be excessive. This will go against the whole issue of rejoicing hearts to make them able to go on.

One who is familiar with and experienced in the nature of the human heart and self knows for certain that recreation and relaxation are necessary treatments for one's well-being.

These proofs on the permissibility of singing are extracted from the texts and rules of Islam, and these are sufficient to clarify the issue.

In addition to this, the people of Madinah, who were very pious and God-fearing, the Zahiriyyah, who were very literal regarding the textual proofs, and the Sufis, who were very strict and rigid, were all quoted to have declared the permissibility of singing.

Imam Ash-Shawkani says in his book “ Nayl Al-Awtar ”, “The people of Madinah and those who agreed with them from among the Zahiriyyah and the Sufis maintain that singing is permissible, even when it is accompanied by a musical instrument such as the lute or the flute. Abu Mansur Al-Bughdadi Ash-Shafi`i narrate that `Abdullah Ibn Ja`far saw nothing wrong in singing, and he, himself, used to compose the music for his own slaves who used to sing these melodies in his presence. This took place during the time of Commander of the Faithful, `Ali Ibn Abi Talib. Abu Ja`far Al-Bughdadi narrates the same after Al-Qadi Shurayh, Sa`id Ibn Al-Musaiyb, `Ata' Ibn Abu Rabah, Az-Zuhri and Ash-Shi`bi.”

Ar-Ruwaiyani narrates on the authority of Al-Qaffal that Malik Ibn Anas maintained that singing with musical instruments is permissible. Also, Abu Mansur Al-Furani quotes Malik as maintaining that playing the flute is permissible.

Abu Al-Fadl Ibn Tahir narrates, “The people of Madinah never disputed over the permissibility of playing the lute.”

Ibn An-Nahwi narrates in his “ Al-`Umdah ”: “Ibn Tahir said, ‘The people of Madinah showed consensus over this (issue). Also, all the Zahiriyyah maintained the same.'”

Al-Mawardi attributes the permissibility of playing the lute to some of the Shafi`i followers and students. This has been narrated also by Abu Al-Fadl Ibn Tahir after Abu Ishaq Ash-Shirazi; and it is narrated by Al-Isnawi after Ar-Ruwaiyani and Al-Mawardi. Again, this is narrated by Al-Adfuwi after Sheikh `Izz Ad-Deen Ibn `Abd As-Salam. It is also narrated after Abu Bakr Ibn Al-`Arabi.

All these scholars consider singing that is accompanied by musical instruments permissible, but as for singing that is not accompanied by musical instruments, Al-Adfuwi says, “In some of his jurisprudence-related books, Al-Ghazali narrates the consensus of the scholars on its permissibility." Also, Ibn Tahir narrates the consensus of the Prophet's Companions and those who succeeded them on this very topic. Ibn An-Nahwi states in Al-`Umdah that singing and listening was deemed permissible by a group of the Companions and the Followers.

Conditions and Terms:

There are some conditions and terms that should be observed regarding listening to singing, as follows:

1. Not all sorts of singing are permissible. Rather, the permissible song should comply with the Islamic teachings and ethics. Therefore, the songs praising the tyrants and corrupt rulers disagree with Islamic teachings. In fact, Islam stands against transgressors and their allies, and those who show indifference to their transgression. So, the same goes for those songs that imply giving praises to such attitude!

2. Also, the way the song is performed weighs so much. The theme of the song may be good, but the performance of the singer – through intending excitement and arousing others' lusts and desires along with trying to seduce them – may move it to the area of prohibition, suspicion or even detest. The Glorious Qur'an addresses the wives of Prophet Muhammad (peace and blessings be upon him) saying, “O you wives of the Prophet! You are not like any other women. If you keep your duty (to Allah), then be not soft of speech, lest he in whose heart is a disease aspire (to you), but utter customary speech." (Al-Ahzab: 32) So, one has to show caution to music when there is softness of speech accompanied with rhyme, melody, and special effects!

3. Singing should not be accompanied with something that is prohibited such as alcohol, nakedness, mixing of men with women that is common in pubs and nightclubs, etc.

4. Islam has declared excessiveness as prohibited in everything. The same goes for excessiveness in leisure and recreation even though these things are permissible ! This indicates that the emptiness of the mind and heart has to be observed and tackled during man's short-term life. One should know that Allah Almighty will ask every one about his life and his youth in particular.

There are some things in which one is to be his own judge and Mufti. If there is some kind of singing that arouses his own lust or desire, and takes him away from the real life, he should avoid it then and block that very gate from which the winds of trial and seduction may come and erase his religion, morals and heart. If he does this, he will live in peace and tranquility.

