Saturday, March 30, 2013

Ibn al-Qayyim (may Allaah have mercy on him) said:

“How many people have caused misery to their own children, the apples of their eyes, in this world and in the Hereafter, by neglecting them, not disciplining them, encouraging them to follow their whims and desires, thinking that they were honouring them when they were in fact humiliating them, that they were being merciful to them when in fact they were wronging them.
They have not benefited from having a child, and they have made the child lose his share in this world and in the Hereafter.
If you think about the corruption of children you will see that in most cases it is because of the parents.”

[Tuhfat al-Mawlood, p. 146]

your Reminder Fatima who love you all for the sake of Allah Red rose

Will a person be brought to account for whatever crosses his mind of good or evil?

Sometimes a person suffers from thinking of some sin, and other thoughts that come from the whispers of the Shaytaan and the nafs. Will he be requited for whatever crosses his mind, and will it be written in his record, whether it is good or bad?

Praise be to Allah.
Al-Bukhaari (6491) and Muslim (131) narrated from Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said, relating from his Lord, may He be glorified and exalted: “Allah decreed good deeds and bad deeds, then He explained that. Whoever thinks of doing a good deed then does not do it, Allah will write it down as one complete good deed. If he thinks of doing a good deed and then does it, Allah [may He be glorified and exalted] will write it down between ten and seven hundred fold, or many more. If he thinks of doing a bad deed then he does not do it, Allah will write it down as one complete good deed, and if he thinks of it then does it, Allah will write it down as one bad deed.” 
Al-Bukhaari (5269) and Muslim (127) also narrated from Abu Hurayrah (may Allah be pleased with him), that the Prophet (blessings and peace of Allah be upon him) said: “Allah, may He be glorified and exalted, will forgive my ummah for whatever crosses their minds so long as they do not act upon it or speak of it.” 
Ibn Rajab (may Allah have mercy on him) said: 
These texts refer to four matters: the recording of good deeds and bad deeds, and thinking of good deeds and bad deeds. This is four matters.  
Then he said: 
… The third matter: thinking of good deeds. It is recorded as one complete good deed even if he does not do it, as it says in the hadeeth of Ibn ‘Abbaas and elsewhere. … In the hadeeth of Khuraym ibn Faatik it says: “… If a person thinks of doing a good deed but then does not do it and Allah knows that he thought of it and was keen to do it, He records for him one good deed…” [Narrated by Ahmad, 18556. al-Arna’oot said: Its isnaad is hasan. It was mentioned by al-Albaani in as-Saheehah]. This indicates that what is meant by “thinking of” here is the determination and resolve that are usually present when one is keen to do an action, not merely a passing thought that is not accompanied by any resolve or determination. 
Abu’d-Darda’ said: If a person goes to his bed, intending to pray during the night (qiyaam), then sleep overtakes him until morning comes, what he intended to do will be recorded for him. 
It was narrated that Sa‘eed ibn al-Musayyab said: If a person thinks of praying, fasting, going for Hajj or ‘Umrah, or going for jihad, then he is prevented from doing that, Allah will grant him the reward of what he wanted to do. 
Abu ‘Imraan al-Jawni said: It is said to the angel: Record such and such for So and so. He says: O Lord, he did not do it. He says: He intended it. 
Zayd ibn Aslam said: A man used to go around among the scholars, saying: Who will tell me of a deed that I may keep doing for Allah, for I do not like any hour of the day or night to come to me except I am striving for the sake of Allah, may He be exalted. It was said to him: You have found what you are looking for. Do good as much as you are able to, then when you become tired or you stop doing it, think about doing it, for the one who thinks about doing a good deed is like the one who does it. 
If the intention is accompanied by words or effort, the reward is ensured and the one who intended it is like the one who does it, as Abu Kabshah narrated that the Prophet (blessings and peace of Allah be upon him) said:
“[People] in this world are of four types: a person to whom Allah grants wealth and knowledge, so he fears his Lord with regard to it, upholds his ties of kinship with it, and acknowledges the rights of Allah concerning it – he is of the highest status. (The second is) a person to whom Allah grants knowledge but He does not grant him wealth, so he is sincere in his intention and says: If I had wealth, I would do the same as So and so does. He will be rewarded according to his intention and their reward will be the same. (The third type) is a person to whom Allah grants wealth, but He does not grant him knowledge, so he squanders his wealth without knowledge; he does not fear his Lord concerning it, he does not uphold his ties of kinship with it and he does not acknowledge the rights of Allah concerning it – he is of the worst status. (And the fourth type is) a person to whom Allah does not grant either wealth or knowledge, so he says: If I had wealth, I would do the same as So and so does. He will be requited according to his intention and their burden of sin will be the same.”
Narrated by Imam Ahmad, at-Tirmidhi and Ibn Maajah. Classed as saheeh by al-Albaani because of corroborating evidence. 
