A Handook of Khuta on Gender and Reprodutive Health - English
TARBILANG FOUNDATION, INC DEcEmbER 2008
A Handbook of Khutba on Gender and Reproductive Health
TABLE OF CONTENTS message - AEcI i message - UNFPA ii message - Darul Ifta iii Aknowledgeents vi The Art of Delivering Khutbah viii General Introdution 1
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KHUTBA No. 1 Realization Of Allah-Man Relationship As The First Duty Of A Muslim KHUTBA No. 2 Man And Woman As Partners KHUTBA No. 3 Education in Islam KHUTBA No. 4 Building A Righteous Family KHUTBA No. 5 Mahr In The Teachings Of Islam
KHUTBA No. 6 Marriage Counseling KHUTBA No. 7 Early And Arranged Marriage In The Light Of Islam KHUTBA No. 8 Family Planning In Islam
KHUTBA No. 9 Maternal And New Born Health Care KHUTBA No. 10 The Hikma Of Hijab KHUTBA No. N o. 11 Women’s Economic Rights
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KHUTBA No. 12 Violence Against Women KHUTBA No. 13 The Meaning Of Polygamy
KHUTBA No. 14 Divorce In The Perspective Of Islam
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KHUTBA No. 15 Islamic Inheritance
Message Despite advances in the past years with regard to gender equality, reality shows that women’s situation at present needs improvement. In overall terms, women make up more than half of the world’s population but receive only a tenth of the world’s income and possess less than a hundredth part of the world’s property. This means that women and girls are specially affected by poverty that translates into a discriminatory situation for women in matters of human rights, political, economic, cultural, etc Muslim women are facing more obstacles which are deeply rooted with the expected behavior in line with social, cultural or religious codes. Although the Qur’an views women and men to be equal in human dignity, dignity, this spiritual or ethical equality has been misinterpreted by the Muslim~ society and laws and has been transformed into gender inequity. The Spanish Government through the Agencia Española de Cooperación Internacional para el Desarrollo (AECID) is strongly committed to promote gender equality. In this sense, we are supporting different programs in the Philipines in partnership with DSWD, NCRFW, UNFPA and Tarbilang Foundation Inc. The present handbook is a product of the t he recommendations on gender in the context of Islam conducted in 2007. We believe that initiatives like this will clarify Muslim women’s rights and roles in the context of Islam in the country. country. Thank you very much!
Jesus Molina Coordinator General AECID Philippines i
Message Khutba or public preaching is a key responsibility of Muslim religious leaders (MRLs) or the Ulama. It is the major means by which the teachings of Islam are disseminated and propagated among the people. UNFPA UNFPA congratulates the Muftis and Ulama of the Autonomous Region in Muslim Mindanao (ARMM) (ARMM ) representing the Assembly of the Darul Ifta of the Philippines in the formulation of the fteen (15) khutba covering various gender and reproductive and health rights concerns such as politics and decision-making, family and economy, marriage and divorce, family management and responsible parenthood, the women’s rights and gender equality, as contained in this handbook. These khutbas represent a major milestone in the promotion of gender equality and women empowerment the Muslim South. As Warasatul Anbiya (successors of the prophets), we enjoin our MRLs to make full use of this handbook in carrying out their mission of helping mold an Islamic society that promotes the well-being and rights of women and the family. Wassalam!
Suneeta Mukherjee UNFPA Representative
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MESSAGE FROM
ASSEMBL ASSEMBLY Y OF THE DARUL IFTA OF HE PHILIPPINES
This compilation and publication publication of khutba khutba on gender and reproductive reproductive health recognizes reco gnizes that the Qur’an Qur ’an and the sunnah of the Prophet (s.a.w (s.a.w..) remain as the source of inspiration for Muslims in shaping and maintaining maintaining just and equitable relations between women and all the creations of Allah (men and women) women) in the family and in the community communit y. The Qur’an looks at believing men and believing women as helpers (and protectors) of one another. They enjoin what is just and forbid fo rbid what is evil. (Surah alal -Tawbah, 9:7 9:71). Men and women are partners par tners in building a righteous righteo us family and society and are thus equally bestowed with intellectual, spiritual, physical, psychological, and moral capacity to perform this role in partnership with one another. These khutba have been selected as guide to to aimmah and community educators in recognizing and highlighting these important roles of women and men. Developing and nurturing mutual mutual respect for one’s capacities and personhood will enable each one to fully harness her/his potential to contribute to peaceful, loving and prosperous families and communities c ommunities.. The khutba deal with the Islamic views and prescriptions on the rights and responsibilities of women and men in marriage, in the community, in economic and spiritual aspects of life. They expound on the proper requirements and preparations for the establishment of a successful marriage and family. They guide the partners in dealing with changes in the marital situation, situation, set ideals of behavior in relating with
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wives, husbands, children, elders, and with fellow beings and highlight the economic roles of women vis a vis her family in the lights and teachings of Islam, as well as the importance of women and men being educated and enlightened in accordance with the prescription of Islam for his/her success in this life and in the life herafter and in dealing with the world. Indeed, the khutba touch on almost all aspects of life just as the Qur’an permeates a Muslim’s intellectual, spiritual, psychological, social, political and cultural life, at the individual, family, family, community, community, national and global levels. The Assembly of the Darul Ifta of the Philippines attests to the authenticity and integrity of the Qur’anic verses, and the Ahadith of Prophet Muhammad (s.a.w) that have been cited in these khutba as they went through an extensive review and scrutiny of Muslim religious leaders and experts on Islamic teachings. teachings. Foremost among these are Mufti Abdulla Utoh from Basilan, Mufti Jul Asri Abirin from Sulu, Ustadz Esmael Ebrahim from Maguindanao, Atty. Atty. Hamid Barra, PhD. from Lanao del Sur and Atty. Atty. Laisa Alamia of the Nisa Ul Haqq Fi Bangsamoro and myself as Mufti of Tawi Tawi and the Chairman of the assembly. assembly. They have been pretested and used in a training where they further beneted from additional inputs from aimmah and other asathidz. The translation of the khutba into the ve dialects most widely spoken in Muslim provinces – Maguindanaon, Meranao, Sinuug, Sinama and Yakan- was also under the supervision of the MRLs and experts. The translations also passed the review of other experts and MRLs in the provinces where the dialect is spoken. Convinced that peaceful, just and prosperous families and communities make for a just, peaceful, progressive and humane society and country, country, the Assembly of the Darul Ifta of the Philippines therefore iv
strongly recommends the use and propagation of these khutba. They offer very useful, timely and appropriate subject matter that aimmah and religious leaders can use in their Friday congregational prayer and on other appropriate occasions. Other concerned community educators can also use them as reference in their advocacy work in the community. community. Muslim religious leaders and scholars in Islam are also urged to continuously do further research studies on the related Islamic literature that will enrich the topics covered in this collection in order that the sharing and education on the building of just and equitable families and societies will continue to be nurtured by an increasing number of concerned leaders and advocates. The Assembly Assembly of the Darul Ifta of the Philippines is privileged to have enjoyed the support and partnership of national and international and bilateral organizations in its efforts to promote dialogues and action to address the most pressing issues in Mindanao, such as poverty, poverty, peace, reproductive rep roductive health, gender, population concerns and good governance. We are grateful to acknowledge that this project on the compilation of khutba on gender and reproductive health was supported by the Agencia Espaňol Cooperacion Internacional para el Desarollo (AECID) and the United Nations Population Popu lation Fund (UNFPA), (UNFPA), in partnership with the Tarbilang Tarbilang Foundation, a non-government organization working with women and men in poor poo r communities in Tawi Tawi Tawi.
ALEEM MUFTI ADBUL ADBU LWAHID INJU
Chairman, Assemb A ssembly ly o the Darul Ita It a o the Philippines v
ACKNOWLEDGMENS
Tis handbook is a compilation o 15 15 khutba and is the t he major output o the project project on the Promo Promotion tion o Gender Gender Equality Equalit y in the context context o Islam Isla m in the t he Autono Autonomous mous Region o o Muslim Musli m Mindanao Minda nao (ARMM). It tackles various issues on gender and reproductive health that have been considered contentious in the context o Islamic traditions. Tese issues were included in mainstream discussions dis cussions in i n the context o gender gender and RH advocacy advocacy and a nd were given appropriate explanations by having them supported by Qur’anic provisions. Te original handbook is in English and it has been translated into ve (5) dialects most widely spoken in the ARMM provinces, namely: Maguindanaon, Meranao, Sinuug, Sinama and a nd Yaka Yakan. n. Te handbook is expected to be used by imams during Friday sermons, marriage counseling, nasihat and in other appropriate occasions as a reerence o advocates o gender equality in the Islamic context. Te initial ten (10) khutba were developed by Ustadz Esmael Ebrahim under UNFPA. Under AECID support, they were reviewed and a nd enhanced; enha nced; and ve (5) new khutba were developed developed by the other Muslim religious religious leaders leaders and experts. expert s. All Al l the khutba went through rigorous review and scrutiny by Muslim religious leaders and other experts who shared their knowledge and expertise to guarantee g uarantee their authenti authenticity city and aithu a ithulness lness to the basic teachings o the Qur’an and human right principles. Te arbilang Foundation, Inc. thereore, grateully acknowledges the support and participation o the ollowing in vi
the realization o this compilation and o the other outputs o the project: o the Agencia Española de Cooperacion Internacional para el Desarollo (AECID) or its nancial support and technical guidance to the project; o United Nations Population Populat ion Fund (UNFP (UN FPA) A) or or its nanc nancia iall and technical assistance in the ormulation, nalization and printing o the handbook, and or its support to the activities and outputs o the project; o the Assembly o the Darul Ita o the Philippines, or its support, endorsemen endorsement, t, and technica tech nicall guidance gu idance to the ormulation and nali na lization zation o o the khutba, and or or its assistance assista nce in the other activities activit ies and outputs o the project; project; o the Muslim Religious Leaders and experts who painstakingly ormulated, reviewed, revised and minutely scrutinized each statement in the khutba, specically- Muti Abdulwahid Inju o awi awi who is at the same time the Chairman o the Assembly o the Darul Ita o the Philippines, Muti Abdulla Hamja Utoh rom Basilan, Muti Shari Jul Asri Abirin rom Sulu, Ustadz Esmael Ebrahim rom Maguindanao, Atty Att y. Hamid Barra, Barr a, PhD. PhD. rom Lanao del Sur and Atty Att y. Laisa Alamia o the Nisa Ul Haqq Fi Bangsamoro; o the aleems, imams, aleemat, ustadzes and other Muslim experts who translated the English text o the khutba and who vii
assisted in validating va lidating the translations translations into the ve dialects; o the aleems, imams, aleemat, ustadzes, other Muslim experts and women and men community educators who participated in pre-testing the khutba, and in the training on the use o khutba in congregational prayers and community education education activities; activit ies; o the National Nationa l Commis Comm ission sion on the Role o Filipino Fil ipino Women Women (NCRFW), or its tireless eort to promote gender equality in the Philippines especially under Islamic context; o Atty Norma Barra o Mindanao State University in Marawi or the art work rendered in posters, in support to the dissemination o key messages being articulated by the 15 khutba. arbilang Foundation, Inc. is grateul to all and hopes that their support to the advocacy to promo promote te equalit equa lityy o women women and men under Muslim laws and Islamic teachings will continue. December December 2008. 20 08.
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Khutbah Te Art o Delivering Khutbah
Introduction One o the basic teachings o Islam in i n creating a better world to live in is the establishment o good human relations not only among Muslims but even between Muslims and non-Muslims. It is or this reason that a Muslim must be a good communicator. For how can he bring the message o Islam to others i he cannot can not explain in the t he best possible possible way its principles, tenets tenets and teachings. However However,, conveying the t he Islamic Islam ic message by words o mouth is not enough. It has to be actualized in a Muslim’s daily lie. A Muslim, then, who explains the message o Islam to his brothers and sisters in the pulpit o the masjid must live by the teachings he is impart i mparting. ing. Every word word that he utters, ever ever y principle that he emphasizes, every text that he recites, must nd meaning in his lie, must reverberate in his relationship with others, must portray his personality. Otherwise, his words will be meaningless, his message worthless.
Delivering a khutb k hutbah ah in i n the congregational Friday prayer prayer is a vocation that is not simple as others might think. It is a unique task which wh ich creates a bond bond between the speaker and the listeners. li steners. When one stands beore the congregation, all hearts, minds, eyes and ears are a re set or or him. hi m. No one one is allow al lowed ed to talk tal k or do any other act but to listen and grasp the teachings that the khatib expounds. Te oor and the privilege are entirely under the sway o the khatib; no one can question or say a word while the session is on. Hence, the khatib, while whi le in complete control control o the proceedings, must be prepared in that great task o conveying ix
the message o truth, peace and justice to his hi s audience. audience. Tis short write-up w rite-up is an exposition o what the khatib should prepare and do in the intricate task o delivering a khutbah. extual Foundations
We nd in the Glorious Qur’an textual bases in conveying the message o Islam in the best manner conceivable to the human mind. For example, Allah likens a good message to a well-grown tree which is deeply rooted in the ground and bears sweet ruits at all times. On the other hand, an evil message is like an evil tree that is not well ounded and is not stable. Tus we read Allah’s wisdom in the Glorious Qur’an: See you not how Allah sets s ets orth or th a parable? –a goodly Word Word like a goodly tree, whose root is rmly xed, and its branches (reach) to the heavens –it brings orth its ruit at all times, by the leave o its Lord. So Allah sets orth parables or people, in order that they may receive admonition. And the parable o an evil word is that o an evil tree: it is torn up by the root rom the surace o the earth: it has no stability. Allah will establish in strength those who believe, with the Word that stands rm, in this world and in the hereater; but Allah will leave, to stray, those who do wrong: Allah does what He wills. (Surah Ibrahim 14:24-27) In another Qur’anic ayat, Allah exhorts the Holy Prophet (peace be upon him) to bring the message o Islam to others through wisdom and good counsel and in the best mode o x
arguments so that they may understand what Islam means. Tis instruction to the Holy Prophet includes all Muslims that are engaged in the work o propagation specially those who are tasked to present the Islamic teachings in the congregational prayers. Allah Almighty says to the eect: Invite to the way o your Lord through wisdom and good counsel and argue with them in the best o manner; your Lord knows best who deviates away rom His Way, and He knows best who are guided g uided.. (Surah al-Nahl 16:125) 16:125) When a person delivers a khutbah in the masjid beore a congregation, he has to be sure that whatever he says is seen in his action and liestyle. Tis is so because a Muslim must live by the word o truth he conveys to others. Tis we can glean rom Allah’s wisdom in the Glorious Qur’an when He says to the eect: And who is better in speech than one who invites others to Allah and does good work and says: ‘Indeed, I am among those who submit to Allah. Allah .’ (Suratu Fussilat Fus silat 41:33) 41:33) Finally, the Holy Prophet (peace be upon him) summarizes Islam by saying (ad-diinu nashiiha nashi ihah) h) which means that the Islamic way o lie is basically giving good counsel or good advice. Tus, at the heart o the Islamic message is the necessity o consultation which is primarily done through the giving givi ng o good counsel to brother Musli Muslims. ms. However However,, it is always a lways important that the person who extends the advice must live by his words. Indeed, the best way w ay to teach teach is teaching teachi ng by example. xi
When a Muslim is given the duty to deliver a khutbah or the congregational congregat ional prayer pr ayer,, either during duri ng Friday or Eid prayers, prayers, he needs to be abreast with two t wo important obligations: preparation and the t he manner man ner o how he delivers what he has prepared. Hence, we are presenting the t he herewith suggestions or the preparation o the khutbah and its actual actua l delivery with wit h the hope that these may add to what the khatib already al ready knows about about the art ar t o delivering a khutbah. Delivering a Khutbah: K hutbah: Preparation Preparation
For the preparation, the ollowi ollowing ng notes are suggested or the khatib: 1. He should select a topic or subject he will discuss in the khutbah
Beore a khatib ventures in delivering a khutbah beore a congregation, it is imperative that he should have mastery o a topic he wants to discuss. Te khatib should choose a subject that is relevant and within the grasp o his audience. Current developments aecting Muslim community should be tackled in the Friday sermon. In act, among the wisdom o holding the Friday congregational prayers is or the Muslims to be abreast with issues is sues that con conron rontt the Musli Muslim m ummah umma h in general, general, and the local Muslim community community in particular. par ticular. Te khatib should ‘think globally but act locally,’ as the saying goes. xii
2. He should study the composition of the jama’ah or congregation he will address
In selecting the subject subject he will wil l discuss, discu ss, the khatib should should also consider the composition o the congregation he is to address. Te topic topic must be relevant to the audience audience the khatib has ha s to talk tal k to. You You can just imagine i magine a speaker spea ker who talks about the heavenly heavenly bodies to an a n audience who are not not well-versed well-versed with wit h the universe u niverse and whose only only concern concern pertains perta ins to the eeding o their children chi ldren in their day to day lie. Tus, the khatib must examine exa mine the trend o thinking o his congregation and attune the topic he is going to discuss with the kind o lie that the congregation has. As a speaker, the khatib should be guided by the three dimensions o a message in order to be successul in his delivery o his khutbah. Tese are: the speaker (and that reers to himsel as one conveying the message o Allah), the audience (who must be able to understa understand nd the message the speaker is talk ta lking ing about), about), and the message he wants to impart to his audience. Selecting the message to present to a particular kind o listeners must be ully understood by the person conveying the message because the message serves as the link li nk or the bond between him and the t he audience. 3. He should prepare an outline of his khutbah
For a khutbah to be well-organized, it is necessary that the khatib should prepare an outline o what he is going to deliver. Tere are instances when the listeners cannot can not grasp the message conveyed or are bored with the presentation because the xiii
speaker’s presentation is not organized. Tis can be avoided i the khatib outlines his presentation so that when he speaks, the audience audience will wil l easily grasp gr asp and understand his hi s message and will be able to ollow the sequence o his message. Te khatib can make a choice between an inductive and a deductive presentation. And this he can do by having a well-prepared and well-organized outline o his discussion. 4. He should search for relevant textual bases of his khutbah
Ater choosing a relevant topic to discuss which ts his audience and ater preparing an outline o what he is to convey, the khatib needs to be abreast with the relevant ayat o the Glorious Qur’an and the Prophet traditions o the Holy Prophet (peace be upon him) which support his presentation. It is necessary that the khatib should study the right way o reading the Qur’anic verses and the Prophetic traditions. Part o the preparation is doing a thorough practice in such reading and pronunciation o the Arabic verses o the Qur’an. It will also be impressive i the khatib can reer to the verses o the Qur’ Qur ’an by their t heir sura su rah h (chapter) (chapter) and ayat (number (number o the t he verse). verse). I the khatib will be able to memorize the ayat, that will be excellent. I he has not, it is advisable that he reads the ayat in a written note he will reer to while delivering the khutbah. 5. He should substantiate his knowledge of the ayat
In order to be ully knowledgeable o the ayat, the khatib xiv
should not only limit himsel with the right way o reading the verse but he should also study its meaning and relevance with current situations. He should understand the sabab alnuzul or the t he reason why the ayat was revealed and a nd the sha’n sha’n alnuzul or the circumstances surrounding the revelation o the ayat. o urther augment that knowledge, it is suggested that the khatib should consult and review relevant commentaries and translations tra nslations o the ayat ayat he is presenting presenting in i n his khutb k hutbah. ah. He should also be abreast with the related ayat o the Qur’an and traditions o the Holy Prophet (peace be upon him). Tis is so because in the study o the exegesis or tasir o the Glorious Qur’an, the best explanation o a Qur’anic verse is the Qur’an itsel. Aside rom a thoro t horough ugh knowledg k nowledgee o the Glorious Qur’ Qu r’an, an, the khatib should also be abreast with the Islamic history specially special ly the lie li e and times ti mes o the Holy Prophet Prophet (peace (peace be upon him) and the rightly-guided Caliphs who succeeded him in his h is leadership leadership o the t he Muslim community. Te ayat ayat o the t he Glorious Qur’an and the Prophetic traditions should be correlated with relevant historical historica l events events and with scientic acts. act s. By these, the khatib will be broadening the understanding o his audience on the Qur’anic verses he is expounding. 6.If the khatib is a beginner, it is advisable that he should write his khutbah
o be better prepared in presenting the khutbah, the khatib is urged to write the whole text o his message and beore presenting the same, he should practice reading it. He should rehearse rehearse on this as a s many times as possible until he has a xv
mastery master y o the same. It is even appreciated appreciated i he can read the text o his khutb k hutbah ah beore others, others, specially special ly the learned, and seek their comments and advices on how to improve his presentation. 7. He should set a time limit in his delivery
Setting a time limit in the delivery o the khutbah is another important importa nt advice that the khatib must consider. consider. Te khatib has to examine the audience he is speaking to and assess whether they can take or not a longer time in listening to the khutbah. I they can, that will be good. However, i they cannot, then it is better to be prepared or or that by setting setti ng a limit li mit to the time the t he audience audience can manage to take. I they are composed o a particular group, the khatib must be aware o that. I they are a mixed group, he should likewise be prepared or that and consider that in his preparation. Delivering a Khutbah: Presentation
Ater A ter having havi ng done the aorementioned aorementioned thorough thorough preparation, the khatib is now ready or the task o delivering the khutbah. Here are some advices or him in presenting his prepared khutbah. 1. Te khatib should dress dres s properly and decently
Te rst thing that the khatib must consider in presenting his message is the way he conducts himsel as he stands beore the congregation. He should dress properly and decently. It is xvi
worth noting that the Glorious Qur’an has set the standard o dress when one stands in the perormance o prayer. Allah says in the Qur’an to the eect: O Children o Adam! Wear your beautiul apparel at every time and place o prayer; eat and drink, but waste not by excess or Allah loves not the wasters. (al-’An’am 7:31) Here we are told that one who perorms prayer should be decently dressed. In act, when a person seeks audience with an inuen in uentia tiall leader, leader, he would wear his hi s best clothes. By analogy ana logy,, he should wear his hi s best when he aces the Lord o the universe, un iverse, the Guardian o all creations. I he is required to do that because he is the guest, how much more i he is the spokesman, calling people to the way way o Allah Al lah Almighty. Alm ighty. Being dressed well well does not mean wearing an expensive cloth to impress the audience. It simply means wearing an acceptable orm o clothing that is clean and presentable that shows the simplicity and humility o the khatib. Under Islamic law, a Muslim is not allowed to wear silk sil k and gold as such are a re only allow al lowed ed or Muslim women. Hence, Hence, the khatib must rerain rom wearing the same. 2. Te khatib should recite the requisites of presenting a khutbah
One standard obligation in the delivery o the khutbah k hutbah is the required recitals o praise to Allah (Hamdu ‘Llaah) , testimony o aith in Allah Al lah and His Hi s Prophet Prophet (Shahaadatayn) (Shahaadatayn),, and the prayer prayer and blessings blessi ngs or the Holy Prophet (Sa (Salawaat lawaat ‘ala ‘r-Ras ‘r-Rasuul). uul). Aside xvii
rom this required preliminary statements, the khatib should exhort the listeners li steners to be conscious o Allah Alla h and strive to live in accordance accordance with the teachings o Islam and, a nd, as much as possible, die as a true Muslim. Musli m. An example o the introductory part par t o the khutbah where the khatib speaks o the required Hamdu ‘Llah, Shahaadatayn, and Salawaat S alawaat ‘ala ‘r-‘Rasuul ‘r-‘Rasuul is the t he ollowing:
All Praise is due to Allah, We praise Him and we seek help rom Him. We ask orgiveness rom Him. We repent to Him; to Him we seek reuge rom our own misdeeds and evil dictation. Anyone Anyone who is guided by Allah, he is indeed guided; g uided; and anyone who has been let le t astray, he will nd no one one to guide him. I bear witness that there is no deity but Allah, the Only One without without any any partner; partner; and I bear witness witness that Muhammad Muhammad is His His xviii
Servant, and His Messenger. May the peace and blessings o Allah be upon him, his amily, his companions and everyone who ollows on their ootsteps until the Day o Judgment. In the second khutbah, the khatib should recite the required invoca i nvocation tion seeking Allah Al lah’’s orgiveness orgiveness and guidance or the Muslim community communit y. 3. He should not make unnecessary unnecessar y gestures gestures
Te khutbah is an invitation to aith and ear o Allah. It is not an oration where the person delivering the message will show his power o words and action in order to impress his audience. Neither is it a declamation where he will show his acting prowess. It is a religious duty where the khatib exhorts the congregation into strengthening their aith and understanding the intricacies o their religion. It is a call to heed to the invitation o Allah to live by His Will, to ollow His Command, and to establish on earth His Sovereign Authority. Tese the khatib must do in the most solemn way. 4.He must be articulate in emphasizing his points
Te khatib must be solemn in his presentation. He must be calm and composed in conveying his message. Every ayat he recites, he must read correctly and articulate its xix
meaning and message in the most understandable language possible. Every point he emphasizes he must do convincingly by discussing the wisdom behind the revelation o a particular ayat and its relevance to current circumstances. Earlier we have stated the necessity o a khatib being abreast with w ith the reason and circumstances o revelation and being knowledgeable with the lie and times o the Holy Prophet (peace be upon him) and his venerable successors. It is likewise important that he is abreast with current situations and knowledgeable with scientic inormatio in ormation n so that he can readily correlate the relevance o the verses o the Glorious Qur’an with modern circumstances and scientic acts. 5. He must maintain his humility
Te khatib must maintain his humility while he exhorts others to have aith, to ear Allah, to do good, and to practice Islam in their dealings with people. While he invites others to serve Allah alone, the khatib must not orget himsel as the rst recipient o whatever advice he conveys to the congregation. In the original Arabic version o the introductory part o the khutbah, the primary exhortation is addressed to the khatib himsel when he says: iyyakum wa iyyaya bi-taqwa ‘Llah which means: ‘I exhort you and specially mysel with consciousness o Allah!’ Maintaining ones humility would also mean that the khatib must not in any manner man ner show show arrogance to his hi s congregation. congregation. He must not in any manner man ner eel that he is better than tha n anyone anyone o the people he is speaking with or such would create some pride in his heart hear t which leads leads to Allah Al lah’’s displeasure. xx
6. He should convey his message to the intellect of the listeners and not to their emotions
Te khatib must convey his message to the minds o his listeners and not appeal to their emotions. Islam is a religion o reason and not a aith based on emotions. Hence, the khatib must challenge the audience to think and reect in the same manner that the Glorious Qur’an has been challenging them throughout the ages. Every time the Glorious Qur’an reers to the mysteries o creation creation and the intricacies o human lie, li e, it will wi ll always wind up with the challenge: “Aala ta’qilun!”(Do you not think!), “Aala tadhakkarun!” (Do you not reect!), or similar other stateme st atements. nts. 7.
He should never lose consciousness conscious ness of Allah
Finally, the khatib should always be conscious o Allah, remembering at all times that the task he is doing is basically aimed at seeking His pleasure. As a mouthpiece o the truth o Islam and as spokesman o Allah, he should always remind himsel that the job he has embarked on is the most delicate delegation since he stands beore the crowd to convey a divine message. He must always realize that guiding people is not in his hand but in the Hands o Allah. His only part is to convey the Divine Message and as to whether the people accept or reject his exhortation, ex hortation, that lies completely completely and solely with Allah Al lah Almighty. xxi
And Allah Alla h knows best. best.
Atty. Hamid Aminoddin Barra, Ph.D. Philippine USRAH Foundation, Inc. Marawi City, Philippines
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ﻟﷲﺍﺍﻢﺴﺑ ﯾﻢﺣﺮﻟﺍﻦﻣﺣﺮﻟﷲﺍ PRAISE TO ALLAH (General Introduction Introducti on))
هدمحن هلل دمحلﺍ ، هنيعتسنو ، هيلإ بوتنو هرفغتسنو ، ذوعنو ﺍنلﺍمعأ تﺍئيس نمو ﺍنسفنأ رورش نم هللﺍب، لضم ﺍلف هللﺍ هدهي نم هل ، هل يدﺍه ﺍلف للضي نمو، كيرش ﺍل هدحو هللﺍ ﺍلإ هلإ ﺍل نأ دهشأو هل، هبحصو هلآ ىلعو هيلع هللﺍ ىلص هلوسرو هدبع ﺍدمحم نأ دهشأو نيدلﺍ موي ىلإ نﺍسحإب مهعبت نمو نيعمجأ. All Praise is due to Allah, we praise Him and we seek help rom Him. We ask orgiveness rom Him. We repent to Him; to Him we seek reuge rom our own misdeeds and evil dictation. Anyone Anyone who is guided by Allah, Al lah, he is indeed guided; g uided; and anyone who has been let astray, he will nd no one to guide him. I bear witness that there is no deity but Alláh, the Only One without any partner; par tner; and I bear witness that Muhammad Muhamm ad is His servant, and His Messenger. May the peace and blessings o Allah be upon him, his amily, his companions and everyone who ollows ollows on their ootsteps until unti l the day o resurrection.
