This khutbah was deliverd at the Ihsan Mosque in Norwich on 23rd Ramadan 1431 (3/9/2010).

This khutbah was delivered at the Ihsan Mosque in Norwich on Friday 25th June 2010.

‎الْحَمْدُ‏ لِلَّهِ‏ نَحْمَدُهُ‏ وَنَسْتَغْفِرُهُ‏ وَنَسْتَعِينُهُ‏ وَنُومِنُ‏ بِهِ‏ وَنَتَوَكَّلُ‏ عَلَيْهِ‏
‎وَنَعُوذُ‏ بِا‏للهِ‏ مِنْ‏ شُرُورِ‏ أَنْفُسِنَا وَسَيِّئَاتِ‏ أَعْمَالِنَا‏ ،
‎مَن‏ يَهْدِ‏ ا‏للهُ‏ فَهُوَ‏ الْمُهْتَدِ‏ ،‏ وَمَن‏ يُضْلِلْ‏ فَلاَ‏ هَادِيَ‏ لَهُ،
‎وَنَشْهَدُ‏ أَنْ‏ لآ إلَهَ‏ إلَّا ا‏للهُ‏ وَحْدَهُ‏ لَا شَرِيكَ‏ لَهُ‏ ،‏ لَهُ‏ الْمُلْكُ‏ وَلَهُ‏ الْحَمْدُ‏ ،‏ يُحْيِي‏ وَيُمِيتُ‏ ،‏ وَهُوَ‏ عَلَى كُلِّ‏ شَيْءٍ‏ قَدِيرٌ‏ .  وَنَشْهَدُ‏ أَنَّ‏ مُحَمَّدًا عَبْدُهُ‏ وَرَسُولُهُ‏ أَرْسَلَهُ‏ بِدِينِ‏ الْحَقِّ‏ بَشِيرًا وَنَذِيرًا‏ ،‏ بَيْنَ‏ يَدَيِّ‏ السَّاعَةِ‏ ، صَلَّى ا‏للهُ‏ عَلَيْهِ‏ وَسَلَّمَ‏ وَعَلَى آلِهِ‏ وَصَحْبِهِ‏ وَمَنْ‏ تَبِعَهُمْ‏ بِإحْسَانٍ‏ إلَى‏ يَوْمِ‏ الدِّينِ
‎أَمَّا بَعْد فَأُوصِيكُمْ‏ وَإيَّايَ‏ بِتَقْوَا ا‏للهِ‏ وأُحَذِّرُكُمْ‏ وَإيَّايَ‏ مِن مَعْصِيَّتِهِ
‎  تاريخ اليوم ثلاثة عشر من  شهر رجب  سنة ألف و أربعة مآت واحد و ثلاثون
‎قال الله تعال في كتابه العزيز
إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللَّهِ اثْنَا عَشَرَ شَهْراً فِي كِتَابِ اللَّهِ يَوْمَ خَلَقَ السَّمَاوَات وَالأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ ذَلِكَ الدِّينُ الْقَيِّمُ فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ

I council you and myself to have taqwa of Allah, and I council you and myself to avoid and beware of disobeying him.

The date today is the 13th of Rajab in the year 1431. Allah t’ala says in His Mighty Book that whose meaning is (9:36):
There have been twelve months with Allah in the Book of Allah, From the day He first created the heavens and the earth. Four of them are haram. That is the True Deen. So do not wrong one another during them.
We know from the words of the Rasul (s.a.w) during his farewell pilgrimage that the four sacred months are Dhul-Qa`dah, Dhul-Hijjah, Muharram and Rajab. Dhu’l-Qa’da, Dhu’l-Hijja and Muharram are consecutive, while Rajab stands in isolation. Allah (t’ala) has applied this prohibition to these four months specifically, in order to make us clearly understand that they deserve particular respect because of the magnitude of the blessing contained in them. It is reported on the authority of Ibn ‘Abbas (rah), that the Prophet (s.a.w) once said: ‘Rajab is Allah’s month, Sha’ban is my month and Ramadan is the month of my Community.’ Anas ibn Malik (rah) is reported as having said: “In the Garden of Paradise there is a palace that no one may enter, with the exception of someone who makes a frequent practice of fasting during the month of Rajab.” One of the names of this month is ash-Shahru’l-Mutahhir; the Purifying Month, and it is a prelude to the month of Ramadan, as such when the Rasul (s.a.w) sighted the moon of Rajab, he would say: “O Allah, make the months of Rajab and Sha’ban blessed for us, and let us reach the month of Ramadan.” Amin. Allah t’ala tells us ‘Do not wrong one another’, while in this instance Allah is speaking about the four sacred months, this command of course applies all the time. As such I would like to remind you and myself of a matter of great importance in our Deen. Allah t’ala says in His Noble Book:

وَأَوْفُواْ بِالْعَهْدِ إِنَّ الْعَهْدَ كَانَ مَسْؤُول

Whose meaning is: Fulfil your contracts. Contracts will be asked about.
A contract is a binding agreement between two parties to do or not do something. The concept of contracts is intrinsic to our relations with each other as Human Beings as the making of them and their subsequent fulfilment or otherwise is constant and happens many times everyday. And so this matter is clearly of significant importance to any society but particularly one seeking to establish Allah’s True Deen.
Contracts are part of Allah’s sunnah with His creation. He says in Sura Baqara:

وَأَوْفُواْ بِعَهْدِي أُوفِ بِعَهْدِكُمْ

Honour My contract and I will honour your contract. (2:39)

And in Sura Tawba, He says:

وَعْداً عَلَيْهِ حَقّاً فِي التَّوْرَاةِ وَالإِنجِيلِ وَالْقُرْآنِ وَمَنْ أَوْفَى بِعَهْدِهِ مِنَ اللَّهِ

It is a promise binding on Him in the Torah, the Injil and the Qur’an and who is truer to his contract than Allah? (9:112)

And so Allah (swt), The All-Powerful, He Who Does As He Wills, has established a contract, which He has made binding on Himself to fulfil, if we honour our contract with Him. Overall there are two types of contract, firstly the contract between the slave and his Creator, and secondly the contracts we make among ourselves. And know that the correct establishment and fulfilment of contracts between ourselves is dependent firstly on the correct fulfilment of the contract with Allah. The second is not possible without the first.

And so what is this contract with Allah, which we find mentioned many times in The Qur’an? As with all contracts, the contract with Allah has its making and its fulfilment. The contract was made at the beginning of time as He (swt) reminds us in the well-known ayat:

وَإِذْ أَخَذَ رَبُّكَ مِن بَنِي آدَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَى أَنفُسِهِمْ أَلَسْتَ بِرَبِّكُمْ قَالُواْ بَلَى شَهِدْنَا أَن تَقُولُواْ يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَذَا غَافِلِينَ

Which means: (7:172) When your Lord took out all their descendants from the loins of the children of Adam and made them testify against themselves ‘Am I not your Lord?’ they said, ‘We testify that indeed You are!’ Lest you say on the Day of Rising, ‘We knew nothing of this.’

Allah gathered all the descendants of Sayidunnah Adam – everyone that would ever live from the beginning of time until the end. A gathering the like of which will not occur again until the Day of Judgement. And every self bore witness to Allah’s lordship. Do you see the importance of this moment? There were no non-Muslims, as we now call them. Every single self submitted to the Lord of All the Worlds. This was the making of the contract with Allah (swt). As we have said before, we mustn’t understand the difference between the Muslims and the kuffar to be a matter of belief. Because you cannot truly disbelieve in something you know to be true. The difference is that a portion of creation recognise this contract while another portion choose to deny it.

The moment, the slave chooses to recognise the contract he has made with his Creator he becomes Muslim, in the true sense of the word – being one who has submitted. And so the next step is the fulfilment of the contract, which elevates the Muslim to the station of Mumin. As Allah t’ala says (49:14):

قَالَتِ الْأَعْرَابُ آمَنَّا قُل لَّمْ تُؤْمِنُوا وَلَكِن قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ

Whose meaning is: The desert Arabs say, ‘We have iman.’ Say: ‘You do not have iman. Say rather, “We have become Muslim,” for iman has not yet entered into your hearts.
You see there is a difference between the Muslim and Mumin, the proof of iman entering the heart is the fulfilment of the contract with Allah. As He says:

بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ قَدْ أَفْلَحَ الْمُؤْمِنُونَ {1} الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ {2} وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ {3} وَالَّذِينَ هُمْ لِلزَّكَاةِ فَاعِلُونَ {4} وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ {5} إِلَّا عَلَى أَزْوَاجِهِمْ أوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ {6} فَمَنِ ابْتَغَى وَرَاء ذَلِكَ فَأُوْلَئِكَ هُمُ الْعَادُونَ {7} وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ {8} وَالَّذِينَ هُمْ عَلَى صَلَوَاتِهِمْ يُحَافِظُونَ {9} أُوْلَئِكَ هُمُ الْوَارِثُونَ {10} الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ

(23:1-11) In the name of Allah, All-Merciful, Most Merciful
It is the muminun who are successful: those who are humble in their salat; those who turn away from worthless talk; those who pay zakat; those who guard their private parts – except from their wives or those they own as slaves, in which case they are not blameworthy; but those who desire anything more than that are people who have gone beyond the limits – those who honour their trusts and their contracts; those who safeguard their salat: such people are the inheritors who will inherit Firdaws, remaining in it timelessly, for ever.
Everyone wants success. But true success is in pleasing Allah and its reward is both in this life and the next. Allah says, ‘It is the muminun who are successful’. Therefore success is unachievable without the fulfilment of the contract.
Allah says, ‘establish the salat’. This is a contract for the Mumin. We must safeguard and establish the salat in its correct time, in jama’at, with humility and with ihsan. He says ‘pay zakat’. This is a contract. Allah gives us wealth and provision and we must give from that wealth to those in need. Zakat, like the salat, has its rules and its form and we must establish it correctly according to these rules if we are to properly fulfil this contract. And He says ‘honour your trusts and contracts’. And this leads us to the contracts we make between ourselves.

أَقُولُ‏ قَوْلِي‏ هَذَا وَأَسَْتَغْفِرُ‏ ا‏للهَ‏ لِي‏ وَلَكُمْ‏ وَلِسآئِرِ‏ الْمُسْلِمِينَ‏ فَاسْتَغْفِرُوهُ‏ إنَّهُ‏ هُوَالْغَفُورُ‏ الرَّحِيمُ
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اَلْحَمْدُ‏ لِلَّهِ‏ وَالصَّلاَةُ‏ والسَّلاَمُ‏ عَلَى مَنْ‏ لاَ‏ نَبِيَّ‏ بَعْدَهُ،
أُوصِِيكُمْ‏  بِتَقْوَا ا‏للهِ‏ وَطَاعَتِهِ،‏ وأُحَذِّرُكُمْ‏ عَنْ‏ مَعْصِيَّتِهِ‏ وَمُخَالَفَتِهِ‏. فَاتَّقُوا اللَّهَ‏ فِيمَا أَمَرَ،‏ وَانْتَهُوا عَمَّا نَهَى عَنْهُ‏ وَزَجَرَ‏.
قال تعالى‏:
‏ فَمَن‏ يَّعْمَلْ‏ مِثْقَالَ‏ ذَرَّةٍ‏ خَيْراً يَرَهُ‏ {7‏} وَمَن‏ يَّعْمَلْ‏ مِثْقَالَ‏ ذَرَّةٍ‏ شَرّاً‏ يَرَهُ‏ {8‏}
أَمَّا بَعْد‏:

As we saw in the first khutbah, overall there are two types of contract. The contract between the Creator and His creation and the contracts we make among ourselves.

Reflect on how many ongoing contracts we have to fulfil and how many new ones we make each day. Firstly as muminun we have a contract of brotherhood between us, established by Allah, as He says (swt) (49:10):

إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ

The muminun are brothers, so make peace between your brothers and have taqwa of Allah so that hopefully you will gain mercy.

This contract is not something theoretical, it is real. Look at the example we saw in a recent khutbah of the contract of brotherhood established by the Rasul (s.a.w) when he arrived in Madinah. Each of the Ansar and Muhajirun had a contract of brotherhood, which was established to the extent that in many cases they would give half of what they had to their brother. This is the primary foundation of our community – we are brothers.
Furthermore we have a contract with our parents to treat them well as commanded by Allah many times in the Qur’an, and parents have a contract with their children to raise them well with kindness and just treatment. The leaders among us have a contract to guide and protect those under them and likewise we have made a contract of allegiance to our leaders in accordance with the sunnah of our Prophet (s.a.w). And then we make new contracts every time we give our word or make an arrangement. As we have seen this matter is of great significance, Allah t’ala explicitly mentions contracts 39 times in the Qur’an, and so this is not something to be taken lightly.

There is a well-known hadith of our Prophet (s.a.w) which should be the basis of every contract we make with each other. It is narrated in the forty collected by Imam an-Nawawi (rahimahullah) as follows:

Abu Hamzah Anas bin Malik, radiyallahu ‘anhu, who was the servant of the Messenger of Allah (s.a.w) reported that the Prophet, (s.a.w) said: “None of you truly believes until he loves for his brother what he loves for himself”

As we have seen from the ayats of Qur’an we read in the first khutbah, the muminun are those who honour their trusts and contracts, and one of the foundations of iman is that you love for your brother or sister, that which you love for yourself. Everyone knows of this hadith, but it must be real, it must be evidenced in action. This means that any harm you would protect yourself from, you should protect your brother from and any good thing you would do for yourself you should do for your brother. Imam an-Nawawi rahimahullah says, the first thing to be said is that it should be interpreted in terms of the universality of brotherhood even to the extent of encompassing disbelievers and Muslims. One loves for one’s disbelieving brother what one loves for oneself: his entrance into Islam, just as one loves for one’s Muslim brother his continuance in Islam. For this reason supplication for a disbeliever’s guidance is recommended. The hadith proves the incompleteness of the iman of whoever does not love for his brother what he loves for himself.

I remind you again, as I remind myself take great care when you give your word or enter into contracts. Allah t’ala warns us against complacency in this matter when He says (swt):

أَوَكُلَّمَا عَاهَدُواْ عَهْداً نَّبَذَهُ فَرِيقٌ مِّنْهُم بَلْ أَكْثَرُهُمْ لاَ يُؤْمِنُونَ

(2:99) Why is it that, whenever they make a contract, a group of them disdainfully tosses it aside? No indeed! Most of them have no iman.