The phrase “Their reward will be the same” is understood as meaning that they are equal with regard to the basic reward for actions, but not with regard to the multiplication of that reward. Multiplication of reward is only for the one who actually does a deed, not the one who intends it but does not do it. If they were equal in all regards, a tenfold reward would be recorded for the one who thought of a good deed but did not do it, and this is contrary to all the texts. That is indicated by the verse in which Allah, may He be exalted, says (interpretation of the meaning): “Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home). Unto each, Allah has promised good (Paradise), but Allah has preferred those who strive hard and fight, above those who sit (at home) by a huge reward” [an-Nisa’ 4:95]. Ibn ‘Abbaas and others said: Those who sit (at home), above whom those who strive hard and fight are preferred in grades are those who have excuses, and those who sit (at home), above whom those who strive hard and fight are preferred by a huge reward, are those who do not have excuses. 
Then he (may Allah have mercy on him) said: 
The fourth matter is thinking of evil deeds without doing them. In the hadeeth of Ibn ‘Abbaas it says that this will be recorded as one complete good deed. Similarly in the hadeeth of Abu Hurayrah, Anas and others it says that it will be recorded as a hasanah (good deed). In the hadeeth of Abu Hurayrah it says “for he gave it up for My sake” (Muslim, 129). This indicates that what is meant is that if a person was able to do what he thought of of sin, but gave it up for the sake of Allah, may He be exalted, one good deed will undoubtedly be recorded for him for that, because his refraining from committing that sin for that reason is a righteous deed. 
But if he thinks of committing a sin, then does not do it for fear of other people, or in order to show off to them, then it was said that he will be punished for refraining from it with that intention, because giving precedence to fear of people over fear of Allah is haraam, just as aiming to show off to people is also haraam. If refraining from the sin is accompanied by such intentions, then he will be punished for refraining. 
Al-Fudayl ibn ‘Iyaad said: They used to say: Refraining from doing something for the sake of people is showing off and doing it for their sake is shirk. 
But if he tries to do it by all available means then is prevented from doing it because it is not decreed that he should do it, in that case a number of scholars stated that he will be punished for it, because of the hadeeth, “… so long as he does not speak of it or act upon it.” So if a person strives to commit a sin, then is unable to do it, he has acted upon it. Similarly, the Prophet (blessings and peace of Allah be upon him) said: “When two Muslims confront one another with their swords, the slayer and the slain will both be in Hell.” I said – or it was said – O Messenger of Allaah, (we understand about) the slayer, but what about the slain? He said: “He wanted to kill his companion.” (Narrated by al-Bukhaari, 31: Muslim, 2888). The words “so long as he does not speak of it or act upon it” indicate that if the one who thinks of a sin speaks of what he was thinking of, then he will be punished for thinking of it in that case, because he has committed a sin with his physical faculties, which is speaking with his tongue. That is also indicated by the hadeeth of Abu Kabshah quoted above, who said: (The fourth type of person) says: “If I had wealth, I would do with it what So and so does”, referring to the one who disobeyed Allah with his wealth. He said: “Their burden of sin will be the same.” 
Then he (may Allah have mercy on him) said: 
But if he changes his intention and gives up his resolve for no reason, will he be punished for what he thought of of sin, or not? 
There are two scenarios: 
The first is if his thinking of sin was a passing thought that he did not dwell on and it did not take root in his heart; rather he disliked it and was put off by it. This will be forgiven; it is like the awful thoughts or whispers that the Prophet (blessings and peace of Allah be upon him) was asked about, and he said: “That is clear faith.” [Narrated by Muslim, 132] 
When the verse (interpretation of the meaning) “…whether you disclose what is in your ownselves or conceal it, Allah will call you to account for it. Then He forgives whom He wills and punishes whom He wills…” [al-Baqarah 2:284] was revealed, that was distressing for the Muslims and they thought that it included these passing thoughts. Then the following verse was revealed, in which it says (interpretation of the meaning): “Put not on us a burden greater than we have strength to bear” [al-Baqarah 2:286]. (Narrated by Muslim, 126). This proved that with regard to that which they had no strength to bear, they would not be punished or brought to account for it, and it became clear that what was meant in the first verse was things that they resolved and intended to do. 
The second scenario is things that one has resolved and intends to do, that occurred to one’s mind and become established, and one dwells on them. These are of two types: 
(i)                Acts of the heart (that have to do with belief), such as doubting or disbelieving in the Oneness of Allah, or Prophethood, or the Prophet’s mission, and other kinds of disbelief and hypocrisy. These are all things for which a person will be punished and by means of which he becomes a disbeliever and a hypocrite. 