دعب ﺍمأ: هللﺍ دﺍبع ، هتﺍقت قح هللﺍ ﺍوقتﺍ، يف هتيصو يه هللﺍ ىوقت نإف نيرخآلﺍو نيلوألﺍ. Servants of Allah fear Allah as He should be feared. Indeed
Taqwa (fear of Allah) is Allah’s advice to the rst and last man on earth. 1 | GENERAL INTRODUcTION
ىلﺍعتو هنﺍحبس هللﺍ لﺍق دقف: لٱﺍهيأييِذ َننَمآ ُو ْﺍتٱوُق ْﺍللٱَهقَح قُت َﺍ هِت ِلَو َﺍمَت ُو نُت لِإ ﺍ أَو َن ْمُت ْ ملْس ِم ُو َن. (نﺍرمع لآ(آ:۱۰۲) Allah Most High said: “O you who believe! Fear Allâh, (by doing all that He has ordered and by abstaining from all that He has forbidden), as He should be feared. [Obey Him, be thankful to Him, and remember Him always], and die not except in a state of Islâm (as Muslims) with complete submission to Allâh.” (3:102)
ىلﺍعت لﺍق: ﺍهنم قلخو ةدحﺍو سفن نم مكقلخ يذلﺍ مكبر ﺍوقتﺍ سﺍنلﺍ ﺍهيأي هب نولءﺍست يذلﺍ هللﺍ ﺍوقتﺍو ءﺍسنو ﺍريثك ﺍلﺍجر ﺍمهنم ثبو ﺍهجوز ﺍبيقر مكيلع نﺍك هللﺍ نإ مﺍحرألﺍو (ءﺍسنلﺍ(ﺍ:۱) “O mankind! fear your Guardian Lord, who created you from a single person, created, out of it, his mate, and from them twain scattered (like seeds) countless men and women; -Fear Allah, through whom ye demand your mutual (rights), and be heedful of the wombs (the mothers that bore you): for Allah ever watches over you.” (4:1)
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KHUTBA No. 1: Realization Of Allah-Man Relationship As The First Duty Of A Muslim
A Muslim believes that every person born is a Muslim; that every person born is ree ree rom sin and a nd it is when he comes comes o age that he will be responsible or his own actions. He also believes that a person can attain salvation by combining true aith and good deeds (belie and practice). o attain Allah’s pleasure, a person must translate his belie into action. A Muslim believes that Allah will not make a person responsible until he is shown the right path. Tis is the reason why Allah sent Messengers through the ages to humanity with Divine guidance. gu idance. And the last o the chain chai n o Messengers Messengers sent by by Allah Al lah to manki man kind nd was the Holy Prophet Prophet Muhammad (peace be upon him) and the nal message is the Glorious Qur’ān which a Muslim must believe as the word o Allah that has been preserved in its pristine purity. It is the authentic source o Islamic principles and belies. It cannot be divorced rom the sunnah sunn ah or liestyle li estyle o the Holy Prophet Prophet as the latter is the authentic authentic human interpretation o the Glorious Glorious Qur’ān. Qu r’ān. A Muslim believes that aith must be ounded upon wellgrounded convictions based on reason and intellectual search or the truth. In Islam, blind imitation is not countenanced. Te bedrock upon which is laid the oundation o Islam is 3 | KHUTbA NO 1
the concept o tawhīd. Tis is the aith and belie in the oneness o Allah, All ah, in His H is Godhead, in His Hi s creative power power,, in His Lordship L ordship over all creations and in His uniqueness in His Names and Attributes. Te concept o tawhīd is expressed in the phrase: lā ilāha illa ‘llāh which orms the rst part o the attestation o aith o a Muslim. It literally literal ly means HERE HER E IS NO DEIY DEIY WORHY WORHY OF WORSHIP EXCEP ALLAH. Te phrase is composed o two parts: par ts: lā ilāha i lāha (HERE (H ERE IS NO DEIY WORHY WORHY OF WORSHIP) WORSHIP) and illa ‘llāh (EXCEP ALLAH). Among the religious scholars o Islam, the two parts o the phrase express a negation and an afrmation. Te rst part states that a Muslim must negate all deities that man worships, be they idols, men, gods, nature, or even one’s inner desire and love or the world. A Muslim has to destroy all these gods and objects o worship. Ater negating all o these imaginary sources o power and strength, a Muslim afrms that it is only Allah Who is the sole source o Godhead and Lordship, Who is Creator, Designer and Fashioner o all creations, and their Sustainer, Cherisher and Guardian-Lord. Tus, tawhīd is not only a concept but is also a process. It is a process o negating any source o power and authority and establishing in one’s heart and soul the ultimate aith and belie that it is Allah alone Who is the source o Sovereign Authority, KHUTbA NO 1 | 4
upon Whose power a Muslim rests his ate, and in Whose worship, submission and obedience a Muslim surrenders and dedicates his prayers, sacrices, lie and death. Allah Almighty says:
نيملﺍعلﺍ بر هلل يتﺍممو يﺍيحمو يكسنو يتﺍلص نإ لق ، ﺍل ترمأ كلذبو هل كيرش نيملسملﺍ لوأ ﺍنأو ( مﺍعنألﺍ : 162- 163 ) Say: “ruly, “ruly, my prayer prayer and my sacrice sacr ices, s, my lie and my death, deat h, are all or Allah, the Lord o the Worlds. He has no partner, this I am commanded and I am the rst o those who bow to His Will.” Sūrah al-An‘ām 6:162-163 Allah Al lah Almighty Al mighty urther urther says in the Glorio Glorious us Qur’ān:
ئيشب مهل نوبيجتسي ﺍل هنود نم نوعدي نيذلﺍو قحلﺍ ةوعد هل ءﺍعد ﺍمو هغلﺍبب وه ﺍمو هﺍف غببيل ءﺍملﺍ ىلإ هيفك طسﺍبك ﺍلإ لﺍلض يف ﺍلإ نيرفﺍكلﺍ ( دعرلﺍ : 14) For Him (alone) is prayer in ruth; any other that they call upon besides Him hear them t hem no more more than i i they were to stretch orth their hands or water to reach their mouths but it reaches them not. For the prayer o those without aith is nothing but (utile) wandering (in the mind) mi nd).. Sūrah al-Ra’d 13:14
ﺍوميقيو ءﺍفنح نيدلﺍ هل نيصلخم هللﺍ ﺍودبعيل ﺍلإ ﺍورمأ ﺍمو ةنيبلﺍ ( ةميقلﺍ نيد كلذو ةﺍكزلﺍ ﺍوتؤيو ةﺍلصلﺍ: 5 ) 5 | KHUTbA NO 1
And they have been bee n commanded no more than this: to worship Allah, oering Him sincere devotion, being rue (in Faith); to establish regular prayer; and to give regular charity; and that is the right way o lie. Sūrahal-Bayyinah 98:5 Tus, tawhīd sets the methodology upon which a person undergoes a process process o change in his h is lie li e rom a state o disbelie, o assigning partners to God, o believing in other sources o power, to a state o aithulness, o accepting no other deity but Allah, o dedicating his prayers and sacrices, his lie and death to Allah Alla h alone. alone. Trough the process o tawhīd, a Muslim nds nd s total liberation and reedom reedom rom any source o slavery or obedience to any a ny other being. When a Muslim enters into the total sovereignty sovereignty o Allah Al lah by the process o tawhīd, he becomes a totally ree individual, ree rom servitude ser vitude to any other being. He only only worships, serves and obeys Allah and only submits submits to His will. wi ll. In the attestation o aith o a Muslim, the second part is expressed in the phrase: muhammadu ‘r-rasūlu ‘llāh which means MUHAMMAD IS HE MESSENGER OF ALLAH. Tis statement makes a Muslim a member o the Community o the Holy Prophet who believes belie ves in his hi s message, upholds his leadership, obeys his teachings, attunes his liestyle with the way o the Holy Prophet Prophet , and takes him as a model and KHUTbA NO 1 | 6
exemplar. A Muslim accepts without doubt the statements o Allah Alla h Almighty Alm ighty in the Glorious Glorious Qur’ān: Qur’ān:
هللﺍ وجري نﺍك نمل ةنسح ةوسأ هللﺍ لوسر يف مكل نﺍك دقل ﺍريثك هللﺍ ركذو رخألﺍ مويلﺍو ( بﺍزحألﺍ : 21 ) You have indeed indee d in the Messenger o Allah a beautiul beauti ul pattern patte rn (o conduct) or any one whose hope is in Allah and the nal day, and who remembers Allah so much. Sūrah al-Ahzab 33:21
ﺍودجي ﺍل مث مهنيب رجش ﺍميف كومكحي ىتح نونمؤي ﺍل كبرو ﺍلف ﺍميلست ﺍوملسيو تيضق ﺍمم ﺍجرح مهسفنأ يف ( ءﺍسنلﺍ : 65 ) But no, by your Lord, Lord , they have h ave no (real) (real) Faith Faith until they the y make you the judge in all disputes disputes between bet ween them, and nd in their souls no resistance against your decisions, but accept them with the ullest conviction. Sūrah al-Nisa’ 4:65 When a Muslim accepts the prophethood o Muhammad (peace be upon him), he is thus required two basic things: 1) salīmu ‘l-‘aqīdah (purity o aith) which means that a Muslim gives assurance that he has ull and sincere aith and belie in the message o the Holy Prophet Prophet , and 2) sahīhu sah īhu ‘ l-‘ibādah (righteous way o perorming worship) which means that a 7 | KHUTbA NO 1
Muslim binds himsel to perorm his duties as a Muslim in accordance accordance with the sunnah sunna h or liestyle li estyle o the Holy Prophet Prophet . A Muslim urther believes in the universality o the message o the Holy Prophet . He believes belie ves that the Prophet was not only sent to a particul par ticular ar nation, tribe or group g roup but but is a Messenger to the whole o humanity. Moreover, a Muslim afrms that the Holy Prophet Prophet is a guide, a warner war ner and a mercy to all al l creations. We read Allah All ah’’s wisdom wi sdom in the Glorious Qur’ān:
سﺍنلﺍ رثكأ نكلو ﺍريذنو ﺍريشب سﺍنلل ةفﺍك ﺍلإ كﺍنلسرأ ﺍمو نوملعي ﺍل (س (ﺍبـس : 38 ) We have not sent you but as a Universal Messenger to mankind, giving them glad tidings and warning them (against evil), but most men understand not. Sūrah Saba’ 34:28
متنك ﺍمم ﺍريثك مكل نيبي ﺍنلوسر مكءﺍج دق بﺍتكلﺍ لهأآي بﺍتكو رون هللﺍ نم مكءﺍج دق ريثك نع ﺍوفعيو بﺍتكلﺍ نم نوفخت نيبم ، نم مهجرخيو مﺍلسلﺍ لبس هنﺍوضر عبتﺍ نم هللﺍ هب يدهي ميقتسم طﺍرص ىلإ مهيدهيو هنذإب رونلﺍ ىلإ تﺍملظلﺍ ( ةدئﺍملﺍ : 15-16 ) O People o the Book! Tere has come to you Our Messenger, revealing to you much that you used to hide in the Book, and to pardon much. much . Tere has ha s come to you rom rom Allah a (new) (new) light and a perspicuous Book – wherewith Allah guides all who seek His KHUTbA NO 1 | 8
good pleasure to ways o peace and saety, and leads them out o darkness, by His Will, unto the light – guides them unto a path that is straight. Sūrah al-Ma’idah 5:15-16
ءﺍيبنألﺍ ( نيملﺍعلل ةمحر ﺍلإ كﺍنلسرأ ﺍمو: 107 ) We have sent you but as a Mercy or all creations. Sūrah al-Anbiya’ 21:107
هتﺍيآ مهيلع ﺍولتي مهنم ﺍلوسر نيـيمألﺍ ييف ثعب يذلﺍ وه لﺍلض يفل لبق نم ﺍونﺍك نإو ةمكحلﺍو بﺍتكلﺍ مهملعيو مهيكزيو ةعمجلﺍ ( نيبم: 2 ) It is He Who has sent amongst the unlettered a Messenger rom among themselves, themselves, to t o rehearse to them His signs, to sanctiy sancti y them in Scripture and Wisdom – although they had been, been , beore, in maniest error. Sūrah al-Jumuah 62:2
ريذن ﺍهيف ﺍلخ ﺍلإ ةمأ نم نإو ﺍريذنو ﺍريشب قحلﺍب كﺍنلسرأ ﺍنإ ( رطف : 24 ) Verily, We have sent you in truth, tr uth, as a bearer o glad tidings, tidings , and as a warner; and there never was a people without a warner having lived among them (in the past). Sūrah Faatir 35:24 9 | KHUTbA K HUTbA NO 1
KHUTBA No. 2: Man And Woman As Partners
A Muslim needs to know that at the apex o Allah’s creation is humankind. While every human being is created to serve and worship Allah, all other creatures are created or people to constructively use or employ so that the Divine Will can be attained. We read in the Glorious Qur’an the words o Allah Almighty:
نم مهﺍنقزرو رحبلﺍو ربلﺍ يف مهﺍنلمحو مدآ ىنب ﺍنمرك دقلو ءﺍرسإلﺍ ( ﺍليضفت ﺍنقلخ نمم ريثك ىلع مهﺍنلضفو تﺍبيطلﺍ : 70 ) We have honored the children o Adam, provided them with transport on land and sea, sea , given them or sustenance things good and pure, and conerred on them special avors, above a great part o our creation. Sūrah al-Isra’ al-Isra’ 17:70 17:70
نسحأف مكروصو ءﺍنب ءﺍمسلﺍو ﺍرﺍرق ضرألﺍ مكل لعج يذلﺍ هللﺍ بر هللﺍ كرﺍبتف مكبر هللﺍ مكلذ تﺍبيطلﺍ نم مكقزرو مكروص نيملﺍعلﺍ ( رفﺍغ : 64 ) It is Allah Who has made or you the earth as a resting place, and the sky as a canopy. And He has given you shape – and made your shapes beautiul, and He has provided or you sustenance KHUTbA NO 2 | 10
which are good and pure. Such is Allah, your Lord. So glory be to Allah, the Lord o the worlds! Sūrah Ghar 40:64
ميوقت نسحأ يف نﺍسنإلﺍ ﺍنقلخ دقل ، لفسأ هﺍنددر مث نيلفﺍس ، ( نونمم ريغ رجأ مهلف تﺍحلﺍصلﺍ ﺍولمعو ﺍونمآ نيذلﺍ ﺍلإ نيتلﺍ : 6-4 ) We have indeed created Man in the best o moulds, then We abase him to be the lowest o the low – except those who believe and do righteous deeds, or they shall have a reward unailing. Sūrah al-in 95:4-5 From these Qur’anic verses we learned that indeed man/woman is created in the best o moulds and that he/she is provided or with sustenance so that he/she can better serve Allah Almighty. Te Nature o Man and Woman
Islam advances the idea that man was created rom a single soul and out o that soul, man’s wie, o like nature, was created. Again, in the Glorious Qur’an, Allah says:
ﺍهنم قلخو ةدحﺍو سفن نم مكقلخ يذلﺍ مكبر ﺍوقتﺍ سﺍنلﺍﺍ ﺍهيأ آي هب نولءآست يذلﺍ هللﺍ ﺍوقتﺍو ءآسنو ﺍريثك ﺍلﺍجر ﺍمهنم ثبو ﺍهجوز ءآسنلﺍ ( ﺍبيقر مكيلع نﺍك هللﺍ نإ مﺍحرألﺍو: 1) 11 | KHUTbA KH UTbA NO 2
O mankind! Reverence your Guardian-Lor Guardian-Lord, d, W ho created you rom a single person, and created, o like nature, his spouse, and rom them twain scattered like seeds countless men and women. Fear Allah through Whom you demand your mutual rights, and revere (and respect) the wombs (that bore you), or Allah ever watches over you. Sūrah al-Nisa’ 4:1 Te reerence here was the creation o Adam, the rst man, and the creation o his wie Eve. Te verse states that both are o like nature which means that man and woman are equally responsible in the making o a righteous amily, in building paradise within the home, in creating a better society or humanity to enjoy. O signicant interest is the view o the Qur’an pertaining to what people call as ‘the all o Adam.’ Tis pertains to the idea advanced in certain religious belies with textual bases in the Bible that Eve was the cause o the downall o Adam, that the couple were driven out o the Garden o Eden because Eve was tempted to eat o the orbidden ruit. Te Glorious Qur’an is explicit expl icit in stating stati ng that no blame was wa s ever made on Eve Eve or that it was she who caused the downall o the husband. In all three instances in the Glorious Qur’an where reerence was made on this story, there was no blame on Eve. Tus, we read in the Glorious Glorious Qur’an:
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ﺍمتئش ثيح ﺍدغر ﺍهنم ﺍلكو ةنجلﺍ كجوزو تنأ نكسﺍ مدآ ﺍي ﺍنلقو نيملﺍظلﺍ نم ﺍنوكتف ةرجشلﺍ هذه ﺍبرقت ﺍلو ، ﺍهنع نﺍطيشلﺍ ﺍمهلزأف يف مكلو ودع ضعبل مكضعب ﺍوطبهﺍ ﺍنلقو هيف ﺍنﺍك ﺍمم ﺍمهجرخأف نيح ىلإ عﺍتمو رقﺘﺴﻤ ضرألﺍ ( ةرقبلﺍ : 35 – 36 ) We said: “O Adam! You and your wie dwell in the Garden; and eat o the bountiul things therein as (where and when) you will; but approach not this tree, or you run into harm and transgression. Ten did Satan make them slip rom the (garden and get them out o the state (o elicity) in which they have been… Sūrah al-Baqarah 2:35-36
ﺍبرقت ﺍلو ﺍمتئش ثيح نم ﺍلكف ةنجلﺍ كجوزو تنأ نكسﺍ مدآ ﺍيو نيملﺍظلﺍ نم ﺍنوكتف ةرجشلﺍ هذه ، يدبيل نﺍطيشلﺍ ﺍمهل سوسوف وُو ﺍم ﺍمهل ةرجشلﺍ هذه نع ﺍمكبر ﺍمكﺍهن ﺍم لﺍقو ﺍمهتﺍءوس نم ﺍمهنع ير نيدلﺍخلﺍ نم ﺍنوكت وأ نيكلم ﺍنوكت نأ ﺍلإ ، نمل ﺍمكل ينإ ﺍمهمسﺍقو نيحصﺍنلﺍ ، ﺍمهتﺍءوس ﺍمهل تدب ةرجشلﺍ ﺍقﺍذ ﺍملف رورغب ﺍمهﺍلدف نع ﺍمكهنأ ملأ ﺍمهبر ﺍمهﺍدﺍنو ةنجلﺍ قرو نم ﺍمهيلع نﺍفصخي ﺍقفطو نيبم ودع ﺍمكل نﺍطيشلﺍ نإ ﺍمكل لقأو ةرجشلﺍ ﺍمكلت ( فﺍرعألﺍ : 19 – 23 ) O Adam! You dwell and your wie in the Garden, and enjoy (its good things) as you wish, but approach not this tree, or you run into harm and transgression. Ten Satan began to whisper suggestions to them, in order to reveal to them their shame that was hidden rom them (beore). He (Satan) said: “Your Lord only 13 | KHUTbA KH UTbA NO 2
orbade orbade you this tree, tree , lest you should become angels or such being as live orever.” And he swore to them both, that he was their sincere adviser. So by deceit he brought about their all. When they tasted taste d o the tree, their shame became maniest maniest to them, and they began to sew together the leaves o the Garden over their bodies. And their Lord called unto them: “Did I not orbid you that tree, and tell you that Satan was an avowed enemy unto you?” Tey said: “Our Lord! We have wronged our own souls; i You orgive us not and bestow not upon us Your Mercy, we shall certainly be lost.” Sūrah al-A’ra 7:19-23
ىبأ سيلبإ ﺍلإ ﺍودجسف مدآل ﺍودجسﺍ ةكئﺍلملل ﺍنلق ذإو ، ﺍنلقف ىقشتف ةنجلﺍ نم ﺍمكنجرخي ﺍلف كجوزلو كل ودع ﺍذه نإ مدآ ﺍي ، نإ ىرعت ﺍلو ﺍهيف عوجت ﺍلأ كل ، ىحضت ﺍلو ﺍهيف ﺍؤمظت ﺍل كنأو ، ﺍل كلمو دلخلﺍ ةرجش ىلع كلدأ له مدآ ﺍي لﺍق نﺍطيشلﺍ هيلإ سوسوف ىلبي ، نم ﺍمهيلع نﺍفصخي ﺍقفطو ﺍمهتﺍءوس ﺍمهل تدبف ﺍهنم ﺍلكأف ىوغف هبر مدأ يصعو ةنجلﺍ قرو ، ىدهو هيلع بﺍتف هبر هﺍبتجﺍ مث ، ىده ينم مكنيتأي ﺍمإف ودع ضعبل مكضعب ﺍعيمج ﺍهنم ﺍطبهﺍ لﺍق هط ( ىقشي ﺍلو لضي ﺍلف يﺍده عبت نمف : 116 – 123 ) When We said to the angels, “prostrate yourselves to Adam,” they prostrated themselves but not Iblis; he reused. Ten We said: “O Adam! Verily, this is an enemy to you and your wie, so let him not get you both out o the Garden, so that you are landed in misery. Tere is therein (enough provision) or you not to go hungry nor go naked, nor to suer rom rom thirst, thirst, nor rom rom the sun’s heat.” But Satan whispered evil to him. He said: “O Adam! KHUTbA NO 2 | 14
Shall I lead you to the tree o eternity and to a kingdom that never decays?” decays?” In the result, result , they both ate o the tree, t ree, and so their nakedness appeared to them; they began to sew together, together, or their covering, leaves rom the Garden. Tus, did Adam disobey his Lord, and allow himsel to be seduced. But his Lord chose him (or His Grace): He turned to him and gave him guidance. He said: “Get down both o you – all together rom the Garden… Sūrah aha 20:116-123 In the oregoing passages rom the Glorious Qur’an, we learned that no particular blame was put on Eve in the downall o Adam. Both were tempted by Satan and both answered or their weakness in ailing to heed to the call o Allah in not listening to Satan. It is worth noting that in these three narrations (and in these, we should include the preceding āyāt pertaining to the creation o Adam and the commandment o Allah to the angels to prostrate beore him) o the Glorious Qur’an on the creation o Adam, several conclusions conclusions must be drawn. dr awn. First, that Adam was created with three components: turāb (dust or clay); ruh (soul or spirit), and aql (intelligence). When Allah had ashioned Adam out o clay, He breathed into him o His spirit (Surah al-Hijr 15:28-29). Ten Allah taught Adam the names o all things (Surah al-Baqarah 2:31) and challenged the angels i they could tell Him the names o these things. Te angels could not do so but had to recite their praises to Allah, 15 | KHUTbA KH UTbA NO 2
accepting that they only know what Allah has taught them. Te inclusion o aql aql or intelligen intell igence ce in human huma n nature makes ma kes a person unique in the hierarchy o creations. Being endowed with this mental aculty means that a person is given the reedom either to puriy puri y his/her soul or debase it. And it is those who choose choose to puriy puri y their their souls by living in accordance with the Islamic way of lie, by living within the bounds o tawhid, by living a lie that is attuned attu ned to the liestyle li estyle o the Holy Prophet Prophet who who will wi ll prosper and nd a lie li e o ease and comort comort in i n this thi s world world and in the hereater herea ter.. Tus, we read in the Glorious Qur’ Qur ’an:
ﺍهﺍوس ﺍمو سفنو ، ﺍهﺍوقتو ﺍهروجف ﺍهمهلأف ، ﺍهﺍكز نم حلفأ دق ، سمشلﺍ( ﺍهﺍسد نم بﺍخ دقو: 7 – 10 ) By the soul, and the proportion and order given to it, and its enlightenment as to its wrong and its rights – truly he succeeds that puries it, and he ails ails that corrupts it! Sūrah al-Shams 91:7-10 Second, that man is higher hi gher in status than tha n the angels because, rstly rst ly,, man was chosen by Allah Alla h to be His khali kha liah ah or vicegerent vicegerent on earth, eart h, and secondly, secondly, the angels were commanded to prostrate beore Adam. However, it should be understood that this khilāah or being chosen as vicegerent on earth entails a greater responsibility, a trust (amānah), or man to enorce Allah’s Divine Will. Moreover, prostration was a sign o obedience to Allah’s command, not an indication or man to abuse the trust KHUTbA NO 2 | 16
which he should exercise in leading and constructively using Allah’s creations.