One of the elements which will keep this community strong and united is the fulfilment of contracts. Whereas the breaking of contracts is an injustice no matter how small or apparently unimportant the subject you have contracted to is. Do not take it lightly when you give your word to do something and you do not do it. Or when you make a promise and do not keep it. Or when you break a commitment without good reason. The one who wilfully breaks a contract has wronged the other. And know that a negative feeling will enter the heart of the one wronged and will come out in either words or actions unless this wrong is put right. We must protect ourselves and each other from this or else it will cause divisions and make us unable to act as a strong unified body of Muslims.

This is not something theoretical or idealogical, this must impact on our actions. Whilst we have what one could call both formal and informal contracts both are of great importance as Allah says, contracts will be asked about.

Of the more formal contracts we have, we must take great care especially in financial transactions. Allah t’ala gives us specific guidance on this matter in a long ayat at the end of Surat Baqara, which begins (2:281):

يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا تَدَايَنتُم بِدَيْنٍ إِلَى أَجَلٍ مُّسَمًّى فَاكْتُبُوهُ

You who have iman! when you take on a debt for a specified period, write it down.

And continues:

وَلاَ تَسْأَمُوْاْ أَن تَكْتُبُوْهُ صَغِيراً أَو كَبِيراً إِلَى أَجَلِهِ

Do not think it too trivial to write down, whether small or large, with the date that it falls due.

And ends with the words:

وَاتَّقُواْ اللَّهَ وَيُعَلِّمُكُمُ اللَّهُ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ

Have taqwa of Allah and Allah will give you knowledge. Allah has knowledge of all things.

You see, this is not something theoretical, we must take on this action for the benefit and protection of our communities.

Today and next week insha’Allah two couples will be entering into another formal contract, the contract of marriage. Which as with every contract must not be taken lightly, as it is an agreement witnessed by Allah, about which both parties will be questioned. Allah t’ala says (24:26):

وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ

Good women are for good men and good men are for good women.

So know that it is Allah who has chosen your spouses for you and in His infinite justice He has reserved the good women for the good men and likewise the good men for the good women. And He also says (swt) (2:186):

هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ

They are clothing for you and you for them

And so a condition of the contract between husband and wife is that they protect each other and cover each other’s needs.

And the foundation of this contract is as He says in Sura Ar-Rum (30:21):

وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجاً لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً

Among His Signs is that He created spouses for you of your own kind so that you might find tranquillity in them. And He has placed affection and compassion between you.

And so we ask Allah to bless our contracts – all of them – and to guide us to the correct fulfilment of them,
And we ask Allah to protect and strengthen our communities,
And we ask Allah to reunite us in the Akhira in the company of the best of the Muminun in the Garden of Firdaws.

‎إِنَّ‏ ا‏للهَ‏ وَمَلآئِكَتَهُ‏ يُصَلُّونَ‏ عَلَى النَّبِيِّ‏ ،‏ يَآ أَيُّهَا الَّذِينَ‏ آمَنُوا صَلُّوا عَلَيْهِ‏ وَسَلِّمُوا تَسْلِيماً
‎اَللَّهُمَّ‏ صَلِّ‏ عَلَى سَيِّدِنَا مُحَمَّدٍ‏ وَعَلَى آلِهِ‏ وَصَحْبِهِ‏ وَسَلِّمْ‏ تَسْلِيماً
‎وَارْضَ‏ اللَّهُمَّ‏ عَنِ‏ الْخُلَفَآءِ‏ الرَّاشِدِينَ‏ أَبِي‏ بَكْرٍ‏ وَعُمَرَ‏ وَعُثْمَانَ‏ وَعَلِيٍّ‏ ،‏ وَسَآئِرِ‏ الصَّحَابَةِ‏ خُصُوصاً‏ اِلْمُهَاجِرِينَ‏ مِنْهُمْ‏ وَالْأَنْصَارِوالتَّابِعِينَ‏ لَهُمْ‏ وَتَابِعِي‏ التَّابِعِينَ‏ وَمَنْ‏ تَبِعَهُمْ‏ إلَى‏ يَوْمِ‏ الدِّينِ‏.
‎اَللَّّهُمَّ‏ اهْدِ‏ وُلَاةَ‏ أُمُورِ‏ المُسْلِمِينِ‏ لِمَا‏ يُرْضِيكَ‏ ولِاتِّباعِ‏ سُنَّةِ‏ مُحَمَّدٍ‏
‎اَللَّهُمَّ‏ أَعِزَّ‏ الْإسْلاَمَ‏ وَالْمُسْلِمِينَ‏ ،‏ وَاخْذُلِ‏ الْكُفْرَ‏ وَالْكَافِرِينَ‏ ،‏ وانْصُرِ‏ الْمُجَاهِدِينَ‏ فِي‏ سَبِيلِ‏ ا‏للهِ‏ ،‏ واجْعَلْ‏ كَلِمَتَكَ‏ هِيَ‏ الْعُلْىَا‏ ،‏ وَكَلِمَةَ‏ الْكُفْرِ‏ هِيَ‏ السُّفْلَى
‎رَبَّنَا اغْفِرْ‏ لَنَا وَلِإِخْوَانِنَا الَّذِينَ‏ سَبَقُونَا بِالْإِيمَانِ‏ وَلَا تَجْعَلْ‏ فِي‏ قُلُوبِنَا‏ غِلّاً‏ لِّلَّذِينَ‏ آمَنُوا‏ ‏ ص‏ رَبَّنَا إِنَّكَ‏ رَؤُوفٌ‏ رَّحِيمٌ‏
‎‏ رَبَّنَا آتِنَا مِنْ‏ لَّدُنْكَ‏ رَحْمَةً‏ وَهَيِّئْ‏ لَنَا مِنْ‏ أَمْرِنَا رَشَداً
‎رَبَّنَا آتِنَا فِي‏ الدُّنْيَا حَسَنَةً‏ وَفِي‏ الآخِرَةِ‏ حَسَنَةً‏ وَقِنَا عَذَابَ‏ النَّار
‎رَبَّنَا هَبْ‏ لَنَا مِنْ‏ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ‏ أَعْيُنٍ‏ وَاجْعَلْنَا لِلْمُتَّقِينَ‏ إِمَاماً‏
‎إنَّ‏ الصَّلاَةَ‏ تَنْهَى عَنِ‏ الْفَحْشَآءِ‏ وَالْمُنْكَرِ
‎ولَذِكْرُ‏ ا‏للهِ‏ أَكْبَرُ
‎يَعِظُكُمْ‏ لَعَلَّكُمْ‏ تَذَّكَّرُونَ
‎وَقُومُوا إلَى صَلاَتِكُمْ‏ يَرْحَمُكُمُ‏ ا‏لله

]]> http://www.muslimsofnorwich.org.uk/?feed=rss2&p=870 0 00:01:01 Please click below to listen the khutbah by Imam Hanif Whyte entitled "Contracts". This khutbah was delivered at the Ihsan Mosque in Norwich on Friday 25th ... Please click below to listen the khutbah by Imam Hanif Whyte entitled "Contracts". This khutbah was delivered at the Ihsan Mosque in Norwich on Friday 25th June 2010. ‎الْحَمْدُ‏ لِلَّهِ‏ نَحْمَدُهُ‏ وَنَسْتَغْفِرُهُ‏ وَنَسْتَعِينُهُ‏ وَنُومِنُ‏ بِهِ‏ وَنَتَوَكَّلُ‏ عَلَيْهِ‏ ‎وَنَعُوذُ‏ بِا‏للهِ‏ مِنْ‏ شُرُورِ‏ أَنْفُسِنَا وَسَيِّئَاتِ‏ أَعْمَالِنَا‏ ، ‎مَن‏ يَهْدِ‏ ا‏للهُ‏ فَهُوَ‏ الْمُهْتَدِ‏ ،‏ وَمَن‏ يُضْلِلْ‏ فَلاَ‏ هَادِيَ‏ لَهُ، ‎وَنَشْهَدُ‏ أَنْ‏ لآ إلَهَ‏ إلَّا ا‏للهُ‏ وَحْدَهُ‏ لَا شَرِيكَ‏ لَهُ‏ ،‏ لَهُ‏ الْمُلْكُ‏ وَلَهُ‏ الْحَمْدُ‏ ،‏ يُحْيِي‏ وَيُمِيتُ‏ ،‏ وَهُوَ‏ عَلَى كُلِّ‏ شَيْءٍ‏ قَدِيرٌ‏ .  وَنَشْهَدُ‏ أَنَّ‏ مُحَمَّدًا عَبْدُهُ‏ وَرَسُولُهُ‏ أَرْسَلَهُ‏ بِدِينِ‏ الْحَقِّ‏ بَشِيرًا وَنَذِيرًا‏ ،‏ بَيْنَ‏ يَدَيِّ‏ السَّاعَةِ‏ ، صَلَّى ا‏للهُ‏ عَلَيْهِ‏ وَسَلَّمَ‏ وَعَلَى آلِهِ‏ وَصَحْبِهِ‏ وَمَنْ‏ تَبِعَهُمْ‏ بِإحْسَانٍ‏ إلَى‏ يَوْمِ‏ الدِّينِ ‎أَمَّا بَعْد فَأُوصِيكُمْ‏ وَإيَّايَ‏ بِتَقْوَا ا‏للهِ‏ وأُحَذِّرُكُمْ‏ وَإيَّايَ‏ مِن مَعْصِيَّتِهِ ‎  تاريخ اليوم ثلاثة عشر من  شهر رجب  سنة ألف و أربعة مآت واحد و ثلاثون ‎قال الله تعال في كتابه العزيز إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللَّهِ اثْنَا عَشَرَ شَهْراً فِي كِتَابِ اللَّهِ يَوْمَ خَلَقَ السَّمَاوَات وَالأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ ذَلِكَ الدِّينُ الْقَيِّمُ فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ I council you and myself to have taqwa of Allah, and I council you and myself to avoid and beware of disobeying him. The date today is the 13th of Rajab in the year 1431. Allah t’ala says in His Mighty Book that whose meaning is (9:36): There have been twelve months with Allah in the Book of Allah, From the day He first created the heavens and the earth. Four of them are haram. That is the True Deen. So do not wrong one another during them. We know from the words of the Rasul (s.a.w) during his farewell pilgrimage that the four sacred months are Dhul-Qa`dah, Dhul-Hijjah, Muharram and Rajab. Dhu'l-Qa'da, Dhu'l-Hijja and Muharram are consecutive, while Rajab stands in isolation. Allah (t’ala) has applied this prohibition to these four months specifically, in order to make us clearly understand that they deserve particular respect because of the magnitude of the blessing contained in them. It is reported on the authority of Ibn 'Abbas (rah), that the Prophet (s.a.w) once said: ‘Rajab is Allah's month, Sha'ban is my month and Ramadan is the month of my Community.’ Anas ibn Malik (rah) is reported as having said: "In the Garden of Paradise there is a palace that no one may enter, with the exception of someone who makes a frequent practice of fasting during the month of Rajab." One of the names of this month is ash-Shahru'l-Mutahhir; the Purifying Month, and it is a prelude to the month of Ramadan, as such when the Rasul (s.a.w) sighted the moon of Rajab, he would say: "O Allah, make the months of Rajab and Sha'ban blessed for us, and let us reach the month of Ramadan.” Amin. Allah t’al 2010 Khutbahs, Khutbahs Muslims of Norwich no no http://www.muslimsofnorwich.org.uk/?p=865 http://www.muslimsofnorwich.org.uk/?p=865#comments Wed, 11 Aug 2010 16:13:34 +0000 A Muslim of Norwich http://www.muslimsofnorwich.org.uk/?p=865 Please click below to listen to the khutbah by Imam Hajj Abdassamad Clarke entitled “on the Beautiful Names”.

This khutbah was delivered at the Ihsan Mosque in Norwich on Friday 18th June 2010.

Khutbah 18/6/10

اَلْحَمْدُ‏ لِلَّهِ‏ نَحْمَدُهُ‏ وَنَسْتَغْفِرُهُ‏ وَنَسْتَعِينُهُ‏ وَنُومِنُ‏ بِهِ‏ وَنَتَوَكَّلُ‏ عَلَيْهِ‏ ،
وَنَعُوذُ‏ بِا‏للَّهِ‏ مِنْ‏ شُرُورِ‏ أَنْفُسِنَا وَسَيِّئَاتِ‏ أَعْمَالِنَا‏ ،
مَن‏ يَهْدِ‏ ا‏للَّهُ‏ فَهُوَ‏ الْمُهْتَدِ‏ ،‏ وَمَنْ‏ يُضْلِلْ‏ فَلاَ‏ هَادِيَ‏ لَهُ،
وَأَشْهَدُ‏ أَنْ‏ لآ إلَهَ‏ إلَّا ا‏للَّهُ‏ وَحْدَهُ‏ لَا شَرِيكَ‏ لَهُ‏ ،‏ لَهُ‏ الْمُلْكُ‏ وَلَهُ‏ الْحَمْدُ‏ ،‏ يُحْيِي‏ وَيُمِيتُ‏ ،‏ بِيَدِهِ‏ الْخَيْرُ،‏ وَهُوَ‏ عَلَى كُلِّ‏ شَيْءٍ‏ قَدِيرٌ‏ .  وَأَشْهَدُ‏ أَنَّ‏ مُحَمَّدًا عَبْدُهُ‏ وَرَسُولُهُ‏ ،‏ أَرْسَلَهُ‏ بِدِينِ‏ الْحَقِّ‏ بَشِيرًا وَنَذِيرًا‏ ،‏ بَيْنَ‏ يَدَيِّ‏ السَّاعَةِ‏ ،‏ صَلَّى ا‏للَّهُ‏ عَلَيْهِ‏ وَسَلَّمَ‏ وَعَلَى آلِهِ‏ وَصَحْبِهِ‏ وَمَنْ‏ تَبِعَهُمْ‏ بِإحْسَانٍ‏ إلَى‏ يَوْمِ‏ الدِّينِ .
}يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ{
}يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلاً سَدِيداً 70} يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَن يُطِعْ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزاً عَظِيماً
تاريخ اليوم السادس من شهر رجب، سنةَ ألف وأربع مائة وواحد وثلاثين

The date today is the 6th Rajab 1431

جرت عادة المتكلمين بإثبات سبع صفات وهي‮ ‬الحياة والقدرة والإرادة والعلم والسمع والبصر والكلام‮ ‬

The custom of the scholars of kalam is to affirm seven attributes of Allah which are life,

power, will, knowledge, hearing, sight and speech.