We may add to these all sins that have to do with the heart, such as loving that which Allah hates, hating that which Allah loves, arrogance, self admiration, etc. 
(ii)              The second type has to do with that which is not actions of the heart; rather they are physical actions, such as zina, stealing, drinking alcohol, murder, slander and so on. If a person persists in wanting to do such things and resolving to do them, but he shows no outward indication of that, then there are two well-known scholarly views as to whether he will be held accountable for that. 
The first view is that he will be held accountable for it. Ibn al-Mubaarak said: I asked Sufyaan ath-Thawri: Will a person be held accountable for thinking (of committing a sin)? He said: If he has resolved to do it, he will be held accountable. This view was regarded as more correct by many of the fuqaha’, scholars of hadeeth and scholars of kalaam among our companions and others. They quoted as evidence for that verses such as the following (interpretation of the meaning):
“And know that Allah knows what is in your minds, so fear Him”
[al-Baqarah 2:235]
“but He will call you to account for that which your hearts have earned”
[al-Baqarah 2:225]. 
(They also quoted as evidence) hadeeths such as that in which the Prophet (blessings and peace of Allah be upon him) said: “Sin is that which wavers in your heart and you do not want the people to find out about it” (narrated by Muslim, 2553). They interpreted the hadeeth “Allah, may He be glorified and exalted, will forgive my ummah for whatever crosses their minds so long as they do not act upon it or speak of it” as referring to passing thoughts and they said: Whatever a person dwells on and it takes root in his heart is included in what he earns and does, so it is not included in this hadeeth. 
The second view is that he will not be held accountable for mere intentions in all cases. This view is attributed to ash-Shaafa‘i and is also the view of Ibn Haamid among our companions, based on general meanings. Al-‘Awfi narrated from Ibn ‘Abbaas something which is indicative of the same view…
End quote from Jaami‘ al-‘Uloom wa’l-Hikam, commentary on hadeeth no 37 (2/343-353). 
To sum up: 
If a person thinks of doing a good deed, and it takes root in his heart and he resolves to do that, what he intended to do will be recorded for him, even if he does not do it, although the reward for the one who does do it is better and greater. 
If a person thinks of doing a bad deed, then refrains from it for the sake of Allah, one complete good deed will be recorded for him. 
If a person thinks of doing a bad deed, then refrains from it for the sake of people, or he tries to do it but is prevented from doing so, one bad deed will be recorded against him. 
If a person thinks of doing it, then he changes his intention after having intended it, if it was only a passing thought he will not be held accountable for it, but if it was one of the deeds of the heart that had nothing to do with physical actions (i.e., it has to do with belief), then he will be held accountable for it. If it was a physical action and he persisted in thinking of it and resolved to do it, then the majority of scholars are of the view that he will be held accountable for it. 
An-Nawawi (may Allah have mercy on him) said, after quoting al-Baaqillaani’s opinion that the individual will be held accountable in this case: 
Al-Qaadi ‘Iyaad (may Allah have mercy on him) said: The majority of the early generation and the scholars, including the fuqaha’ and the muhadditheen, are of the same view as al-Qaadi Abu Bakr, because of the hadeeths which indicate that people will be held accountable for actions of the heart (i.e., that have to do with beliefs). 
But they said: This resolve will be recorded as one bad deed, and it is not the bad deed that the individual thought of, because he did not do it and he refrained from it for a reason other than fear of Allah. But persisting and resolving in and of itself is a sin, so it will be recorded as a sin, and if he does it, it will be recorded as a second sin. But if he refrains from it for fear of Allah, may He be exalted, it will be recorded as a good deed, as it says in the hadeeth, “for he gave it up for My sake”, thus his giving it up out of fear of Allah, may He be exalted, his striving to overcome his nafs that is inclined towards evil, and his going against his whims and desires is in fact a good deed. The type of thinking of an action that is not to be recorded against the individual is the passing thought that does not take root in the heart and is not accompanied by intention or resolve.
End quote from Sharh Muslim, 2/151 
Ibn Rajab (may Allah have mercy on him) favoured the view that (when a person commits a sin), it will only be recorded as one sin, without any multiplication, so the punishment is for the sin, and thinking of it is not added to it, because if thinking of it were added to the sin, the individual would be punished twice for committing one sin. We cannot say that this may also be applicable to good deeds and that one does a good deed after thinking of it, he should be rewarded for the good deed but not for thinking of it. We say that this is not correct, because if a person does a good deed, a tenfold reward will be recorded for him, and it may be that some of that is as a reward for thinking of doing the good deed. And Allah knows best. End quote. 
And Allah knows best