نأ نيبأف لﺍبجلﺍو ضرألﺍو تﺍوﺍمسلﺍ ىلع ةنﺍمألﺍ ﺍنضرع ﺍنإ بﺍزحألﺍ ( ﺍلوهج ﺍمولظ نﺍك هنإ نﺍسنإلﺍ ﺍهلمحو ﺍهنم نقفشأو ﺍهنلمحي : 72 ) We did indeed oer the trust to the heavens and the earth and the mountains, but they reused to undertake it, being araid thereo. But man undertook it – he was indeed unjust and oolish. Sūrah al-Ahzab 33:72
سﺍنلﺍ نيب متمكح ﺍذإو ﺍهلهأ ىلإ تﺍنﺍمألﺍ ﺍودؤت نأ مكرمأي هللﺍ نإ ﺍريصب ﺍعيمس نﺍك هللﺍ نإ هب مكظعي ﺍمعن هللﺍ نإ لدعلﺍب ﺍومكحت نأ . (ءﺍسنلﺍ(ﺍ : 58) Allah does command you to render back your trusts to those to whom they are due; and when you judge between man and man, you judge with justice. justice . Verily Verily,, how excellent ex cellent is the teaching teac hing which He gives gives you. Indeed, Indeed , Allah hears and sees all things. Sūrah al-Nisa’ 4:58 Should man ail in this task, he has none to blame but himsel. Allah A llah Almighty Alm ighty says in the Glorious Glorious Qur’an: Qur’an:
17 | KHUTbA KH UTbA NO 2
مهقيذيل سﺍنلﺍ ىديأ تبسك ﺍمب رحبلﺍو ربلﺍ يف دﺍسفلﺍ رهظ مورلﺍ( نوعجري مهلعل ﺍولمع يذلﺍ دعب: 41 ) Destruction (or mischie) has appeared on land and sea because bec ause o evil that the hands han ds o men have done (or (or earned). Tat Allah may give them a taste o some o their deeds, in order that they may turn back (rom evil). Sūrah Al-Rum 30:41 Tird, that the downall o humanity was caused by Adam’s ailure to heed to the warning o Allah, telling him that Satan was his enemy. Despite this warning Adam listened to the prodding o Satan to eat o the orbidden tree. Hence, there is a need or everyone to always heed to the call o Allah, lest he/ she will wil l succumb to the call o the devil. devi l. Te door door o guidance is open side by side with the gate o evil and everyone is given the reedom to make a choice. However, the urge to take the other door seems so tempting that t hat otentimes, the t he person’ person’s own desire makes him ollow the call cal l o disbelie. Tus, we read the wisdom o Allah in the Glorious Qur’an:
Verily we created create d man rom a drop o mingled sperm. sper m. In order to try try him, we gave him (the (the gits) gi ts) o hearing and sight. We showed him the way: way: whether he is grateul grate ul or ungrateul ungrate ul (rests on his own will). Sūrah al-Insan 76:2-3 KHUTbA NO 2 | 18
Have we not made or him a pair o eyes? – and a tongue, and a pair o lips? – and shown him the two highways? Sūrah
al-Balad
90:9-10
Fourth, that in the downall o Adam, his wie Eve was not blamed. In the same manner, when Allah orgave them and granted them mercy, both were mentioned. In act, in the āyāt that we earlier quoted, Allah speaks in the dual. He does not blame either Adam Ada m or Eve Eve alone nor does He cause either o them to get out o the Gardens. Tis means that both Adam and Eve were tempted by the devil and both got out o the garden, and both sought the orgiveness o Allah, Alla h, and both were orgiven. From this discussion, we arrive at the conclusion that in the making o a Muslim righteous amily, in the establishment o an orderly, peaceul and harmonious social order, neither the man nor the woman bears the burden alone. aking rom the story o Adam and Eve, there is mutual responsibility between the husband and the wie, between man and woman, in creating a paradise in the home, in the making o a happy social environment. Both are required to understand their respective roles in the amily and in the community. 19 | KHUTbA KH UTbA NO 2
KHUTBA No. 3: Education In Islam
O Muslims! Fear Allah the Exalted, and obey Him and you will earn success and happiness in this lie and the Hereater. Know, may Allah grant you His Mercy, that the greatest requirement and duty on the ollowers o Islam is to acquire knowledge o o his hi s Lord, religion and the Prophet Muha Muhammad mmad (peace be upon him) Allah has said in the Glorious Qur’an:
Read! In the Name o thy Lord Who Created; created human by the clot (o congenital blood). Read! And thy Lord is the Most Bounteous; Who W ho taught by the use o pen; taught human what what he knew not. Surah al-‘Alaq 96:1-5 Prophet Prophet Muhammad Muhamm ad
stated:
“Te rank o the ’alim (scholar in Islam) over the shahid (martyr) is one degree and the rank o the shahid over the ’abid KHUTbA NO 3 | 20
(worshiper) is one degree and the rank o the ’alim over ordinary people is like my own prominence (as a prophet) over those o lower status.” In this Hadith, the ‘alim (scholar) in Islam holds the banner o Islam over the rest, being exalted in spiritual rank, next or equal to that o the Prophet Prophet ollowed ollowed by the believers devoting much time in worship above all other duties. On the other hand, the Holy Prophet Prophet
also al so said:
“Te seeking o knowledge is a religious duty [obligatory] to every Muslim man and woman.” He
also said:
“Seek knowledge rom womb to tomb.” From this Ahadith, we deduce that seeking knowledge and acquiring acquiri ng it is an uncompromised uncompromised duty o any Muslim, man and woman. Te obligation to pursue pursue knowledge knowledge is not not specically specical ly prescribed to persons o particular particu lar social socia l class. Rather, Rather, it is made obligatory upon every Muslim, male or emale, whatever his or her color or educational background may be. Tereore, it is a religious duty (aridha) to seek knowledge and wisdom, even as are other obligatory duties in Islam such as prayers (salat), asting (sawm), pilgrimage (hajj), struggle or righteousness and perection (jihad), and the preaching o good 21 | KHUTbA NO 3
deeds and prohibiting the evil one’s (amr bi ‘l-ma’ru wa nahy ‘ani ‘ l-munkar) l-munkar) Similarly, Allah has indeed uplited the status o a person who is educated compared to those t hose who are not educated. Allah said:
Is one who is obedient to t o Allâh, prostrating himsel or standing st anding (in prayer) during the hours o the night, earing the Hereater and hoping or the Mercy o his Lord (like one who disbelieves)? Say: “Are “Are those who know equal equ al to those thos e who know not?” It is only men o understanding who will remember (i.e. get a lesson rom Allâh’s Signs and Verses). Surah al-Zumar 39:9 In this verse, Allah Most High had categorically said that the educated and the non-educated cannot be equal. Similarly, Islam considers knowledge as a spiritual light and ignorance as darkness; knowledge as a quality to see while ignorance as blindness. Te Qur’an says: KHUTbA NO 3 | 22
نوكلمي ﺍل ءﺍيلوأ هنود نم متذختأفأ لق هللﺍ لق تﺍومسلﺍ بر نم لق له مأ ريصبلﺍو ىمعألﺍ يوتسي له لق ﺍرض ﺍلو ﺍعفن مهسفنأل هبﺍشتف هقلخك ﺍوقلخ ءﺍكرش هلل ﺍولعج مأ رونلﺍو تﺍملظلﺍ يوتست دعرلﺍ( رﺍهقلﺍ دحﺍولﺍ وهو ءيش لك قلﺍخ هللﺍ لق مهيلع قلخلﺍ:۱6) Say (O Muhammad): “Who is the Lord o the heavens and the earth?” earth?” Say: “(It is) Allâh.” Allâh.” Say: “Have you then taken take n (or ( or worship) worship) Auliyâ’ (protectors, etc.) other than Him, such as have no power either or benet or or harm to themselves?” Say: “Is the blind equal to the one who sees? Or darkness equal to light? Or do they assign to Allâh partners who created the like o His creation, so that the creation creat ion (which (which they made and His creation creat ion)) seemed alike to them.” Say: “Allâh is the Creator o all things; He is the One, the Irresistible.” Surah al-Ra’ al-Ra’d d 13:16 During Duri ng the prophethood o Prophet Yusu Yusu, , he requested to be assigned to a position because he was blessed with knowledge. Allah said:
[Yûsu (Joseph [Yûsu (Jose ph))] said: “Set me over the storehouses o the land; land ; I will indeed guard them with ull knowledge” (as a minister o nance in Egypt, Eg ypt, in place o Al-’Aziz Al-’Aziz who was dead at that time). Surah Yusu Yusu 12:55 23 | KHUTbA NO 3
In the story o Prophet Prophet Sulaiman, Sula iman, he specical speci cally ly gave gave weight to his people whom whom knowledge is bestowed. Tus, we read in the Glorious Glorious Qur’an:
نيملسم ىنوتأي نأ لبق ﺍهشرعب ىنيتأي مكيأ ﺍؤلملﺍﺍهيآي. ىنإ و كمﺍقم نم موقت نأ لبق هب كيتﺍء ﺍنأ نجلﺍ نم تيرفع لﺍق نيمأ يوقل هيلع. لبق هب كيتﺍء ﺍنأ بﺍتكلﺍ نم ملع هدنع ىذلﺍ لﺍق ىبر لضف نم ﺍذه لﺍق هدنع ﺍرقتسم هﺍءر ﺍملف كفرط كيلإ دتري نأ رفك نم و هسفنل ركشي ﺍمنإفركش نم ورفكأ مأ ركشأء ىنولبيل ميركىنغ ىبر نإف. (لمنلﺍ(ﺍ: 38-40) [Ten Sulaimân (Solomon) said to the chie o her messengers who brought the present]: “Go back to t o them. them . We We verily shall come to them with hosts that they t hey cannot resist, and we shall drive drive them out rom there in disgrace, and they will be abased. He said: “O chies! Which W hich o you can bring me her throne beore they come to me surrendering themselves in obedience?” An Irît (strong) rom rom the jinns said: “I will bring it to you beore you rise rom rom your place (council). And verily, I am indeed strong, strong , and trustwor trus tworthy thy or such work.” work.” One with whom was given knowledge knowle dge o the Scripture Script ure said: “I will bring it to you within the twinkling o an eye!” then when [Sulaimân (Solomon)] saw it placed beore him, he said: “Tis is by the Grace o my Lord to test me whether I am grateul or ungrateul! And whoever is grateul, grateul , truly tr uly,, his gratitude g ratitude is or (the (the good o) his ownsel, and whoever is ungrate ungrateul, ul, (he ( he is ungrateul only or the loss o his ownsel). Certainly! My Lord is Rich (Free o all wants), Bountiul. Bounti ul.” ” Surah al-Naml 27:38-40 KHUTbA NO 3 | 24
Tus, the pursuit o education is a continuing endeavor; it is like the light (that enlightens) and a sight (that makes us see). Upon Upon all al l Muslims Muslim s it is obligatory, obligatory, indeed. Finally Final ly our dear Prophet Prophet
said:
“Learn Al-Ilm (knowledge (k nowledge), ), or learning is a type o Khashyah Kha shyah (Fear) o Allah; seeking it is an act o worship; studying it is a type o asbih (glorication o Allah); searching or it is a Jihad (struggle in the way o Allah); teaching it to those who do not know is a charity; and delivering it to those worthy o it is an act o drawing closer to Allah. Tis is one o the Khutbas o the Prophet on the importance importanc e o knowledge. knowledge .” Another similar simi lar hadith o the Prophet Prophet
:
I anyone acquires knowledge o things by which Allah’s good pleasure is sought, but acquires it only to get some worldly advantage, he will not experience the ar, i.e. the odor, o Paradise. In the above noble verse and sayings sayi ngs o Prophet Muha Muhammad mmad , we clearly see that knowledge and education are a must on both Muslim Musli m men and women. women. Tose who know are better than tha n those who do not not know. know. Tose who are rich in knowledge are the ones who ear Allah Almighty most, through gloriying Him, appreciating Him and respecting His Mighty Power, or 25 | KHUTbA NO 3
they would have more knowledge knowledge about Him than tha n those who do not know. So education or both men and women in Islam is essential. essential. Without Without it, Allah Al lah Almighty’ Alm ighty’ss servants would would have no idea about His “scientic” miracles and signs that He shows to us through our normal science and logic. Also, those who seek good knowledge and education will be granted Paradise and the angels will lower their wings or them with great pleasure, and orgiveness orgiveness will wil l be asked asked or or them. Te learned are a re considered considered the heirs o the t he Prophets. Prophets. We also clearly see that the improper worldly knowledge will wi ll not not cause the person to enter Paradise. Paradi se. So every everythi thing ng we seek knowledge or, it is better i it is so done or good cause to humanity. Respected brothers and sisters sis ters in Islam! We have heard about the importance o education in the lie o a Muslim. We know that Education in the context o Islam is holistic. holi stic. But we have have to give priority to Islamic values because in Islam, any knowledge that gives benet to individuals individual s is considered Islamic Education. Te Holy Prophet
said: said :
“I a parent can raise two t wo daughters and provide good education to them, such can be a shield in the hereater.”
KHUTbA NO 3 | 26
Tus, we have have to ask Allah All ah to guide us and a nd grant us knowl k nowledge edge that will lead us to prosperity in this world and in the hereater. O Allah! Help us repent and surrender to You. Answer our prayers. O Allah! Make us eel the coolness o Your pardon and the sweetness o Your orgiveness. Save our hearts rom being attached to anyone anyone or anythi anyt hing ng other than You. You. Join Join us u s to those with whom You love and who love You. Protect us in this lie and the hereater rom all tribulations and temptations. Make us pious inwardly and outwardly outwa rdly and grant gra nt us to be amongst the righteous ones. O Allah! Have mercy on all Muslims. O Allah! Answer Ans wer our prayers. prayers.
ميظعلﺍ نﺍءرقلﺍ يف مكلو يل هللﺍ كرﺍب، ﺍمب مكﺍيإو ينعفنو ميكحلﺍ ركذلﺍو تﺍيآلﺍ نم هيف، يل هللﺍ رفغتسأ و ﺍذه يلوق لوقأ هورفغتسﺍف بنذ لك نم نيملسملﺍ رئﺍسلو مكلو، لﺍ بﺍوتلﺍ وه هنإ ميحر. May Allah Alla h direct di rect me and you to the blessings o the Glorious Glorious Qur’an and benet me and you in whatever is in it o the Ayat and Wise Dhikr. Dhi kr. I say say this thi s and ask Allah Al lah the t he Great Great and the Most Most Honored or orgiveness or me, you and all Muslims or every sin. Invoke Him or orgiveness, or He is Ot-Forgiving, the Most Merciul.
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KHUTBA No. 4: Building A Righteous Family
O Muslims! I exhort you to ear Allah and learn about His great wisdom behind the commandments by which He prescribed these orms o worship and prohibited you rom drawing close to the causes o sins and wrongdoings. Allah did not command you to worship Him because He needed you. He does not stand in need o anything in His existence. He commanded you to do so because you need Him. Your lie’s aair will not be straight, nor will your earthly and spiritual existence be blessed without relying on Him. My brothers and sisters in Islam, let us be reminded that Allah Alla h created created us, sustains us and gives all that t hat are necessary necessary or us to become successul in this world as well as in the hereater. Our topic or this Friday KHUBA is about a “Righteous Family”. When we speak about a righteous amily, we mean a amily ami ly that is spiritually spiritual ly guided, morally upright, and physically physically healthy healthy with the guidance o Allah in i n all aspects o human lie. As head o the ami a mily ly,, a Muslim must be responsible, active active in in looking or what is best or or his ami amily ly.. He must must lead his ami a mily ly in all circumstances, guided by the teachings o Islam specically the Glorious Qur’an and the t he traditions o the t he Prophet Prophet (peace be KHUTbA NO 4 | 28
upon him). He must strive in leading his amily to be successul in this world and in the hereater. As a model, a righteous amily should set an atmosphere o harmony and peace and should be ree rom the bad inuences o other people and sectors in the community. Te head o the amily am ily should strive hard to make his amily am ily a righteous one. He He should take care o his hi s wie wi e and children; child ren; he should should show show a good example to them; he should manage them to what is good and better or them in this t his world world and in i n the Day o Judgment. Judgment. As clearly stated in the Qur’an, Allah said:
و سﺍنلﺍ ﺍهدوقو ﺍرﺍن مكيلهأ و مكسفنأ ﺍوق ﺍونمآ نيذلﺍﺍهيأـي ﺍم نولعفي و مهرمأ آم هللﺍ نوصعي ﺍل دﺍدش ظﺍلغ ةكئآلم ﺍهيلع ةرﺍجحلﺍ نورمؤي. (ميرحتلﺍ(ﺍ: 6) O you who believe! Ward o rom yourselves and your amilies a Fire (Hell) whose uel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (rom executing) the Commands they receive rom Allâh, but do that which they are commanded. Surah al-ahrim 66:6 Brothers and sisters in Islam, I slam, what do we mean by protection? protection? What are the protections that our amily needs? In this khutba, we shall elaborate the protections that our amily needs and 29 | KHUTbA NO NO 4
allow our amily to become a righteous one. Protection rom ignorance: As Muslims and striving to make our amilies become models o righteous amilies, we should make every eort to allow our amilies know and learn the teachings teaching s o Islam and a nd other orm orm o education benecial benecial to them. I you are ignorant about your religion and its teachings, how could could you achieve a good and righteous ami a mily? ly? Similarly Simi larly,, i you are also ignorant o the other elds o education, including sciences, then how could you enjoy with your children the beauty o this world? My beloved brothers and sisters in Islam, let us give our amily the right education. Our Prophet Prophet Muhammad Muham mad (S.A.W) (S.A.W) said: “Seeking knowledge is obligatory to Muslims, both male and emale.” Protection rom being unhealthy: As a head o a amily aspiring to have a righteous amily, one should also take care about their health. You should give necessary support and instruction to your amily to requently visit the health center. Protection rom daily lie disturbances: As a Muslim head o a amily, you should train your children to become courageous and to possess perseverance in whatever circumstances they are in. My brothers and sisters in Islam ear Allah, worship Him as KHUTbA NO 4 | 30
you are ordained to do so, and ollow the Sunnah Sun nah o our Prophet Prophet (S.A.W). Our dear Prophet (S.A.W) said: “You should train your children to pray at the age o seven and beat them them at the age o ten t en (when they do not pray) pray) and make separate sleeping arrangements or them.” In these sayings o our dear Prophet (S.A.W.) we are taught by Islam on how to bui build ld a righteous ami a mily ly.. In Islam, in i n order to become a righteous amily am ily,, there must be a leader who superv supervises ises the members and institutes discipline in the amily in times o prayer and other obligations they are mandated to do. Te obligatory obligatory prayer prayer that one must perorm so seriously s eriously is the t he most important duty o a believer to observe. I we orget to pray, it simply means that we also orget our Creator, the Sustainer o our amily, community and the society as a whole. We should not deviate rom this right path. We should always remember that Allah will certainly ask us about our amily am ily.. Te Prophet (S.A.W) said: “rain your children the best training you could give because you will be asked in the Day o Judgment.” And again agai n he (S.A.W (S.A.W.) said: sa id: 31 | KHUTbA NO NO 4
“Te best among you, are those who are better to their amily, and I am the t he best be st among you to t o my amily.” amily.” My brothers and sisters in Islam, to be able to establish a righteous amily, we should always emphasize the importance o aqwa (Fear to Allah) and this ear can be translated into the ollowing deeds: Praying ve times a day Being good to one’s neighbor Being good to the community Being understanding Being development-oriented development-oriented and open minded; and Being peaceul and being a peace peac e advocate Dear Muslims, Muslim s, we should always be mindu mind ull o the teachings o Islam. Te parents who love their children most should constantly consider looki looking ng or what is good or them. O Allah! Grant us more knowledge o Islam and make us rm on its path until the day we meet You as Muslims who did not deviate rom or change Your religion. O Allah, the Lord o all that exists! O Allah! Alla h! Show Show us the truth as such, and grant us the quality o ollowing and embracing it. Show alsehood to us as such, and grant us the quality o avoiding it.
KHUTbA NO 4 | 32
ميظعلﺍ نﺍءرقلﺍ يف مكلو يل هللﺍ كرﺍب، هيف ﺍمب مكﺍيإو ينعفنو ميكحلﺍ ركذلﺍو تﺍيآلﺍ نم، مكلو يل هللﺍ رفغتسأ و ﺍذه يلوق لوقأ هورفغتسﺍف بنذ لك نم نيملسملﺍ رئﺍسلو، ميحرلﺍ بﺍوتلﺍ وه هنإ. May Allah Alla h direct direc t me and you you to the blessings o the Glorious Glorious Qur’an and benet me and you in whatever is in it o the Ayat and Wise Dhikr. Dhi kr. I say say this thi s and ask Allah Al lah the t he Great Great and the Most Honored or orgiveness or me, you and all Muslims or every sin. Invoke Him or orgiveness, or He is Ot-Forgiving, the Most Merciul.
33 | KHUTbA NO 4
KHUTBA No. 5: Mahr In The Teachings Of Islam
O Muslims! Fear Allah the Exalted, and obey Him and you will earn success and happiness in this lie and the Hereater. O slaves o o Allah! Al lah! Know K now that the religion is or Allah Alla h Alone and He decides whatever whatever He will wi llss and guides whom He wills. wil ls. Allah Al lah sent Muhammad Muhamm ad and made him the greatest Imam and Leader and He does not accept Iman (aith) rom anyone until and unless he reers every matter o the religion to the Prophet’s judgment judgment and a nd decision. My brothers and sisters in Islam, we must understand that Islam is the t he only true religion. Islam is the t he perect and complete complete code o lie. Te Qur’an is the nal and Last Book o Allah, revealed unto the Prophet Prophet Muhammad Muhamm ad the last and seal o all Prophets. Islam does not only deal with ‘Aqidah (belie), ‘Ibadat (worship), Akhlaq (values), and Mu’amalat (civil and social transactions). Islam covers all aspects o lie. Respected brothers and sisters in Islam! Islam decreed a right o which woman was deprived both beore Islam and KHUTbA NO 5 | 34
ater it (even as late as this century): the right o independent ownership. Muslim aithul, we know that according to Islamic Law, Law, a woman’s woman’s right rig ht to her money, money, real estate, estate, or other properties proper ties is ully acknowledged. Tis right undergoes no change whether she is single or married. She retains her ull rights to buy, sell, mortgage or lease any or all her properties. It is nowhere suggested in the Law that a woman is a minor simply because she is a emale. It is also a lso noteworthy that such right applies to her properties beore marriage as well as to whatever she acquires thereater. My dear brothers and sisters in aith! With regard to the woman’s right to seek employment it should be stated rst that Islam regards her role in society as a mother and a wie as the most sacred and essential one. Neither maids nor babysitters can possibly take the mother’s place as the educator o an upright, complex ree, and careully-reared children. Such a noble and vital role, which largely shapes the uture o nations, cannot can not be regarded as “idleness” “ idleness”.. However, there is no decree in Islam which orbids woman rom seeking employment whenever there is a necessity or it, especially in positions which t her nature and in which society needs her most. Examples o these proessions are nursing, teaching (especially especia lly or children) chi ldren),, and a nd medicine. medici ne. Moreover Moreover,, there is no restriction on beneting rom woman’s exceptional talent in any eld. Even or the position o a judge, where there may be a tendency to doubt the woman’s tness or the post due to her more emotional nature, we nd early Muslim scholars such as Abu-Han Abu-Hania ia and AlA l- abary abar y holding there is nothing wrong w rong with 35 | KHUTbA NO 5
it. In addition, Islam restored to the woman the right o inheritance, ater she hersel was an object o inheritance in some cultures. Tis was already mentioned in our previous khutba. Her share is completely hers and no one can make any claim on it, including her ather and her husband. Allah said:
Unto men (o the amily) amily) belongs a share o that th at which Parents and near kindred leave, and unto women a share o that which parents and near kindred leave, whether it be a little or much - a determinate share. (Qur’an 4:7). Her share in most cases is one-hal the man’s share, with no implication that she is worth hal a man! It would seem grossly inconsistent ater the overwhelming evidence o woman’s equitable treatment in Islam to make such an inerence. Tis variation in inheritance rights is only consistent with the variations in nancial responsibilities o man and woman according to the Islamic Law. Man in Islam is ully responsible or the maintenance o his wie, his children, and in some cases o his needy relatives, especially the emales. Tis responsibility is neither waived nor reduced because o his wie’s wealth or because o her access to any personal income gained rom rom work, work, rent, rent, prot, or any other legal means. KHUTbA NO 5 | 36
Te woman, woman, on the other hand, is ar more secure nancial n ancially ly and is ar a r less burdened with any claims clai ms on her possessions. Her Her possessions beore marriage do not transer to her husband and she even keeps keeps her maiden name. na me. She has no obligation to spend on her amily out o such properties or out o her income ater marriage. marr iage. She She is entitled to the “Mahr” which wh ich she takes rom her her husband at the time o marriage. I she is divorced, she may get alimony rom her ex-husband. Again in the Qur’an Qur’an Allah Al lah said:
ءَو َﺍ وُت ْﺍ نلﺍآَس َء دَص ُق َﺍ هِت ِن حِن ْل َة ً إَف ِن ِطنْب َ كَل ُم ْ نَع ىَش ْء ٍ مهْن ُ فَن ْس ًﺍ كَف ُل ُو ُه نَه ِي ًﺍئ ميِر ًﺍئ . ( ءﺍسنلﺍ4 ) And give to the women (whom you marry) their Mahr (obligatory bridal money given by the husband to his wie at the time o marriage) marri age) with a good heart, heart , but i they, o their own good pleasure, remit any part o it to you, take t ake it, and enjoy it without ear o any harm (as Allâh has made it lawul). 4:4 And again:
ﺍَو مْل ُح ْنَص َﺍ ُت نِم َ نلﺍآَس ِء لِإ ﺍ ﺍَم لَم َك َْت يَأ ْم َﺍ كُن ُم ْ ِكﺍَت َب للﺍِه لَع َي ْك ُم ْ أَو ُح ِل كَل ُم ْ مرَو ﺍ َﺍ َء لَذ ِك ُم ْ نَأ َتْبغَت ُو ْﺍ أِب َم ْو َﺍ كِل ُم ْ مْحنِص ِي َن يَغ ْر َ سُم َﺍ حِف ِي َن مَف َﺍ ْسﺍمَت ْعَت ْمُت ْ هِب ِ نِم ْه ُن أَف وُتﺍ نُه جُأ ُو هَر ُن رَف ِي ةَض ً لَو َﺍ نُج َﺍ َح لَع َي ْك ُم ْ يِف ﺍَم رَت َﺍ يَض ْمُت ْ هِب ِ نِم عَب ْد ِ فْلﺍ َر ِي ةَض ِ نِإ للﺍَه ﺍَك َن لَع ِي ًﺍم كَح ِي ًﺍم .ﺍ.ءﺍسنلﺍ ( 24 ) 37 | KHUTbA NO 5
Also (orbidden are) women already married, except those (captives and slaves) whom your right hands possess. Tus has Allâh ordained or you. All others are lawul, provided you seek (them in marriage) with Mahr (bridal money given by the husband to his wie at the time o marriage) rom your property, desiring chastity, not committing illegal sexual intercourse, so with those o whom you you have enjoyed sexual relations, relations , give them their Mahr as prescribed; but i ater a Mahr is prescribed, you agree mutually mut ually (to (to give more), there is no sin on you. you . Surely, Allâh is Ever All-Knowing, All Wise. (Qur’an 4:24) But in relation to Mahr as it became as tradition or the Muslims, Muslim s, the Prophet Prophet o Islam said: Sahl bin Sa’d, may Allah be pleased with him, reported: A woman came to Allah’s Messenger Messenge r and said: Messenger Messe nger o Allah , I have come to entrust entr ust mysel to you (you may contract my marriage with anyone at your discretion). Allah’s Messenger saw her and cast a glance at her rom head to oot. Allah’s Messenger then lowered his head. W hen the woman saw that he had made no decision de cision in regard to her, her, she sat down. Tere st stood ood up a person rom among his Companions and said: Messenger o Allah , marry marr y her to me i you have no need o her. He (the Holy Prophet ) asked: Is there anything with you (which (which you can give as a dower)? dower)? He said: No, Messenger Messenge r o Allah by Allah I have nothing. Tereupon Allah’s Messenger Messenge r said: Go to your people (amily) and see i you can nd something. He went and returned and said: By Allah, I have ound nothing. Te Messenger o Allah KHUTbA NO 5 | 38
said: See See even i it is an iron ring. He went and returned returned and said: No, by Allah, Allah , not even an iron ring, but only this lower garment o mine. (Sahl said that he had no upper garment), hal o which (I am prepared to part with) or her. Tereupon Allah’s Messenger asked: How can your lower garment serve your purpose, or i you wear it, it , she would not be able to make any use o it and i she wears it there would not be anything on you? Te man sat down and as the sitting prolonged he stood up (in disappointment) and as he was going back, back , Allah’s Messenger Messenge r commanded commande d (him) to be called back, and as he came, he asked him: Do you know any part o the Qur’an? He said: I know such and such surahs (and he counted them), whereupon he asked: Can you recite them by heart (rom your memory)? He said: Yes, whereupon he (Allah’s Messenger Messe nger ) said: Go, I have given her to you in marriage marr iage or the part par t o the Qur’an which you know. (Muslim) (Muslim) Te best o mahr is the simplest (or most aordable).” Narrated by al-Haakim and al- Bayhaqi, Abu Dawood (2125) and al-Nasaa’i (3375) narrated rom Ibn ‘Abbaas that ‘Ali said: “I married marr ied Faatimah (r.a) and said: ‘O Messenger Messenge r o Allah , let me go ahead with the marriage marr iage..’ He said: ‘Give her something.’ something.’ I said: ‘I do not have anything.’ anything.’ He said: ‘Where ‘W here is your Hutami shield?’ I said, said , ‘I have it with me.’ me.’ He said, said , ‘Give it to her. her.’” Saheeh al-Nasaa’i. al-Nasaa’i. commitment o the husband’ husband ’s responsibility responsibilit y Mahr is Mahr is a token commitment and may be paid in cash, property or movable objects to the bride hersel. Te amount o mahr is not legally specied, however, moderation according to the existing social norm 39 | KHUTbA NO 5
is recommended. Te mahr may be paid immediately to the bride at the time o marriage, or deerred to a later date, or a combination o both. Te deerred mahr however, alls due in case o death or divor d ivorce. ce. Respected brothers and sisters in Islam! Fathers are barred by Islam, when their daughters got married to get the mahr or their daughters. Tere is a very strong condemnation condemnation by Allah All ah to those athers who got the dower o their daughters withou wit houtt their consent or knowledge. Dower is the sole property o the bride or daughters. It It can only be shared sha red with her consent Tereore, my dear brothers and sisters in Islam, mahr, inheritance and a woman’s right to own property are indeed part o the teachings o Islam. We should not deprive women o these basic rights neither deny them the access to such basic human rights given to them by Islam. In the end, let us pray to Almighty Allah to orgive our sins and guide us to the Right Rig ht Path Path so that we can attain attai n real success and happiness in this t his World as well as in i n the Hereater. O Allah! Help us repent and surrender to You. Answer our prayers. O Allah! Make us eel the coolness o Your pardon and the sweetness o Your orgiveness. Save our hearts rom being attached other than You. Join us to those whom You love and who love You. Protect us in this lie and the hereater rom all tribulations and temptations. Make us pious inwardly and outwardly and make us amongst the righteous ones. O Allah! KHUTbA NO 5 | 40
Have mercy on all Muslims. O Allah! Answer our prayers.
ميظعلﺍ نﺍءرقلﺍ يف مكلو يل هللﺍ كرﺍب، ﺍمب مكﺍيإو ينعفنو ميكحلﺍ ركذلﺍو تﺍيآلﺍ نم هيف، يل هللﺍ رفغتسأ و ﺍذه يلوق لوقأ هورفغتسﺍف بنذ لك نم نيملسملﺍ رئﺍسلو مكلو، لﺍ بﺍوتلﺍ وه هنإ ميحر. May Allah Alla h direct di rect me and you to the blessings o the Glorious Glorious Qur’an and benet me and you in whatever is in it o the Ayat and Wise Dhikr. Dhi kr. I say say this thi s and ask Allah Al lah the t he Great Great and the Most Most Honored or orgiveness or me, you and all Muslims or every sin. Invoke Him or orgiveness, or He is Ot-Forgiving, the Most Merciul.