والدليل على ثبوت هذه الصفات ثلاثة أوجه

The evidence for the truth of these attributes has three aspects:

( الوجه الأول‮ ) ‬أنها صفات كمال فوجب وصف الله بها وأضدادها صفات نقص فوجب تنزيهُهُ عنها‮ ( وَلِلهِ الْمَثَلُ‏ الأَعْلَىَ‏ ) ‬

The first aspect is that they are attributes of perfections and so it is logically necessary that Allah should be described with them, and their opposites are attributes of imperfection and it is logically necessary to declare Him free of them. “Allah’s is the Highest Likeness.” (Surat an-Nahl 16:60)

( الوجه الثاني‮ ) ‬أنها تدل عليها آثارُ حكمتِه، فإنّ اتقانَ الصَّنْعَةِ دليل على حياة الصانع وقدرته وعلمه وسائر صفاته‮ ‬

The second aspect is that the attributes are indicated by the traces of His wisdom, for the skilfulness shown in the workmanship is evidence for the life of the Maker, His power, His knowledge and all of His other attributes.
This is like the painting and the painter. No one would imagine that a great painting just made itself; that is impossible. And knowledgeable people can tell a great deal about the painter from his painting. It is the same with the creation; it is utterly absurd to imagine that it could create itself, and intelligent people learn much about the Creator from the way He has made it.

( الوجه الثالث‮ ) ‬ما ورد من النصوصِ الصريحةِ في‮ ‬القرآنِ والأخبارِ الصحيحة

The third aspect are those explicit texts that occur in the Qur’ān and the ṣaḥīḥ traditions.

قال رسول الله صلى الله عليه وسلم إنّ ِللهِ تِسْعَةَ وَتِسْعِينَ اِسْماً مَنْ أَحْصَاهَا دَخَلَ الجَنَّةَ‮

The Messenger of Allah, may Allah bless him and grant him peace, said, “Allah has ninety-nine names; whoever enumerates them will enter the Garden.”

وقد وَرَدَتْ معدودةً مُعَيَّنَةً في‮ ‬حديث أخرجه الترمذي‮ ‬من طريق أبي‮ ‬هريرة رضي‮ ‬الله عنه

And they occur in that specific number in a hadith which at-Tirmidhi narrated by way of Abu Hurayrah, may Allah be pleased with him.

واختلف الناس في‮ ‬تلك الأسماءِ المعيَّنةِ فيه، هل هي‮ ‬فيه مرفوعة إلى النبي‮ ‬ صلى الله عليه وسلم كأصل الحديث، أو هي‮ ‬موقوفة على أبي‮ ‬هريرة، لأن ِللهِ تعالى أسماءٌ زائدةٌ على تلك المُعيَّنة، منها ما ورد في‮ ‬القرآن والحديث، ومنها ما هي‮ ‬أسماءٌ مُشتَقَّةٌ من أفعاله

People differ about these specific names in this hadith as to whether in this hadith they are directly attributable to the Prophet, may Allah bless him and grant him peace, in the same way as the basic part of the hadith cited above, or whether they are attributable only to Abu Hurayrah himself, since Allah has other names in addition to these specific ones, some of which occur in the Qur’an and the hadith and some of which are names which derive from His actions.

واعلم أن أسماء الله وصفاته تنقسم على الجملة إلى ثلاثة أقسام، منها ما‮ ‬يرجع إلى الذات وإلى صفات الذات وإلى صفات الفعل، وتنقسم على التفصيل بالنظر إلى معانيها عشرة أقسام‮ ‬

You should know that  in general the names of Allah and His attributes divide up into three categories, some of which of refer to the essence, to the attributes of the essence and to attributes of action. In detail they divide up with respect to their meanings into ten categories.

( الأول‮ ) ‬اسم‮ ‬يدل على الذات وهو قولنا‮ ( ‬الله‮ ) ‬وقد قيل أنه اسم الله الأعظم‮ ‬

The first is the name which indicates the essence and that is the divine name “Allah”. Some have said that it is the greatest name of Allah.

قولك‭ ‬الله‭ ‬اسم‭ ‬مرتجل‭ ‬جامد‭ ‬والألف‭ ‬واللام‭ ‬فيه‭ ‬لازمة‭ ‬لا‭ ‬للتعريف‭ ‬

Your saying “Allah” is an extemporaneous substantive name and the alif and lam in it are an intrinsic part of the name and not for the purpose of making it a definite noun (i.e. not for the meaning ‘The God’).

وقيل‭ ‬إنه‭ ‬مشتق‭ ‬من‭ ‬التأله‭ ‬وهو‭ ‬التعبد‭ ‬

It has also been said that it is from التَّأَلُّهُ which means التَّعَبُّدُ “worship” or “devotion”.

وقيل‭ ‬من‭ ‬الولهان‭ ‬وهي‭ ‬الحيرة‭ ‬لتحير‭ ‬العقول‭ ‬في‭ ‬شأنه‭ ‬

It has also been said that it is from وَلْهَان (passionately in love) which means حَيْرَةٌ (bewilderment), because intellects become bewildered about His affair.

وقيل‭ ‬أصله‭ ‬إله‭ ‬من‭ ‬غير‭ ‬الف‭ ‬ولام‭ ‬ثم‭ ‬حذفت‭ ‬الهمزة‭ ‬من‭ ‬أوله‭ ‬على‭ ‬غير‭ ‬قياس‭ ‬ثم‭ ‬أدخلت‭ ‬الألف‭ ‬واللام‭ ‬عليه‭ ‬

It has been said that it is إِلَهٌ (a god – that which is worshipped), without alif and lam, from the beginning of which the hamzah is removed and then alif and lam added to it.

وقيل‭ ‬أصله‭ ‬الإله‭ ‬بالألف‭ ‬واللام‭ ‬ثم‭ ‬حذفت‭ ‬الهمزة‭ ‬ونقلت‭ ‬حركتها‭ ‬إلى‭ ‬اللام‭ ‬كما‭ ‬نقلت‭ ‬إلى‭ ‬الأرض‭ ‬وشبهه‭ ‬فاجتمع‭ ‬لامان‭ ‬فأدغمت‭ ‬إحداهما‭ ‬في‭ ‬الأخرى‭ ‬

It is said that is origin is al-ilah with alif and lam and that then the hamzah is elided and its vowel transferred to the lam just as it is in الاَرْضُ (said in the pronunciation of Quraysh evidenced in the Qur’an recitation of Imam Nafi‘ almost as alard) and its like, so that the two lams are united and one of them is assimilated into the other.

وفُخِّم‭ ‬للتعظيم‭ ‬إلا‭ ‬إذا‭ ‬كان‭ ‬قبله‭ ‬كسرة‭ ‬

It is given an emphatic assimilated pronunciation (تَفْخِيمٌ i.e. the ‘aw’ sound as in the English word ‘ball’) for exaltation, unless there is a preceding kasrah (‘i’ vowel) before it.

( الثاني‮ ) ‬أسماء تدل على الوحدانية كإسمه الواحد الصمد والوتر‮ ‬

Second, there are names that indicate oneness such as His name al-Wahid “the One”, as-Samad “the Lord to Whom all others repair for their needs”, and al-Witr “the Single, the Sole, the One, He Who has no equal or like, the Unequalled”.

( الثالث‮ ) ‬أسماء تدل على الحياة كالحي‮ ‬والأول والآخر‮ ‬

Third, there are names that indicate life, such as al-Hayy “the Living”, al-Awwal “the First” and al-Akhir “the Last”.

أَقُولُ قَوْلِي هَذَا وَأَسَْتَغْفِرُ اللَّهَ لِي وَلَكُمْ وَلِسآئِرِ الْمُسْلِمِينَ فَاسْتَغْفِرُوهُ إنَّهُ هُوَالْغَفُورُ الرَّحِيمُ-
اَلْحَمْدُ لِلَّهِ وَالصَّلاَةُ والسَّلاَمُ عَلَى مَنْ لاَ نَبِيَّ بَعْدَهُ،
أُوصِِيكُمْ  بِتَقْوَا اللَّهِ وَطَاعَتِهِ، وأُحَذِّرُكُمْ عَنْ مَعْصِيَّتِهِ وَمُخَالَفَتِهِ. فَاتَّقُوا اللَّهَ فِيمَا أَمَرَ، وَانْتَهُوا عَمَّا نَهَى عَنْهُ وَزَجَرَ.
قال تعالى:
فَمَن يَّعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ 7} وَمَن يَّعْمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ 8}
أَمَّا بَعْد:
( الرابع‮ ) ‬أسماء تدل على اختراع المخلوقات وذلك أخص صفات الربوبية كالخالق والبارئ‮ ‬والفاطر‮ ‬
ولا تنسوْا أنّه تعالى خلقكم وما تعملون{ كما قال سبحانه وتعالى وكما أفرد البخاري له كتاباً سمّاه خلق أفعالِ العباد{

Fourth, names that indicate the origination of created beings, and that is one of the most particular attributes of Lordship, such as al-Khaliq “the Bringer of things into existence after they had not existed”, al-Bari’ “the Maker of things from out of pre-existing matter”, and al-Fatir “the Originator, the Bringer into Being”.

( الخامس‮ ) ‬أسماء تدل على القدرة كالقدير والمنتقم والقهار‮ ‬

Fifth, names that indicate power such as al-Qadeer “the All-Powerful, the One Who decrees, the One Who is able to do whatever He wishes”, al-Muntaqim “the One Who exacts vengeance” and al-Qahhar “the Overwhelming, the Conqueror”.

( السادس‮ ) ‬أسماء تدل على الإرادة كالمريد والفعال لما‮ ‬يريد والقابض والباسط‮ ‬

Sixth, names that indicate will, such as al-Mureed “the One Who wills”, al-Fa‘aal lima yureed “Doer of whatever He wills”, al-Qabid “the Constrictor, the One Who Withholds or Straitens the means of subsistence, the One Who takes souls at sleep and at the time of death” and al-Basit “the One Who causes expansion, the One Who makes the means of subsistence ample for whomever He wishes, the One Who breathes the ruh into the body at the time of its being animated”.

( السابع‮ ) ‬أسماء تدل على الإدراك كالعليم والسميع والبصير‮ ‬

Seventh, names that indicate perception such as al-‘Aleem “the All-Knowing”, as-Samee‘ “the All-Hearing” and al-Baseer “the All-Seeing”.

( الثامن‮ ) ‬أسماء تدل على العظمة والجلال كالعظيم والكبير والعلي

Eighth, names which indicate incomparable greatness and majesty such as al-‘Adheem “the Incomparably Great”, al-Kabeer “the Great” and al-‘Ali “the Exalted”.

( التاسع‮ ) ‬أسماء تدل على الملك والتملُّك كالمَلِك والمالِك والغني‮ ‬

Ninth, names that indicate kingship and ownership such as al-Malik “the King”, and al-Maalik “the Owner” and al-Ghani “the All-Wealthy, the One Who is Free of need for any other”.

( العاشر‮ ) ‬أسماء تدل على الرحمة كالرحمن الرحيم والغفار والتواب والوهاب‮ ‬
والرحمن‭ ‬الرحيم‭ ‬صفتان‭ ‬من‭ ‬الرحم‭ ‬ومعناهما‭ ‬الإحسان‭ ‬فهي‭ ‬صفة‭ ‬فعل،‭ ‬وقيل‭ ‬إرادة‭ ‬الإحسان‭ ‬فهي‭ ‬صفة‭ ‬ذات‭ ‬
الرحمن‭ ‬الرحيم‭ ‬على‭ ‬ما‭ ‬رُوي‭ ‬عن‭ ‬رسول‭ ‬الله‭ ‬صلى‭ ‬الله‭ ‬عليه‭ ‬وسلم‭ ‬أن‭ ‬الرحمن‭ ‬في‭ ‬الدنيا‭ ‬والرحيم‭ ‬في‭ ‬الآخرة،‭ ‬وقيل‭ ‬الرحمن‭ ‬عام‭ ‬في‭ ‬رحمة‭ ‬المؤمنين‭ ‬والكافرين‭ ‬لقوله‭{ ‬وكان‭ ‬بالمؤمنين‭ ‬رحيما‭  ‬فالرحمن‭ ‬أعم‭ ‬وأبلغ، وقيل‭ ‬الرحيم‭ ‬أبلغ‭ ‬لوقوعه‭ ‬بعده‭ ‬على‭ ‬طريقة‭ ‬الارتقاء‭ ‬إلى‭ ‬الأعلى‭ ‬

Tenth, names that indicate mercy such as ar-Rahman “the All-Merciful”, ar-Raheem “the Most Merciful”, al-Ghaffar “the Ceaselessly Forgiving, the One Who ceaselessly covers over the wrongdoing of His slaves so that they do not see them in their records”, at-Tawwab “the Ceaselessly Turning towards His slaves” and al-Wahhab “the Ceaseless Giver of gifts.”
الرَّحْمَنِ الرَّحِيمِ are two attributes derived from الرَّحِمُ (the womb or ties of kinship) and the meaning of both of them is الإحْسَانُ (good treatment, excellence) so that it is an attribute of action (صِفَةُ فِعْلٍ), but it has also been said that it is the will to good treatment which is an attribute of essence (صِفَةُ ذَات ).
الرَّحْمَنِ الرَّحِيمِ according to what has been narrated from the Messenger of Allah, may Allah bless him and grant him peace, is that [Allah] is الرَّحْمَن in this world and  الرَّحِيمِ in the next world. It has also been said that الرَّحْمَنِ is general with respect to mercy upon the believers and the disbelievers and الرَّحِيمِ is specifically for the believers, because of His words, “And He is compassionate (رَحِيم) with the believers”. So الرَّحْمَنِ is more universal and more far-reaching. It has also been said that الرَّحِيمِ is more far-reaching because it comes after الرَّحْمَنِ in the manner of ascending [from the lower] to the higher.