your Reminder Fatima who love you all for the sake of Allah Red rose

Friday, March 29, 2013


Asalama laykum sisters.Maybe we could take from the text below a great dawa technique.May Allah make it ll easy.

A Non Muslim came to an old wise muslim & asked: Why is it Not Permissible in Islam for a Women to shake hands with a Man?

The wise  man said:Can you shake hands with Queen Elizabeth?

The Non Muslim said: Of course not, there are only certain people who can shake hands with Queen Elizabeth.

The old Wise reply: Our Women are Queens! And Queens do not shake hands with strange men.

Then the Non Muslim asked another Question: Why do your Girls cover up their body?

The wise man smiled & got two sweets,he opened the first one & kept the other one closed.He threw them both on the dusty floor & asked the Non Muslim: If I asked you to take one of the sweets which one will you choose?

The Non Muslim replied: The covered one.

The old wise man said: That's how we treat & see our women. Women should not be like the Moon which everyone can See & Admire, they should be like the Sun which makes the Viewers Lower their Gaze.

Non Muslim: Show me God if he exists.

The old Wise man Replied: Look at the Sun

NonMuslim Replied: I Can't see, the Rays hurt my eyes.
 The old wise. Muslim Said: If u can't look at the Creation of God then how will you be able to Look at the Creator??

Lastly the Non Muslim invited the old wise muslim to his house and gave him Grapes, the old man ate them, then he offered him a cup of wine, the old muslim man  refused, the Non Muslim asked him how come you Muslims are forbidden wine and eat grapes although the wine came from grapes?

The Old wise muslim Replied: Do you have a daughter?
He said yes, the old wise muslim man asked him could you marry her? the Non Muslim said no, the old wise muslim said: SubhanAllah, you marry her mother and can't marry her although she came from her too.