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KHUTBA No. 6: Marriage Counseling
مكل حلصي ﺍديدس ﺍلوق ﺍولوق و هللﺍ ﺍوقتﺍ ﺍونمآ نيذلﺍﺍهيآي ﺍزوف زﺍف دقف هلوسر و هللﺍ عطي نم و مكبونذ مكل رفغي و مكلﺍمعأ ﺍميظع.( بﺍزحألﺍ: 71) Allah also al so said: said: O you who believe! believe ! Be careul care ul o your duty to Allah and speak the right word; He would put your deeds deed s into a right state or you, and orgive you your aults; and whoever obeys Allah and His Apostle, he indeed achieves a mighty success. (33:70-71) Te Prophet Prophet
also al so said:
“Indeed, I ear Allah (s.w.t) more than anyone o you; I save mysel rom the wrath o Allah more than anyone o you do; and I observe asting but sometimes I do not keep ast. I do prayers prayers at night but I sleep also; and I take women in marriage too. Hence whosever turns away rom my way, he bears no relation to me.” O Muslims! I exhort you to ear Allah and learn about His great wisdom behind the commandments by which He KHUTbA NO 6 | 42
prescribed these orms o worship and prohibited you rom drawing close to the causes o sin and wrongdoings. Allah did not command you to worship Him because He needed you. you. He does not not stand in need o anythi any thing ng in existence. exi stence. He commanded you to do so because you need Him. Your lie’s aair will not be straight, nor will your earthly and spiritual matters, without relying on Him. Respected brothers and sisters in Islam! We should know rst and oremost that Islam aims to build a strong society by developing developing well-kn well-knitted itted amilies. ami lies. For For this purpose, purp ose, Islam assigns specic roles to men and women so that they may work in peace and harmony towards a happy and healthy amily lie. Te basic idea underlying underlying these t hese roles is that man and woman complement rather than compete with each other. Tey support each other in carrying out their duties and responsibilities. As husband and wie, the type o relationship that should exist between them is described by the Qur’an in this verse.
ىلﺍعت لﺍق: نهل سﺍبل متنأ و مكل سﺍبل نه. (ةرقبلﺍ(ﺍ:187) Tey are your garments to you and ye are their garments to them. (2:187) o be “a garment” to each other requi re quires res each one o them to protect, comort, support and a nd love the other. other. 43 | KHUTbA NO 6
Respected brothers and sisters in Islam! As Muslim amily man, as a ather o your your children, chi ldren, and as a husband o your your wie, wi e, you should know by heart and by application your rights and obligations obligations towards toward s your amily am ily.. Te husband and wie shall have the ollowing rights and obligation obligation under the Islamic Islam ic (Shari’ah) law: Te wie shall obey her husband except in those cases ca ses prohibited by Shari’ah; She shall take care o hersel during her husband’s absence and shall not divulge her husband’s secrets; She shall saeguard her husband’s wealth; She shall not permit entrance to anybody to the conjugal dwelling without the approval o the husband except her parents and those o her relatives who are within the prohibited prohibited degrees in marriage; marri age; Te wie shall not leave their residence without the permission o the husband husband except exc ept in cases o necessity neces sity or emergencies; and Te husband shall x the residence o the amily and provide his amily amily with maintenance and other necessities necessitie s o lie. Te ollowing hadith shows how the Prophet Prophet
regarded KHUTbA NO 6 | 44
the role o o husbands towards toward s their wives. w ives. Once the Prophet Prophet was asked what are the obligations o husbands towards their wives. He replied “Feed her when you eat, and provide her clothing clothi ng when you provide yoursel yoursel. . Neither hit her on the ace nor use impolite language when addressing her (see Mishkat, chapter on maintenance o women). Te Prophet Prophet equated perect belie with good treatment to one’s wie when he said: “Te most perect believer is one who is best in courtesy and amiable manners, and the best among you people is one who is most kind and courteous to his wives. (see irmidhi, chapter on the obligations o a man to his wie.) Further, Fur ther, the Prophet said:
who is the best example exa mple o conduct,
“Te best among you is the one who treats his amily best.” Similarly Simi larly,, we have have also al so to look into the rights and obligations o the wie. Since the husband and the wie compliment one another, let us also shed light on this very important and signicant issue. Respected sisters in Islam, always be mindul o your rights and obligations specially to your husbands. Such rights and obligations can be summed up in the ollowing: Te wie has a right to maintenance. Tis entails the right to her domicile, clothing, ood and general care including 45 | KHUTbA NO 6
hospitalization when needed. I a wie has been used to a maid or is unable to attend her household duties, it is the husband’s duty to provide her with help i he can aord a ord to do so; so; Te wie has the right to Mahr; Te husband is commanded by the laws o Allah to treat his wie with equity, equity, respect, respect , kindness and consideration; Te wie has the duty to manage the household; Te wie cannot, without the husband’s husband’s consent, consent , acquir ac quiree any property property by gratuitous g ratuitous title except rom rom her relatives relatives who are within within the prohibited prohibited degrees deg rees in marriage; marri age; Te wie may, with her husband’s husband’s consent, exercise any proession or occupation or engage engage in lawul business, busines s, which is in keeping with Islamic modesty and virtue; Te wie retains ownership and administration o her exclusiv exc lusivee property unless otherwise stipulated in the marriage settlements; Te wie shall be entitled to an equal and just treatment by her husband; and Te wie has the right to retain her amily name. Te main obligation o the wie as a partner in a marital KHUTbA NO NO 6 | 46
relationship is to contribute to the success and blissulness o the marriage as much as possible. She must be attentive to the comort and well-being o her mate. She should neither oend him nor hurt his eelings. Perhaps nothing can illustrate the point better than the Qur’anic statement which describes the righteous people pe ople as one who pray: pray:
نيقتملل ﺍنلعجﺍ و نيعأ ةرق ﺍنتآيرذ و ﺍنجﺍوزأ نم ﺍنل به ﺍنبر ﺍمﺍمإ: (نﺍقرفلﺍ(ﺍ: 74) Our Lord! Grant unto us wives and ospring who will be the joy and the comort o our eyes, and guide us to be models o righteousnes righte ousness” s” (25:7 (25:74) Finally my dearest brothers and sisters in Islam! A true Muslim must not abuse nor abandon women. A woman should be loved and not to be hated or one bad trait as there might be other good qualities in her. Men should always be sensitive to the woman’s eelings and needs and that men should regard a woman woman as the dearest partner in his struggle str uggle in lie. Let us seek guidance rom Allah to guide us lest we be misguided by the evils in dealing with women especially the wives, and grant us lawul ways w ays through through earning earn ing or or our amilies ami lies appropriate sustenance in order or them to ulll their rights over over us. u s.
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ميظعلﺍ نﺍءرقلﺍ يف مكلو يل هللﺍ كرﺍب، هيف ﺍمب مكﺍيإو ينعفنو ميكحلﺍ ركذلﺍو تﺍيآلﺍ نم، مكلو يل هللﺍ رفغتسأ و ﺍذه يلوق لوقأ هورفغتسﺍف بنذ لك نم نيملسملﺍ رئﺍسلو، ميحرلﺍ بﺍوتلﺍ وه هنإ. May Allah direct me and you to the blessings of the Glorious
Qur’an and benet me and you in whatever is in it of the Ayat and Wise Dhikr. I say this and ask Allah the Great and the Most Honored for forgiveness for me, you and all Muslims for every
sin. Invoke Him for forgiveness, for He is Oft-Forgiving, the Most Merciful.
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KHUTBA No. No. 7: Early And Arranged Marriage In The Light Of Islam
O Muslims! I exhort you to ear Allah and learn about His great wisdom behind the commandments by which He prescribed these orms o worship and prohibited you rom drawing close to the causes o sin and wrongdoings. Allah did not command you to worship Him because He needed you. you. He does not not stand in need o anythi any thing ng in existence. exi stence. He commanded you to do so because you need Him. Your lie’s aair will not be straight, nor will your earthly and spiritual matters, without relying on Him. Respected brothers and sisters in Islam, the topic o our Khutba this Friday is about the stand o Islam in relation to early and arranged marriage. First and oremost, we have to look into what Islam says about marriage. In many Qur’anic verses and prophetic traditions, marriage can be considered as an important import ant institution ins titution in the ormulation o a prospero prosperous us and successul society. Allah Alla h said in the Qur’an: Qur’an:
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أَو َن ْك ِح ُو ْﺍ يَألﺍ َﺍ ىَم نِم ْك ُم ْ ﺍَو صلحِلﺍ ِي َن نِم ْ ِعﺍَب كِد ُم ْ إَو ِم كِئﺍ ُم ْ نِإ كَي ُو وُن ْﺍ قُف َر َآ َء غُي ْن ِه ِم ُ للﺍُه نِم َفلْض ِه ِ ﺍَو للُه ﺍَو عِس ٌ لَع ِي ٌم . ) رونلﺍ32 ( And marry those among you who are single (i.e. a man who has no wie and the woman who has no husband) and (also marry) the Sâlihûn (pious, t and capable ones) o your (male) slaves and maid-servants (emale slaves). I they be poor, Allâh will enrich them the m out o His His Bounty. And Allâh is i s All-Sufcient All-Sufcie nt or His creatures’ needs, All-Knowing (about the state o the people). (Qur’an: 24:32) And according according to the sayings o Prophet Prophet Muhammad Muham mad
:
“Marriage is my tradition and he who does not ollow my tradition is not rom my Ummah.” By brothers brothers and sisters si sters in Islam, I slam, i i we look deeply on on the above mentioned mentioned verse and the sayings saying s o Prophet Prophet Muhammad Muhamm ad , marriage is indeed rooted into Islam. Allah, the Most Gracious and the Most Merciul encouraged Muslims to get married and the divine encouragement is even upheld by the Holy Prophet .
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But despite these provisions rom the Qur’an and rom the tradition o the Prophet Prophet , Allah Al lah cautioned cautioned the Muslims Muslim s to be practically prepared beore getting married. In the Qur’an, Qur’an, Allah Al lah said:
لَو ْي َس ْعَت ْف ِف ِ لﺍيِذ َن َﺍل جَي ِد ُو َن كِن َﺍ ًﺍح َحتغُي ى ْن ِي َه ُم ُ للﺍُه نِم َفلْض ِه ِ ﺍَو ليِذ َن َيْبغَت ُو َن كْلﺍ ِﺍَت َب مِم لَم ﺍ َك َْت يَأ ْم َﺍ كُن ُم ْ كَف َﺍ ِتوُب مُه ْ نِإ ْ لَع ِم ُمُت ْ يِف مِه ْ يَخ ْر ًﺍ ءَو َﺍ وُت مُه ْ من مِلﺍ للﺍِه لﺍىِذ ﺍَء ﺍَت مُك ْ لَو َﺍ كُت ْر ِه ُو ْﺍ َفيَت َﺍ كِت ُم ْ لَع َى ْلﺍغِب َآ ِء نِإ ْ رَأ َد ْن َ حَت َصًﺍن لَتْبغَت ُو ْﺍ رَع ََض حْلﺍ َي َو ِةﺍ دلﺍيْن َﺍ مَو َن كُي ْر ِه نُه إِف ِن للﺍِه نِم عَب ْد ِ كِإ ْر َﺍ هِه ِن فَغ ُو ٌر ريِح ٌم )رونلﺍ)ﺍ33( And let those who nd not the nancial means or marriage keep themselves chaste, chaste , until Allâh enriches them o His Bounty. And such o your slaves as seek a writing (o emancipation), give them such writing, i you know that they are good and trustworthy trust worthy.. And give them something yourselves out o the wealth o Allâh which He has bestowed upon you. And orce not your maids to prostitution, i they desire chastity, in order that you may make a gain in the (perishable) goods o this worldly lie. But i anyone compels them (to prostitution), prostitution), then ater a ter such compulsion, compulsion, Allâh is Ot-Forgiving, Most Merciul (to those women, i.e. He will orgive them because they have been orced to do this evil action unwillingly). (Qur’an 24:33) And again:
51 | KHUTbA NO 7
مَو َن لْم سَي ْطَت ِع ْ نِم مُك ْ وَط ْل ًﺍ نَأ نَي حِك َ مْلﺍ ُح ْنَص َﺍ ِت مْلﺍ ُؤ ْم ِن َﺍ ِت مَف ِن ْ ملَم ﺍ َك َْت يَأ ْم َﺍ كُن ُم مَف نيَت َﺍ كِت ُم ُ مْلﺍ ُؤ ْم ِن َﺍ ِت ﺍَو للُه عَأ ْل َم ُ إِب ِي ﺍَم كِن ُم ْ عَب ْكُض ُم ْ معَب ن ٍْض ﺍَف حِكن ُو نُه إِب ِذ ْن ِ هَأ ْل ِه ِن ءَو َﺍ وُت نُه جُأ ُو هَر ُن ﺍِب مْل َع ْر ُو ِف حُم ْنَص َﺍ يَغ ت ْر َ سُم َﺍ حِف َﺍ ٍت لَو َﺍ ُمتذِخ َﺍ ِت خَأ ْد َﺍ ٍن إَف ِذ َآ حُأ ْنِص إَف ِن ْ َأيَت ْن َ فِب َﺍ شِح َة ٍ عَف َل َي ْه ِن ِنفْص ُ ﺍَم لَع َى مْلﺍ ُح ْنَص َﺍ ِت نِم َ عْلﺍ َذ َﺍ ِب لَذ ِك َ مِل َن ْ شَخ ِى َ عْلﺍ َن ََت نِم ْك ُم ْ أَو َن َتْصرِب ُو ْﺍ يَخ ْر ٌ لمُك ْ ﺍَو للُه فَغ ُو ٌر ريِح ٌم )ءﺍسنلﺍ)ﺍ : 25) And whoever o you have not the means wherewith to wed ree, ree , believing women, they may wed believing girls rom among those (captives and slaves) whom your right hands possess, and Allâh has ull knowledge about your Faith, you are one rom another. Wed them with the permission o their own olk (guardians, Auliyâ’ or masters) and give them their Mahr according to what is reasonable; reason able; they the y (the (the above said captive and slave-girls slave-g irls)) should be chaste, not adulterous, nor taking boy-riends. And ater they have been taken in wedlock, i they commit illegal sexual intercourse, their punishment is hal that or ree (unmarried) women. Tis is or him among you who is araid o being harmed in his religion or in his body; but it is better or you that you practice sel-restraint, sel-restraint, and Allâh is Ot O t¬ Forgiving, Forgiving, Most Merciul Merciul.. (Qur’an 4:25) Allah, Al lah, the Most High is very categorical to those who intend intend to marry without necessary preparation and wherewithal to build a amily to delay marriage until such time that the person is physically, mentally, and nancially prepared. Tis is also supported by the sayings o the Holy Prophet Prophet when he said: KHUTbA NO NO 7 | 52
O young people! Whoever among you you is able, should marry; mar ry; since in marriage you can more easily stop your eyes rom wandering and a nd rerain rerai n your dignity dign ity.. And whoever is not yet able able (to marry) marr y),, should ast, since si nce asting asti ng is your stronger shield. Marriage Marr iage in Islam thereore thereore claries important import ant requirements beore beore marriage marr iage takes place which iinclud ncludee age o maturity maturit y or the capacity to distinguish right rom wrong, the mental capability, emotional preparation, and physical grounding. It is also very important to consider the nancial capacity and nally the consent o the concerned concerned parties. par ties. Another important actor that should be taken into consideration consideration in relation to marriage in the perspective perspec tive o Islam is its essential elements. Tese can be deduced to the ollowing as agreed ag reed upon by the our schools o thought: 1. Capacity – one o the most important elements o marriage in Islam is the capacity o an individual to enter into marriage. Capacity can be meant to do acts with legal eects, i one has reached the age o pubert pubertyy, has the t he menta mentall maturity matur ity,, and has the nancial capacity beore entering into marriage. 2. Consent – another important element o marriage in Islam. In the Islamic traditions, consent is viewed by dierent Muslim Scholars in the ollowing categories. 2.1 According to Imam Sha’i, the wali should seek the consent o the woman and i the woman is previously married, 53 | KHUTbA NO 7
verbal consent sufces. On the other hand, i the woman is unmarried or virgin, verbal consent maybe dispensed i she is silent, but i she objects, marriage mar riage will wi ll not happen; thus marriage requires the consent o both the woman and the wali. 2.2 On the other hand, according to Imam Hana, a woman can give hersel into marriage marr iage i she has been previously married without the consent o the wali, but the wali can question the marriage i the chosen partner is not her equal in social status. Arranged marriage is better i there is consent o the woman to be married. I a righteous person proposes marriage, he should be given a chance to court the woman, and the woman to know him better. Te Prophet
said: sa id:
“When somebody proposes to a woman, another man can’t propose to her but he waits or the woman and the rst man to know each other.” 3. Role o the wali (legal guardian) - this thi s is another important element o marriage in Islam. Tere is no marriage in Islam i there is no wali especially in the case o a minor. 4. Right Rig ht over over mahr - the woman has the absolute right in terms o mahr. mah r. Any member member o the amily ami ly who intends to get the mahr o the woman is indeed committing a sin. Te Prophet
said: sa id: KHUTbA NO NO 7 | 54
Tere are ve (5) people whom Allah will be angry with: leaders who are not just, leader who is a dictator, employer who does not pay his employee, a ather who does not guide his amily in the worship o Allah and a man (guardian or the parent or a relative) who takes away the mahr m ahr o the woman.” woman.” Respected brothers and sisters, another important thing I would like to discuss in this important day is the question o arranged and early marriage. We believe that in our tradition, young men and women women are married ma rried at a very young age and even without their consent. Although Islam had not laid down age limit as a requirement or marriage, we must also consider the act that in marriage, ma rriage, the couple couple should have have the capacity to build bui ld a amily, the nancial capacity, the emotional preparation and the capacity to disti d istingui nguish sh right rom rom wrong. We We do not say that our young Muslims o today do not possess such qualications, but marriage in Islam Isla m needs complete preparation. preparation. In relation to seek the consent o the woman, the Holy Prophet said: Ibn Abbas reported that a girl came to the Messenger o Allah , and she reported that her ather had orced her to marry mar ry without her consent. Te Messenger o God gave her the choice (between accepting the marriage or invalidating it) (Ahmad). Another version o the report states that “the girl said: ‘Actually, I accept this marriage, but I wanted to let women know that parents have no right to orce a husband on them.” (Ibn-Majah) 55 | KHUTbA NO 7
Te hadith is very specic in a sense that a girl has the choice to accept the arranged marriage or decline and reuse it. Although the girl chose to accept the marriage, it allows a girl to accept or or to reject a marriage. marr iage. Tus, parents are cautio c autioned ned to orce their children to marriage without rst consulting them. Respected brothers and sisters in Islam! Isla m! Although Islam Isla m had not specically mentioned age as a pre-condition or marriage, it becomes our tradition that we parents had allowed and consented or or our young children chi ldren to be married mar ried at a very young age even without their consent. I we see the hadith mentioned earlier, marriage can be legally solemnized even without the consent o o the children, child ren, but but as parents and legal guardian gua rdian o our children, chi ldren, we have to consider other actors and consequences o early marriage. In our communities, there are many young couples whose marriages ended with divorce because physically, mentally and psychologically, they are not prepared. Tere are young couples whose pregnancies have medical complications and resulted to continuous bleedings and sometimes death to the baby inside the womb o the young mother and sometimes, death both to the baby and the mother hersel. Muslim brothers and sisters! Are we going to allow al low this incident to happen happen to our loved ones again and again? Allah, the Most High advised the Muslims not to put their lives into destruction destruc tion In another hadith, the Prophet Prophet
said: KHUTbA NO NO 7 | 56
Narrated Abdullah Ibn Abbas: A virgin came to the Prophet and mentioned that her ather had married her against her will, so the Prophet allowed allowed her to exercise her choice. (Abu Dawood) Respected brothers and sisters in Islam, i we deepen our understanding to the above mentioned hadith, we can come to the conclusion that a girl should not be married until she is consulted as maniested in the tradition o the Holy Prophet . Parents then should consult their children beore marriage takes place. Another important importa nt hadith o the Holy Prophet Prophet Abu Hurairah, may Allah be pleased with him, reported: Allah Al lah’’s Messenger said: A woman without a husband (or divorced or a widow) widow) must not be married until u ntil she is consulted, and a virgin virgi n must not not be married marr ied until her permission is sought. Tey asked the Prophet o o Alla Al lah h : How How can her (virgin’ (virg in’s) s) consent be solicited? He (the Holy Prophet ) said: By keepin keepingg silent. Dear Muslims, Muslim s, we should always be mind mi ndul ul to the teaching teachingss o Islam. Te parents who love their children most should consider looking looking or their good uture. ut ure. O Allah! Grant us more knowledge o Islam and make us rm on its path until the day we meet You as Muslims who did not deviate or change Your religion. O Allah, the Lord o all 57 | KHUTbA NO 7
that exists! O Allah! Show us the truth as such, and grant us the quality o ollowing and embracing it. Show alsehood to us as such, and grant us the quality o avoiding it.
ميظعلﺍ نﺍءرقلﺍ يف مكلو يل هللﺍ كرﺍب، ﺍمب مكﺍيإو ينعفنو ميكحلﺍ ركذلﺍو تﺍيآلﺍ نم هيف، يل هللﺍ رفغتسأ و ﺍذه يلوق لوقأ هورفغتسﺍف بنذ لك نم نيملسملﺍ رئﺍسلو مكلو، لﺍ بﺍوتلﺍ وه هنإ ميحر. May Allah Alla h direct di rect me and you to the blessings o the Glorious Glorious Qur’an and benet me and you in whatever is in it o the Ayat and Wise Dhikr. Dhi kr. I say say this thi s and ask Allah Al lah the t he Great Great and the Most Most Honored for forgiveness for me, you and all Muslims for every
sin. Invoke Him for forgiveness, for He is Oft-Forgiving, the Most Merciful.
KHUTbA NO NO 7 | 58
KHUTBA No. No. 8: Family Planning In Islam
O Muslims! I exhort you to ear Allah and learn about His great wisdom behind the commandments by which He prescribed these orms o worship and prohibited you rom drawing close to the causes o sin and wrongdoings. Allah did not command you to worship Him because He needed you. you. He does not not stand in need o anythi any thing ng in existence. exi stence. He commanded you to do so because you need Him. Your lie’s aair will not be straight, nor will your earthly and spiritual matters, without relying on Him. Furthermo Furt hermore, re, the orms orms o worship that Allah All ah prescribed or you will make your bodies become healthier and your hearts and souls to become more righteous. Tese prayers benet the individuals as well as the groups and nations. As the hearts and souls become righteous, the bodies shall grow healthy and good. Respected brothers and sisters in Islam! Islam has laid down principles in relation to the ormulation and oundation o a amily. Our khutba this Friday is in relation to the teachings o Islam on Family Planning. Tis issue is indeed controversial not only amongst ordinary Muslim but even within the circle o Muslim religious leaders. 59 | KHUTbA NO8
The issue that revolves around the controversy is whether
Islam allows amily planning or contraception or not. I we deeply read the Qur’an, one can conclude that no Qur'anic text orbids prevention o conception. Tere are, however, some Qur'anic verses which prohibit inanticide and these are used by some Muslims to discourage other Muslims to practice contraception contraception or prevention prevention o o pregnancy with strong st rong and valid val id Islamic reasons. But i we comprehend comprehend deeply contr contraception, aception, dierent di erent Musl Muslim im scholars, including Imam Ghazali, Shiekh Said Sabiq and other contemporary Muslim scholars, do not equate contraception amounting to killi kil ling ng a human human being. Te Qur’an Qur’anic ic verses verses in act were revealed to orbid the pre-Islamic Arab practice o killing or burying alive a newborn child (particularly a girl) on account o the parents' poverty or to rerain rom having a emale child. What Allah commands the mothers to do is the practice o continuous two years period o lactation. Allah said:
ﺍَو وْل َﺍ دِل َﺍ ُت رُي ْعِض ْن َ وَأ ْل َﺍ هَد ُن وَح ْل َي ْن ِ ﺍَك لِم َي ْن ِ مِل َن ْ رَأ َﺍ َد نَأ ُيمِت رلﺍﺍَض ةَع َ عَو ىَل مْلﺍ َو ْل ُو ِد هَل ُ زِر ْق ُه ُن كَو ِس ْو َهُت ُن ﺍِب مْل َع ْر ُو ِف َﺍل كُت َل ُف فَن ْس ٌ لِإ ﺍ سُو ْع َه َﺍ َﺍل ُتآَض ر ﺍَو دِل َة ٌ وِب َل َد ِه َﺍ لَو َﺍ وَم ْل ُو ٌد لُه وِب َل َد ِه ِ عَو َل َى وْلﺍ َﺍ ِرِث ِملْث ُ كِلﺍذ َ إَف ِن ْ رَأ َﺍ ﺍَد ِفﺍَص ًﺍل نَع رَت َﺍ ٍض مهْن ُم َﺍ َوشَت َﺍ رُو ٍ لَف َﺍ نُج َﺍ َح KHUTbA NO NO 8 | 60
“Te mothers shall give suck to their children or two whole years, years , (that (that is) or those (parents) (pare nts) who desire to complete complet e the term o suckling, but the ather o the child shall bear the cost o the mother's ood and clothing on a reasonable basis. basis . No person shall have a burden laid on him greater than he can bear. No mother shall be treated unairly on account o her child, nor ather on account o his child. And on the (ather's) heir is incumbent the like o that (which (which was incumbent incumbe nt on the ather). I they both decide dec ide on weaning, by mutual consent, and ater due consultation, there is no sin on them. And i you decide on a oster sucklingmother or your children, there is no sin on you, provided provide d you pay (the mother) what you agreed (to give her) on reasonable basis. And ear Allâh and know that Allâh is All-Seer o what you do.” (Qur’an 2:233) Te principle o preven preventing ting conception conception was accepted accepted in i n those sayings o the Prophet Prophet which allowed some o his ollowers ollowers to practice 'azl or coitus interruptus. Tese ahadith embodied the earliest legal reasoning o Muslims on contraception and were essential reason or the permissibility o amily planning or contraception. Tere is a sufcient number o ahadith on contraception. Te most commonly quoted ones are the ollowing. ollowi ng. According to Jabir, "We used to practice 'azl in the Prophet's lietime while the Qur'an was being revealed." Tere is another version o o the same hadith, "W " We used to t o practice coitus interruptus interr uptus 61 | KHUTbA NO8
during the Prophet's lietime. News o this reached him and he did not orbid us. us ." According to Jabir, " A A man came to the Prophet and said, 'I 'I have a slave girl, and we need her as a servant and around the palmgroves. I have sex with her, but I am araid o her becoming pregnant. pregn ant.'' Te Prophet said, said , 'Practice 'Pract ice 'azl 'azl with her i you so wish, or she will receive what has been predestined or her.'" According to Abu Sa'id Sa'id , "We rode out with the Prophet to raid Banu al-Mustaliq and captured some emale prisoners . . . we desired women and abstinence became be came hard. [But] we wanted to practice practic e 'azl; and asked the Prophet about it. He said, said , 'You 'You do not have to hesitate, or God has predestined what is to be created until the judgment day.'" Respected brothers and sisters in Islam, i we clearly understand the sayings o the Prophet Prophet it reects two important and critical points: rst that the Prophet knew about the practice and did not prohibit it and second, that the Prophet Prophet himsel him sel permitted permitte d the practice. My dear brothers and sisters, as I have mentioned earlier, medieval Muslim jurists do not speak with one voice on the question o birth prevention, on it's lawulness, on conditions or practice and on methods that may be used. Muslim jurists determine the lawul law ulness ness o an act on the basis o a method which comprises comprise s our principles principles or sources (usul). (usu l). wo o these (Qur'an and Sunnah) are religious sources. Te other two principles KHUTbA NO 8 | 62
include analogical reasoning (qiyas) and the consensus o the 'ulama (ijma'). Te most detailed analysis o Islamic permission o contraception was made by the great leader o the Sha'i School o jurisprudence, al-Ghazzali (1058-1111). He discussed this issue in his great work, Ihya' 'ulum al-Din (Te Revival o Religious Sciences), Sciences), in the t he chapter on biology biology in i n religion. relig ion. Respected servants o Allah, Imam Al-Ghazzali stated that there was no basis or prohibiting 'azl. Prohibition in Islam was possible only by adducing an original text, (nass, an explicit provision in the Qur'an or hadith) or by analogy with a given text. In the case o contraception, there was no such text, nor was there t here any principle on which to base prohibition. In his view, coitus interruptus was permitted absolutely (mubah) and this permission could be ratied by analogical reasoning. A man could rerain rom marriage; or marry but abstain rom mating or have sexual mating but abstain rom ejaculation inside the vagina--'azl. Although it was better to marry, have intercourse, and have ejaculation inside the vagina, abstention abstention rom these was wa s by no means means orbidden orbidden or or unlaw un lawul. ul. Al-Ghazzali made a distinction between inanticide and contraception. contraception. He said that a child ch ild could not be ormed merely merely by the emission o the spermatic uid, but by the settling o semen in the t he woman's woman's womb; or or children chi ldren were not created by the man ma n's semen alone but o both parents together. So contraception could not not be compared compared with inanticide in anticide which was the killing kil ling o an existing being while contraception was dierent. 63 | KHUTbA NO8
In the process o contraception, the two (male and emale) emissions are analogous to two elements, 'oer' (ijab) and 'acceptance' (qabul) which are components o a legal contract in Islamic Islam ic law. law. Someone who who submits an oer and then withdraws withd raws it beore the other party accepts it is not guilty o any violation, or a contract does not come into existence exis tence beore accepta acceptance. nce. In the same manner, there is no real dierence between the man's emission or retention retention o o the semen unless it actually actual ly mixes with w ith the woman's 'semen'. Another great scholar, Ibn aymiyah, discussed Divine providence, procreation and contraception (in this way) in the early ourteenth century centur y. He argues, "Al "Allah lah creates children chi ldren and other animals in the womb by willing the meeting o parents in intercourse, and the two t wo semens in the womb. A man is a ool who says, 'I shall shal l depend on God and not approa approach ch my wie and a nd i it is is willed wi lled that I be granted a child chi ld I will wil l be given one, one, otherw otherwise ise not and there is no need or intercourse.' Tis is very dierent rom having intercourse and practicing withdrawal, or withdrawal does not prevent pregnancy i God wills a pregnancy to occur, because there t here can be involuntar involuntaryy pre-emission o semen." semen." My dear brothers and sisters in Islam, in conclusion, the early ollowers o Islam were ew and weak in the midst o a vast majority o aggressive and oppressive people. Te good o the Muslims then required that there should be a call or the multiplication o their numbers, in order that they might be able at the time to ulll their responsibilities in deending the mission o Islam and protecting the true religion o Allah against the power and multitudinous adversaries threatening it. But now we nd that conditions have changed. We nd that the density o population in the world threatens a serious reduction KHUTbA NO 8 | 64
in the living standards o mankind to the extent that many men o thought have have been promp prompted ted to seek amily ami ly planning plann ing in every ever y country so that the resources may not all short o ensuring a decent living or its people to provide provide public service serv ice or them. Islam, as the religion o pristine nature, has never been opposed to what is good to man. Indeed it has always a lways been ahead in the t he eort eort towards towa rds the achievement o o this th is good so long as it is not in conict with the purposes o Allah's law. Family planning, as understood by Islam, is not opposed to marriage or to the begetting o children, nor does it's concept imply disbelie in the doctrine o ate and Divine dispensation -- or Allah Almighty has bestowed reason upon man to enable him to distinguish between the useul and the harmul, and to help him ollow the path that would assure him happiness in this thi s world world as well as a s in the t he world world to come. come. Respected brothers and sisters in Islam! Whenev W henever er we speak and discuss amily planning, we always consider the idea and prominence o quality and not always o the quantity. Te Assembly o the Darul Ita o the Philippines recently came out with a Fatwa in recognition o the needs and importance o amily planning and the use o modern contraceptive methods. According to the Fatwa, amily planning and the use o modern contraceptives is allowed provided that the methods are legal, according according to the teachings teachi ngs o the Shari’ Shari ’ah, and that th at the methods are approved approved preerably by a Muslim Musli m physician. Dear Muslims, we should always consider the situation o 65 | KHUTbA NO8
our mothers, our wives, our sisters and our daughters. We are always guided g uided by the teachings teaching s o Islam and a nd thereore thereore we should should always give the best o everyth every thing ing to them as prescribed prescribed by Islam to us. We then pray to Allah to enlighten us and show us the right path in answering the present challenges that the Muslim Ummah is now presently conronting. O Allah! Grant us more knowledge o Islam and make us rm on its path until the day we meet You as Muslims who did not deviate or change Your religion. O Allah, the Lord o all that exists! O Allah! Show us the truth as such, and grant us the quality o ollowing and embracing it. Show alsehood to us as such, and grant us the quality o avoiding it.