إِنَّ اللَّهَ وَمَلآئِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ، يَآ أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيماً
اَللَّهُمَّ صَلِّ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِهِ وَصَحْبِهِ وَسَلِّمْ تَسْلِيماً
وَارْضَ اللَّهُمَّ عَنِ الْخُلَفَآءِ الرَّاشِدِينَ أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ وَعَلِيٍّ ، وَسَآئِرِ الصَّحَابَةِ أَجْمَعِينَ، خُصُوصاً  الْأَنْصَارِ مِنْهُمْ وَاِلْمُهَاجِرِينَ ،  والتَّابِعِينَ وَتَابِعِي التَّابِعِينَ وَمَنْ تَبِعَهُمْ إلَى يَوْمِ الدِّينِ.
اَللَّّهُمَّ اهْدِ وُلَاةَ أُمُورِ المُسْلِمِينِ لِمَا يُرْضِيكَ ولِاتِّباعِ سُنَّةِ مُحَمَّدٍ @

اَللَّهُمَّ أَعِزَّ الْإسْلاَمَ وَالْمُسْلِمِينَ ، وَاخْذُلِ الْكُفْرَ وَالْكَافِرِينَ ، وانْصُرِ الْمُجَاهِدِينَ فِي سَبِيلِ اللَّهِ ، واجْعَلْ كَلِمَتَكَ هِيَ الْعُلْىَا ، وَكَلِمَةَ الْكُفْرِ هِيَ السُّفْلَى
رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلّاً لِّلَّذِينَ آمَنُوا  ص  رَبَّنَا إِنَّكَ رَؤُوفٌ رَّحِيمٌ
رَبَّنَا آتِنَا مِنْ لَّدُنْكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَداً
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّار
رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَاماً
إنَّ الصَّلاَةَ تَنْهَى عَنِ الْفَحْشَآءِ وَالْمُنْكَرِ
ولَذِكْرُ اللَّهِ أَكْبَرُ
يَعِظُكُمْ لَعَلَّكُمْ تَذَّكَّرُونَ
وَقُومُوا إلَى صَلاَتِكُمْ يَرْحَمُكُمُ اللَّهُ

This khutbah was delivered at the Ihsan Mosque in Norwich on Friday 28th Jumada ath-Thaniya 1431H (11.06.2010).

الحمد لله نحمده ونستعينه ونستغفره، ونعوذ بالله من شرور أنفسنا ومن سيآت أعمالنا. من يهده الله فلا مضل له، ومن يضلله فلا هادي له.

وأشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمدا عبده ورسوله صلى الله عليه وعلى آله وصحبه وسلم.

(يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلا تَمُوتُنَّ إِلا وَأَنْتُمْ مُسْلِمُونَ).

(يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلاً سَدِيدًا (70) يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعْ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا(71)

أما بعد:

28 جمادى الثانية 1431

بينما نحن جلوس عـند رسـول الله صلى الله عليه وسلم ذات يوم

While we were sitting with the Messenger of Allah, may Allah bless with him and grant him peace,

اذ طلع علينا رجل شديد بياض الثياب ،

one day a man came up to us whose clothes were extremely white,

الملائكة والجن يتشكلون بأي صورة.

شديد سواد الشعر لا يرى عليه أثـر السفر

whose hair was extremely black, upon whom traces of travelling could not be seen,

ولا يعـرفه منا احـد.

and whom none of us knew,

حتى جـلـس إلى النبي صلي الله عليه وسلم

until he sat down close to the Prophet, may Allah bless with him and grant him peace,

فـأسند ركبـتيه إلى ركبتـيه

so that he rested his knees upon his knees

ووضع كفيه على فخذيه،

and placed his two hands upon his thighs

وقـال: ” يا محمد أخبرني عن الإسلام “.

and said, ‘Muhammad, tell me about Islam.’

ناداه باسمه ليقوى ظن الصحابة أنه من جفاة العرب لمزيد التعمية عليهم.

فقـال رسـول الله صـلى الله عـليه وسـلـم :

The Messenger of Allah, may Allah bless with him and grant him peace, said,

(الإسـلام أن تـشـهـد أن لا إلـه إلا الله وأن محـمـد رسـول الله

‘Islam is that you witness that there is no god but Allah and that Muhammad is the Messenger of Allah,

وتـقـيـم الصلاة

and you establish the prayer,

وتـؤتي الـزكاة

and you give the Zakat,

وتـصوم رمضان

and you fast Ramadan,

وتـحـج البيت إن اسـتـطـعت اليه سبيلا.

and you perform the hajj of the House if you are able to take a way to it.’

قال : صدقت.

He said, ‘You have told the truth,’

• • • فعجبنا له ، يسأله ويصدقه.

    • and we were amazed at him asking him and [then] telling him that he told the truth.

    • أي منه لأن، التصديق يقتضي العلم والسؤال يقتضي عدمه.

قال : فأخبرني عن الإيمان .

He said, ‘Tell me about iman.’

قال : أن تؤمن بالله وملائكته وكتبه ورسله واليوم الاخر وتؤمن بالقدر خيره وشره .

He said, ‘That you affirm Allah, His angels, His books, His messengers, and the Last Day, and that you affirm the Decree, the good of it and the bad of it.’

الملائكة أجسام نورانية

صحف شيث وصحف إبراهيم وصحف موسى قبل التوراة والتوراة والإنجيل والزابور والفرقان.

يوم القيامة وما يشتمل عليه من حشر ونشر وصراط وميزان وحوض وجنة ونار.

(خيره وشره) أي كل من عند الله. القدر تعلق الإرادة بالأشياء عند إيجادها والقضاء تعلقها بها أزلا.

قال : صدقت .

He said, ‘You have told the truth.’

قال : فأخبرني عن الإحسان.

He said, ‘Tell me about ihsan.’

قال : ان تعبد الله كأنك تراه ، فإن لم تكن تراه فإنه يراك.

He said, ‘That you worship Allah as if you see Him, for if you don’t see Him then truly He sees you.’

أي غاية الخشوع. هذا مقام المكاشفة وما بعده مقام المراقبة.

أقول قولي هذا واستغفر الله لي ولكم فاستغفروه، فيا فوز المستغفرين.

الحمد لله، والصلاة والسلام على رسول الله.

أوصيكم بتقوى الله وطاعته وأحذركم عن معصيته ومخالفته.

فاتقوا الله فيما أمر وانتهوا عما نهى عنه وزجر.

قال تعالى: (فمن يعمل مثقال ذرة خيرا يره ومن يعمل مثقال ذرة شرا يره).

أما بعد:

قال : فأخبرني عن الساعة .

He said, ‘Tell me about the Hour.’

قال : “ما المسؤول عنها بأعلم من السائل “

He said, ‘The one asked about it knows no more than the one asking.’

لأنها من مفاتيح الغيب لا يعلمها إلا الله.

قال : فأخبرني عن أماراتها .

He said, ‘Then tell me about its signs.’

أي علاماتها الصغرى

قال : ” أن تلد الأم ربتها ، وان ترى الحفاة العراة العالة رعاء الشاء يتطاولون في البنيان“

He said, ‘That the female slave should give birth to her mistress, and you see poor, naked, barefoot shepherds of sheep and goats competing in making tall buildings.’

كناية عن كثرة اتخاذ السراري فتلد السرية بنتا أو ابنا من سيدها والولد بمنزلة السيد بالسيادة عليها. وقيل كناية عند كثرة العقوق. سُرّيّة. أو الجهل ببيع أمهات الأولاد، أو استيلاء المسلمين على أرض العدو.

يتفاخرون. أن الأسافل يصيرون أصحاب ثروة ظاهرة.

ثم انطلق ، فلبثت مليا ،ثم قال :” يا عمر أتدري من السائل ؟“

He went away, and I remained some time. Then he asked, ‘Umar, do you know who the questioner was?’

لبث ثلاثة أيام.

قلت : “الله ورسوله أعلم “.

I said, ‘Allah and His Messenger know best.’

قال : فإنه جبريل ، اتاكم يعلمكم دينكم

He said, ‘He was Jibril who came to you to teach you your deen’.”

إنَّ اللهَ ومَلائِكَتَهُ يُصلُّونَ على النَّبِي يَا أَيُها الذينَ آمنوا صَلُّوا عَلَيْهِ وسَلِّمُوا تَسْليماً.

اللهمَّ صَلِّ وسَلِّم وبارِك عَلَيْهِ وعلى آلِهِ وصَحْبِهِ أجمعين.

وارض اللهم عن الخلفاء الراشدين المرشدين الحنفاء ساداتنا وأئمتنا أبي بكر وعمر وعثمان وعلي ، وعن سائر الصحابة أجمعين ، وخصوصا الأنصار منهم والمهاجرين ، وعن التابعين وتابع التابعين ومن تبعهم بإحسان إلى يوم الدين.

اللهم انفعنا بمحبتهم واحشرنا يا مولانا في زمرتهم ولا تخالفنا اللهم عن نهجهم وعن طريقتهم وسنتهم يا أكرم الأكرمين ويا أرحم الراحمين.

اللهمّ أَعِزَّ الْلإسلامَ والمُسِلمينَ (3) واَخْذُلِ الكُفْرَ والكافِرينَ، وانْصُرِ المُجاهِدينَ في سَبِيلِ اللهِ. واجْعَلْ كَلِمََتَكَ هِيَ العُلْيَا وكَلِمَةَ الكُفْرَ هِيَ السُّفْلى.

رَبَّنا لا تُزِغْ قُلوبَنا بَعْدَ إِذْ هَدَيْتَنَا وهَبْ لَنا مِن لَدُنْكَ رَحْمَة إنَّكَ أنْتَ الوَهَّاب.

اللهم لا تضع في مقامنا هذا ذنبا إلا غفرته ولا عيبا إلا سترته ولا مريضا إلا شفيته وعافيته ولا مسجونا إلا طلقت سراحه ولا مسافرا في برك وبحرك إلا سلمته وغنمته.

إنّ الصلاةَ تنهى عَنِ الفحشاءِ والمُنكَرِ- ولَذِكْرُ اللهِ أكبر والله يَعْلَمُ ما تَصْنَعُون.

وقُومُوا إِلَى صَلاتِكُمْ يغفر الله لنا ولكم.

This khutbah was delivered at the Ihsan Mosque in Norwich on Friday 4th June 2010.

‎الْحَمْدُ‏ لِلَّهِ‏ نَحْمَدُهُ‏ وَنَسْتَغْفِرُهُ‏ وَنَسْتَعِينُهُ‏ وَنُومِنُ‏ بِهِ‏ وَنَتَوَكَّلُ‏ عَلَيْهِ‏
‎وَنَعُوذُ‏ بِا‏للهِ‏ مِنْ‏ شُرُورِ‏ أَنْفُسِنَا وَسَيِّئَاتِ‏ أَعْمَالِنَا‏ ،
‎مَن‏ يَهْدِ‏ ا‏للهُ‏ فَهُوَ‏ الْمُهْتَدِ‏ ،‏ وَمَن‏ يُضْلِلْ‏ فَلاَ‏ هَادِيَ‏ لَهُ،
‎وَنَشْهَدُ‏ أَنْ‏ لآ إلَهَ‏ إلَّا ا‏للهُ‏ وَحْدَهُ‏ لَا شَرِيكَ‏ لَهُ‏ ،‏ لَهُ‏ الْمُلْكُ‏ وَلَهُ‏ الْحَمْدُ‏ ،‏ يُحْيِي‏ وَيُمِيتُ‏ ،‏ وَهُوَ‏ عَلَى كُلِّ‏ شَيْءٍ‏ قَدِيرٌ‏ .  وَنَشْهَدُ‏ أَنَّ‏ مُحَمَّدًا عَبْدُهُ‏ وَرَسُولُهُ‏ أَرْسَلَهُ‏ بِدِينِ‏ الْحَقِّ‏ بَشِيرًا وَنَذِيرًا‏ ،‏ بَيْنَ‏ يَدَيِّ‏ السَّاعَةِ‏ ، صَلَّى ا‏للهُ‏ عَلَيْهِ‏ وَسَلَّمَ‏ وَعَلَى آلِهِ‏ وَصَحْبِهِ‏ وَمَنْ‏ تَبِعَهُمْ‏ بِإحْسَانٍ‏ إلَى‏ يَوْمِ‏ الدِّينِ
‎أَمَّا بَعْد فَأُوصِيكُمْ‏ وَإيَّايَ‏ بِتَقْوَا ا‏للهِ‏ وأُحَذِّرُكُمْ‏ وَإيَّايَ‏ مِن مَعْصِيَّتِهِ
‎  تاريخ اليوم واحد وعشرون من  شهر جمادى الثانية  سنة ألف و أربعة مآت واحد و ثلاثون
‎قال الله تعال في كتابه العزيز
كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ

I council you and myself to have taqwa of Allah, and I council you and myself to avoid and beware of disobeying him.
The date today is the 21st of Jumada ath-Thania in the year 1431.
Allah t’ala says in His Noble Book that whose meaning is (3:110):
You are the best nation ever to be raised up for mankind. You enjoin the right, forbid the wrong and have iman in Allah.

كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ

He says (swt) “You are the best nation ever to be raised up for mankind”. There have been many hadith which explain this ayat in more detail, some of which we will look at insha’Allah. Imam Ahmad recorded that Buraydah (rah) said that the Prophet (صَ) said,

‎أَهْلُ الْجَنَّةِ عِشْرُونَ وَمِائَةُ صَفَ، هذِهِ الْأُمَّةُ مِنْ ذلِكَ ثَمَانُونَ صَفًّا

‘The people of Paradise are one hundred and twenty rows, this Ummah takes up eighty of them’. And it is also narrated by Imam Ahmad and others that Abdur-Razzaq recorded that Abu Hurayrah (r.a.h) said that, the Prophet (صَ) said,

نَحْنُ الْآخِرُونَ الْأَوَّلُونَ يَوْمَ الْقِيَامَةِ، نَحْنُ أَوَّلُ النَّاسِ دُخُولًا الْجَنَّــةَ، بَيْدَ أَنَّهُمْ أُوتُوا الْكِتَابَ مِنْ قَبْلِنَا وَأُوتِينَاهُ مِنْ بَعْدِهِمْ، فَهَدَانَا اللهُ لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ

‘We are the last to come, but the foremost on the Day of Rising, and the first people to enter Paradise, although the former nations were given the Scriptures before us and we after them. Allah gave us the guidance of truth that they have been disputing about.’
And finally `Abdullah bin Mas`ud (rah) said, “The Messenger of Allah (صَ) said to us ‘Does it please you that you will be a quarter of the people of Paradise? We said, `Allahu Akbar!’ He added, Does it please you that you will be one-third of the people of Paradise? We said, `Allahu Akbar!’ He said (صَ), I hope that you will be half of the people of Paradise.’ And so these hadiths and other similar hadith agree with the meaning of the ayat we began with where Allah t’ala elevates the station of this nation of ours. But with this praise there is a condition, He says (swt):

You enjoin the right
تَأْمُرُونَ بِالْمَعْرُوفِ

and forbid the wrong
وَتَنْهَوْنَ عَنِ الْمُنكَرِ

‏and have iman in Allah
وَتُؤْمِنُونَ بِاللَّهِ

Therefore, only those among this Ummah who acquire these qualities, will have a share in this praise. Sayidunnah `Umar bin Al-Khattab (rah) said, `Whoever likes to be among this (praised) Ummah, let him fulfill the condition that Allah set in this Ayah.’ Allah t’ala says we have been raised up for mankind: أُخْرِجَتْ لِلنَّاسِ – and so part of the purpose of our existence is to actually serve mankind, by enjoining the right and forbidding the wrong. This is our job, and so if we are not doing it then all of mankind suffers – Muslims and non-Muslims. Perhaps the greatest achievement of the enemies of Islam is that they have pushed Islam to the edge of society, they have made it something extreme. And the greatest mistake of the Muslims is that we have allowed this to happen. They have created an image of Islam and Muslims as something foreign and backward. And in the last 10 years in particular they have tried to make Islam the symbol of terrorism and the enemy of freedom. All of this in order to move Islam from it’s rightful position at the heart of this affair, to the extreme. Islam is a gift for all of mankind, because with it comes the establishment of justice, the elevation of truth and the removal of falsehood. As Allah t’ala says (48:28):

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ

It is He who sent His Messenger with the Guidance and the Deen of Truth to exalt it over every other deen

People make the mistake of thinking that the model established by the Messenger (صَ) in Madinah is impossible to recreate now, and worse still that it is irrelevant to our current situation. And so they make the mistake of trying to make the deen fit within the constraints of this society. But it is that thinking that caused our current situation where for the first time since the emergence of the Messenger (صَ), nowhere on the face of the earth is the Deen established in full. And if we continue thinking in this way we will continue to make concessions in the deen until there is nothing left. May Allah protect us from that.
Allah t’ala says (2:206):

يَا أَيُّهَا الَّذِينَ آمَنُواْ ادْخُلُواْ فِي السِّلْمِ كَآفَّةً

You who have iman! enter Islam totally.

As we have said we are living in a time similar to the early days of Islam, and the people of knowledge have said this deen will only be put right by what made it right in the first place. In light of this I would like to look at the early situation in Madinah insha’Allah. Firstly the secret of the hijra to Madinah is not in the fact that the Muslims were fleeing persecution, in truth the secret is in what they were going to establish – namely the complete model of a living Islam. Before the arrival of the Rasul (صَ) the two main tribes of Madinah; Aws and Khazraj had been hostile towards eachother, with fighting taking place regularly for over a century. Soon after his arrival the Rasul (صَ) did two things, which set the whole pattern for the future of Islam and a unified ummah. The first of these was the contract of brotherhood between the Muslims of Madinah (Al-Ansar) and the Emigrants from Makkah (Al-Muhajirun). A gathering of 90 men; half Muhajirun and half Ansar assembled in the house of Anas ibn Malik (rah) and the Prophet (صَ) instituted a pact of brotherhood between the Muhajirun and the Ansar, so that each of the Ansar would have a brother from the Muhajirun who was nearer to him than any of the Ansar and each of the Muhajirun would have a brother from the Ansar who was nearer to him than any of the Muhajirun. In this act the Rasul (صَ) placed brotherhood in Islam above any other ties. And he attached to it a valid contract, which was upheld and included things such as inheritance.  The second act of great importance in the establishment of the ummah has become known as the Covenant of Madinah. Until this time, the whole of Arabian society was based on tribes and clans, but the Rasul (صَ), with this single act cut through this and created a truly unified ummah. He (صَ) brought together the Muslims of Makkah and those of Madinah as well as the Jews of Madinah under a unique social contract to create one unified political body. Some of the terms of it are as follows:
•    The Muslims and the Jews were to live together in peace,
•    Neither of the two parties was to interfere with the faith of the other,
•    If a third party were to attack, each of the two parties would be bound to help one another in the event of war,
•    If Madinah itself was attacked, both parties were to join in defence,
•    Both parties were to regard Madinah as a sacred place and bloodshed was to be forbidden there,
•    The Prophet Muhammad (صَ) was to be the final judge in the event of any dispute.
In this way the Messenger (صَ) established a just and fair Muslim community which became the ideal for all Muslims. Tribal laws were replaced by basic principles of justice – irrespective of clan, creed or colour. The Covenant was the foundation for everything which happened after it and we continue to benefit from it now. When established correctly, this is what Islam does. It returns justice. Islam is deen – a way of life or life transaction, not a religion. Furthermore it is deen ul-haqq and deen ul-fitr, the true way of life and the natural way. Iman is not an intellectual decision, it is returning to what is natural and true. And so it’s not that the kuffar have made an intellectual decision to believe in something other than Islam. The truth is that they have forgotten how to live in accordance with nature. They have forgotten the meaning of justice, and are blind to the truth. And so as we have said, until we fulfil our purpose and establish the true deen in its entirety, both the Muslims and the non-Muslims will continue to suffer.

أَقُولُ‏ قَوْلِي‏ هَذَا وَأَسَْتَغْفِرُ‏ ا‏للهَ‏ لِي‏ وَلَكُمْ‏ وَلِسآئِرِ‏ الْمُسْلِمِينَ‏ فَاسْتَغْفِرُوهُ‏ إنَّهُ‏ هُوَالْغَفُورُ‏ الرَّحِيمُ

************************************************

اَلْحَمْدُ‏ لِلَّهِ‏ وَالصَّلاَةُ‏ والسَّلاَمُ‏ عَلَى مَنْ‏ لاَ‏ نَبِيَّ‏ بَعْدَهُ،
أُوصِِيكُمْ‏  بِتَقْوَا ا‏للهِ‏ وَطَاعَتِهِ،‏ وأُحَذِّرُكُمْ‏ عَنْ‏ مَعْصِيَّتِهِ‏ وَمُخَالَفَتِهِ‏. فَاتَّقُوا اللَّهَ‏ فِيمَا أَمَرَ،‏ وَانْتَهُوا عَمَّا نَهَى عَنْهُ‏ وَزَجَرَ‏.
قال تعالى‏:
‏ فَمَن‏ يَّعْمَلْ‏ مِثْقَالَ‏ ذَرَّةٍ‏ خَيْراً يَرَهُ‏ {7‏} وَمَن‏ يَّعْمَلْ‏ مِثْقَالَ‏ ذَرَّةٍ‏ شَرّاً‏ يَرَهُ‏ {8‏}
أَمَّا بَعْد‏

:

Having looked at two of the early acts of the Messenger (صَ), I would like to look at one of his final acts, and read to you the text of his final khutbah. He (صَ) led a large group of the Muslims on Hajj in the 10th year of the Hijra, and on the Day of Arafat he gave the following khutbah:
After praising, and thanking Allah he said:
“O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully 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 deeds. ALLAH has forbidden you to take usury, therefore all riba obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer any inequity. Allah has Judged that there shall be no usury and that all the usury due to Abbas ibn ‘Abd’al Muttalib shall henceforth be waived…
Beware of Shaytan, for the safety of your religion. He has lost all hope that he will ever 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 any one of whom you do not approve, as well as never to be unchaste.
O People, listen to me in earnest, worship ALLAH, establish the five daily prayers, fast during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you are able.
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 person has no superiority over a black person nor has a black person any superiority over a white person except by taqwa 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 appear before ALLAH and answer your deeds. So beware, do not stray 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 QURAN and my example, the SUNNAH 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”.

In these final words the Messenger of Allah (صَ) carefully defined the Message he was sent to convey. He says “O People”, not “O Muslims”, his message (صَ) was as universal at the end as it had always been. However most non-Muslims do not know what the teachings of Islam are and they do not know that the Messenger (صَ) was sent as a mercy to all of mankind, Muslim and non-Muslim from the beginning of time to the end.

Allah t’ala confirms this in Sura Saba’, He says (34:28):

وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيراً وَنَذِيراً وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

We only sent you for the whole of mankind, bringing good news and giving warning. But most of mankind do not know it.
How can it be that today when people think of Islam and Muslims they think only of the hijab, or al-Qaeda or angry men with long beards? The Rasul (صَ) left behind the Qur’an and his Sunnah, but not to be preserved in books or reserved for the Mosques. The Sunnah of the Rasul (صَ) must be established in us and by us.
After he (صَ) delivered the Farewell Khutbah, he received the final revelation, as Allah t’ala says (5:3):

الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُواْ مِن دِينِكُمْ فَلاَ تَخْشَوْهُمْ وَاخْشَوْنِ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإِسْلاَمَ دِيناً

Today the kuffar have despaired of overcoming your deen. So do not be afraid of them but be afraid of Me. Today I have perfected your deen for you and completed My blessing upon you and I am pleased with Islam as a deen for you.
Allah t’ala has perfected our deen. The life transaction which we have been commanded to establish is perfect and contains the solution to every problem. The cures to all the ills facing this society can be found in our deen; from the financial crisis, to the break-down of the family, to increasing crime and ecological disasters.  The answers to all of it is in The Book of Allah and the Sunnah of His Prophet (صَ). It is the pattern of human existence that people forget the true deen. And so throughout history Allah t’ala has sent Prophets and Messengers to guide people back to the truth. The blessing of our Prophet (صَ) is that the Message he brought will endure until the end of time. As he himself said there will be no Prophet after him (صَ). So we must take on the task ourselves of calling people to the truth and reminding them of the natural way of life. Here in Norwich the Muslims must be known as people of generosity and sincerity. People should look to us to uphold justice and truth, for both Muslims and non-Muslims. This is the task that faces us as it was for the first community.
In order to do this we have to engage this society fully. We need Muslim schools, businesses, charities, financial institutions and healthcare. We must look at the needs of this society, starting here in this city and provide a solution based on the Book of Allah and the teachings of our beloved Prophet (صَ). As we saw in the ayat we began with, this ummah is the best nation ever to be raised up for mankind. So everything we do must be for the benefit of the whole society. This Deen was not and never will be established in the Mosques, it must be established in the society.
The reason why the terrorists and suicide bombers are the greatest enemies of Islam is because every murder carried out in the name of Islam creates another barrier between the us and the non-Muslims. And only succeeds in further delaying their understanding of what Islam truly is. When people see a living model of Islam, which is a real alternative to what they are being offered by the kafir state they will rush to it because the sincere heart will always recognise and be attracted to the true, natural way of life.
Remember, whenever you meet a non-Muslim, you – in that moment – become their point of reference of what a Muslim is. What a heavy responsibility and what a tremendous opportunity!
We ask Allah to guide us to success in establishing His Deen,
And to make us a people who enjoin the right and forbid the wrong,
And to help us to serve the people of this city,
And to raise us up on the Last Day in the company of the Rasul (صَ) among the best of his ummah.

‎إِنَّ‏ ا‏للهَ‏ وَمَلآئِكَتَهُ‏ يُصَلُّونَ‏ عَلَى النَّبِيِّ‏ ،‏ يَآ أَيُّهَا الَّذِينَ‏ آمَنُوا صَلُّوا عَلَيْهِ‏ وَسَلِّمُوا تَسْلِيماً
‎اَللَّهُمَّ‏ صَلِّ‏ عَلَى سَيِّدِنَا مُحَمَّدٍ‏ وَعَلَى آلِهِ‏ وَصَحْبِهِ‏ وَسَلِّمْ‏ تَسْلِيماً
‎وَارْضَ‏ اللَّهُمَّ‏ عَنِ‏ الْخُلَفَآءِ‏ الرَّاشِدِينَ‏ أَبِي‏ بَكْرٍ‏ وَعُمَرَ‏ وَعُثْمَانَ‏ وَعَلِيٍّ‏ ،‏ وَسَآئِرِ‏ الصَّحَابَةِ‏ خُصُوصاً‏ اِلْمُهَاجِرِينَ‏ مِنْهُمْ‏ وَالْأَنْصَارِوالتَّابِعِينَ‏ لَهُمْ‏ وَتَابِعِي‏ التَّابِعِينَ‏ وَمَنْ‏ تَبِعَهُمْ‏ إلَى‏ يَوْمِ‏ الدِّينِ‏.
‎اَللَّّهُمَّ‏ اهْدِ‏ وُلَاةَ‏ أُمُورِ‏ المُسْلِمِينِ‏ لِمَا‏ يُرْضِيكَ‏ ولِاتِّباعِ‏ سُنَّةِ‏ مُحَمَّدٍ‏
‎اَللَّهُمَّ‏ أَعِزَّ‏ الْإسْلاَمَ‏ وَالْمُسْلِمِينَ‏ ،‏ وَاخْذُلِ‏ الْكُفْرَ‏ وَالْكَافِرِينَ‏ ،‏ وانْصُرِ‏ الْمُجَاهِدِينَ‏ فِي‏ سَبِيلِ‏ ا‏للهِ‏ ،‏ واجْعَلْ‏ كَلِمَتَكَ‏ هِيَ‏ الْعُلْىَا‏ ،‏ وَكَلِمَةَ‏ الْكُفْرِ‏ هِيَ‏ السُّفْلَى
‎رَبَّنَا اغْفِرْ‏ لَنَا وَلِإِخْوَانِنَا الَّذِينَ‏ سَبَقُونَا بِالْإِيمَانِ‏ وَلَا تَجْعَلْ‏ فِي‏ قُلُوبِنَا‏ غِلّاً‏ لِّلَّذِينَ‏ آمَنُوا‏ ‏ ص‏ رَبَّنَا إِنَّكَ‏ رَؤُوفٌ‏ رَّحِيمٌ‏
‎‏ رَبَّنَا آتِنَا مِنْ‏ لَّدُنْكَ‏ رَحْمَةً‏ وَهَيِّئْ‏ لَنَا مِنْ‏ أَمْرِنَا رَشَداً
‎رَبَّنَا آتِنَا فِي‏ الدُّنْيَا حَسَنَةً‏ وَفِي‏ الآخِرَةِ‏ حَسَنَةً‏ وَقِنَا عَذَابَ‏ النَّار
‎رَبَّنَا هَبْ‏ لَنَا مِنْ‏ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ‏ أَعْيُنٍ‏ وَاجْعَلْنَا لِلْمُتَّقِينَ‏ إِمَاماً‏
‎إنَّ‏ الصَّلاَةَ‏ تَنْهَى عَنِ‏ الْفَحْشَآءِ‏ وَالْمُنْكَرِ
‎ولَذِكْرُ‏ ا‏للهِ‏ أَكْبَرُ
‎يَعِظُكُمْ‏ لَعَلَّكُمْ‏ تَذَّكَّرُونَ
‎وَقُومُوا إلَى صَلاَتِكُمْ‏ يَرْحَمُكُمُ‏ ا‏لله

This khutbah was delivered at the Ihsan Mosque in Norwich on Friday 9th April 2010.