Warning against playing with the word “ haram

To conclude, we address the respectful scholars who tackle the word “ haram ” easily and set it free in their writings and fatwas that they should observe that Allah is watching over them in all that they say or do. They should also know that this word “ haram ” is very dangerous. It means that Allah's Punishment is due on a certain act or saying, and should not be based upon guessing, whims, weak Hadiths, not even through an old book. It has to be supported by a clear, well-established text or valid consensus. If these last two are not found, then we revert the given act or saying to the original rule: "permissibility governing things". We do have a good example to follow from one of our earlier pious scholars. Imam Malik (may Allah be pleased with him) who said: “It was not the habit of those who preceded us, the early pious Muslims, who set good example for the following generations, to say, 'This is halal , and this is haram . But, they would say, ‘I hate such-and-such, and maintain such-and-such, but as for halal and haram , this is what may be called inventing lies concerning Allah. Did not you hear Allah's Statement that reads, 'Say: Have you considered what provision Allah has sent down for you, how you have made of it lawful and unlawful? Say: Has Allah permitted you, or do you invent a lie concerning Allah?” (Yunus: 59) For, the halal is what Allah and His Messenger made lawful, and the haram is what Allah and His Messenger made unlawful.


Tafseer of the Hadeeth of Six Rights of every Muslim

Tafseer of the Hadeeth of Six Rights of every

Ash-Shaikh 'Abdur-Rahmaan As-Sa'dee's explanation of the hadeeth
regarding the Muslim's rights Abu Hurayrah (radhiyallaahu 'anhu)
narrated that the Messenger of Allaah (sallallaahu 'alayhi wa sallam)
said, "The rights of the Muslim upon the Muslim are six."
It was said, "And what are they Oh Messenger of Allaah?"
He replied, "When you meet him, give him the greeting of peace,
when he invites you, respond to his invitation, when he seeks your
advice, advise him, when he sneezes and praises Allaah, supplicate
for mercy upon him, when he becomes ills, visit him, and when he
dies follow him (i.e. his funeral)."

This hadeeth was reported by Muslim.These six rights, whoever establishes
them in dealing with the Muslims, then his establishing things other
than them (from the obligations) are even more important (or necessary).
And his doing these things results in him fulfilling these obligations
and rights, which contain an abundance of good and tremendous reward
from Allaah.

The First Right:

"When you meet him, give him the greeting of peace." For
verily the greeting of peace is a cause of love, which results in
producing faith (Al-Eemaan), which results in the person entering
the Paradise. This is as Prophet (sallallaahu 'alayhi wa sallam)
said, "By the o­ne in Whose Hand is my soul, you all will
not enter into the Paradise until you believe, and you will not
believe until you love each other. Shall I not direct you to something
that if you do it, you will love each other? Spread the greeting
of peace amongst yourselves."

The greeting of peace is from the virtuous characteristics of Islaam.
For verily each of the two people who meet each other supplicates
for the other for safety from evils, and mercy, and blessing that
brings about every good. And what follows this is a cheerful face
and appropriate words of greeting which result in unity and love,
and it removes feelings of estrangement and cold disassociation.
Thus, giving the greeting of peace is the right of the Muslim, and
it is obligatory upon the person who is greeted to return greeting
with a similar greeting or o­ne that is better than it. And
the best of the people are those who start the greeting of peace

The Second Right:

"When he invites you, respond to his invitation." This
means that when he invites you with an invitation to some food and
drink, then fulfill the request of your brother who has drawn near
to you and honored you with the invitation. Respond to his invitation
(i.e. accept it), unless you have an excuse.

The Third Right:

His statement, "And when he seeks your advice, advise him."
This means that if he seeks consultation with you regarding some
action, as to whether he should do it or not, then advise him with
that which you would like for yourself. Thus, if the action is something
that is beneficial in all aspects, then encourage him to do that,
and if it is something harmful, then warn him against it. And if
the action contains both benefit and harm, then explain that to
him and weigh the benefits against the harms. Likewise, if he consults
with you concerning some dealing with someone among the people,
or whether he should marry a woman off to someone, or whether he
should marry someone, then extend your pure and sincere advice to
him, and deal with him from the view point of what you would do
for you own self. And avoid deceiving him in any matter of these
things. For verily whoever deceives the Muslims, then he is not
of them, and indeed he has left off the obligation of being sincere
and advising. And this sincerity and advising is absolutely obligatory,
however it becomes more emphasized when the person seeks your advice
and he requests from you that you give him a beneficial opinion.
For this reason the Prophet (sallallaahu 'alayhi wa sallam) specifically
mentioned it in this important situation. The explanation of the
hadeeth, "The religion is sincerity", has already been
mentioned previously (in this book) in a manner that suffices without
us having to repeat the discussion here.