your Reminder Fatima who love you all for the sake of Allah Red rose

Thursday, March 28, 2013

First sermon
Praise be to Allah Who created and proportioned. And Who destined and then guided. He creates the two mates-male and female. I bear witness that there is no deity except Allah Alone, having no partners. He created for people from among themselves that they may find tranquility in them, and He placed between them affection and mercy.
I also testify that Muhammad is Allah's Messenger and Servant, who of all people reached the highest reverence and had the most outstanding character. He was the best friend and companion, the best husband to wives and kindest to sons and daughters. May the peace and blessings of Allah be upon him, his family, his Companions, and all those who will follow them in righteousness till the Day of Judgment.
As to what follows, I urge you and myself to be ever conscious of Allah and do construct our lives in accordance to what He has ordered us as He says, "O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah, through whom you ask one another, and the wombs. Indeed Allah is ever, over you, an Observer." (Annisaa: 1).
Dear Believers,
As a sign of His mercy to human beings, Allah has afforded to them mates from among themselves as He says, "And Allah has made for you from yourselves mates." (Annahl: 72). Blessed with Allah's mercy as such, the spouses are most likely to enjoy tranquility and a relation based on sound foundations. This, in turn, favours a coherent family and protects it from collapse.
At the core of it is a feeling of harmony between the two spouses, for Allah says, "It is He who created you from one soul and created from it its mate that he might dwell in security with her," (Al Araf: 189, meaning each soul is yearning for its pair for comfort. Thus, spouses not only keep company to each other, but they also complement each other. Allah the most Exalted says, "They are clothing for you and you are clothing for them." (Al Baqara: 187).
Dear Servants of Allah,
This sense of integration requires of both spouses to treat one another justly. So neither should the husband act arrogantly, nor should the wife belittle him. Rather they need to behave out of love and compassion, according to what Allah says, "And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy." (Arrum: 21).
Indeed, through mutual love and affection, spouses can enjoy tranquility and comfort. Thus, the husband forgives his wife if she is less able to fulfill her obligations, and so does she if her husband is sick or falls short of meeting his duties. This is how the family can preserve its stability and solve problems that may arise because of differences in ways of thinking and behaving.
So if this happens, they need to think positively, and ignore mistakes. Allah's Messenger pbuh said, "A believing man should not hate a believing woman. If he dislikes one of her characteristics, he will be pleased with another."
This Hadith calls on believers to avoid detesting their wives, for this can cause separation.  Instead, they need to focus more on what they like in them more than on what they hate in them. Allah says on this matter, "For if you dislike them - perhaps you dislike a thing and Allah makes therein much good." (Annisaa: 19).
This verse asks believers if they dislike their wives because of some errors or shortcomings to stay patient and do not rush into making a decision. This recalls to mind the many wives whose husbands may have been bored of them and wished to quit them. But unexpectedly, they would give birth to good children and eventually bring immense joy to their fathers.
Ibn Umar, may Allah be pleased with him, said, "indeed a man will seek Allah's guidance, and He will choose for him. Not sooner will he be looking into the outcome and realise the good choice made for him.
Dear Muslims,
The family happiness cannot be achieved without having well-brought up children. This is why Ibrahim pbuh prayed to Allah saying, "My Lord, make me an establisher of prayer, and [many] from my descendants. Our Lord, and accept my supplication." (Ibrahim: 40). The Prophet Zakaria pbuh also supplicated to Allah saying, "At that, Zakaria called upon his Lord, saying, "My Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication." (Al Imarn: 38). Some of the supplications also include: "And those who say, "Our Lord, grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous." (Al Furqan: 74).
Good offspring is a source of joy, with whom our Prophet pbuh will outnumber other nations on the Day of Resurrection as he said, "Marry women who are loving and very prolific, for I shall outnumber the peoples by you." Yet our children need good education, a responsibility assigned to parents as it is mentioned in the holy Quran. Allah the most Exalted says, "O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones." (Attahrim: 6).
Interpreting this verse, Abdullah Ibn Abbas, may Allah be pleased with him, said, "obey Allah and avoid sins. Order your families to remember Allah so He will protect you from Fire."  This means parents need to be aware of the importance of dedicating themselves to their children's education. Our Prophet pbuh said, "The best of you is the one who is best to his wife, and I am the best of you to my wives."
With this in mind, we ask Allah's favour to grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous. May Allah also protect us all and help us to obey Him, His Prophet Muhammad pbuh, and those He has ordained upon us to obey pursuant to His injunctions: "O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you."(Annisaa: 59).
May Allah direct us all to the blessings of the Glorious Quran and benefit us all in whatever is in it of the Ayat and the Wise Dhikr. I say this and ask Allah the Great, the Most Honoured for forgiveness for me, you and all the Muslims for every sin, so invoke Him for forgiveness, for He is the Most Forgiving, Most Merciful.
Second sermon
Praise be to Allah. I bear witness that there is no deity but Him, having no associates. I also bear witness that our Master Muhammad is His Servant and Messenger, may the peace and the blessings of Allah be upon our Prophet Muhammad, his family, his companions and all those who will follow them in righteousness till the Day of Judgment.
As to what follows, please obey Allah and know that reducing marriage expenses is one of the factors that helps achieve family stability. It was reported by Aisha, may Allah be pleased with her, that the Prophet pbuh said, "some of what women want is being helped in her matters (of life) and having a moderate dowry."
Thus to achieve a strong stable family in the UAE, the government established the Marriage Fund with the aim of easing the burden on Emiratis and linking them to the customs and values of their community. This initiative is a good example to follow as its activities have paid off after it held group weddings and helped hundreds of young Emirati couples to get married.
As parents we have a responsibility towards our marriageable sons and daughters by refraining from engaging in excessive spending on wedding celebrations. This is in order to help the newlywed husband avoid the hassle of eventual indebtedness and be readier to set up his own family with less financial burdens.
Dear Muslims,
Allah has asked you to abide by an order He has been the first to undertake, then His angels, for He says, "Indeed, Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace." (Al Ahzab: 56).
The Prophet pbuh said, "for everyone who invokes a blessing on me will receive ten blessings from Allah." May the peace and the blessings of Allah be upon our Master Muhammad pbuh, his family and all his Companions.
O Allah, we seek Your favour to bless us with beneficial knowledge, let our hearts be full of Your gratitude and keep our tongue moist with Your remembrance. May Allah bless us with good provision, accepted work, well-being in mind and body and blessed living life and progeny.
May Allah be pleased with the Rightly Guided Caliphs and all those who will follow them in righteousness till the Day of Judgment.
O Allah guide us to know what is good, make us benefit from what we have learnt, and increase our knowledge.
O Allah, Give us piety and purify our souls. You are the Master and the Lord of souls. O Sustainer, amend our intentions, grant that our spouses and our offspring be a joy to our eyes and make success be an ally to us.
O Allah, we implore You at this instant not to let a sin unforgiven, a distress unrelieved, an illness unhealed or a handicapped without relief, a dead without mercy or a debt unsettled. Our Lord, give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire.
May Allah grant our leader HH Sheikh Khalifa bin Zayed Al Nahyan and his Deputy, HH Sheikh Mohammad bin Rashid Al Maktoum, success and provide strength and assistance to his brothers, Their Highness The Rulers of the Emirates, and his trustworthy Crown Prince HH Sheikh Mohammed bin Zayed Al Nahyan.
O Allah, forgive all of the Muslims, men and women, living and dead, and make blessings follow us and them. May Allah have mercy on Sheikh Zayed and Sheikh Maktoum and all their brothers, the Late UAE Sheikhs. O Lord, forgive and show mercy, You are the Ever Merciful and there is no strength or power save with Allah, the High, the Great.
We pray to Allah, the Most Gracious, to continue blessing the UAE and all Muslim countries with safety and security.
O servants of Allah, remember Allah and He will remember you. Be grateful for His benevolence He will increase His blessings to you. Allah, the Most High, says, "And establish prayer. Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of Allah is greater. And Allah knows that which you do." (Al Ankaboot: 45).