Khutbah 9/4/10

اَلْحَمْدُ‏ لِلَّهِ‏ نَحْمَدُهُ‏ وَنَسْتَغْفِرُهُ‏ وَنَسْتَعِينُهُ‏ وَنُومِنُ‏ بِهِ‏ وَنَتَوَكَّلُ‏ عَلَيْهِ‏
وَنَعُوذُ‏ بِا‏للَّهِ‏ مِنْ‏ شُرُورِ‏ أَنْفُسِنَا وَسَيِّئَاتِ‏ أَعْمَالِنَا‏
مَن‏ يَهْدِ‏ ا‏للَّهُ‏ فَهُوَ‏ الْمُهْتَدِ‏ ،‏ وَمَنْ‏ يُضْلِلْ‏ فَلاَ‏ هَادِيَ‏ لَهُ
وَأَشْهَدُ‏ أَنْ‏ لآ إلَهَ‏ إلَّا ا‏للَّهُ‏ وَحْدَهُ‏ لَا شَرِيكَ‏ لَهُ‏ ،‏ لَهُ‏ الْمُلْكُ‏ وَلَهُ‏ الْحَمْدُ‏ ،‏ يُحْيِي‏ وَيُمِيتُ‏ ،‏ بِيَدِهِ‏ الْخَيْرُ،‏ وَهُوَ‏ عَلَى كُلِّ‏ شَيْءٍ‏ قَدِيرٌ‏ .  وَأَشْهَدُ‏ أَنَّ‏ مُحَمَّدًا عَبْدُهُ‏ وَرَسُولُهُ‏ ،‏ أَرْسَلَهُ‏ بِدِينِ‏ الْحَقِّ‏ بَشِيرًا وَنَذِيرًا‏ ،‏ بَيْنَ‏ يَدَيِّ‏ السَّاعَةِ‏ ،‏ صَلَّى ا‏للَّهُ‏ عَلَيْهِ‏ وَسَلَّمَ‏ وَعَلَى آلِهِ‏ وَصَحْبِهِ‏ وَمَنْ‏ تَبِعَهُمْ‏ بِإحْسَانٍ‏ إلَى‏ يَوْمِ‏ الدِّينِ
{يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ}
{يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلاً سَدِيداً 70} يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَن يُطِعْ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزاً عَظِيماً 71}
تاريخ اليوم الرابع والعشرين من شهر ربيع الثاني، سنةَ ألف وأربع مائة وواحد وثلاثين
في الإمامة وفيه مسألتان
المسألة الأولى: في إثبات إمامة الخلفاء الأربعة رضي الله عنهم
والدليل على إمامة جميعهم من ثلاثة أوجه
أحدها: أن كل واحد منهم جمع شروط الإمامة على الكمال ، وسنتكلم في هذه الشروط في الخطبة الثانية إن شاء الله
والآخر: أن كل واحد منهم أجمع المسلمون في زمانه على بيعته والدخول تحت طاعته ، والإجماع حجة . وفيما وقع بينهم من الفتنة كما وقع بين علي ومعاوية رضي الله عنهما، فلم يُنكرْ معاوية أهليةَ علي للخلافة وإنما خالفه في أمر القصاص لقتل عثمان رضي الله عنهم أجمعين
والثالث: ما سبق لكل واحد منهم من الصحبة والهجرة والمناقب الجليلة وثناء الله عليهم وشهادة الصادق صلى الله عليه وسلم لهم بالجنة

Concerning the Imamate there are two issues.
1. An affirmation of the Imamates of the Four Khulafa’, may Allah be pleased with them. The proof of the Imamates of all of them has three aspects:
a. Each of them united the conditions of the Imamate completely; and we will talk about those preconditions in the second khuṭbah.
b. The Muslims who lived in the time of each one of them were unanimous in pledging allegiance to him and in coming under obedience to him, and consensus is a proof; and the disagreements that occurred between them such as the differences between ʿAlī and Mu’awiyah, may Allah be pleased with both of them, then Mu’awiyah did not deny that ʿAlī was worthy of the khilāfah but disagreed on the matter of retaliation for the murder of ‘Uthman, may Allah be pleased with all of them.
c. That companionship (with the Prophet, may Allah bless him and grant him peace) which each of them had, emigration, magnificent deeds, Allah’s praise of them, and the Truthful One’s bearing witness of the Garden for them.

فقال الله تعالى:
{إِلاَّ‏ تَنصُرُوهُ‏ فَقَدْ‏ نَصَرَهُ‏ اللَّهُ‏ إِذْ‏ أَخْرَجَهُ الَّذِينَ‏ كَفَرُواْ‏ ثَانِيَ‏ اثْنَيْنِ‏ إِذْ‏ هُمَا فِي‏ الْغَارِ‏ إِذْ يَقُولُ‏ لِصَاحِبِهِ‏ لاَ‏ تَحْزَنْ‏ إِنَّ‏ اللَّهَ‏ مَعَنَا فَأَنزَلَ اللَّهُ‏ سَكِينَتَهُ‏ عَلَيْهِ‏ }
قال السيوطي:  أجمع المسلمون على أن الصاحب المذكور أبو بكر

Allah, exalted is He, said:
40    If you do not help him, Allah did help him
when the kuffar drove him out
and there were two of them in the Cave.
He said to his companion,
‘Do not be despondent, Allah is with us.’
Then Allah sent down His serenity upon him.
As-Suyuti may Allah be merciful to him said: “The Muslims are agreed that the Companion who is mentioned here is Abū Bakr.”

وقال المفسرون أنَّ كثيراً من سورة الليل مُنزَلٌ في أبي بكر وهو قوله تعالى
{ فَأَمَّا مَن أَعْطَى وَاتَّقَى‏ 5‏{ وَصَدَّقَ‏ بِالْحُسْنَى‏ 6‏{ فَسَنُيَسِّرُهُ‏ لِلْيُسْرَى‏ 7‏}
وكذلك قولُهُ
{وَسَيُجَنَّبُهَا الْأَتْقَى‏  الَّذِي‏ يُؤْتِي‏ مَالَهُ‏ يَتَزَكَّى‏  وَمَا لِأَحَدٍ‏ عِندَهُ‏ مِن نِّعْمَةٍ‏ تُجْزَى‏ إِلَّا ابْتِغَاء وَجْهِ‏ رَبِّهِ‏ الْأَعْلَى‏  وَلَسَوْفَ‏ يَرْضَى‏ 21‏}

And the commentators say that much of Surat al-Layl was revealed about Abū Bakr î, and that is His words, exalted is He:
5    As for him who gives out and has taqwa
6        and confirms the Good,
7    We will pave his way to Ease.
And His words, exalted is He:
17    The one with most taqwa will be far removed from it:
18        he who gives his wealth to purify himself –
19            not to repay someone else for a favour done –
20        desiring only the Face of his Lord Most High.
21    He will certainly be satisfied.

وأخرج البخاري عن محمد بن علي بن أبي طالب قال قلت لأبي أي الناس خير بعد رسول الله صلى الله عليه وسلم قال أبو بكر قلت ثم من قال عمر وخشيت أن يقول عثمان فقلت ثم أنت قال ما أنا إلا رجل من المسلمين
وأخرج أحمد وغيره عن علي قال خير هذه الأمة بعد نبيها أبو بكر وعمر قال الذهبي هذا متواتر عن علي

Al-Bukhari narrated that Muhammad ibn ‘Ali ibn Abi Talib said: I said to my father, ‘Who is the best of mankind after the Prophet, may Allah bless him and grant him peace?’ He said, ‘Abu Bakr.’ I said, ‘Then who?’ He said, ‘Umar.’ I was afraid that he would say ‘Uthman so I said, ‘Then you?’ He said, ‘I am nobody but a man among the Muslims.’
Ahmad and others narrated that ‘Ali said: The best of this ummah after our Prophet are Abu Bakr and ‘Umar. Adh-Dhahabi said: This is mutawatir from ‘Ali. Mutawatir means that it was narrated by a large number of people directly from him to other people so that it reached later generations from large numbers of people.
What is narrated in the ṣaḥīḥ and the sunan collections is far too numerous even to include a tiny fraction of it here.

ثم إن أبا بكر وعمر أشار رسول الله صلى الله عليه وسلم إلى خلافتهما وأمر بالإقتداء بهما ، وقدم أبا بكر على حجة الوداع وعلى الصلاة بالناس في مرض موته ، وذلك دليل على استخلافه
ثم استخلف أبو بكر عمر
ثم جعل عمر الأمر شورى بين ستة ، واتفقوا على تقديم عثمان إلى أن قتل مظلوماً بشهادة النبي صلى الله عليه وسلم بذلك ووعده له بالجنة على ذلك
ثم كان أحق الناس بها بعده علي لرتبته الشريفة وفضائله المنيفة

Moreover the Messenger of Allah, may Allah bless him and grant him peace, indicated the khilafah of Abu Bakr and ‘Umar, and he commanded that people model themselves on them. He put Abu Bakr in charge of the Farewell Hajj and made him lead the prayer in his final illness which is an indication of his being appointed Khalifah. Then Abu Bakr appointed ‘Umar Khalifah, then ‘Umar made the matter the business of consultation among six [people] and they agreed on putting ‘Uthman forward. He was wrongfully killed, for which there is the testimony of the Prophet, may Allah bless him and grant him peace, and his promise to him of the Garden for that. Then the man with most right to it was ‘Ali because of his noble rank and his sublime virtues.

وأما ما شجر بين علي ومعاوية ومن كان مع كل منهما من الصحابة فالأولى الإمساك عن ذكره وأن يذكروا بأحسن الذكر ، ويلتمس لهم أحسن التأويل ، فإن الأمر كان في محل الاجتهاد ، فأما علي ومن كان معه فكانوا على الحق ، لأنهم اجتهدوا فأصابوا فهم مأجورون ، وأما معاوية ومن كان معه فاجتهدوا فأخطأوا فهم معذورون

As for that which happened between ‘Ali and Mu‘awiyah and those Companions with each of them, then the most fitting thing is to withhold oneself from mentioning it, and that they should be remembered in the best way, and that one should seek the best interpretation for them, because it was a matter of ijtihad. As for ‘Ali and those with him, they were in the right because they exercised ijtihad and were correct [in it] and so they will be rewarded. As for Mu‘awiyah and those with him, they exercised ijtihad and were mistaken, and they are to be excused.

وينبغي توقيرهم وتوقير سائر الصحابة ومحبتهم لما ورد في القرآن من الثناء عليهم ولصحبتهم لرسول الله صلى الله عليه وسلم ، فقد قال صلى الله عليه وسلم: (( الله الله في أصحابي ، لا تجعلوهم غرضاً بعدي ، فمن أحبهم فبحبي أحبهم ومن أبغضهم فببغضي أبغضهم ، ومن آذاهم فقد آذاني ومن آذاني فقد آذى الله ))

It is required that one respect them and all of the Companions and love them because of the praise of them that occurs in Qur’an and because of their accompanying the Messenger of Allah, may Allah bless him and grant him peace. He, may Allah bless him and grant him peace, said, “[Beware of] Allah! [Beware of] Allah! concerning my companions. Do not make them a target after me. Whoever loves them, then it is for love of me he loves them. Whoever hates them, it is because of hatred of me that he hates them. Whoever harms them has harmed me, and whoever harms me has harmed Allah.”

ولماذا نتكلم في هذا الأمر الآن؟ هو لأنّ الصحابةَ خصوصاً الخلفاء هم الذين نقلوا إلينا القرءان ودوّنوه في المصحف وهم الذين بلّغوا إلينا السنّةَ عملاً ولفظاً وهم الذين اجتهدوا في أمورٍ وعلّمونا كيفيةِ الرجتهاد لمن هو أهلاً لذلك، وهم الذين بذَلوا أموالهم وأنفسهم في نشر الدين وتعليمِهِ وفي الدفاعِ  عن المسلمين والإسلام ، ولو لا هم ما كنا مسلمين اليوم.

Why do we speak about this now? It is because the Companions, particularly the Khulafa, are the ones who transmitted the Qur’ān to us and who recorded it in the mushaf. They are the ones who transmitted the Sunnah to us both in practice and in words. They are the ones who made ijtihad on difficult matters that arose and thus taught the Muslims who are capable and worthy of it how to resolve new issues that arise. They are the ones who spent their wealth and their lives in spreading the dīn and its teachings, and in defending the Muslims and Islam. If it were not for them we would not be Muslims.