The Fourth Right:

"And when he sneezes and praises Allaah, then pray for mercy
upon him." This is due to the fact that sneezing is a favor
from Allaah, in the expelling of this congested air that is blocked
in certain parts of the body of the human being. Allaah makes it
easy for this air to have a passage out where it can exit, and thus
the sneezing person feels relief. Thus, the Prophet (sallallaahu
'alayhi wa sallam) legislated that the person praise Allaah for
this favor, and he legislated for his (Muslim) brother to say to
him, "May Allaah have mercy upon you." He also commanded
the person who sneezed to answer his (Muslim) brother by saying
to him, "May Allaah guide you and set right your affairs."
Therefore, whoever does not praise Allaah, then he does not deserve
for others to pray for mercy upon him, and in this case he cannot
blame anyone except himself. For he is the o­ne who has caused
himself to lose the two blessings: the blessing of praising Allaah,
and the blessing of his brother's supplication for him that is a
result of the praising.

The Fifth Right:

His statement, "And when he becomes ill, visit him." Visiting
the sick is from the rights of the Muslim, and especially for the
person who has a highly stressed and emphasized right upon you,
like the relative, and the friend, and so forth. It is from the
best of the righteous deeds. And whoever visits his Muslim brother,
he remains engulfed in the mercy (of Allaah), and when he sits with
him the mercy (of Allaah) covers him. And whoever visits the sick
Muslim at the beginning of the day, the Angels send prayers of blessing
upon him until evening comes, and whoever visits him at the end
of the day, the Angels send prayers of blessing upon him until morning
comes. It is desired for the person who visits the sick to supplicate
for him to be cured and to make him feel at ease. He should ease
his worries by giving him glad tidings of well-being and recovery
(i.e. be positive). He should remind him of repentance and turning
to Allaah, and he should give him beneficial admonition. He should
not sit with him too long (i.e. over staying his welcome), rather
he should o­nly sit with him long enough fulfill the right of
visiting, unless the sick person is positively effected by many
people coming in to see him and many people coming to sit with him.
Thus, for each situation there is a different statement (i.e. advice
o­n how to deal with it).

The Sixth Right:

His statement, "And if he dies, follow him (his funeral)."
For verily whoever follows the funeral until the deceased's body
is prayed over, then he will receive a Qeeraat of reward. (Translator's
note: A Qeeraat is an amount equivalent to the size of the Mountain
of Uhud in Madinah.) And if he follows the funeral procession until
the body is buried, then he will receive two Qeeraats of reward.
And following the funeral procession contains (fulfillment of) a
right for Allaah, a right for the deceased, and a right for the
living relatives of the deceased.Ash-Shaikh 'Abdur-Rahmaan bin Naasir
As-Sa`dee (Rahimahullaah)

Source: Bahjatu Quloob il-Abraar wa Qurratu 'Uyoon il-Akhyaar fee
Jaami' il-Akhbaar, pp. 65-67, hadeeth no. 29.

Translated by: Aqeel Walker


How you can one serve Islam

How you can one serve Islam

1 - You can serve Islam by having a correct resolve and sincere
intention, for Allaah blesses an action that is done sincerely for
His sake alone, even if it is little. Sincere devotion, if it becomes
a constant feature of acts of worship and obedience, even if they
are small or simple in the sight of the one who does them, makes
them great in the sight of Allaah, so Allaah will forgive him for
major sins because of that, as it says in the hadeeth about the
piece of paper on which is written La ilaaha ill-Allaah.

2 - You can serve Islam by knowing the right way and following
it. The Straight Path means following the way of our Prophet Muhammad
(peace and blessings of Allaah be upon him) with regard to the principles,
ways and means of da'wah and being patient in adhering to that,
whilst treating people with kindness and compassion, because they
are suffering from the disease of sin.

3 - You can serve Islam by making the most of all available means
and circumstances. This is a great blessing, for all means are permissible
except those which have been forbidden by Allaah. So we call people
to Allaah by all means prescribed in sharee'ah, whilst paying attention
to the evidence of sharee'ah and correct etiquette.