May Allah direct me and you to the blessings o the Glorious Qur’an and benet me and you in whatever is in it o the Ayat and Wise Dhikr. Dhi kr. I say say this thi s and ask Allah Al lah the Great and the Most Most Honored or orgiveness or me, you and all Muslims or every sin. Invoke Him or orgiveness, or He is Ot-Forgiving, the Most Merciul.
KHUTbA NO 8 | 66
KHUTBA No. 9: Maternal And New Born Health Care
All Praise is due to Allah, We praise Him and we seek help rom Him. We ask orgiveness rom Him. We repent to Him; to Him and we seek reuge rom our own misdeeds and evil dictation. Anyone who is guided by Allah, he is indeed guided; and anyone who who has been let astray a stray,, will wi ll nd nd no one one to guide him. hi m. I bear witness that there is no deity but Alláh, the Only One without any partner; par tner; and I bear witness that Muhammad Muhamm ad is His servant, and His Messenger. May the peace and blessings o Allah, be upon him, his amily, his companions and everyone who ollows ollows on their ootsteps until the day o resurrection.
67 | KHUTbA NO 9
Having said that: Servants o Allah ear as He should be eared. Indeed aqwa (to ear Allah) Alla h) is Alláh’ Alláh ’s advice to to rst and last man on earth.
ىلﺍعتو هنﺍحبس هللﺍ لﺍق دقف: Allah the Most Sublime said:
يٰ َأيَهﺍلٱِذَنينَمآ ُْﺍو تٱُقْﺍو للٱَهَحق ُتَقِتﺍِهَوَﺍل مَت ُُتون لِإ ﺍ أَو َن ْمُت ْ ملْس ِم ُو َن. (نﺍرمع لآ(آ:۱۰۲) “O you who believe! Fear Allâh (by doing all that He has ordered and by abstaining rom all that He has orbidden) as He should be eared. [Obey Him, be thankul thank ul to Him, and remember Him always], and die not except in a state o Islâm (as Muslims) with complete comple te submission submi ssion to t o Allâh. Allâh .” (3:102) (3:102)
ىلﺍعتو هنﺍحبس هللﺍ لﺍق دقف: "ﺍهنم قلخو ةدحﺍو سفن نم مكقلخ يذلﺍ مكبر ﺍوقتﺍ سﺍنلﺍ ﺍهيأي هب نولءﺍست يذلﺍ هللﺍ ﺍوقتﺍو ءﺍسنو ﺍريثك ﺍلﺍجر ﺍمهنم ثبو ﺍهجوز ﺍبيقر مكيلع نﺍك هللﺍ نإ مﺍحرألﺍو"(ءﺍسنلﺍ(ﺍ:۱) KHUTbA NO 9 | 68
Allah said in the Holy Qur’an: “O mankind! ear your guardian Lord, who created you rom a single person, created, out o it, his mate, mate , and rom them twain scattered (like seeds) countless men and women; -Fear Allah, through whom ye demand your mutual (rights), and be heedul o the wombs (the mothers that bore you): or Allah ever watches over you.” (4:1) Dear servants o Allah! We all know that lie can be perpetuated only through the survival o the species, the procreation o ospring and the succession o generations. Hence, the procreations o children have been oremost among the noblest objectives o marriage. It is no wonder, thereore, that the love love o begetting children chi ldren comes rst and that marriage marr iage has been instituted to maintain species and to secure the multiplication o the human race. r ace. Respected brothers and sisters in Islam! Islam endorses the natural natura l relationship relationship o the children chi ldren and the parents parents by speciyi speci ying ng the rights rig hts and obligations obligations o one to the t he other. other. Parents should be awarded with tender loving care and respect throughout their lives and should should receive special care ca re in old old age. age. Te sacrices o o the parents toward towardss their entire lives in bringing special specia l attention towards their children can not be compared to any amount o wealth on earth. eart h. In the Qur’an, Allah Alla h had repeatedly repeatedly mentioned mentioned about the sacrices o the parents towards their children. Allah said: 69 | KHUTbA NO 9
Allah Alla h the Most Most High said: And We We have enjoined on man and woman (to be dutiul duti ul and good) to their parents. Te mother bore them in weakness and hardship upon weakness and hardship, and their weaning is in two years give thanks to Me and to your parents, unto Me is the nal destination destin ation.. (Qur’an (Qur’an 31:14) 1:14) I we are going to look deeply into the t he above mentioned mentioned verse rom the Qur’an, Qu r’an, we come come to the conclusion that the mothers are a re indeed in a state o hardship and adversity. Allah mentioned o weakness and hardship upon weakness and hardship o mother during the time o pregnancy and even ater pregnancy. In this respect, parents, especially mothers have the right or special love and tender care as Allah the Most Sublime instructed us to do so.
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ىلﺍعتو هنﺍحبس هللﺍ لﺍق دقف: " نغلبي ﺍمإ ﺍنﺍسحإ نيدلﺍولﺍبو هﺍيإ ﺍلإ ﺍودبعت ﺍلأ كبر ىضقو ﺍمهل لقو ﺍمهرهنت ﺍلو فأ ﺍمهل لقت ﺍلف ﺍمهﺍلك وأ ﺍمهدحأ ربكلﺍ كدنع ﺍميرك ﺍلوق ، ﺍمك ﺍمهمحرﺍ بر لقو ةمحرلﺍ نم لذلﺍ حﺍنج ﺍمهل ضفخﺍو ﺍريغص ينﺍيبر " (ءﺍرسإلﺍ(ﺍ:۲۳-۲٤) Allah Alla h the Most Most High said: And your Lord has decreed that you worship none but Him. And that you be dutiul to your parents. I one o them or both o them attain old age in your lie, say not to them a word o disrespect, nor shout at them but address them in terms o honor. honor. And lower unto them the m the wing o submission and humility through mercy, and say: s ay: "My "My Lord! Bestow Be stow on them the m Your Your Mercy as they did bring me up when I was small." (17:23-24) Tereore, parents especially mothers deserve the utmost respect rom the children. chi ldren. Te status o love love and respect towards the parents is an obligation next to godhood. Tere are many Qur’anic injunctions and prophetic traditions that alleviate the status o parents in Islam. Te Prophet Prophet o Islam Muhammad Muham mad said: Somebody came to the Prophet Muhammad Muhammad and asked 'who is the person I should really look ater in my amily?' Prophet Muhammad answered, answere d, 'your Mother'..the man said and then? ... Prophet Muhammad said 'your Mother'...the Mother'...t he man asked, asked , 'and 71 | KHUTbA NO 9
then?' Prophet Muhammad said 'your Mother'... and the man asked him 'who is ater that?'.. Te Prophet Muhammad said 'your Father' One day a man came to see the Prophet Prophet Muhammad . It It seemed that he was trying tr ying to solve something but could couldn n't quite work it out. out. So he asked the Prophet . ''ell ''ell me, O Prophet I have many relatives and many riends whom I love, and whom I wish to care or and help. But I oten nd it difcult to decide which o them has the greatest claim upon me? Which o them should come rst?'' rst?' ' Te Prophet replied immediately, immediate ly, ''Y '' Your mother should come rst and beore all others.'' Similarly Simi larly,, the Proph Prophet et also al so mentioned mentioned that the love o Allah Al lah is based rom the love o the parents. I a person loves his/her parents he/ he/she also loves Allah. Alla h. I your parents dislike disli ke you, you, Allah Alla h will wil l also dislike disli ke you. you. In a very important importa nt hadith o the Prophet Prophet , he said: “Heaven lies beneath the sole o the eet o the mother.” As or the rights o children chi ldren even at at a newly born stage, Islam had given emphasis on love and again a special spe cial attention or or them. Upon Upon birth, birt h, the parents should should immediately im mediately utter the Kalima to the inant as instructed by the Holy Prophet Muhammad : “Introduce or utter rst and oremost kalima shahada to the newborn” Aside rom upbringing their children with education on KHUTbA NO 9 | 72
Islam, it’s the parents’ responsibility to rear their children in obedience o Allah Alla h and His Hi s Messenger. Messenger. Every amily should heed the words o the Prophet Muhammad : “Instruct your children to pray when they are seven years o age and hit them i they do not pray when they are ten” Parents should also consider giving givi ng two consecutive years o breast eeding to her child. Tis is stipulated in the Qur’an.
ىلﺍعتو هنﺍحبس هللﺍ لﺍق دقف: ﺍَو وْل َﺍ دِل َﺍ ُت رُي ْعِض ْن َ وَأ ْل َﺍ هَد ُن وَح ْل َي ْن ِ ﺍَك لِم َي ْن ِ مِل َن ْ رَأ َﺍ َد نَأ ُيمِت رلﺍﺍَض ةَع َ عَو ىَل مْلﺍ َو ْل ُو ِد هَل ُ زِر ْق ُه ُن كَو ِس ْو َهُت ُن ﺍِب مْل َع ْر ُو ِف َﺍل كُت َل ُف فَن ْس ٌ لِإ ﺍ سُو ْع َه َﺍ َﺍل ُتآَض ر ﺍَو دِل َة ٌ وِب َل َد ِه َﺍ لَو َﺍ وَم ْل ُو ٌد لُه وِب َل َد ِه ِ عَو َل َى وْلﺍ َﺍ ِرِث ِملْث ُ كِلﺍذ َ إَف ِن ْ رَأ َﺍ ﺍَد ِفﺍَص ًﺍل نَع رَت َﺍ ٍض مهْن ُم َﺍ َوشَت َﺍ رُو ٍ لَف َﺍ نُج َﺍ َح لَع َي ْه ِم َﺍ إَو ِن ْ رَأ َد تْم نَأ سَت ْرَت ْعِض ُو ْﺍ وَأ ْل َﺍ كَد ُم ْ لَف َﺍ نُج َﺍ َح لَع َي ْك ُم ْ ذِإ َﺍ لَس ْممُت مﺍَء آ يَت ْمُت ﺍِب مْل َع ْر ُو ِف ﺍَو توُق ْﺍ للﺍَه ﺍَو لْع َم ُو ْﺍ نَأ للﺍَه مِب َﺍ عَت ْم َل ُو َن َبيِص ٌر. ةرقبلﺍ
(۲۳۳)
Allah Alla h the Most Most High said: “Te mothers shall give suck to their children or two whole years, years , (that (that is) or those (parents) (pare nts) who desire to complete complet e the term o suckling, but the ather o the child shall bear the cost o the mother's ood and clothing on a reasonable basis. basis . No person shall 73| KHUTbA NO NO 9
have a burden laid on him greater than he can bear. No mother shall be treated unairly on account o her child, nor ather on account o his child. child . And on the (ather's) ( ather's) heir is incumbent the like o that (which was incumbent on the ather). I they both decide de cide on weaning weaning , by mutual consent, and ater due consultation, there is no sin on them. And i you decide on a oster suckling-mother or your children, children , there is no sin on you, provided provid ed you pay (the (the mother) what you agreed (to give her) her) on reasonable basis ba sis.. And ear Allâh and know that Allâh is All-Seer o what you do.” (Qur’an 2:233) In sports, the Prophet Prophet said: “rain your children in archery and swimming.” I the parents are not aware o this Hadith, then they are responsible and accountable beore Allah or ailure and negligence. Respected aithul! Ward o your children rom hellre which can be the consequence o o ignorance, greed and wayward wayw ard aspirations which wh ich develop develop as our children chi ldren grow alongside wrong inuence, parental shortall in rearing them, lack o education, poverty and impropriety in one’s sense o pride, among many actors. Give your children the best o guidance i not the best o education obtained rom schools o secular and spiritual learning. Forewarn your children against bragging about your elevated status in lie; li e; or or not be ashamed o povert povertyy that enguls engul s KHUTbA NO 9 | 74
many o us. It is better to tell and push them to strive harder in learning than atter them or gaining insufcient knowledge. For, knowledge is one thing required o every Muslim to seek and acquire rom rom cradle to grave.
ىلﺍعتو هنﺍحبس هللﺍ لﺍق دقف: " سﺍنلﺍ ﺍهدوقو ﺍرﺍن مكيلهأو مكسفنأ ﺍوق ﺍونمآ نيذلﺍ ﺍهيأي نولعفيو مهرمأ ﺍم هللﺍ نوصعي ﺍل دﺍدش ظﺍلغ ةكئﺍلم ﺍهيلع ةرﺍجحلﺍو نورمؤي ﺍم " (ميرحتلﺍ(ﺍ:٦) Allah Alla h the Most Most High said: “O you who believe! Ward o yourselves and your amilies against a Fire (Hell) whose uel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (rom executing) the commands they receive rom Allah but do that which they are commanded. (66:6) And the Prophet Prophet o Islam said: “Tere is nothing better or a parent to leave his child than good breeding.” (Authenticated by Al-abarani) Finally, the parents should instill in them the good manners such as caring or others, being kind to relatives, respect or elders and love or the young. By doing so, God-willing, the children will grow up in an 75| KHUTbA NO NO 9
atmosphere o care, compassion, aection and generosity to be able to grow grow up as responsible individuals. individual s. O Lord! Keep us away rom the peril o ignorance, senseless argument and harmul quarrels and violence and help us become aware o our responsibilities as parents toward our beloved beloved children. chi ldren.
ميظعلﺍ نﺍءرقلﺍ يف مكلو يل هللﺍ كرﺍب، ﺍمب مكﺍيإو ينعفنو ميكحلﺍ ركذلﺍو تﺍيآلﺍ نم هيف، يل هللﺍ رفغتسأ و ﺍذه يلوق لوقأ هورفغتسﺍف بنذ لك نم نيملسملﺍ رئﺍسلو مكلو، بﺍوتلﺍ وه هنإ ميحرلﺍ. May Allah Alla h direct di rect me and you to the blessings o the Glorious Glorious Qur’an and benet me and you in whatever is in it o the Ayat and Wise Dhikr. Dhi kr. I say say this thi s and ask Allah Al lah the Great and the Most Most Honored or orgiveness or me, you and all Muslims or every sin. Invoke Him or orgiveness, or He is Ot-Forgiving, the Most Merciul.
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KHUTBA No. 10: The Hikma Of Hijab
هدـمـحـن هـلل دـمـحـلﺍ ، هــنـيـعـتـسن و ، هرــفـغـتـسن و ، و هـيلإ بوـتن ، تﺍئـــيـس نـم و ﺍنــسـفـنأ رورـش نم هـللﺍب ذوـعن و ﺍنلﺍمـعأ، هـل لـضم ﺍلف هـللﺍ هدــهي نم، هـل ىدﺍـه ﺍلف للضي نم و ، و هـل كيرـش ﺍل هدـــحو هـللﺍ ﺍلإ هـلإ ﺍل نأ دهــشأ ، و هدـبـع ﺍدـمحم نأ دهـشأ و مـهـعـبـت نمو نيـعـمـجأ هبـحص و هـلآ ىلعو هيلع هـللﺍ ىلص هلوـسر نيدــلﺍ موـي ىلإ نﺍــسـحإب. All praise is due to ALLAH, we praise Him and we seek help rom Him, we ask orgiveness rom Him, we repent to Him, to Him we seek reuge rom our own misdeeds and our evil dictation. Anyone who is guided by ALLAH, he is indeed guided; and anyone who has been let astray, will nd no one to guide him. I bear witness wit ness that there is no de deity ity except ALLAH, ALLAH , the Only One without any partner; par tner; and I bear witness that t hat Muha Muhammad mmad is His servant and His messenger, may the peace and blessings o ALLAH be upon him, his amily, his companions and everyone who ollows ollows on their ootsteps until the Day o Resurrection.
دعــب ﺍــمأ: هـللﺍ دﺍـبـع! هــتﺍـقـت قـح هـللﺍ ﺍوـقـتﺍ ، و ىـه هـللﺍ ىوـقـت نإف نيرــــخآلﺍ و نيــلوألل ىلﺍعـت هــتـيص. 77 | KHUTbA NO 10
Having said that: Servant o ALLAH! Fear ALLAH as He should be eared. Indeed, aqwa (to ear ALLAH) is ALLAHs' Te Exalted advice to rst and last mankind on earth.
ىلﺍـعـت هـللﺍ لﺍق: ﴿ و ﺍلإ نـتوـمـت ﺍل و هــتﺍـقـت قح هـللﺍ ﺍوـقـتﺍ ﺍونمﺍء نيذلﺍ ﺍهيأ ﺍي نوـملــسم متــنأ ﴾ نﺍرــمع لآ: ۱۰۲ ALLAH Te Exalted said: "O you who believed! belie ved! Fear ALLAH ALL AH as He should be eared and do not die except as Muslims [in submission to Him]".(3:102)
ﺍضيأ ىلﺍعـت هـللﺍ لﺍق و: ﴿ ﺍي ﺍهيأ نيذلﺍ ﺍونـمﺍء ﺍوـقتﺍ هـللﺍ و ﺍولوق ﺍلوـق ٰﺍدـيدـس حلـصي دـقـف هــلوـسر و هـللﺍ عطي نم و مكبوـنذ مكلرـفـغي و مكلﺍمـعأ مكـل ﺍميـظـع ﺍزوـف زﺍـف ﴾ بﺍزــحألﺍ: ۷۰־۷۱ And ALLAH Te Exalted also said:
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"O you who have believed, ear ALLAH and speak words o appropriate justice. He will [then] amend or you your deeds and orgive you your sins. And whoever obeys ALLAH and His Messenger, has certainly attained indeed a great attainment "(33:70-71) Our dear brothers and sisters in Islam, we must be true to ALLAH in our faith by obeying ALLAH and His Messenger, doing all that has been ordered and abstaining all that has been forbidden by them with no room for doubt, hesitation and disbelief.
ىلﺍعـت هـللﺍ لﺍق: ﴿ نأ ﺍرــمأ هــلوـسر و هـللﺍ ىضـق ﺍذإ ةـنمؤـم ﺍل و نمؤـمل نﺍك ﺍـم و لض دـقـف هــلوــسر و هـللﺍ صعي نم و مهرــمأ نم ةرــيـخلﺍ مهــل نوــكي ﺍنيـبـم ﺍلﺍلض ﴾ بﺍزـــحألﺍ:۳٦ ALLAH The Exalted said: "It is not or a believing man or a believing woman, when ALLAH ALL AH and His Messenger have decided a matter, that they should [thereater] have any choice about their aair. And whoever disobeys ALLAH and His Messenger he has certainly strayed into clean error"(33:36)
ﺍضــيأ لﺍق و: ﴿ ...و ...ﺍوهـتـنﺍـف هــنـع مكﺍهـن ﺍـم و هوذـخـف لــسرـلﺍ مـكﺍتﺍء ﺍم و And He (ALLAH) also said: 79 | KHUTbA NO 10
"…And whatever the Messenger has given you, take it: and whatever he has orbidden you, abstain (rom it). And ear ALLAH; ALL AH; indeed, indeed , ALLAH ALL AH is severe in penalty" (5 (59:7) 9:7) Our dear bothers and sisters in Islam! Let us ear ALLAH. Let it be known to each and everyone o us that Muslims, men and women alike, are enjoined to cover their private parts or some portion o their bodies with the distinction primarily in level and degree. We Muslims believe that we cover cover our bodies because it is the requirement o our religion, an instruction given by ALLAH in the Qur'an. Islam's perspective is that ALLAH ALL AH created the whole whole universe un iverse including including human beings being s and ALLAH is the true owner o all creation. ALLAH has entrusted us with w ith our bodies and a nd the environment in which we live. We We are enjoined to protect them rom any physical and spiritual harm. Since ALLAH knows us better than ever we can or the good and bad o our aairs in lie, it is only natural that He provides guidelines or humans to ollow to ensure happiness or all in a society. Tese Tese guidelines gu idelines include the principles o human attire. atti re. So, we need to discuss and remind ourselves about the ruling o Hijab and its Hikma. We would like to appreciate the devout, ALLAH-earing woman who heeds the sacred limits o ALLAH and keeps away rom orbidden things. We acknowledge the sincere, patient and trustworthy woman who seeks rewards rom ALLAH and His pleasure, repenting and turning to Him. We salute the wise, w ise, digni d ignied ed and honored honored woman who observes Hijab. Why do Muslim women have to observe Hijab? Tis KHUTbA NO 10 | 80
question is asked by Muslim and Non-Muslim alike. For many women it is the truest test o being a Muslim. Te answer to this question is very simple. Muslim women observe Hijab (cov (covering ering the t he head and the body) because ALLA A LLAH H has told them to do so.
ىلﺍعـت هـللﺍ لﺍق: ﴿ نيــنـمؤـملﺍ ءﺍـسن و كتﺍنـب و كـجﺍوزأل لـق ىبـنـلﺍ ﺍهـيأ ﺍي نيذؤـي ﺍلـف نـفرــعـي نأ ىندأ كلذ نـهبـيـبﺍلج نم نـهيـلـع نـيـندي ﺍميـحر ﺍروـفـغ هـللﺍ نﺍك و ﴾ بﺍزــحألﺍ:٥٩ ALLAH Te Exalted Exa lted said: "O Prophet, Prophet , tell your wives and your daughters and the women o the believers to bring down over themselves them selves [part] o their outer garments. Tat is i s more suitable that they will be known and not be abused. And ever is ALLAH Forgiving and Merciul"(33:59) From the said verse, it is clear clea r why Muslim Musli m women were ordered to cover their bodies. It is because they can be easily distinguished as reewomen rom bondservants which may be prone prone to sexual sexua l harassment har assment or abuse abuse as in the pre-Islamic era. In the present days, days, they can be identied as a s Muslims Muslim s and ree rom rom being a sex object in a lesser degree. Other secondary reason includes the requiremen requi rementt or modesty in i n both men and a nd women. women. Both will then be evaluated or intelligence and skills instead o looks and sexualit sexua lityy. Let us ponder ponder on what a young school school girl gi rl is 81 | KHUTbA NO 10
quoted as saying: "We want to stop men rom treating us like sex objects, as they have always done. We want them to ignore our appearance and to be attentive to our personalities and mind. We want them to take us seriously treat us as equals and not just chase us u s around or our our bodies and physical looks"' Our Dear brothers and sisters in Islam, Isla m, remember! remember! a Musli Muslim m woman who covers her head is making a statement about her identity. Anyone who sees her will easily distinguish her that she is a Muslim and has a good moral character. Many Muslim women who observe Hijab are lled with dignity and selesteem. Tey are pleased to be identied as a Muslim women and obedient servants o ALLAH. As a chaste, modest, pure woman, she does not not want her sexualit sexua lityy to enter into interaction with men in a smallest degree. A woman who covers hersel is concealing her sexuality but allowing her emininity to be brought out. However, the question o Hijab has been a controversy or Muslims on covering the ace since centuries and will probably continue or many more. Some Muslim scholars viewed the subject open not to discussion but considered covering the ace is required, while others are o the opinion that is not required. A middle line position is taken by some who claim that the instructions instr uctions are vague and open open to individual indiv idual discretion disc retion depending on the situation. But all agreed that the hair, neck and the t he bosom should be covered covered just like li ke the body. body. Commenting on the subject, our dear brothers and sisters in Islam, let us give our attention and understanding on these KHUTbA NO 10 | 82
ollowing verses as what some learned people explained.