أَقُولُ‏ قَوْلِي‏ هَذَا وَأَسَْتَغْفِرُ‏ ا‏للَّهَ‏ لِي‏ وَلَكُمْ‏ وَلِسآئِرِ‏ الْمُسْلِمِينَ‏ فَاسْتَغْفِرُوهُ‏ إنَّهُ‏ هُوَالْغَفُورُ‏ الرَّحِيمُاَلْحَمْدُ لِلَّهِ وَالصَّلاَةُ والسَّلاَمُ عَلَى مَنْ لاَ نَبِيَّ بَعْدَهُ
أُوصِِيكُمْ  بِتَقْوَا اللَّهِ وَطَاعَتِهِ، وأُحَذِّرُكُمْ عَنْ مَعْصِيَّتِهِ وَمُخَالَفَتِهِ. فَاتَّقُوا اللَّهَ فِيمَا أَمَرَ، وَانْتَهُوا عَمَّا نَهَى عَنْهُ وَزَجَرَ
قال تعالى:
{ فَمَن يَّعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ وَمَن يَّعْمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ 8}
أَمَّا بَعْد
يا أيها الذين آمنوا أطيعوا الله وأطيعوا الرسول وأولي الأمر منكم فإن تنازعتم في شيء فردوه إلى الله والرسول إن كنتم تؤمنون بالله واليوم الآخر ذلك خير وأحسن تأويلا
لما تقدم إلى الولاة في الآية المتقدمة وبدأ بهم فأمرهم بأداء الأمانات وأن يحكموا بين الناس بالعدل، تقدم في هذه الآية إلى الرعية فأمر بطاعته جل وعز أولا، وهي امتثال أوامره واجتناب نواهيه، ثم بطاعة رسوله ثانيا فيما أمر به ونهى عنه، ثم بطاعة الأمراء ثالثا؛ على قول الجمهور وأبي هريرة وابن عباس وغيرهم. قال سهل بن عبدالله التستري: أطيعوا السلطان في سبعة: ضرب الدراهم والدنانير، والمكاييل والأوزان، والأحكام والحج والجمعة والعيدين والجهاد.

Allah, exalted is He, said: “You who believe! obey Allah and obey the Messenger and those in command among you.” (Qur’an 4:59) Al-Qurtubi narrates in commentary on this ayah:
When He, glorious is He and exalted, had previously addressed himself to those in authority in the previous ayah and had begun with them and ordered them to discharge trusts and to judge justly between people, then He proceeded in this ayah to address Himself to their subjects, and He ordered obedience to Himself, mighty is He and majestic, first of all, which means obeying His commands and avoiding His prohibitions, and then obedience to His Messenger secondly in that which he ordered and forbade, and then thirdly obedience to the amirs, according to the position of the dominant majority and Abu Hurayrah, Ibn ‘Abbas and others. Sahl ibn ‘Abdullah at-Tustari said, ‘Obey the sultan in seven things: minting dirhams and dinars, measures and weights, judgements, hajj, Jumucah, the two ‘Eids and jihad.’

وقال جابر بن عبدالله ومجاهد: “أولو الأمر” أهل القرآن والعلم؛ وهو اختيار مالك رحمه الله، ونحوه قول الضحاك قال: يعني الفقهاء والعلماء في الدين

Jabir ibn ʿAbdullāh and Mujahid said that those in authority are the people of Qur’ān and knowledge, and this is the chosen position of Malik may Allah be merciful to him and similar to that is the verdict of ad-Dahhak when he said, “It means the fuqahā’ and ʿulamā’ of the dīn.”

المسألة الثانية: في شروط الإمامة
وهي ثمانية: الإسلام والبلوغ والعقل والذكورة والعدول والعلم والكفاءة ، وأن يكون نسبه من قريش ، وفي هذا خلاف
فإن اجتمع الناس على من لم تجتمع الشروط فيه جاز خوفاً من إيقاع الفتنة
ولا يجوز الخروج على الولاة وإن جاروا حتى يظهر منهم الكفر الصراح
وتجب طاعتهم فيما أحب الإنسان وكره إلا أن أمروا بمعصية فلا طاعة لمخلوق في معصية الخالق، كما رواه  عمران والحكم بن عمرو الغفاري‮ عن رسول الله صلى الله عليه وسلم.‬

2. The preconditions of the Imamate are eight:
Islam, maturity (puberty), intellect (sanity), maleness, justice, knowledge, competence, and that his descent should be from Quraysh, but on this [last] there is a difference of opinion, so that if people agree [on pledging allegiance] to someone who does not meet all of the conditions then it is permitted, from fear of causing dissension and sedition.
It is not permitted to rise up against people in authority even if they are tyrannical, unless they openly display clear disbelief. It is obligatory to obey them in whatever a man loves and dislikes, unless they order disobedience [to Allah] for “there is no obedience due to a creature if it involves disobedience to the Creator”, as ‘Imran and al-Hakam ibn ‘Amr al-Ghifari narrated from the Messenger of Allah, may Allah bless him and grant him peace.

إِنَّ اللَّهَ وَمَلآئِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ، يَآ أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيماً
اَللَّهُمَّ صَلِّ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِهِ وَصَحْبِهِ وَسَلِّمْ تَسْلِيماً
وَارْضَ اللَّهُمَّ عَنِ الْخُلَفَآءِ الرَّاشِدِينَ أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ وَعَلِيٍّ ، وَسَآئِرِ الصَّحَابَةِ أَجْمَعِينَ، خُصُوصاً  الْأَنْصَارِ مِنْهُمْ وَاِلْمُهَاجِرِينَ ،  والتَّابِعِينَ وَتَابِعِي التَّابِعِينَ وَمَنْ تَبِعَهُمْ إلَى يَوْمِ الدِّينِ.
اَللَّّهُمَّ اهْدِ وُلَاةَ أُمُورِ المُسْلِمِينِ لِمَا يُرْضِيكَ ولِاتِّباعِ سُنَّةِ مُحَمَّدٍ صلى الله عليه وسلم
اَللَّهُمَّ أَعِزَّ الْإسْلاَمَ وَالْمُسْلِمِينَ ، وَاخْذُلِ الْكُفْرَ وَالْكَافِرِينَ ، وانْصُرِ الْمُجَاهِدِينَ فِي سَبِيلِ اللَّهِ ، واجْعَلْ كَلِمَتَكَ هِيَ الْعُلْىَا ، وَكَلِمَةَ الْكُفْرِ هِيَ السُّفْلَى
رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلّاً لِّلَّذِينَ آمَنُوا  ص  رَبَّنَا إِنَّكَ رَؤُوفٌ رَّحِيمٌ
رَبَّنَا آتِنَا مِنْ لَّدُنْكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَداً
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّار
رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَاماً
إنَّ الصَّلاَةَ تَنْهَى عَنِ الْفَحْشَآءِ وَالْمُنْكَرِ
ولَذِكْرُ اللَّهِ أَكْبَرُ
يَعِظُكُمْ لَعَلَّكُمْ تَذَّكَّرُونَ
وَقُومُوا إلَى صَلاَتِكُمْ يَرْحَمُكُمُ اللَّهُ

This khutbah was delivered at the Ihsan Mosque in Norwich on Friday 2nd April 2010.

This khutbah was delivered at the Ihsan Mosque in Norwich on Friday 26th March 2010.

Khutbah 19/03/2010

اَلْحَمْدُ‏ لِلَّهِ‏ نَحْمَدُهُ‏ وَنَسْتَغْفِرُهُ‏ وَنَسْتَعِينُهُ‏ وَنُومِنُ‏ بِهِ‏ وَنَتَوَكَّلُ‏ عَلَيْهِ‏ ،
وَنَعُوذُ‏ بِا‏للَّهِ‏ مِنْ‏ شُرُورِ‏ أَنْفُسِنَا وَسَيِّئَاتِ‏ أَعْمَالِنَا‏ ،
مَن‏ يَهْدِ‏ ا‏للَّهُ‏ فَهُوَ‏ الْمُهْتَدِ‏ ،‏ وَمَنْ‏ يُضْلِلْ‏ فَلاَ‏ هَادِيَ‏ لَهُ،
وَأَشْهَدُ‏ أَنْ‏ لآ إلَهَ‏ إلَّا ا‏للَّهُ‏ وَحْدَهُ‏ لَا شَرِيكَ‏ لَهُ‏ ،‏ لَهُ‏ الْمُلْكُ‏ وَلَهُ‏ الْحَمْدُ‏ ،‏ يُحْيِي‏ وَيُمِيتُ‏ ،‏ بِيَدِهِ‏ الْخَيْرُ،‏ وَهُوَ‏ عَلَى كُلِّ‏ شَيْءٍ‏ قَدِيرٌ‏ .  وَأَشْهَدُ‏ أَنَّ‏ مُحَمَّدًا عَبْدُهُ‏ وَرَسُولُهُ‏ ،‏ أَرْسَلَهُ‏ بِدِينِ‏ الْحَقِّ‏ بَشِيرًا وَنَذِيرًا‏ ،‏ بَيْنَ‏ يَدَيِّ‏ السَّاعَةِ‏ ،‏ صَلَّى ا‏للَّهُ‏ عَلَيْهِ‏ وَسَلَّمَ‏ وَعَلَى آلِهِ‏ وَصَحْبِهِ‏ وَمَنْ‏ تَبِعَهُمْ‏ بِإحْسَانٍ‏ إلَى‏ يَوْمِ‏ الدِّينِ .
}يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ{
}يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلاً سَدِيداً يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَن يُطِعْ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزاً عَظِيماً {
تاريخ اليوم الثالث من شهر ربيعِ الثاني، سنةَ ألف وأربع مائة وواحد وثلاثين
موضوعنا اليوم السياسة ولا أعني بذاك سياسة الدولة أو الدول ولكن سياسة أمورنا وعلاقاتنا بعضنا ببعض. فالسياسة هي أصلاً من رعايةِ الدوابّ، كقولك (ساس الدوابّ) أي قام عليها بما يُصلِحها. والسياسة: القيام على الشيء بما يصلحه

The date today is the 3rd of Rabī‘ ath-Thānī 1431.
The subject of our khuṭbah is politics or siyāsah, but I don’t mean electoral politics or international politics but rather how we handle our affairs and our mutual relations. For siyāsah originally means the manner in which we manage animals.

وقد قال صلى الله عليه وسلم في الحديث المشهور عن عبد الله بن عمر: سمعت رسول الله صلى الله عليه وسلم يقول:
}كُلُّكُمْ‮ ‬رَاعٍ‮ ‬وَكُلُّكُمْ‮ ‬مَسْؤُولٌ‮ ‬عَنْ‮ ‬رَعِيَّتِهِ‮ ‬فَالإِمَامِ‮ ‬رَاعٍ‮ ‬وَهُوَ‮ ‬مَسْؤُولٌ‮ ‬عَنْ‮ ‬رَعِيَّتِهِ‮ ‬وَالرَّجُلُ‮ ‬رَاعٍ‮ ‬في‮ ‬أَهْلِهِ‮ ‬وَهُوَ‮ ‬مَسْؤُولٌ‮ ‬عَنْ‮ ‬رَعِيَّتِهِ‮ ‬وَالمَرْأَةُ‮ ‬رَاعِيَةٌ‮ ‬فِي‮ ‬بِيْتِ‮ ‬زَوْجِهَا وَهِيَ‮ ‬مَسؤُولَةٌ‮ ‬عَنْ‮ ‬رَعِيَّتِهَاوَالخَادَمُ‮ ‬رَاعٍ‮ ‬فِي‮ ‬مَالِ‮ ‬سَيِّدِهِ‮ ‬وَهُوَ‮ ‬مَسْؤُولٌ‮ ‬عَنْ‮ ‬رَعِيَّتِهِ‮ ‬وَالرَّجُلُ‮ ‬رَاعٍ‮ ‬فِي‮ ‬مَالِ‮ ‬أَبِيهِ‮ ‬وَهُوَ مَسْؤُولٌ‮ ‬عَنْ‮ ‬رَعِيَّتِهِ‮ ‬فَكُلُّكُمْ‮ ‬رَاعٍ‮ ‬وَكُلُّكُمْ‮ ‬مَسْؤُولٌ‮ ‬عَنْ‮ ‬رَعِيَّتِهِ‮{‬

Ibn ‘Umar reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Each of you is a shepherd and each of you is responsible for those in his care.  The leader of a people is a shepherd and he is responsible for his subjects. A man is the shepherd of his family and he is responsible for those in his care. A woman is the shepherdess of her husband’s house and she is responsible for those in her care. A servant is the shepherd of his master’s property and he is responsible for those in his care. A man is a shepherd of his father’s property and is responsible for that which is in his care. So each of you is a shepherd and each of you is responsible for those in his care.”