4 - You can serve Islam by giving precedence to that which is
in the interests of Islam over your own whims and desires. Serving
this religion means giving what is most precious of your money,
effort, time, thought, etc. Have you not seen those who love sport
(football or soccer) for example, how they devote their efforts,
time and money to their beloved sport? But more is expected of you
than that.

5 – You can serve Islam by following in the footsteps of
the scholars, daa'iyahs and reformers, having patience as your companion
and putting up with tiredness and exhaustion. For you are doing
a great act of worship which is the mission of the Prophets and
Messengers and those who follow in their footsteps.

6 – You can serve Islam by shunning laziness, weakness and
apathy, for this religion is the religion of resolve, ambition and
courage, and its call is only harmed by laziness or reckless ignorance.

7 – You can serve Islam by connecting your heart to Allaah
and reciting a lot of du'aa' and prayers for forgiveness, and persisting
in reading Qur'aan. There is nothing that is more effective in cleansing
the heart and refreshing the soul, and making it active and energetic
so that it will not get tired or bored, than remembering Allaah
much and drawing nearer to Him by means of obeying Him and doing
naafil (supererogatory) acts of worship.

8 – You can serve Islam by forming bonds with scholars who
practise what they preach, those who are known to be sincere and
who are well established in jihad and supporting this religion.
Marching under their banner and following their lead is very good
and beneficial.

9 – You can serve Islam by organizing your time on a daily,
weekly and monthly basis. There are actions which should be done
every day, others which should be done every week, and others which
should be done every month or every year.

For example, you should make da'wah to those whom you see every
day and to those whom you see once a week. You may have a family
gathering once a month, and there may be annual conferences, or
journeys for Hajj or `Umrah once a year, and so on.

10 – You can serve Islam by paying it some attention and
giving it some of your time, thoughts and money, and making it your
main concern. So when you stand up, it is for Islam; when you walk,
it is for Islam; when you think, it is for Islam; when you give,
it is for Islam; when you sit, it is for Islam.

11 – you can serve Islam by hastening to contribute every
time you find an opportunity to do good. Do not hesitate or delay
or put it off.


Muslims in non-Muslim countries

Question: To what extent do Muslims have to obey
the governments of the non-Muslim countries in which they live?
To what extent can they disobey or resist those governments?

Answered by Sheikh Salman al-Oadah

The Muslims living a non-Muslim country, even if they entered that
country by means of forged documents, are considered to be living
in their adopted country under a covenant. They must, therefore,
comply with the laws of their country of residence without, at the
same time, disobeying Islamic Law.

Allah says: “Oh you who believe! Fulfill (your) obligations.”
[Sûrah al-Mâ’idah: 1]

He also says: “And fulfill (every) covenant. Verily! The
covenant will be questioned about.” [Sûrah al-Isrâ':

He says: “And fulfill the Covenant to Allah when you have
covenanted, and break not the oaths after you have confirmed them.”
[Sûrah al-Nahl: 91]

A Muslim is not to break or violate oaths or promises. He will
not be a true faithful Muslim if he does so. Allah Said: “It
is not the case that every time they make a covenant, some party
among them throws it aside. Nay! The truth is most of them believe
not.” [Sûrah al-Baqarah: 100]

Among the characteristics of a hypocrite is that he: “…acts
treacherously toward covenants (pledges), and when entrusted he

Scholars have stated that those who enter non-Muslim countries
have to adhere to their respective laws and regulations even if
they entered those countries illegally, and they have no excuse
for breaking those laws, since they were entrusted to abide by those
laws upon entry into those countries.

The eminent Hanafî jurist, Mohammad b. Hasan Al-Shaybânî
writes [Biographies (2/6)]:

If it happens that a company of Muslims pass through the enemy’s
front lines by deceptively pretended to be messengers of the Muslim’s
Caliph carrying official documents – or if they were just
allowed to pass through the enemy lines – they are not allowed
to engage in any hostilities with the enemy troops. Neither are
they entitled to seize any of their money or properties as long
as they are in their area of authority. This also applies in case
of being truly trusted by the other party.

Accordingly, we conclude the following:

Muslims living in non-Muslim countries have to comply with laws
and regulations of the country they have been entrusted though valid
visas to enter. At the same time, they have to avoid whatever contradicts
Islamic teachings. In case they are obliged by law to uphold something
contrary to Islamic teachings, they have to adhere to the minimum
that the law requires of them.

One of the best approaches for a Muslim living in these countries
is patience. As long as he agrees to live in a non-Muslim country,
he is never to rebel against the people living in his choice of
residence, even it seems to hard for him to endure.