ALLAH Te Exalted Exa lted said: "ell the believing men to reduce [some] o their vision and guard their private private parts. parts . Tat is purer or them. Indeed, ALLAH ALL AH is acquainted with what they do. And tell the believing women to reduce [some] o their vision and guard gu ard their private parts and not expose their adornment except that which [necessarily] appears thereo and to wrap wrap [a portion port ion o o]] their head-covers over over their chests and not expose their adornment [i.e., beauty] except to their husbands, their athers, their husbands' athers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands posses [i.e., slaves] or those male attendants having no physical desire, or children who are not yet aware aware o the private aspects aspect s o woman. 83 | KHUTbA NO 10
And let them not stamp their eet to make known what they conceal o their adornment. And turn to ALLAH in repentance, all o you, O believers, that you might succeed"(24:30-31) Tese verses contain two main injunctions: rst, both believing believi ng man and woman woman alike al ike are instructed instr ucted to lowe lowerr their gaze rom looking at orbidden things and protect their private parts rom illegal il legal sexual sexu al acts. act s. And secondly, a woman woman should not show show her beauty or adornments except what appears by uncontrolled actors such as the wind blowing her clothes and the headcovers covers should be drawn dr awn so as to cover cover the hair, ha ir, the neck and the bosom. Our dear brothers and sisters, Islam has no prescribed and xed standard as to the style o dress or type o clothing that Muslims Musli ms must wear. However, However, there are some requirements requ irements that must be met. Te rst o these requirements is the part o the body which must be covered. Islam has two sources or guidance and ruling. First, the Qur 'an, the revealed word o ALLAH and secondly, the Hadith or the raditions o the Prophet Muhammad (S.A.W.) who has chosen by ALLAH to be the role model model or mankind. mank ind. Te ollowing is i s the radition radition o the Prophet (S.A.W.). " 'Aaisha (R.A.) reported that Asma'(R,A.) the daughter o Abubakr(R.A.) came to the Messenger o ALLAH (S.A.W.) while wearing thin clothing, He approached her and said: "O Asma' when a girl reaches the menstrual age, it is not proper that any should remain exposed except this and this, he pointed to the KHUTbA NO 10 | 84
ace and hands"(Abu Daud) Te second requirement is looseness. Te clothing must be loose enough so as not to describe the shapes o the woman's body. body. One desirable way to hide the shape o the t he body is to wear a cloak over other clothes. However, i the clothing is loose enough, an outer garment is not necessary. Tickness is the third requirement. Te clothing must be thick enough so as not to show the color o the skin it covers or the shape o the body. "Te Prophet Muhammad (S.A.W.) stated that in later generations o his umma there would be women who would be dressed but naked and on top o their the ir heads (what look like) camel humps. Curse them or they are truly cursed"(Muslim). cursed"(Muslim). Another requirement is an over-all dignied appearance. Te clothing should not attract men's attention to the women. It should not be shiny and ashy so that everyone notices the dress and the women. In additions there are other requirements: requ irements: * Women must not dress so as to appear as men. Ibn Abbas (R.A.) narrated: "Te Prophet (S.A.W.) curse the men who appear like women and the women who appear like men" (Bukhari) * Woman should not dress in a way similar to the unbelievers. * Te clothing should be modest, not excessivel exce ssivelyy ancy and also not exces ex cessively sively ragged ragge d to gain other admiration admiration and sympathy. 85 | KHUTbA NO 10
Brothers and sisters in Islam, the basic requirements o the Muslim woman's dress. Apply to the Muslim man's clothing with the dierence being mainly in degree. Modesty requires that the area between bet ween the navel navel and the t he knee be covered covered in ron rontt o all al l people except except the wie. w ie. Te clothing o men should should not be like the dress o women, nor should it be tight or provocative. A Muslim should dress to show his identity as a Muslim. Men are not allowed to wear gold or silk. However, both are allowed for
women. For both men and women, clothing requirements are not
meant to be a restriction but rather rather a way in which a society wil w illl unction in a proper Islamic manner. Let me relate to you o what some new Muslim women had to say about about their experiences exper iences with practicing tthe he Hijab: " I've been bee n wearing the hijab (veil) (veil) three years year s now. now. For me, it's it 's been liberating. o tell you the truth, it allows you to be a person, and not just a woman/thing to be looked at. People listen to you. I used to be very heavy…When I lost the weight again, I noticed those looks and things, where… someone is talking to you, they are looking at your chest. With the hijab, I notice it's gone away." " Wearing it makes me eel when people look at me, they're looking at me not or what my body looks like, but more or what I do and what I contribute" I do it because that's what God has ordained…I also wear it as a orm o modesty…And it protects protec ts us rom sexual harassment. I saw a woman wearing a short skirt, and I saw these men just looking at her, talking and smiling, and I'm like, ‘Tey don't even respect women.' I'm thankul that in my KHUTbA NO 10 | 86
religion, women are respected." Respected brothers and sisters in Islam, we can say and conclude conclude that wearing weari ng o hijab is a Must. Tat is i s to cover the hair hai r, the neck and the bosom and the entire body o a woman and nothing remains exposed except the ace and hands. o cover the ace is very much appreciated as an outward expression o piety. Its hikma is the preservation and protection o the right and freedom of women given to them by the Almighty. It is liberation not oppression; a right and freedom not restriction. It frees a person rom judging others or onesel by their physical
looks or sexuality sexual ity.. Because o hijab h ijab Muslim women are shielded with purity, chastity, sel esteem, modesty and honor to avert temptation corruption, and to cut o all causes o immorality, obscenity, obscenity, lewdness and a nd deviation. Lastly Last ly,, O servants o ALLAH, ALL AH, respected bothers and sisters in Islam, let us conrm our aith ait h and be true to it it with ALLAH ALL AH and be happy. No one is happier than those who believe in ALLAH, because they have light lig ht rom their LORD, they check themselves every now and then, they do all that which ALLAH commands and avoid all that which ALLAH orbids. Let us listen to this verse how how they are described descr ibed in the t he Qur'an.
.ىلﺍعـت هـللﺍ لﺍقف: ﴿ ةﺍيــح هنـييـحنلـف نمؤـم و ىثـنأ وأ رـكذ نم ﺍحلﺍص لمـع نم 87 | KHUTbA NO 10
ALLAH Te Exalted Exa lted said: " Whoever does righteousness, whether male or emale, while he is a believer- We will surely cause him to live a good lie, and We will surely give them their reward [in the Hereater] Herea ter] according to the best o what they used to do"(16:97)
May ALLAH give g ive us blessing in the great Qur'an and benet benet us with its verses and wisdom. With this I conclude my speech and ask ALLAH to orgive me, all o you and all the Muslims or every sin. Ask Him or orgiveness, or He is indeed the AllForgiving Forgiving and a nd AllAl l-Mer Merciu ciul. l.
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KHUTBA No.11 No.11 : Women’ Women’ss Economi Economicc Rights
هدمحن هلل دمحلﺍ ، هنيعتسنو ، هيلإ بوتنو هرفغتسنو ، ﺍنلﺍمعأ تﺍئيس نمو ﺍنسفنأ رورش نم هللﺍب ذوعنو، هللﺍ هدهي نم هل لضم ﺍلف ، هل يدﺍه ﺍلف للضي نمو، هللﺍ ﺍلإ هلإ ﺍل نأ دهشأو هل كيرش ﺍل هدحو، هيلع هللﺍ ىلص هلوسرو هدبع ﺍدمحم نأ دهشأو نيدلﺍ موي ىلإ نﺍسحإب مهعبت نمو نيعمجأ هبحصو هلآ ىلعو. All Praise is due to Allah, We praise Him and we seek help rom Him. We ask orgiveness rom Him. We repent to Him; to Him and we seek reuge rom our own misdeeds and evil dictation. Anyone who is guided by Allah, he is indeed guided; and anyone who who has been let astray a stray,, will wi ll nd nd no one one to guide him. hi m. I bear witness that there is no deity but Alláh, the Only One without any partner; par tner; and I bear witness that Muhammad Muhamm ad is His servant, and His Messenger. May the peace and blessings o Allah, be upon him, his amily, his companions and everyone who ollows on their ootsteps until the day o resurrection.
دعب ﺍمأ: هللﺍ دﺍبع ، هتﺍقت قح هللﺍ ﺍوقتﺍ، يف هتيصو يه هللﺍ ىوقت نإف نيرخآلﺍو نيلوألﺍ.
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Having said that: Servants Serv ants o Allah Al lah ear as a s He should should be eared. Indeed aqwa aqwa (to ear Allah) is Alláh’s advice to rst and last man on earth.
ىلﺍعت هللﺍ لﺍق: يٰ َأيَهﺍلٱِذَنينَمآ ُْﺍو تٱُقْﺍو للٱَهَحق ُتَقِتﺍِهَوَﺍل مَت ُُتون لِإ ﺍ أَو َن ْمُت ْ ملْس ِم ُو َن. (نﺍرمع لآ(آ:۱۰۲) “O you who believe! Fear Allâh (by (b y doing all that He has ordered and by abstaining rom all that He has orbidden) as He should be eared. [Obey Him, be thankul thank ul to Him, and remember Him always], and die not except in a state o Islâm (as Muslims) with complete comple te submission submi ssion to t o Allâh. Allâh .” (3:102) (3:102)
ىلﺍعت هللﺍ لﺍق: "ﺍهنم قلخو ةدحﺍو سفن نم مكقلخ يذلﺍ مكبر ﺍوقتﺍ سﺍنلﺍ ﺍهيأي هب نولءﺍست يذلﺍ هللﺍ ﺍوقتﺍو ءﺍسنو ﺍريثك ﺍلﺍجر ﺍمهنم ثبو ﺍهجوز ﺍبيقر مكيلع نﺍك هللﺍ نإ مﺍحرألﺍو"(ءﺍسنلﺍ(ﺍ:۱) Allah said in the Holy Qur-an: “O mankind! ear your guardian Lord, who created you rom KHUTbA NO NO 11 | 90
a single person, created, out o it, his mate, mate , and rom them twain scattered (like seeds) countless men and women; Fear Allah, through whom ye demand your mutual (rights), and be heedul o the wombs (the mothers that bore you): or Allah ever watches over you.” (4:1) O Muslims! I exhort you to ear Allah and learn about His great wisdom behind the commandments by which He prescribed these orms o worship and prohibited you rom drawing close to the causes o sin and wrongdoings. Allah did not command you to worship Him because He needed you. you. He does not not stand in need o anythi any thing ng in existence. exi stence. He commanded you to do so because you need Him. Your lie’s aair will not be straight, nor will your earthly and spiritual matters, without relying on Him. Furthermo Furt hermore, re, the orms orms o worship that Allah All ah prescribed or you will make your bodies become healthier and your hearts and souls to become more righteous. Tese prayers benet the individuals as well as the groups and nations. As the hearts and souls become righteous, the bodies shall grow healthy and good. Respected brothers and sisters in Islam! Islam has laid down the rights and duties o women. Fullling these rights ensures tranquil tra nquility ity,, peace and harmony harmony or or the Muslim nation. Allah Alla h who has ordained these rights rig hts is the All-Kno Al l-Knower wer o o the secrets o this universe and the nature o mankind that require the presence o every member o the community and the society at large. 91 | KHUTbA NO 11
Our Khutba or today addresses economic rights o Muslim women. Tese rights are derived rom the Quran, however the interpretation o these rights rig hts as well as their application (or (or lack o application) in some Muslim countries oten results in some controversies.
ىلﺍعت هللﺍ لﺍق: رلﺍﺍَج ُل وَق وُمﺍ َن لَع َى نلﺍآَس ِء مِب َﺍ َفضَل للﺍُه عَب ْهَض ُم ْ لَع َى عَب ٍْض َومِب َآ نَأ قَف ُو ْﺍ نِم ْ مَأ ْو َﺍ هِل ِم ْ ﺍَف صلحِلﺍ َﺍ ُت ﺍَق ِنﺍَت ٌت فَح ِظ َﺍ ٌت لغْل َي ِْب مِب َﺍ فَح ِظ َ للﺍُه ﺍَو للىِتﺍ خَت َﺍ وُف َن شُن ُو هَز ُن عَف ِظ ُو نُه ﺍَو جْه ُر ُو نُه ىِف مْلﺍ َﺍَض عِج ِ ﺍَو رْض ِوُب نُه إَف ِن ْ طَأ َع ْن َك ُم ْ لَف َﺍ َتغْب ُو ْﺍ لَع َي ْه ِن َسيِب ًﺍل نِإ للﺍَه ﺍَك َن لَع ِي ّﺍ َكيِب ًﺍر . ءﺍسنلﺍ ( ۳٤ ) Men are the protectors and maintainers o women, because Allâh has made one o them to excel e xcel the other, other, and because they the y spend (to support them) rom their means. means. Tereore the righteous righte ous women are devoutly obedient (to Allâh and to their husbands), and guard in the husband's absence what Allâh orders them to guard (e.g. their chastity, their husband's property, etc.). As to those women on whose part you see ill¬ conduct, admonish them (rst ( rst), ), (next), (next), reuse reu se to share their beds, be ds, (and last) beat them (lightly, i it is useul), but i they return to obedience, seek not against them means (o annoyance). Surely, Allâh is Ever Most High, Most Great. (Qur’an 4:34)
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كُت َل ُف فَن ْس ٌ لِإ ﺍ سُو ْع َه َﺍ َﺍل ُتآَض ر ﺍَو دِل َة ٌ وِب َل َد ِه َﺍ لَو َﺍ وَم ْل ُو ٌد لُه وِب َل َد ِه ِ عَو َل َى وْلﺍ َﺍ ِرِث ِملْث ُ كِلﺍذ َ إَف ِن ْ رَأ َﺍ ﺍَد ِفﺍَص ًﺍل نَع رَت َﺍ ٍض مهْن ُم َﺍ َوشَت َﺍ رُو ٍ لَف َﺍ نُج َﺍ َح لَع َي ْه ِم َﺍ إَو ِن ْ رَأ َد تْم نَأ سَت ْرَت ْعِض ُو ْﺍ وَأ ْل َﺍ كَد ُم ْ لَف َﺍ نُج َﺍ َح لَع َي ْك ُم ْ ذِإ َﺍ لَس ْممُت مﺍَء آ يَت ْمُت ﺍِب مْل َع ْر ُو ِف ﺍَو توُق ْﺍ للﺍَه ﺍَو لْع َم ُو ْﺍ نَأ للﺍَه مِب َﺍ عَت ْم َل ُو َن َبيِص ٌر. ( ةرقبلﺍ۲۳۳) Allah Alla h the Most Most High also said: “And the ather o the child shall bear the cost o the mother's ood and clothing on a reasonable basis. No human being shall be burdened with more than he is well able to bear: neither shall a mother be made to suer because o her child, nor, because o his child, he who has begotten it. And the same duty rests upon the [ather's] heir. (2:233) Respected sisters in Islam, the interpretation o this verse should not prevent women's participation in the job market or promote justice and harmony. On matters related to the participation o women in the job market and in the promotion o justice and harmony, we can quote rom the verses o the Holy Qur’an Qur’an in i n this th is regard:
نمؤم وه و ىثنأ وأ ركذ نم ﺍحلﺍص لمع نم ﺍضيأ ىلﺍعـت هـللﺍ لﺍق و نولمعي ﺍونﺍك ﺍم نﺍسحﺍب مهرجأ مهنيزجنل و ةبيط ةﺍيح هنييحنلف. (لحنلﺍ:٩۷) Allah Alla h the Most Sublime Sublime again said: 93 | KHUTbA NO 11
“W hoever works “Whoever works righteousness, righteousness , whether male or emale, while he (or she) is a true believer (o Islâmic Monotheism) verily, to him We will give a good lie (in this world with respect, contentment and lawul law ul provision), and We We shall pay them cert c ertainly ainly a reward in proportion proportion to the best o what they used us ed to do (i.e. (i.e . Paradise Paradise in the Hereater).” (16:97)
ﺍضيأ ىلﺍعـت هـللﺍ لﺍق و" نينمؤملﺍو تﺍملسملﺍو نيملسملﺍ نإ تﺍقدﺍصلﺍو نيقدﺍصلﺍو تﺍتنﺍقلﺍو نيتنﺍقلﺍو تﺍنمؤملﺍو نيقدصتملﺍو تﺍعشﺍخلﺍو نيعشﺍخلﺍو تﺍربﺍصلﺍو نيربﺍصلﺍو مهجورف نيظفﺍحلﺍو تﺍمئﺍصلﺍو نيمئﺍصلﺍو تﺍقدصتملﺍو ةرفغم مهل هللﺍ دعأ تﺍركﺍذلﺍو ﺍريثك هللﺍ نيركﺍذلﺍو تﺍظفﺍحلﺍو ﺍميظع ﺍرجأو " (بﺍزحألﺍ(ﺍ:۳۵) Allah the Most Sublime again said: “Verily, the Muslims (those who submit to Allâh in Islâm) men and women, the believers beli evers men and women (who (who believe in Islâmic Monotheism), the men and the women who are obedient (to Allâh), the men and women who are truthu tr uthull (in their speech spee ch and deeds), the men and the women who are patient (in perorming all the duties which Allâh has ordered and in abstaining rom all that Allâh has orbidden), the men and the women who are humble (beore their Lord Allâh), the men and the women who give Sadaqât (i.e. Zakât, Zakât , and alms, etc.), et c.), the men and the women who observe Saum (ast) (the obligatory asting during the month o Ramadân, and the optional Nawâl asting), the men and the women who who guard their chastity (rom ( rom illegal sexual acts act s) and the men and the women who who remember Allâh much with their hearts hear ts KHUTbA NO NO 11 | 94
and tongues (while sitting, standing, lying, etc. or more than 300 times extra over the remembrance o Allâh during the ve compulsory congregational prayers) or praying extra additional Nawâl prayers o night in the last part o night, etc.) Allâh has prepared or them orgiveness and a great reward (i.e. Paradise).” There are other groups of people who equates a woman as such that while she is a child, she is under the care of her father. After she marries, the responsibility falls on her husband. If she has neither a father nor a husband, the responsibility of her care falls on her brother. And if she has no male relative, the obligation falls upon the Muslim community. If we then follow such contention, what is the responsibility of the Muslim women? If we interpret such contention one can conclude that males are naturally superior to females and that it is an
obligation for a male to be nancially responsible for his family.
Respected mothers, wives, sisters, these conclusions are at odds with other verses of the Qur’an.
Amina Wadud-Muhsin in her book Qur'an and Women studies verse 4:34 in relation to other verses in the Quran. Since there is no verse in the Quran that speaks about male physical or
intellectual superiority, Wadud-Muhsin believes that the part of
the verse "God has bestowed more abundantly on the ormer
(male)" pertains to inheritance. Tis interpretation is derived rom verse 4:11 "the share or a male is twice that or the emale."
This "preference" in 4:34 therefore is related to inheritance or a
material gain. Thus, the male is not naturally superior to the female.
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What is then the relationship of man and woman in terms of
superiority? Is the male obligated to be nancially responsible for the female? The interpretation of verse 2:233 as mentioned in
the context of all the other verses of the Qur’an is about mutual
respect and harmony. harmony. The initial part of this verse states:
ﺍضيأ ىلﺍعـت هـللﺍ لﺍق و ﺍَو وْل َﺍ دِل َﺍ ُت رُي ْعِض ْن َ وَأ ْل َﺍ هَد ُن وَح ْل َي ْن ِ ﺍَك لِم َي ْن ِ مِل َن ْ رَأ َﺍ َد نَأ ُيمِت رلﺍﺍَض ةَع َ عَو ىَل مْلﺍ َو ْل ُو ِد هَل ُ زِر ْق ُه ُن كَو ِس ْو َهُت ُن ﺍِب مْل َع ْر ُو ِف َﺍل كُت َل ُف فَن ْس ٌ لِإ ﺍ سُو ْع َه َﺍ . ةرقبلﺍ (۲۳۳) Again, Allah Alla h the Most Most High said: And the mothers may nurse their children or two whole years, i they wish to complete the period o nursing; and it is incumbent upon him who has begotten the child to provide in a air manner or their sustenance and clothing. (2:233)
My dearest brothers and sisters in Islam! This verse reveals that the decision of weaning the child for two years is an option for the mother not a command. This decision is based on the
wife and husband's mutual respect for a harmonious relationship. In a situation in which both of the married couple's nancial contribution is needed to maintain an existence, a wife's insistence that the only husband should provide for their livelihood would
jeopardize the harmony of marriage described in the Qur’an: Qur ’an:
Tus, the male’s responsibility to nancially care or the
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women applies to a specic situation (when the mother weans her child) and the premise that a woman should be cared or by a male throughout every stage o her development is alse als e and not supported by the Qur’an. Qur’an. Dear Muslims a conict may arise when the interpretation o verses verses 4:34 and a nd 2:233 are limited lim ited to these verses alone without consideration or the whole Qur’an. In this case it is viewed as the superiority o males over emales or a gender-based division o labor. Tis division o labor entitles the male to be the "provider" and "protector" and the woman to lead a private lie and solely be the source o love, aection and care. Tis interpretation is not consistent with other verses o the Qur’an:
ىثنأ ى ركذ نم تﺍحلﺍصلﺍ نم لمعي نم وﺍضيأ ىلﺍعـت هـللﺍ لﺍق و ريقن نوملظي ﺍل و ةنجلﺍ نولخدي كئلأف نمؤم وه و (ءآـسنلﺍ(ﺍ: ۱۲٤) Allah the Most again said: Whereas anyone-be it man or woman-who does [whatever he / she can] o good deeds and is a believer, shall enter paradise, and shall not be wronged by as much as [would ll] the groove o a date-stone. (4:124)
ﺍضيأ ىلﺍعـت هـللﺍ لﺍق و نبستكﺍ ﺍمم بيصن ءآسنلل و ﺍوبستكﺍ ﺍمم بيصن لﺍجرلل (ءآسنلﺍ: ۳۲) Allah Alla h the Most Most High also said:
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Men shall have a benet rom what they earn, and women shall have a benet rom what they earn. (4:32) Tese verses address men and women in equal terms. Te Qur’an does not strictly delineate the roles o women and the roles o men to such an extent as to propose only a single possibility or each gender ge nder..
This analysis is supported by a hadith from Kitab al-nafqat: Aswad bin Yazeed narrates that: I asked Ayesha: What was the norm norm o the Prophet at home? She (Ayesha) (Ayesha) replied: he used use d to work or his amily at home. Ten, when he heard the adhan (call to prayer) he would step out. Te hadith supports the act that there is no gender-based division o labor or a married couple. Te couple mutually decides what is best or their household having the harmony o their amily in mind. Respected brothers and sisters in Islam, i we revisit dierent Muslim nations in the contemporary Muslim world, Queen Soraya o Aghanistan addressed the gathering o women in 1926.
Queen Soraya said:
"Do not think, however, that our nation needs only men to serve it. Women should also take their part as women did in the early years o Islam. Te valuable services rendered by women are recounted throughout history rom which we learn that KHUTbA NO 11 | 98
women were not created solely or pleasure and comort. From their examples we learn that we must all contribute toward the development o our nation and that this can not be done without being equipped with knowledge..." Dear Muslims another example o women’s participation in the community is in the Islamic Republic o Iran. Te head o the political and Ideological Section o the deense industries, Hojatoleslam Motbahri, explains: “ Economic growth requires the ull participation o the labor orce. otal exclusion o women rom the job orce means not utilizing hal the energy that leads to economic growth. Interestingly enough, even with strong principles such as women's work "being against the laws o nature," economic realities have taken their own path in Iran. Women were given rights in the Qur’an to contribute to the economy by owning and selling property 1400 years ago. Verse 4:32 emphasizes the equalit equa lityy o men and women women in the economic growth growt h o a society. society.
ءآسنلل و ﺍوبستكﺍ ﺍمم بيصن لﺍجرللﺍضيأ ىلﺍعـت هـللﺍ لﺍق و نبستكﺍ ﺍمم بيصن (ءآسنلﺍ(ﺍ: ۳۲) Allah the Most Sublime again said: Men shall have a benet rom what they earn, and women shall have a benet rom what they earn. (4:32) 99 | KHUTbA NO 11
Dear brothers and sisters in aith! Tis verse, aside rom giving women the right to earn, supports the economic theory o "equal pay or equal work.'' Te core o this theory is that women and men should be compensated by the work they perorm regardless o gender. Te Qur’an addresses this issue by reerring to both genders and stating that each be compensated by their work. I it was intended that women receive less than men it would have been explicit. We know the rights that are given to women in the Qur’an are not theoretical without any application. In Iran, Islamist women activists used texts supported by the Qur’an to demand a law to provide wages or housework. Accordingly in 1991 a law was passed under which a man divorcing his wie must rst pay her housework wages. Furthermore, historically, the Quraish women such as Khadija bint Khuwaylid and Sawdah bint Zam'ah (wives o Prophet Muhammad) are examples o women who were mothers and nurturers as well as active participants in the economy o their society. Khadija was a business woman whose wealth and business property property gave gave the Prophet Prophet ease o circumstances and reedom rom the cares o daily lie to accomplish his mission. Similarly, Sawdah derived her income rom her leather work industr indus tryy. None o the Prophet's wives wi ves inherited anything rom him so they were cared or by the state or they derived their own income. Te examples o Khadija and Sawdah are important because they shed light on women's active participation par ticipation in the economy economy during the Prophet's Prophet's era. KHUTbA NO 11 | 100
Islamic Islam ic texts and the inormation o o the early Islamic society and the rights rig hts given to women women in the Qur’ Qur ’an are a re strong tools needed to ght the views now promoted to serve political and cultural stereotypes that are at odds with the intentions o the Qur’an. Respected brothers and sisters in Islam, i we come to the conclusions o this Khutba, we nd that in Islam, women have the right to participate and engage in economic activities and have the rights to own ow n property. O Allah! Grant us more knowledge o Islam and make us rm on its path until the day we meet You as Muslims who did not deviate or change Your religion. O Allah, the Lord o all that exists! O Allah! Show us the truth as such, and grant us the quality o ollowing and embracing it. Show alsehood to us as such, and grant us the quality o avoiding it.
ميظعلﺍ نﺍءرقلﺍ يف مكلو يل هللﺍ كرﺍب، ﺍمب مكﺍيإو ينعفنو ميكحلﺍ ركذلﺍو تﺍيآلﺍ نم هيف، يل هللﺍ رفغتسأ و ﺍذه يلوق لوقأ هورفغتسﺍف بنذ لك نم نيملسملﺍ رئﺍسلو مكلو، بﺍوتلﺍ وه هنإ ميحرلﺍ. May Allah Alla h direct di rect me and you to the blessings o the Glorious Glorious Qur’an and benet me and you in whatever is in it o the Ayat and Wise Dhikr. Dhi kr. I say say this thi s and ask Allah Al lah the Great and the Most Most Honored or orgiveness or me, you and all Muslims or every sin. Invoke Him or orgiveness, or He is Ot-Forgiving, the Most Merciul.
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KHUTBA No. 12 : Violence Against Women Women
هدمحن هلل دمحلﺍ ، هنيعتسنو ، هيلإ بوتنو هرفغتسنو ، ﺍنلﺍمعأ تﺍئيس نمو ﺍنسفنأ رورش نم هللﺍب ذوعنو، هللﺍ هدهي نم هل لضم ﺍلف ، هل يدﺍه ﺍلف للضي نمو، هللﺍ ﺍلإ هلإ ﺍل نأ دهشأو هل كيرش ﺍل هدحو، هيلع هللﺍ ىلص هلوسرو هدبع ﺍدمحم نأ دهشأو نيدلﺍ موي ىلإ نﺍسحإب مهعبت نمو نيعمجأ هبحصو هلآ ىلعو. All Praise is due to Allah, We praise Him and we seek help rom Him. We ask orgiveness rom Him. We repent to Him; to Him and we seek reuge rom our own misdeeds and evil dictation. Anyone who is guided by Allah, he is indeed guided; and anyone who who has been let astray a stray,, will wi ll nd nd no one one to guide him. hi m. I bear witness that there is no deity but Alláh, the Only One without any partner; and I bear witness that Muhammad is His servant, and His Messenger. May the peace and blessings o Allah, be upon him, his amily, his companions and everyone who ollows ollows on their ootsteps until the day o resurrection.
دعب ﺍمأ: هللﺍ دﺍبع ، هتﺍقت قح هللﺍ ﺍوقتﺍ، يف هتيصو يه هللﺍ ىوقت نإف نيرخآلﺍو نيلوألﺍ. Having said that: KHUTbA NO 12 | 102
Servants Serv ants o Allah Al lah ear as a s He should should be eared. Indeed aqwa aqwa (to ear Allah) is Alláh’s advice to rst and last man and woman on eart earth. h.