ومن هذه السياسةِ علاقاتُنا مع المسلمين وغيرِ المسلمين. قال الله تعالى في كتابِهِ العزيز بعد أعوذ بالله من الشيطان الرجيم
}محمد رسول الله. والذين معه أشدَّآءُ على الكفار رحمآءُ بينَهُمْ{

An aspect of this activity is our relations with the Muslims and with non-Muslims. Allah, exalted is He, said in His Noble Book:
Muhammad is the Messenger of Allah,
and those who are with him
are fierce to the kāfirūn,
merciful to one another. (Al-Fatḥ 48:29)

ووصف سبحانه وتعالى قوماً قائلاً:
}يَا أَيُّهَا الَّذِينَ‏ آمَنُواْ‏ مَن‏ يَرْتَدَّ‏ مِنكُمْ‏ عَن دِينِهِ‏ فَسَوْفَ‏ يَأْتِي‏ اللَّهُ‏ بِقَوْمٍ‏ يُحِبُّهُمْ وَيُحِبُّونَهُ‏ أَذِلَّةٍ‏ عَلَى الْمُؤْمِنِينَ‏ أَعِزَّةٍ‏ عَلَى الْكَافِرِينَ‏ يُجَاهِدُونَ‏ فِي سَبِيلِ‏ اللَّهِ‏ وَلاَ‏ يَخَافُونَ‏ لَوْمَةَ‏ لآئِمٍ‏{ (٥: ٥٦)

And He describes some people saying:
You who have īmān! if any of you renounce your dīn,
Allah will bring forward a people
whom He loves and who love Him,
humble to the mu’minūn,
fierce to the kāfirūn,
who do jihad in the Way of Allah
and do not fear the blame of any censurer. (Al-Mā’idah 5:56)

وبيّن أصناف الكفار في ءايات أُخر إذ قال سبحانه وتعالى :
} وَإِن نَّكَثُواْ أَيْمَانَهُم مِّن بَعْدِ‏ عَهْدِهِمْ‏ وَطَعَنُواْ‏ فِي‏ دِينِكُمْ‏ فَقَاتِلُواْ أَئِمَّةَ‏ الْكُفْرِ‏ إِنَّهُمْ‏ لاَ‏ أَيْمَانَ‏ لَهُمْ‏ لَعَلَّهُمْ‏ يَنتَهُونَ { (٩: ١٢)

However, He, glorious and exalted is He, clarified different types of kuffār in other āyāt when He, exalted is He, said:
If they break their oaths after making their treaty
and defame your dīn,
then fight the leaders of kufr –
their oaths mean nothing –
so that hopefully they will stop. (At-Tawbah 9:12)

}الَّذِينَ‏ آمَنُواْ‏ يُقَاتِلُونَ‏ فِي‏ سَبِيلِ‏ اللَّهِ‏ وَالَّذِينَ‏ كَفَرُواْ يُقَاتِلُونَ‏ فِي‏ سَبِيلِ‏ الطَّاغُوتِ‏ فَقَاتِلُواْ‏ أَوْلِيَاء الشَّيْطَانِ‏ إِنَّ‏ كَيْدَ الشَّيْطَانِ‏ كَانَ‏ ضَعِيفاً{ (٤: ٧٦)

And He said:
Those who have īmān fight in the Way of Allah.
Those who are kāfir fight in the way of false gods.
So fight the friends of Shaytan!
Shaytan’s scheming is always feeble. (An-Nisā’ 4:75)
وقال :

}لَا‏ يَنْهَاكُمُ‏ اللَّهُ‏ عَنِ‏ الَّذِينَ‏ لَمْ‏ يُقَاتِلُوكُمْ‏ فِي‏ الدِّينِ‏ وَلَمْ‏ يُخْرِجُوكُم مِّن دِيَارِكُمْ‏ أَن تَبَرُّوهُمْ‏ وَتُقْسِطُوا إِلَيْهِمْ‏ إِنَّ‏ اللَّهَ‏ يُحِبُّ‏ الْمُقْسِطِينَ{ (٦٠: ٨)

But then He, might and majestic is He, said:
Allah does not forbid you from being good to those
who have not fought you in the dīn
or driven you from your homes,
or from being just towards them.
Allah loves those who are just. (Al-Mumtaḥanah 60:8)
فالكفار أصناف مختلفة ولكلٍّ منها أدبه
So, even among the kuffār there are different types with a different adab due to each.

عَنْ أَنَسِ بْنِ مَالِكٍ î، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ: }لا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ ِلأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ{. رَوَاهُ البُخَارِيُّ وَمُسْلِمٌ.

Anas ibn Mālik, may Allah be pleased with him, narrated that the Prophet, may Allah bless him and grant him peace, said, “None of you believes until he loves for his brother what he loves for himself.” Al-Bukhari and Muslim narrated it.

قال الإمام النووي‏ &‏ في‏ شرحه على الأربعين‏ }الأوْلى أن‏ يُحمَلَ‏ ذلك على عمومِ‏ الأُخُوَّةِ‏ حتَّى‏ يشمِلَ‏ الْكافرَ‏ والمسلمَ‏ ،‏ فيحبُّ‏ لِأَخِيهِ‏ الكَافِرِ‏ ما‏ يحبُّ‏ لنفسِهِ‏ من دخولِهِ‏ في‏ الإسلامِ‏ كما‏ يحبُّ‏ لِأَخِيهِ‏ المسلمِ‏ دَوَامَهُ‏ على الإسلامِ،‏ ولهذا كان الدعاءُ‏ بالهدايةِ‏ للكافرِ‏ مستحبّاً‏ . والحديثُ‏ يدلُّ‏ علىِ‏ نفيِ‏ الإيمانِ‏ الكاملِ‏ عمن لا‏ يحبُّ‏ لأخيهِ‏ ما‏ يحبُّ‏ لنفسِه‏{

Imām an-Nawawi, may Allah be merciful to him, said:
With respect to his, may Allah bless him and grant him peace, saying, “None of you believes until he loves for his brother what he loves for himself”, the first thing to be said is that it should be interpreted in terms of the universality of brotherhood even to the extent of encompassing disbelievers and Muslims. One loves for one’s disbelieving brother what one loves for oneself: his entrance into Islam, just as one loves for one’s Muslim brother his continuance in Islam. For this reason supplication for a disbeliever’s guidance is recommended. The hadith proves the incompleteness of the īmān of whoever does not love for his brother what he loves for himself.

وهذا البرُّ إلى عامَّةِ الناسِ وإلى المومنين خاصةً من علامات المومن الصادق الذي يمتثل نموذج رسولِ الله صلى الله عليه وسلم الذي قال الله تعالى له:
} فَبِمَا رَحْمَةٍ‏ مِّنَ اللَّهِ‏ لِنتَ‏ لَهُمْ‏ وَلَوْ‏ كُنتَ‏ فَظّاً‏ غَلِيظَ‏ الْقَلْبِ‏ لاَنفَضُّواْ‏ مِنْ‏ حَوْلِكَ{ (٣: ١٥٩)

This good behaviour to mankind in general and to the mu’minūn in particular is one of the marks and signs of the true believer who models himself on the Messenger of Allah, may Allah bless him and grant him peace, to whom Allah, exalted is He, said:
It is a mercy from Allah that you were gentle with them.
If you had been rough or hard of heart,
they would have scattered from around you. (Āli ‘Imrān 3:159)

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه عَنْ رَّسُولِ اللهِ صلى الله عليه وسلم قَالَ: }مَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ؛ فَلْيَقُلْ خَيْرًا، أَوْ لِيَصْمُتْ، وَ مَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ؛ فَلْيُكْرِمْ جَارَهُ، وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ؛ فَلْيُكْرِمْ ضَيْفَهُ{. رَوَاهُ البُخَارِيُّ وَمُسْلِمٌ.

Abu Hurairah, may Allah be pleased with him, narrated that the Messenger of Allah, may Allah bless him and grant him peace, said, “Whoever believes in Allah and the Last Day then let him speak well or remain silent. Whoever believes in Allah and the Last Day then let him generously honour his neighbour. Whoever believes in Allah and the Last Day then let him generously honour his guest.” Al-Bukhari and Muslim narrated it.

قال النووي: الجار يقع على أربعةٍ: الساكن معك في البيت. ويقع على من لاصق لبيتك، ويقع على أربعين داراً من كل جانب، ويقع على من يسكن معك في البلد. قال الله تعالى }ثُمَّ‏ لَا‏ يُجَاوِرُونَكَ‏ فِيهَا إِلَّا قَلِيلاً{ (٣٣: ٦٠)

The term ‘neighbour’ pertains to four: [first] those who inhabit your house with you. It also refers to whoever adjoins your house, it refers to forty houses on every side, and it refers to whoever resides with you in the same land. Allah سبحانه وتعالى says, “Then they will only be your neighbours there a very short time.” (Surat al-Ahzab: 65.)

فالجار اللاصق القريب المسلم له ثلاثة حقوق، (ومعنى قريب أنّه من أقاربك) والجار البعيد المسلم له حقّان، (ومعنى بعيد أنّه ليس من أقاربك أوأهلك) وغير القريب المسلم له حق واحد (يعني أنّه ليس من أقاربك وليس بمسلم)

An adjoining Muslim neighbour who is a relative has three rights, (because of his Islam, his kinship and his being a neighbour) an unrelated Muslim neighbour has two rights, (because of his Islam and his being a neighbour) and an unrelated non-Muslim has one right.

أَقُولُ‏ قَوْلِي‏ هَذَا وَأَسَْتَغْفِرُ‏ ا‏للَّهَ‏ لِي‏ وَلَكُمْ‏ وَلِسآئِرِ‏ الْمُسْلِمِينَ‏ فَاسْتَغْفِرُوهُ‏ إنَّهُ‏ هُوَالْغَفُورُ‏ الرَّحِيمُاَلْحَمْدُ لِلَّهِ وَالصَّلاَةُ والسَّلاَمُ عَلَى مَنْ لاَ نَبِيَّ بَعْدَهُ،
أُوصِِيكُمْ  بِتَقْوَا اللَّهِ وَطَاعَتِهِ، وأُحَذِّرُكُمْ عَنْ مَعْصِيَّتِهِ وَمُخَالَفَتِهِ. فَاتَّقُوا اللَّهَ فِيمَا أَمَرَ، وَانْتَهُوا عَمَّا نَهَى عَنْهُ وَزَجَرَ.
قال تعالى:
فَمَن يَّعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ {7} وَمَن يَّعْمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ {
أَمَّا بَعْد:

ومن هذه السياسة كيفيةُ التعاملِ مع النفس، فمن لا يستطيع أن يسيطر على نفسه ويعالجَ أمورَها لا يستطيعُ أن يرعى أُناساً ءاخرين أيْ رعيّتَهُ، وكان كلٌّ من الأنبياءِ يرعى الغنم، والغنم قسمان: الضأن والمعز وهما كضدَّيْنِ، تريد الضأن أن يكونوا مع الآخرين حيثما كانوا ولا تريد المعز أن يقودَها أَحدٌ وكلٌّ منها أناني

And a part of this siyasah is how one deals with oneself. This metaphor of shepherding has always been recognised as applying to the guidance of humans. Every prophet was given the experience of being an actual shepherd of sheep and goats, because in these two creatures you have two poles of the self-form: the passive mass creature that goes where the flock goes, and the rebellious individualist who will not go where you want him to go. Dealing with others is like that, but the truth is that we are faced with the same issues when we look to ourselves. We ourselves have these destructive urges to flock with the others, no matter where they are going and even if it means to destruction, and we also have this impulse to take our own way and to refuse guidance from others, again even if by that we go to perdition.
And the truth is that if we are unable to deal with these two aspects of our own selves, what hope have we of acting as shepherds for others, our families and our societies?

ثم نرجع إلى كلامِ الله سبحانه وتعالى واصفاً المومنين بأنّهم }رحماءُ بينهم{ وبأنّهم }أذِلَّةً على المُومِنِين{ ونجدُ عكس ذلك في كثيرٍ من معاملاتِنا لأنّنا أشدَّآءُ على المومنين وأعزَّةً عليهم وأذِلَّةً للكافرين وهي ما قادت المسلمين للهزيمةِ في الأرض. نرى وحدةَ صُفوفِ الكفارِ والمسلمين في فِرَقٍ شتَّى بينهم عداوةٌ شديدة. ولا بدّ أن نُغيِّرَ هذه الصفات ونقول في أنفسهم أنَّ المسلمين كلَّهم أصدقائي وأوليائي، وأئمَّةُ الكفر وأولياءُ الشيطانِ أعدائي

But we must return to these two descriptions that Allah, glorious and exalted is He, makes of the believers when He describes them as being merciful among themselves and humble to each other, and we often find the opposite of that in many of our own transactions, and find ourselves to be severe on the believers and humble, respectful and submissive towards disbelievers, and it is this which so often contributes to the defeat of Muslims. We see the unity of the kāfirūn forces and we often see ourselves in separate groups with great hostility between us. We have to change this situation by saying to ourselves that all of the Muslims are our friends and our allies, but the leaders of kufr and the friends of shayṭān are our enemies.
That means that I disagree with the Wahhabis or the Ṣūfīs etc., but they are my brothers. I disagree with the judgements of the Hanbalis or the Hanafis but they are ʿulamā’ worthy of my respect.

إِنَّ اللَّهَ وَمَلآئِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ، يَآ أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيماً
اَللَّهُمَّ صَلِّ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِهِ وَصَحْبِهِ وَسَلِّمْ تَسْلِيماً
وَارْضَ اللَّهُمَّ عَنِ الْخُلَفَآءِ الرَّاشِدِينَ أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ وَعَلِيٍّ ، وَسَآئِرِ الصَّحَابَةِ أَجْمَعِينَ، خُصُوصاً  الْأَنْصَارِ مِنْهُمْ وَاِلْمُهَاجِرِينَ ،  والتَّابِعِينَ وَتَابِعِي التَّابِعِينَ وَمَنْ تَبِعَهُمْ إلَى يَوْمِ الدِّينِ.
اَللَّّهُمَّ اهْدِ وُلَاةَ أُمُورِ المُسْلِمِينِ لِمَا يُرْضِيكَ ولِاتِّباعِ سُنَّةِ مُحَمَّدٍ صلى الله عليه وسلم

اَللَّهُمَّ أَعِزَّ الْإسْلاَمَ وَالْمُسْلِمِينَ ، وَاخْذُلِ الْكُفْرَ وَالْكَافِرِينَ ، وانْصُرِ الْمُجَاهِدِينَ فِي سَبِيلِ اللَّهِ ، واجْعَلْ كَلِمَتَكَ هِيَ الْعُلْىَا ، وَكَلِمَةَ الْكُفْرِ هِيَ السُّفْلَى
رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلّاً لِّلَّذِينَ آمَنُوا  ص  رَبَّنَا إِنَّكَ رَؤُوفٌ رَّحِيمٌ
رَبَّنَا آتِنَا مِنْ لَّدُنْكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَداً
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّار
رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَاماً
إنَّ الصَّلاَةَ تَنْهَى عَنِ الْفَحْشَآءِ وَالْمُنْكَرِ
ولَذِكْرُ اللَّهِ أَكْبَرُ
يَعِظُكُمْ لَعَلَّكُمْ تَذَّكَّرُونَ
وَقُومُوا إلَى صَلاَتِكُمْ يَرْحَمُكُمُ اللَّهُ

]]> http://www.muslimsofnorwich.org.uk/?feed=rss2&p=673 0 http://www.muslimsofnorwich.org.uk/?p=675 http://www.muslimsofnorwich.org.uk/?p=675#comments Fri, 09 Apr 2010 07:52:10 +0000 A Muslim of Norwich http://www.muslimsofnorwich.org.uk/?p=675 Please click below to listen to the khutbah by Imam Shaykh Ali Laraki entitled ‘Financial Transactions’.

This khutbah was delivered at the Ihsan Mosque in Norwich on Friday 10th March 2010.