ىلﺍعت و هنﺍحبس هللﺍ لﺍق: يٰ َأيَهﺍلٱِذَنينَمآ ُْﺍو تٱُقْﺍو للٱَهَحق ُتَقِتﺍِهَوَﺍل مَت ُُتون لِإ ﺍ أَو َن ْمُت ْ ملْس ِم ُو َن. (نﺍرمع لآ(آ:۱۰۲) Allah Alla h the Most Most High said: “O you who believe! Fear Allâh (by doing all that He has ordered and by abstaining rom all that He has orbidden) as He should be eared. [Obey Him, be thankul thank ul to Him, and remember Him always], and die not except in a state o Islâm (as Muslims) with complete comple te submission submi ssion to t o Allâh. Allâh .” (3:102) (3:102)
ىلﺍعت هللﺍ لﺍق: "ﺍهنم قلخو ةدحﺍو سفن نم مكقلخ يذلﺍ مكبر ﺍوقتﺍ سﺍنلﺍ ﺍهيأي هب نولءﺍست يذلﺍ هللﺍ ﺍوقتﺍو ءﺍسنو ﺍريثك ﺍلﺍجر ﺍمهنم ثبو ﺍهجوز ﺍبيقر مكيلع نﺍك هللﺍ نإ مﺍحرألﺍو"(ءﺍسنلﺍ(ﺍ:۱) Allah the Most Sublime said: “O mankind! ear your guardian Lord, who created you rom a single person, person, created, created , out o it, his mate, and rom rom them twain scattered (like seeds) countless men and women; Fear Allah, 103 | KHUTbA NO 12
through whom ye demand your mutual (rights), and be heedul o the wombs (the mothers that bore you): or Allah ever watches over you.” (4:1) O Muslims! I exhort you to ear Allah and learn about His great wisdom behind the commandments by which He prescribed these orms o worship and prohibited you rom drawing close to the causes o sin and wrongdoings. Allah did not command you to worship Him because He needed you. you. He does not not stand in need o anythi any thing ng in existence. exi stence. He commanded you to do so because you need Him. Your lie’s aair will not be straight, nor will your earthly and spiritual matters, without relying on Him. Furthermo Furt hermore, re, the orms orms o worship that Allah All ah prescribed or you will make your bodies become healthier and your hearts and souls to become more righteous. Tese prayers benet the individuals as well as the groups and nations. As the hearts and souls become righteous, the bodies shall grow healthy and good. Respected brothers and sisters in Islam! In ages o the Pagan Arabs prior to the system introduced by Islam, women had no rights in law or in society. She was considered a lowly human being in the level o household property without the human soul in her. She was bound in marriage and not or love but or satisaction o the lust o the husband. She was the target o violence o o dieren di erentt orms and o dierent d ierent levels. levels. During Du ring the age KHUTbA NO 12 | 104
o Jahiliya (or ignorance), the pagan Arabs used to bury their emale children alive, make women dance naked in the vicinity o the Ka’ba during their annual airs, and treat women as mere chattels and objects o sexual pleasure possessing no rights or position whatsoever. What is then the status o woman in the advent o Islam? Is a woman just an ordinary creation secondary to man and subjected to any orm o violations? What does the Qur’an and Prophet Prophet Muhammad’ Muhammad ’s traditions say in relation relation to women? women? Te Quran and the Sunnah unequivocally declared the position o women not by accident o circumstances. Tey are equal partners o men and equality became the principle o the parties in marriage. Muslims are taught that men and women share a single humanity –– that they are equal in their t heir humanity and that there is no dierence in the amount o human nature in them. Males are mentioned in the al-Qur’an, and so are the emales.
ىلﺍعت هللﺍ لﺍق:" تﺍنمؤملﺍو نينمؤملﺍو تﺍملسملﺍو نيملسملﺍ نإ نيربﺍصلﺍو تﺍقدﺍصلﺍو نيقدﺍصلﺍو تﺍتنﺍقلﺍو نيتنﺍقلﺍو تﺍقدصتملﺍو نيقدصتملﺍو تﺍعشﺍخلﺍو نيعشﺍخلﺍو تﺍربﺍصلﺍو نيركﺍذلﺍو تﺍظفﺍحلﺍو مهجورف نيظفﺍحلﺍو تﺍمئﺍصلﺍو نيمئﺍصلﺍو ﺍميظع ﺍرجأو ةرفغم مهل هللﺍ دعأ تﺍركﺍذلﺍو ﺍريثك هللﺍ " (بﺍزحألﺍ:۳۵) Allah the Almighty said: 105 | KHUTbA NO 12
“Verily, the Muslims (who submit to Allah in Islam) men and women, the believers men and women (in Oneness o Allah); the men and the women who are obedient (to Allah), the men and women who are truthul (in their speech and deeds), the men and the women who are patient (in perorming all the duties which Allah has ordered and in abstaining rom all that Allah has orbidden); the men and the women who are humble (beore Allah), the men and the women who give Sadaqât (i.e. Zakât, and alms, etc.) etc .),, the men and the women who observe Saum (ast ( ast)) (the obligatory asting during the month o Ramadan, and the optional Nawâl asting), the men and the women who guard themselves (rom ( rom illegal sexual acts ac ts)) and the men and the women who remember Allah much with their hearts and tongues, Allah has prepared or them orgiveness and a great reward (i.e. Paradise). (33:35) In the t he above Qur'anic verse, there is absolutely no dierence between men and women as ar as their relationship to Allah is concerned, as both are promised the same reward or good conduct conduct and the same sa me punishment puni shment or or evil evi l conduct. conduct. Allah, the Most High, also emphasized the important status o women in Islam. Te issue o violence against women and children has no place in Islam. Te issue o violence was attributed to the misinterpretation m isinterpretation o the verse o the Qur’an as mentioned by Allah in Chapter 4 verse 34.
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ىلﺍعت هللﺍ لﺍق: وُ َﺍ للىِتﺍ خَت َﺍ وُف َن شُن ُو هَز ُن عَف ِظ ُو نُه ﺍَو جْه ُر ُو نُه ىِف مْلﺍ َﺍَض عِج ِ ﺍَو رْض ِوُب نُه إَف ِن ْ طَأ َع ْن َك ُم ْ لَف َﺍ َتغْب ُو ْﺍ لَع َي ْه ِن َسيِب ًﺍل نِإ للﺍَه ﺍَك َن لَع ِي ّﺍ َكيِب ًﺍر . ءﺍسنلﺍ ( ۳٤ ) Allah the Most Sublime said: “As to those women on whose part you see ill conduct, admonish them (rst), ( rst), (nex (next), t), reuse reu se to share their beds, beds , (and (and last) beat them (lightly, i it is useul), but i they return to obedience, seek see k not against them means mean s (o (o annoyance). Surely, Surely, Allâh is Ever Most High, Most Great. Great .” (4:34) Te real score o the matter is addressed to those women who are doing ill il l conduct conduct or who are nushuz. NUSHUZ could be dened as animosity, hostility, rebellion, ill- treatment, discord, violation o o marital mar ital duties on the part par t o either husband husband or wie. wi e. In this context, a wie’s “ill-will” implies a deliberate, persistent breach o her marital obligations. It applies to a breach o trust that includes developing an inappropriate relationship outside o marriage. But the prescription prescript ion o the Qur’an Qu r’an on addres addressin sing g such problem problem is by stages. Four steps are a re mentioned, mentioned, to be taken ta ken in that order: (1) perhaps verbal advice or admonition may be sufcient; (2) i not, sex relations may be suspended; (3) i this is not sufcient, some slight physical correction may be administered; admin istered; but Imam Sha'i considers this inadvisable, though permissible, and all authorities are unanimous in deprecating any sort o cruelty, 107 | KHUTbA NO 12
even o the nagging kind, k ind, as mentioned in the next clause. It is eviden ev identt rom many ma ny authentic authentic traditions tradit ions that the Prophet himsel intensely detested the idea o beating one’s wie, and said on more than one occasion, “Could anyone o you beat his wie as i she is a slave, and then lie with her in the evening?” (Bukhari (Bukha ri and Muslim). According According to another tradition, tradit ion, he orbade the beating o any woman with the words, “Never beat God’s handmaidens” (Abu Daud, Ibn Majah, Ahmad Ibn Hanbal, Ibn Hibban, on the authority o ‘Abd Allah Ibn Abbas; and Bayhaqi on the authority o Umm Kulthum). Respected brothers and sisters in Islam, we know that Islam condemns condemns all a ll orms o violence against women. Te basic Islamic premise o equality equal ity between bet ween women women and men cannot be achieved achieved so long as violence against women women persists. We should should always a lways be aware that the Qur’an is our absolute guide and our domestic relationships with our amily are directed di rected with the provi provisions sions o o the Qur’an and the tradition o Prophet Muhammad (Peace Be Upon Him) Hi m).. As mentioned earlier, the relationship o husband and wie has been regulated by Islam, including sexual relationship. Although Islam categorically stated that women should not reuse to the husband’s call, but the wise Muslim husband has to consider consider the tranquil tra nquility ity o their relationship. Husband should should not orce his wie in any sexual acts. Man is considered as a garden or his wie and the wie is also considered as a garden or her husband. KHUTbA NO 12 | 108
Te Prophet said: sa id: “Indeed, you have rights over your women and they have rights over you” (irmidhi)
It
was
specically
mentioned
in
the
Qur’an
that men are obliged to give complete protection to women as prescribed by the Almighty in the Qur’an.
ىلﺍعت هللﺍ لﺍق: وُ َﺍ للىِتﺍ خَت َﺍ وُف َن شُن ُو هَز ُن عَف ِظ ُو نُه ﺍَو جْه ُر ُو نُه ىِف مْلﺍ َﺍَض عِج ِ ﺍَو رْض ِوُب نُه إَف ِن ْ طَأ َع ْن َك ُم ْ لَف َﺍ َتغْب ُو ْﺍ لَع َي ْه ِن َسيِب ًﺍل نِإ للﺍَه ﺍَك َن لَع ِي ّﺍ َكيِب ًﺍر . ءﺍسنلﺍ ( ۳٤ ) Allah the Most Sublime again said: Men are the protectors and maintainers o women, women, because Allâh has made one o them to excel e xcel the other, other, and because they spend (to support them) rom their means. Tereore the righteous women are devoutly obedient (to Allâh and to their husbands), and guard in the husband's absence what Allâh orders them to guard gu ard (e.g. their chastity, chastit y, their husband's husband's propert property, y, etc.). etc .). (4:34) 4:3 4) But the reality, reality, my fellow Muslims, is that whether we accept it or not, violence against women are happening in our communities, including in our very own Muslim communities. This violence is of different forms and common form of violence against women is committed by husbands on their wives. Islam requires that 109 | KHUTbA NO 12
husbands treat their wives with respect and it prohibits any form of physical or emotional abuse as clearly mentioned in the verses above. Islam requires that spouses treat each other with love and mercy. Moreover, the Qur’an repeatedly warns against the use of injurious statements by a husband against his wife.
Similarly my dear ellow Muslims, rape, unortunately, remains a common orm o violence against women. It is very unortunate that this detestable abuse is happening in our community, in a Muslim community. In addition, the woman woman is oten blamed or being the victim o rape. Islam views rape as a violent crime against again st the victim, victi m, against society societ y, and against God. Te perpetrator has committed a crime and hence is morally and legally responsible. Te victim is an unwilling partner in the sex act and thus bears neither blame nor stigma. o either ostracize or condemn the victim because she was compelled to engage in sexual intercourse is against the laws o Islam as the victim was an unwilling, and thereore, a blameless participant. In addition to the violence that women women are subjected to during duri ng times o peace, women are particularly vulnerable during times o war. Islam condemns condemns violence against women women no matter what the circumstances. War is no exception. Prophet Muhammad was strict in ensuring that non-combatants, primarily women and children, were not harmed during war time. Likewise, orced prostitution is another orm o violence against women with no basis in Islam and which must be eradicated through the empowerment o women. KHUTbA NO 12 | 110
Islam's mandate o equality between women and men necessitates that all orms o violence against women be eradicated, or so long as women suer abuses, women cannot achieve their ull potential as ree and equal members o society. But despite these warnings from the Qur’an and its corresponding teachings, the reality in our community is that there are so many instances of violence against women. They have forgotten the reality that women should be treated equally as men and they are partners of men on earth in all endeavors. Similarly, it is stated in the Qur’an about a prayer, asking Allah to give and bestow us from our wives who are comfort of our eyes and they should not be subject to any form of violations.
ىلﺍعت هللﺍ لﺍق: َلﺍيِذ َن قَي ُو وُل َن َربﺍَن َهْب نَل َﺍ نِم ْ زَأ ْو َﺍ نِج َﺍ ذَو ُر ينِتﺍ َﺍ رُق َة عَأ ْي ُن ٍ ﺍَو عْج َل ْن َﺍ لِل ْم ُتيِق َن مِإ َﺍ ًﺍم . نﺍقرفلﺍ (۷ ) Allah the Most Sublime said: And those who say: "Our Lord! Bestow on us rom our wives and our ospring who will be the comort o our eyes, and make us leaders or the Muttaqûn" (pious – see V.2:2 and the ootnote o V.3:164)." (Qur’an 25:74) Te Prophet Prophet o Islam, Muhammad Muham mad “He said, ‘I asked O Messenger o Allah “W “What hat right has the 111 | KHUTbA NO 12
wie over her husband?’” husband?’ ” Te Prophet said: “It is that you shall give her ood when you have taken your ood, that you shall clothe cloth e her when you have clothed yoursel, not revile her, not leave her alone except within the house.” Aside rom the above-mentioned hadith, women should be treated kindly ki ndly and not to hate her or or one bad bad trait tra it as there might mig ht be other good qualities qualit ies in her. Tey should should be given leisure time t ime and provided ood subsistence, cloth clothing ing and a nd an abode or her to stay. stay. Tey should be educated on Islam, especial especi ally ly about the ve pillars pil lars o Islam and a nd on importa important nt things thing s that need to be done done as a matter o duty in daily lie. In short, men should should regard women as dearest partner part ner in his hi s struggle str uggle in lie. li e. In Islam, the Muslim woman has an independent personality, equal to man in religious duties, in the right to education, in reward to her deeds as well as in deending her belies. She has complete complete and total tota l control o her her possession. She is ree to choose her marital partner pa rtner and has the right rig ht to demand the power o divorce. Furthermore, she can keep her maiden name ater a ter marriage, marr iage, i she so wishes. She is also responsible or or her amily but the man has the primary responsibility. Finally my dearest brothers and sisters in Islam! A true Muslim must not abuse nor abandon women. Women should be loved and not to be hated or her one bad bad trait tr ait as a s there might mig ht be other good qualities in her. Men should always be sensitive to the women’s eelings and needs and that men should regard women women as dearest partners in his struggle str uggle in lie li e KHUTbA NO 12 | 112
Let us seek guidance rom Allah to guide us lest we be misguided by the evils in dealing with women especially the wives, and grant us lawul ways w ays through through earning earn ing or or our amilies ami lies appropriate sustenance in order or them to ulll their rights over over us. u s.
ميظعلﺍ نﺍءرقلﺍ يف مكلو يل هللﺍ كرﺍب، ﺍمب مكﺍيإو ينعفنو ميكحلﺍ ركذلﺍو تﺍيآلﺍ نم هيف، يل هللﺍ رفغتسأ و ﺍذه يلوق لوقأ هورفغتسﺍف بنذ لك نم نيملسملﺍ رئﺍسلو مكلو، بﺍوتلﺍ وه هنإ ميحرلﺍ. May Allah Alla h direct di rect me and you to the blessings o the Glorious Glorious Qur’an and benet me and you in whatever is in it o the Ayat and Wise Dhikr. Dhi kr. I say say this thi s and ask Allah Al lah the Great and the Most Most Honored or orgiveness or me, you and all Muslims or every sin. Invoke Him or orgiveness, or He is Ot-Forgiving, the Most Merciul.
113 | KHUTbA NO 12
KHUTBA No. No. 13: The Meaning Of Polygamy
هدمحن هلل دمحلﺍ ، هنيعتسنو ، هيلإ بوتنو هرفغتسنو ، ذوعنو ﺍنلﺍمعأ تﺍئيس نمو ﺍنسفنأ رورش نم هللﺍب، لضم ﺍلف هللﺍ هدهي نم هل ، هل يدﺍه ﺍلف للضي نمو، كيرش ﺍل هدحو هللﺍ ﺍلإ هلإ ﺍل نأ دهشأو هل، هبحصو هلآ ىلعو هيلع هللﺍ ىلص هلوسرو هدبع ﺍدمحم نأ دهشأو نيدلﺍ موي ىلإ نﺍسحإب مهعبت نمو نيعمجأ. All Praise is due to Allah, We praise Him and we seek help rom Him. We ask orgiveness rom Him. We repent to Him and we seek reuge rom our own misdeeds and evil dictation. Anyone Anyone who is guided by Allah, Al lah, he is indeed guided; g uided; and anyone who has been let astray, will nd no one to guide him. I bear witness that there is no deity but Alláh, the Only One without any partner; par tner; and I bear witness that Muhammad Muhamm ad is His servant, and His Messenger. May the peace and blessings o Allah, be upon him, his amily, his companions and everyone who ollows ollows on their ootsteps until the day o resurrection.
دعب ﺍمأ: هللﺍ دﺍبع ، هتﺍقت قح هللﺍ ﺍوقتﺍ، هتيصو يه هللﺍ ىوقت نإف نيرخآلﺍو نيلوألﺍ يف. Having said that: KHUTbA NO 13 | 114
Servants o Allah ear as He should be eared. Indeed aqwa (to ear Allah) is Alláh’s advice to rst and last man on earth.
Allah said: “O you who believe! Fear Allâh (by doing all that He has ordered and by abstaining rom all that He has orbidden) as He should be eared. [Obey Him, be thankul thank ul to Him, and remember Him always], and die not except in a state o Islâm (as Muslims) with complete comple te submission submi ssion to t o Allâh. Allâh .” (3:102) (3:102)
“O mankind! ear your guardian Lord, who created you rom a single person, created, out o it, his mate, mate , and rom them twain scattered (like seeds) countless men and women; -Fear Allah, 115 | KHUTbA NO 13
through whom ye demand your mutual (rights), and be heedul o the wombs (the mothers that bore you): or Allah ever watches over you.” (4:1) Let us all practice aq’wa (piety and righteousness), and revere Allah Al lah and obey His Divine Commandments. We ask Allah to protect us rom evils and alsehood and help us lay the oundation oundation o moral values va lues according according to the t he rules ru les o our Lord. O Muslims! I exhort you to ear Allah and learn about His great wisdom behind the commandments by which He prescribed these orms o worship and prohibited you rom drawing close to the causes o sin and wrongdoings. Allah did not command you to worship Him because He needed you. you. He does not not stand in need o anythi any thing ng in existence. exi stence. He commanded you to do so because you need Him. Your lie’s aair will not be straight, nor will your earthly and spiritual matters, without relying on Him. Furthermo Furt hermore, re, the orms orms o worship that Allah All ah prescribed or you will make your bodies become healthier and your hearts and souls to become more righteous. Tese prayers benet the individuals as well as the groups and nations. As the hearts and souls become righteous, the bodies shall grow healthy and good. Respected brothers and sisters in Islam! Islam has laid down the rights and duties o women. Fullling these rights ensures KHUTbA NO 13 | 116
tranquility, peace and harmony or the Muslim nation. Allah Who has ordained these rights is the All-Knower o the secrets o this universe and the nature o mankind, that require the presence o every members o the community and the society in large. Our topic or today’s Friday prayer is about polygamy and how Islam addresses the institution o polygamy. I we dene polygamy, it simply means a system o marriage whereby one person has more than one spouse. Polygamy can be o two types. (a) polygyny: where a man marries marr ies more than tha n one woman, and (b) (b) polyandry: polyandr y: where where a woman marries more than one man. In Islam, limited polygyny (up to our wives) is permitted; permit ted; whereas polyandry polyandr y is completely prohibited. Islam permits men to have our wives at the same time but it does require it because o certain conditions that have to be met.
Allah the Most High says: 117 | KHUTbA NO 13
And i you ear that you shall not be able to deal justly with the orphan ¬girls, then marry (other) women o your choice, two or three, or our but i you ear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess. possess . Tat is nearer ne arer to prevent you rom doing injustice. (Qur’an 4:3) In common common lie, usually usua lly the rst part par t is omitted and what we we hear is as ollows: “Marry women o your choice, two, t wo, or three, or our; but i you ear that th at you shall not be able to t o deal justly just ly (with (with them), then only one.” Al-Qur`an (4:3) Beore the Qur` Qur`an was w as revealed, revea led, there was wa s no upper limit li mit or polygyny and many men had many wives, some even hundreds o wives and concubines. Islam put an upper limit l imit o our wives. w ives. Islam gives a man permission to marry two, three or our women, only on the condition that he deals justly with them. Tus, Islam controlled controlled the practice o having an in i nnite nite number o wives, like it was during the Pre-Islamic era. Furthermore, it is also known that the surahs on polygyny were revealed ater the Battle o Uhud when many Muslim men were killed, so that many women and their children chi ldren were suddenly without a man’ ma n’ss contribution to their livelihood and in precarious economic straits. Yet, even i polygamy is allowed in Islam and stresses just conduct towards women and equal treatment among wives, KHUTbA NO 13 | 118
it also recognizes the impossibility o ully living up to these ideals, as can be seen in verse 129 in the same chapter (Sura AlNisa) where Allah says:
Allah Alla h the Most Most High said: You will never be able to do perect justice between wives even i it is your ardent desire, so do not incline too much to one o them (by giving her more o your time and provision) so as to leave the other hanging (i.e. neither neith er divorced divorced nor married). marri ed). And i you do justice, and do all that is right and ear Allâh by keeping away rom all that is wrong, then Allâh is Ever Ot¬ Forgiving, Most Merciul. (Qur’an 4:129) 4:129) Tus, verse 4:3 is not a command or men to practice polygamy but it actually promotes monogamy as the original and ideal state o marriage in Islam. Te Prophet Prophet o Islam said: When a man has two t wo wives wives and he is inclined to one o them, he will come on the Day o resurrection with a side hanging down. 119 | KHUTbA NO 13
Ibn ‘Abbas’s Hadith, may Allah be pleased with them. ‘Ata’
related: We were were with wit h Ibn ‘Abbas ‘Abbas at a unera unerall in Sar S ari, i, Ibn ‘Abbas ‘Abbas said: Tis is the wie wi e o Allah Al lah’’s Messenger Messenger ; so when you lit li t her bier, do not shake her or disturb her, but be gentle, or Allah’s Messenger Messenger had nine ni ne wives, with eight o whom he shared his hi s time, but to one o them, he did not allot a share. sha re. Hence, Islam does allow having more than one wie, yet it has set conditions or that, which is that the husband should be air with all his wives, and treat them equally, which is in some instances is indeed very very difcult. d ifcult. In Islam, polygamy is considered to be a solution to a social problem and not a problem. But in real lie and in many instances, polygamy has not become a social solution but it has oten become a problem. Instead o creating a harmonious relationship between polygamous amilies, it turned out to be creating difculty and problems between couples. Te reason or multiple wives in Islam was not to satisy men’s desire and that’s it, but or the welare o the widows and the orphans o the wars. During war times, many women are unable to nd husbands, and they might preer to be a co-wie rather rather than be unmarried. unmarr ied. Prophet Prophet Muhammad Muhamm ad is our example and model or good character. He practiced polygamy as a solution to a social problem. problem. He married marr ied those whose husbands died and let let wives KHUTbA NO 13 | 120
and children as orphans, those widows whose husbands were killed in wars and those amilies who have no one to take care o them. Respected brothers in Islam, i you indeed wanted to practice polygamy, certain conditions must be met and according to the explanation o dierent Muslim scholars, polygamy can be put into practice with the t he ollowi ollowing ng considerations: considerations: a) Exemplary justice: Marry women o your choice two, three and our but i you can‘t give them justice, marry only one; b) Being just does not only mean being equal in love but in material provision or the wives. In Islam, when we speak o polygamy it is on qualitative justice and not on quantitative justice. Another important import ant consideration o Polygamy Polygamy is that once a man wanted wa nted to marry marr y another wie, the idea o addition addition must be applied and not subtraction. According According to some s ome amous sayings; sayings ; my home my paradise. I you want to create another paradise, you should should not destroy your your rst rst home or your your rst rs t paradise. parad ise. Multiple marriages lay a heavy responsibility responsibil ity on men, which is why Allah allowed having more than one wie ONLY IF the husband treats his wives equally. I a man has more than one wie, he must treat them all in an equal manner, emotionally and nancially. For example, he has to provide separate living 121 | KHUTbA NO 13
accommodation accommodation or or each o his h is wives. w ives. Since it is very difcult to be just with all wives, in practice, most o the Muslim men need not have more more than tha n one wie. wi e. Tereore, polygyny is NO A RULE or an order but an exception. Many people are under the misconception that it is compuls compulsory ory or a Muslim man ma n to have more more than one wie. wi e. Also allowing multiple marriages is useul in case a man’s wie is sterile and can’t give him the chance o being a ather; here he has the right to marry another wie, and leaving the choice choice to her whether she wants to continue being his wie wi e i he marries marr ies another woman woman or not. However men are prohibited rom cheating on their wives, meaning a man can’t marry another woman without the knowledge o his wie. He should tell her, or she might reuse such situation, and in this case it is totally her right i she asks or divorce. Muslim women can also set preconditions beore entering into marriage and those conditions can be stipulated in the marriage contract. Tese conditions might be but not limited to the consent o the rst wie to a subsequent marriage and decision on polygamous marriage should be jointly agreed by the husband and the wie. In the pre-Islamic period, men used to have many wives. KHUTbA NO 13 | 122
One person had 11 wives and when he converted to Islam, he asked Prophet Muhammad : “What should I do with my wives?” Prophet Prophet Muhammad Muham mad our.”
replied: “Divorce them all except
My dear brothers and sisters in Islam! When non-Muslims hear about Prophet Prophet Mohammad’s multiple wives, they might conclude without much thought that he was a sensuous man. But the truth is that Prophet Prophet Mohammad was devoutly devoutly married marr ied to only one woman, woman, Khadijah, K hadijah, or twenty ve years. He remained remai ned devoted to her rom age 24 to 50. Only ater her death, did the Prophet marry other women. Te reason behind the Prophet marrying more than one wie was to spread Islam, and help the Islamic message to reach out to the world. It is obvious that i he was ater physical pleasure, he didn’t have to wait until he was more than ty years old to start marrying other wives. His later marriages were or various reasons, some marriages were with the view to help widows whose husbands had been killed or the sake o Islam, others were to cement relationships with devoted ollowers like Abu Bakr Al-Sadeeq (RA, may Allah be pleased with him). Some o his marriages were to build strong relations with various tribes that were at war with Muslims. In brie, Prophet Mohammad’s marriages always had Islamic motives. 123 | KHUTbA NO 13
Some o the non-Muslims misunderstand polygyny and claim that it is one o the negative aspects o Islam, but in act Islam sought to control and regulate regul ate the number o wives rather than tha n give ree license. l icense. And the permission permi ssion given to men men to have have more than one wie is controlled with the conditions Allah has set beore marrying another wie. Tereore, Tereore, polygamy polygamy my dear brothers and sisters si sters is allow al lowed ed in Islam PROVIDED HA man would be able to do justice to his wives w ives despi despite te a stern warning warni ng rom Allah. Let us ask Allah to guide us and accept our prayers. O Lord! Guide Guide us lest we be misguided misg uided by the evils evi ls in dealing deal ing with women especially the wives, and grant us lawul ways through earning or our amilies appropriate sustenance in order or them to ulll their rights over us.
ميظعلﺍ نﺍءرقلﺍ يف مكلو يل هللﺍ كرﺍب، ﺍمب مكﺍيإو ينعفنو ميكحلﺍ ركذلﺍو تﺍيآلﺍ نم هيف، يل هللﺍ رفغتسأ و ﺍذه يلوق لوقأ هورفغتسﺍف بنذ لك نم نيملسملﺍ رئﺍسلو مكلو، بﺍوتلﺍ وه هنإ ميحرلﺍ. May Allah Alla h direct di rect me and you to the blessings o the Glorious Glorious Qur’an and benet me and you in whatever is in it o the Ayat and Wise Dhikr. Dhi kr. I say say this thi s and ask Allah Al lah the Great and the Most Most Honored or orgiveness or me, you and all Muslims or every sin. Invoke Him or orgiveness, or He is Ot-Forgiving, the Most Merciul. KHUTbA NO 13 | 124
KHUTBA No.14: No.14: Divorce In The Perspective Perspective Of Islam
هدمحن هلل دمحلﺍ ، هنيعتسنو ، هيلإ بوتنو هرفغتسنو ، ذوعنو ﺍنلﺍمعأ تﺍئيس نمو ﺍنسفنأ رورش نم هللﺍب، لضم ﺍلف هللﺍ هدهي نم هل ، هل يدﺍه ﺍلف للضي نمو، كيرش ﺍل هدحو هللﺍ ﺍلإ هلإ ﺍل نأ دهشأو هل، هبحصو هلآ ىلعو هيلع هللﺍ ىلص هلوسرو هدبع ﺍدمحم نأ دهشأو نيدلﺍ موي ىلإ نﺍسحإب مهعبت نمو نيعمجأ. All Praise is due to Allah, We praise Him and we seek help rom Him. We ask orgiveness rom Him. We repent to Him; to Him and we seek reuge rom our own misdeeds and evil dictation. Anyone who is guided by Allah, he is indeed guided; and anyone who who has been let astray a stray,, will wi ll nd nd no one one to guide him. hi m. I bear witness that there is no deity but Alláh, the Only One without any partner; par tner; and I bear witness that Muhammad Muhamm ad is His servant, and His Messenger. May the peace and blessings o Allah, be upon him, his amily, his companions and everyone who ollows ollows on their ootsteps until unti l the day o resurrection.
دعب ﺍمأ: هللﺍ دﺍبع ، هتﺍقت قح هللﺍ ﺍوقتﺍ، هتيصو يه هللﺍ ىوقت نإف نيرخآلﺍو نيلوألﺍ يف. Having said that: 125 | KHUTbA NO 14
Servants o Allah ear Allah as He should be eared. Indeed aqwa (to ear Allah) is Alláh’s advice to rst and last man on earth.
ىلﺍعت و هنﺍحبس هللﺍ لﺍق: يٰ َأيَهﺍلٱِذَنينَمآ ُْﺍو تٱُقْﺍو للٱَهَحق ُتَقِتﺍِهَوَﺍل مَت ُُتون لِإ ﺍ أَو َن ْمُت ْ ملْس ِم ُو َن. (س (نﺍرمع لآ ةروس:۱۰۲) Allah Alla h the Most Most High said: “O you who believe! Fear Allâh (by doing all that He has ordered and by abstaining rom all that He has orbidden) as He should be eared. [Obey Him, be thankul to Him, and remember Him always], and die not except in a state o Islâm (as Muslims) with complete submission to Allâh.” (3:102)
ىلﺍعت هللﺍ لﺍق: “ﺍهنم قلخو ةدحﺍو سفن نم مكقلخ يذلﺍ مكبر ﺍوقتﺍ سﺍنلﺍ ﺍهيأي هب نولءﺍست يذلﺍ هللﺍ ﺍوقتﺍو ءﺍسنو ﺍريثك ﺍلﺍجر ﺍمهنم ثبو ﺍهجوز ﺍبيقر مكيلع نﺍك هللﺍ نإ مﺍحرألﺍو”(ءﺍسنلﺍ(ﺍ:۱) Allah Alla h the Most Most High said: KHUTbA NO 14 | 126
“O mankind! ear your guardian Lord, who created you rom a single person, created, out o it, his mate, mate , and rom them twain scattered (like seeds) countless men and women; -Fear Allah, through whom ye demand your mutual (rights), and be heedul o the wombs (the mothers that bore you): or Allah ever watches over you.” (4:1) O Muslims! Fear Allah, the Exalted, and obey Him and you will earn success and happiness in this lie and the Hereater. O slaves o Allah! Know that the religion is or Allah Alone and He decides whatever He wills and guides who He wills. Allah sent Muhammad and made him hi m the greatest Imam and leader and He does not accept accept Iman rom anyone anyone until unti l and unless un less they reer every matter o the religion to the Prophet’s judgment and decision. My brothers and sisters in Islam, we must understand that Islam is the t he only true religion. Islam is the t he perect and complete complete code o lie. Te Qur’an is the nal and Last Book o Allah, revealed unto the Prophet Prophet Muhammad Muham mad the last and seal o all al l Prophets. Islam does not only deal with Aqeedah (belie), Ibadat (worship), Akhlaq (values) Mu’amalat (civil and social transactions); Islam covers all aspects o lie. Respected brothers and sisters in Islam, marriage as prescribed by God, is the lawul lawu l union o man and woman based on mutua mutuall consent. Ideally, Ideally, the purpose pur pose o marriage marr iage is to oster a 127 | KHUTbA NO 14
state o tranquil tranqu ility ity,, love love and compassion in Islam, but this thi s is not always the case. Islam discourages divorce but, unlike in some religions, it does make provisions or divorce by either party. par ty. Divorce is the legal termination o the relationship between husband and wie. It is allowed but discouraged in Islam. But i the couple cannot live happily together, the harmonious relationship can not be sustained anymore and ater exhausting all means o reconciliation, then they can resort to divorce as the last option. Te Prophet said: said : “Te most detestable act that is allowed in the sight o Allah is divorce” God provides general guidelines or the process o divorce with emphasis throughout t hroughout on on both parties par ties upholding upholding the t he values o justice and kindness in ormalizing the end to their marriage
ىلﺍعت هللﺍ لﺍق يأﺍيﺍَه نلﺍىِب ذِإ َﺍ لَط ْقمُت ُ نلﺍآَس َء طَف َل وُق نُه عِل ِد هِت ِن أَو َح ْوُص ْﺍ عْلﺍ ِد َة ﺍَو توُق ْﺍ للﺍَه َربمُك ْ َﺍل خُت ْر ِج ُو نُه نِم يُب ُو هِت ِن لَو َﺍ خَي ْر ُج ْن َ لِإ ﺍ نَأ أَي ْيِت َن فِب َﺍ شِح َة ٍ ميَب ةَن ٍ َولِت ْك َ دُح ُو ُد للﺍِه مَو َن َيعَت َد دُح ُو َد للﺍِه قَف َد ْ لَظ َم َ فَن ْس َه ُ َﺍل دَت ْر ِى عَل َل للﺍَه حُي ْد ُِث عَب ْد َ لَذ ِك َ مَأ ْر ًﺍ (۱) إَف ِذ َﺍ لَب َغ ْن َ جَأ َل َه ُن أَف َم ْس ِك ُو نُه مِب َع ْر ُو ٍف وَأ ْ ﺍَف قِر ُو نُه بعَِم ْر ُو ٍف أَو َش ْه ِد ُو ْﺍ وَذ َى دَع ْل ٍ ممُكن ْ أَو َق ِي وُم ْﺍ شلﺍﺍَه ةَد َ لِل ِه لَذ ِك ُم ْ وُي ظَع ُ هِب ِ نَم ﺍَك َن ؤُي ْم ِن ُ ﺍِب للِه ﺍَو يْل َو ْم ِ ﺍلﺍ رِخ ِ مَو َن َيتِق KHUTbA NO 14 | 128
Allah said in Surah alaq: O Prophet when you divorce women, divorce them at their ‘Iddah (prescribed periods), and count (accurately) their ‘Iddah (periods). And ear Allâh your Lord (O Muslims), and turn them not out o their (husband’s) homes, nor shall they (themselves) leave, except in case they are guilty o some open illegal sexual intercourse. And those are the set limits o Allâh. And whosoever transgresses the set limits o Allâh, then indeed he has wronged himsel. You (the one who divorces his wie) know not, it may be that Allâh will aterward bring some new thing to pass (i.e. to return her back to you i that was the rst or second divorce). Ten when they are about to ulll their term appointed, either take them back in a good manner or part with them in a good manner. And take or witness two just persons rom among you (Muslims). And establish the witness or Allâh. Tat will be an admonition given to him who believes in Allâh and the Last Day. And whosoever ears Allâh and keeps his duty to Him, He will 129 | KHUTbA NO 14
make a way or him to get out (rom every difculty). And He will provide him rom (sources) he never could imagine. And whosoever puts his trust in Allâh, then He will sufce him. Verily, Allâh will accomplish his purpose. Indeed Allâh Allâ h has set a measure measure or or all things. th ings. And those o your women as have passed the t he age o monthly monthly courses, or them the ‘Iddah (prescribed period), i you have doubts (about their periods), is three months, and or those who have no courses [(i.e. they are still immature) their ‘Iddah (prescribed period) is three months likewise, except in case o death] . And or those who are pregnant (whether they are divorced or their husbands are dead), their ‘Iddah (prescribed period) is until u ntil they deliver (their burdens), burdens), and whosoever ears Allâh and keeps his duty to Him, He will make his matter easy or him. Tat is the Command o Allâh, which He has sent down to you, and whosoever ears Allâh and keeps his duty to Him, He will wil l remit his sins rom him, and will enlarg enla rgee his reward. Lodge them (the divorced women) where you dwell, according to your means, and do not treat t reat them in such a harmul way that they be obliged to leave. And i they are pregnant, then spend on them till they deliver. Ten i they give suck to the children or you, give them their due payment, payment, and let each o you accept acce pt the advice o the other in a just way. But i you make difculties or one another, then some other woman may give suck or him (the KHUTbA NO 14 | 130
ather o the child). (Qur’an 65:1-6) 65:1-6) On the other other hand, the Holy Prophet Prophet o Islam said: Ibn ‘Umar, may Allah be pleased with them, reported: I divorced my wie while she was menstruating during the lietime o Allah’s Messenger (may peace be upon him). ‘Umar bin Al Khattab (may Allah be pleased with him) asked Allah’s Messen ger (may peace be upon him) about it, whereupon Allah’s Mes senger (may peace be upon him) said: Command him (‘Abdullah bin ‘Umar) ‘Umar) to take t ake her back bac k (and keep her) and pronounce divorce when she is puried and she again enters the period o menstruamenst ruation and she is again puried (ater passing the period o menses), men ses), and then i he so desires he may keep her and i he decides to divorce her (nally ( nally)) beore touching her (without having an intercourse with her), or that is the period o waiting (‘Iddah) which Allah, the Exalted E xalted and Glorious, has commanded or the divor divorce ce o women. Dear brothers and sisters in Islam I slam as mentioned mentioned in the above verses o the Qur’an, and the tradition o the Holy Prophet husband and wie are encouraged to appoint arbitrators as the rst step to aid in reconciliation in the process o divorce. I the reconciliation step ails, both husband and wie are guaranteed their right to divorce as established in the Qur’an, but the question lies in i n what is the t he procedure or or each. When a divorce is initiated by the husband, it is known as alaq. Te pronouncement by the husband may be verbal 131 | KHUTbA NO 14
or written, but once done, a waiting period o three months (‘iddat) must take place in which there are no sexual relations even though the two are living under the same roo. Te waiting period helps prevent hasty decisions made in anger and enables both parties to reconsider as well as determine i the wie is pregnant. I the wie is pregnant, the waiting period is lengthened until she delivers. At any point during this time, the husband and wie are ree to resume their relationship, thereby stopping the divorce divorce process. At this time, t ime, the husband remains remain s nancially responsible or the support o his wie. Te divorce initiated by the wie is known as Khul (i the husband is not at ault) and entails the wie giving her dowry to end the marriage because she is the “contract” breaker. In the instance o talaq where the husband is the “contract” breaker, he must pay the dowry in ull in cases where all or part o it was deerred. In the case that the husband is at ault and the wie is interested in divorce, she can petition a judge or divorce, with cause. She would be required to oer proo that her husband had not ullled his responsibilities. Te judge would make that determination based on the acts o the case and the law o the land. I the woman had specied certain conditions in her marriage contract, which were not met by the husband, she could obtain a conditional divor d ivorce. ce. Respected brothers and sisters in Islam, in the teachings o Shari’ah, divorce is classifed into: KHUTbA NO 14 | 132
a. alaq: When divorce is initiated by the husband. b. awid or delegated talaq: Delegated alaq can be done beore, during and ater solemnization o the marriage (women should know that this is their right and should be made known to them during premarital counseling) c. Zihar: Instance where the husband likens the wie to her mother, then the husband can’t touch the wie anymore and woman can go to court and demand kaara d. Ilah: Husband tells wie “I will not touch you”, then the wie can ask court or husband to divorce or husband pays the kaara e. Khul: Instance where the wie does not like the husband, and returns the mahr in i n part or in ull ull to buy her her reedom. reedom. . Li’an: Instance where the husband accuses the wie o committing adultery, then husband will be required to take an oath 4 times that the wie committed adultery, and th oath God’s curse be upon him i he is lying; this can be oset by the wie also al so taking taki ng oath oath 4 times that the husband husband is lying, th th oath oath that God’s curse be upon her i he is telling the truth, then the eect o Li’an, is that the court will issue a perpetual decree o divorce g. Faskh: Divorce by court order. Tis is an open right o women because she can petition the court to grant divorce due to reasons as impotency, battering, physical and emotional 133 | KHUTbA NO 14
violence, violence, imprisonment impri sonment o the husband or 6 consecutive consec utive months, months, negligence or ailure to support. Husband will be notied and can contest the petition. h. Mubara’at: Mutual decision to separate. Te controversy with divorce lies in the idea that men seem to have absolute power in divorce. Te way the scholars in the past have interpreted interpreted this thi s is that i the man initiates in itiates the divorce, divorce, then the reconciliation step or appointing an arbiter rom both sides is omitted. Tis diverges rom the Qur’anic injunction. Te dierences in powers o the husband and wie with regard to divorce can be extracted rom the ollowing verse o Surah Baqarah:
Allah the Most Sublime said: Te rights o the wives (with regard to their husbands) are equal to the (husbands ( husbands;) ;) rights with regard to them, although men have precedence over them (in this respect). And God is almighty wise. (2:228) It is in the next verse in Sura An-Nisa, according to existing interpretations, the reason or the small dierence: d ierence:
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Allah Alla h the Most Most High said: Men shall take ull care o women with the bounties which God has bestowed more abundantly on the ormer than on the latter, and with what they may spend out o their possessions. And the righteous women are the truly devout ones, who guard the intimacy which God has (ordained to be) guarded. (4:34) It is clear in the Qur’an that there is a “degree” o dierence with regards to the rights o husband and wie in divorce, what is not clear, however however,, is the specic speci c privileges privi leges each is entitled to. Tis has h as been the interpretation i nterpretation o o the jurists. juri sts. It should be noted, also, that i the dierence is due in part to the man being the nancial supporter, then it must ollow that but, i the woman shares or is the main nancial na ncial contributor contributor to the amily am ily that this thi s privilege privi lege should should apply to her as well. Many o the laws regarding divorce are o the scholars’ interpretations o the relatively ew Qur’anic reerences. As with all human laws, they must adapt to dynamic circumstances. Issues like custody have become controversial. For example, the Qur’an advises the husband and wie to consult each other in a air manner regarding their children’s uture ater divorce (2:232-3) 135 | KHUTbA NO 14
Various laws regarding custody o the children have been legislated by a ew jurists. Some jurists have stipulated that custody o the child is awarded to the mother i the child is under a certain age and to the ather i the child is older. Tere is no Qur’anic text to substantiate the arbitrary choosing o age as a determinant or custody. Similarly, with regard to the issue o alimony, the Qur’an addresses the ex-husband’s nancial obligation to his ex-wie but it does not provide a specic ormula or the amount o support (2:241, 65:4-7). Tis is open or negotiation between parties and should be in proportion with the husband’s nancial income. Tere has been much much distortion di stortion and propagation propagation o mistruth mistr uth about a woman’s rights in matters o marriage and divorce. It is only with wit h sel-education sel-education and awareness o the Qur’anic text that t hat both men and women can come to know the truth tr uth o what God has prescribed and to closely evaluate eva luate the scholarly interpretations to ensure that the spirit o justice is carried carr ied out out in Sura Al-Ba A l-Baqara qarah: h:
Allah Alla h the Most Most High said: When you divorce women and they ulll the term o their (Iddat), (Iddat), either take them back on equitable terms or set them ree on equitable term t erms; s; but do not take them the m back to injure them, (or) (or) to take undue advantage; i anyone does that, he wrongs his own KHUTbA NO 14 | 136
soul. Do not treat God’s Signs as a jest, but solemnly rehearse God’s avors on you, and the act that He sent down to you the Book and Wisdom, or your your instruction. instruction . And ear God, and know that God is well-acquainted with all things. (2:231) Tereore, my dear brothers and sisters in Islam, when Islam allows divorce, it will materialize only ater all eorts or amicable settlemen sett lementt are exhausted. exhausted . Tat is how how Islam preserved preser ved the institution o marriage. Although divorce is permitted in Islam, it is discourage on the other hand. We then ask the guidance guida nce and blessings o the Almig Al mighty hty to protect protect and saeguard the institution inst itution o marriage marr iage and be one one o those indeed successul successu l in this th is world and in the world herea hereater ter.. O Allah! Grant us more knowledge o Islam and make us rm on its path until the day we meet You as Muslims who did not deviate or change Your religion. O Allah, the Lord o all that exists! O Allah! Show us the truth as such, and grant us the quality o ollowing and embracing it. Show alsehood to us as such, and grant us the quality o avoiding it.
May Allah Alla h direct di rect me and you to the blessings o the Glorious Glorious Qur’an and benet me and you in whatever is in it o the Ayat and Wise Dhikr. Dhi kr. I say say this thi s and ask Allah Al lah the Great and the Most Most Honored or orgiveness or me, you and all Muslims or every sin. Invoke Him or orgiveness, or He is Ot-Forgiving, the Most Merciul. 137 | KHUTbA NO 14
KHUTBA No. 15: Islamic Inheritance
هدمحن هلل دمحلﺍ ، هنيعتسنو ، هيلإ بوتنو هرفغتسنو ، ﺍنلﺍمعأ تﺍئيس نمو ﺍنسفنأ رورش نم هللﺍب ذوعنو، هللﺍ هدهي نم هل لضم ﺍلف ، هل يدﺍه ﺍلف للضي نمو، هللﺍ ﺍلإ هلإ ﺍل نأ دهشأو هل كيرش ﺍل هدحو، هيلع هللﺍ ىلص هلوسرو هدبع ﺍدمحم نأ دهشأو نيدلﺍ موي ىلإ نﺍسحإب مهعبت نمو نيعمجأ هبحصو هلآ ىلعو. All Praise is due to Allah, We praise Him and we seek help rom Him. We ask orgiveness rom Him. We repent to Him; to Him and we seek reuge rom our own misdeeds and evil dictation. Anyone who is guided by Allah, he is indeed guided; and anyone who has been let astray, will nd no one to guide him. I bear witness that there is no deity but Alláh, the Only One without any partner; par tner; and I bear witness that Muhammad Muhamm ad is His servant, and His Messenger. May the peace and blessings o Allah, be upon him, his amily, his companions and everyone who ollows ollows on their ootsteps until the day o resurrection.
دعب ﺍمأ: هللﺍ دﺍبع ، هتﺍقت قح هللﺍ ﺍوقتﺍ، هتيصو يه هللﺍ ىوقت نإف نيرخآلﺍو نيلوألﺍ يف. Having said that: KHUTbA NO 15 | 138
Servants o Allah ear as He should be eared. Indeed aqwa (to ear Allah) is Alláh’s advice to rst and last man on earth.
ىلﺍعت هللﺍ لﺍق: يٰ َأيَهﺍلٱِذَنينَمآ ُْﺍو تٱُقْﺍو للٱَهَحق ُتَقِتﺍِهَوَﺍل مَت ُُتون لِإ ﺍ أَو َن ْمُت ْ ملْس ِم ُو َن. (نﺍرمع لآ(آ:۱۰۲) Allah Alla h the Most Most High said:: “O you who believe! Fear Allâh (by doing all that He has ordered and by abstaining rom all that He has orbidden) as He should be eared. [Obey Him, be thankul thank ul to Him, and remember Him always], and die not except in a state o Islâm (as Muslims) with complete comple te submission submi ssion to t o Allâh. Allâh .” (3:102) (3:102)
ىلﺍعت هللﺍ لﺍق: "ﺍهنم قلخو ةدحﺍو سفن نم مكقلخ يذلﺍ مكبر ﺍوقتﺍ سﺍنلﺍ ﺍهيأي هب نولءﺍست يذلﺍ هللﺍ ﺍوقتﺍو ءﺍسنو ﺍريثك ﺍلﺍجر ﺍمهنم ثبو ﺍهجوز ﺍبيقر مكيلع نﺍك هللﺍ نإ مﺍحرألﺍو"(ءﺍسنلﺍ(ﺍ:۱) Allah Alla h the Most Most High said:: “O mankind! ear your guardian Lord, who created you rom a single person, person, created, created , out o it, his mate, and rom rom them twain scattered (like seeds) countless men and women; -Fear Allah, through whom ye demand your mutual (rights), and be heedul o the wombs (the mothers that bore you): or Allah ever watches 139 | KHUTbA NO 15
over you.” (4:1) O, Brothers and sisters in Islam! I exhort to mysel and you to have ear or Allah, the Holy One, internally and apparently through the t he time. We We must observe true obedience to Allah Al lah and a nd His Messenger Messenger so that we may become successul successu l in this World World and the Eternal Lie Li e Herea Hereater ter.. One o o the maniestations mani estations o ear ear and obedience obedience to Allah Al lah and to His Prophet Prophet is the application o Islamic principles o inheritance. Dear brothers and sisters in Islam! In I n the present situation, situation, one o the sources o signicant signi cant controversy controversy both inside in side and outside the Muslim community is the Islamic law o inheritance. Tis "law" "law" is in act a continui continuing ng process o interpretation interpretation o Qur’an Qur’anic ic rules and principles to orm the complex "laws" o inheritance under Islam. It is a dynamic process which, based on specic text in the Qur’an and traditions o the Prophet Muhammad , continue to to be discussed discu ssed in each Islamic Islam ic age by Musli Muslim m scholars addressing changing issues and times. Beore delving into this complicated and controversial area, one must rst realize that Islam revolutionized women's inheritance in heritance rights. Prior to the Qur’anic injunction -- and indeed in the west until only recently -- women could not inherit rom their relatives, and in the t he case o Arabia at least, were themselves bequeathed as i they t hey were were property to be distr d istributed ibuted at at the death o a husband, ather ather,, or brother. brother. Tus, Islam, Isl am, by clearly clea rly stating in the Qur’ Qur ’an that t hat women women have have the right rig ht to inherit or themselves, changed the status statu s o women women in an unprecede u nprecedented nted ashion. KHUTbA NO 15 | 140
Allah Alla h the Most Most High said: Tere is a share or men and a share or women rom what is let by parents and those nearest related, whether, the property be small or large - a legal share. (Qur’an 4:7). Tus, whether women can inherit at all is not the controversy. Rather, the dispute centers around the "share" that is to be inherited. Te same chapter o the Qur’an goes on to state in detail the division o property based on the number o relatives and the level o kinship o the inheritor. Te injunction that a male relative receives a share equal to that o two emales applies only to the inheritance inherita nce o children chi ldren by their parents. Parents who inherit rom a deceased child, or example, each inherit onesixth o the pro property perty i i the deceased deceased child is survived sur vived by a child o his or her her own. In that instance, ins tance, the division divi sion is equal between bet ween the mother and the ather o the deceased. Te verse then states what the mother shall receive i the deceased let no children or i the deceased let siblings. 141 | KHUTbA NO 15
Allah Alla h the Most Most High said: Allâh commands command s you as regards your children's (inherit (inheritance); ance); to the male, a portion equal to that o two emales; i (there are) only daughters, two or more, their share is two thirds o the inheritance; i only one, her share is hal. For parents, a sixth share o inheritance to each i the deceased let children; i no children, and the parents are the (only) heirs, the mother has a third; i the deceased let brothers or (sisters), the mother has a sixth. (Te distribution in all cases is) ater the payment o legacies legaci es he may have bequeathed or debts. debt s. You You know not which which o them, whether your parents or your children, are nearest to you in benet, (these xed shares) are ordained by Allâh. And Allâh KHUTbA NO 15 | 142
is Ever All ¬Knower, All ¬Wise. (Qur’an 4:12) In that which your wives leave, your share share is a half if they have no child; but if they leave a child, you get a fourth of that which they leave after payment of legacies that they may have bequeathed or debts. In that which you leave, their (your wives) share is a fourth if you leave no child; but if you leave a child, they get an eighth of that which you leave after payment of legacies that you may have bequeathed or debts. If the man or woman whose inheritance is in question has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third; after payment of legacies he (or she) may have bequeathed or debts, so that no loss is caused (to anyone). This is a Commandment from Allâh; and Allâh is Ever All¬ Knowing, Most ¬Forbearing. (Qur’an (Qur’ an 4:11-12) 4:11-12)
ىلﺍعت هللﺍ لﺍق: سيل كله ﺍؤرمﺍ نإ ةلﺍلكلﺍ ىف مكيتفي هللﺍ لق كنوتفتسي نإف دلو ﺍهل نكي مل نإ ﺍهثري وه و كرت ﺍم فصن ﺍهلف تخأ هل و دلو هل ءآسن و ﺍلﺍجر ةوخإ ﺍونﺍك نإ و كرت ﺍمم نﺍثلثلﺍ ﺍمهلف نيتنثﺍ ﺍتنﺍك لكب هللﺍو ﺍولضت نأ مكل هللﺍ نيبي نييثنألﺍ ظح لثم ركذللف ميلع ءىش. (ءآسنلﺍ(ﺍ:۱۷٦) Allah Alla h the Most Most High said: "Tey ask you or a legal verdict. Say: "Allâh directs (thus) about Al¬ Kalâlah (those who leave neither descendants nor ascendants as heirs). I it is a man that dies, leaving a sister, but no child, she shall have hal the inheritance. I (such a 143 | KHUTbA NO 15
deceased was) a woman, who let no child, her brother takes her inheritance. I there are two sisters, they shall have two-thirds o the inheritance; i there are brothers and sisters, the male will have twice the share o the emale. (Tus ( Tus)) does Allâh makes clear to you (His Law) lest you go astray. And Allâh is the All-Knower o everything." (4:176) Presumably, dear servants o Allah, that the ather and the mother inherit equally equal ly in a given situation. Te rationale behind a brother receivi receiving ng double double his hi s sister's share, on the other hand, is based on the Islamic Isla mic legal presumption that he has an obligation to provide or her support. Bearing in mind that these verses were revealed in Arabia over 1400 years ago, when women had no nancial nancia l security secur ity other than tha n what was provided by by men, these verses demonstrate demonstrate the care and respect given to the amily ami ly unit, and ensured ensu red that women's women's rights would continue to be protected. Hence, brothers with sisters were given larger shares than their sisters, together with the legal obligation to spend a portion o this wealth on those sisters. Respected brothers and sisters in Islam, within the eld o Islamic scholarship, there is much discussion on the topic o inheritance. in heritance. Tere Tere are scholars who argue that these rules ru les apply apply only i no will was let by the deceased and that the division can be changed by a will. Presumably, the will would be analogous to a debt and would be paid prior to any other disbursement o property. Tis is the analogy o Fathi Osman in his book, “Muslim Women Women in the Family Family and in the t he Society”. Socie ty”. Furthermo Furt hermore, re, a tradition tradit ion o the Prophet Prophet Muhammad Muhamm ad states KHUTbA NO 15 | 144
that a person can will up to one-third o his or her property in any manner man ner,, thus allowi a llowing ng equalization equal ization o gender gender-based -based deault presumptions. Moreover, transers o property can be made during the t he lie o the testato test ator. r. But remember respected servants o Allah, the majority o schools argue that the verses on inheritance provide a guidance as to who w ho should be provided or and at what level. Furthermor Furt hermore, e, there are scholars who maintain that these laws are applicable only in an Islamically-based legal system and government where a woman woman would have recourse against agai nst a relative who was obligated to provide or her but ailed to do so. One may argue that in the absence o a complete application o Islamic law, where the rights o women will have no teeth, Muslims should turn to the spirit o that law, which is justice, and nd ways to accomplish accomplish this thi s goal. goal. Tis Ti s is especially especial ly true where where Musli Muslims ms are a minority minorit y, as in the Philippines. Phi lippines. Muslim scholars, legislators, legisl ators, and researchers must -- and are beginning to -- boldly address this issue to ocus on these challenges. Te Islamic law on inheritance, like all issues in Islamic law, is a dynamic process that must respond to the many challenges and opportunities and that, we Muslims, must respond as well in this world o materialism. Dear Muslims, Muslim s, let us all pray or or guidance and success in this world world and in i n the world hereater herea ter.. O Allah! Grant us more knowledge o Islam and make us 145 | KHUTbA NO 15
rm on its path until the day we meet You as Muslims who did not deviate or change Your religion. O Allah, the Lord o all that exists! O Allah! Show us the truth as such, and grant us the quality o ollowing and embracing it. Show alsehood to us as such, and grant us the quality o avoiding it.
ميظعلﺍ نﺍءرقلﺍ يف مكلو يل هللﺍ كرﺍب، ﺍمب مكﺍيإو ينعفنو ميكحلﺍ ركذلﺍو تﺍيآلﺍ نم هيف، يل هللﺍ رفغتسأ و ﺍذه يلوق لوقأ هورفغتسﺍف بنذ لك نم نيملسملﺍ رئﺍسلو مكلو، بﺍوتلﺍ وه هنإ ميحرلﺍ. May Allah Alla h direct di rect me and you to the blessings o the Glorious Glorious Qur’an and benet me and you in whatever is in it o the Ayat and Wise Dhikr. Dhi kr. I say say this thi s and ask Allah Al lah the Great and the Most Most Honored or orgiveness or me, you and all Muslims or every sin. Invoke Him or orgiveness, or He is Ot-Forgiving, the Most Merciul.
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