الــحــمــد لـله رب الــعــالــمـــين  و أشــهـــــد  أن لا إلـــــه  إلا  الـــــله وحـــده لا شــريــك  لـــه وأشـــهـــد أن  ســـيـــدنــــا مــــــحـــــمـــــــداً عـــبـــد الــــله ورســولــــه  الــلـــهــم  صــــــل وســــلـــــم و بــــارك  عـــلــيـــه و عــــلى  آلــــــه  وصـــحــبـــه ومــــن  تــبـــعـــهـــم بـــإحــســـان إلــى يـــوم الـــــديــــن  ,  أمــــــــــــا بـــــــــعــد /
                خطبہ کا  موضوع   ھے /  الأُسْرَةُ عِمَادُ الْمُجْتَمَعِ ((  گھرانہ معاشرے کی ستون ھے   ))
                               مسلمان بھائیو !  میں اپنے نفس کو اور آپ حضرات کو اللہ تعالی سے ڈرنے  کی وصیت کرتا ھوں ارشاد خداوندی ھے

                                      اللہ تعالی کی ایک بڑی رحمت یہ ھے کہ انہوں نے بنی آدم کیلئے اپنی جنس میں سے بیویاں پیدا فرمائیں  :] وَاللَّهُ جَعَلَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا[  النحل :72. اور اللہ نے تمہارے واسطے تمہاری ھی جنس سے عورتیں پیدا کیں  ) ۔۔۔۔  میاں بیوی کا یہ تعلق ان کی زندگی میں راحت و سعادت کا سبب ھے کیونکہ یہ گھرانے کو برباد ھونے سے بچا دیتا ھے ، اور اس کیلئے کچھـ اصول ھیں ، ان میں سے پہلا یہ ھے کہ میاں بیوی کو یہ احساس ھونا چاھئے کہ ھر ایک کی کمی دوسرے سے پوری ھوسکتی ھے :] هُوَ الَّذِي خَلَقَكُمْ مّن نَّفْسٍ واحِدَةٍ وَجَعَلَ مِنْهَا زَوْجَهَا لِيَسْكُنَ إِلَيْهَا [ الأعراف :189 ترجمہ /  وہ وھی ھے جس نے تمہیں ایک جان سے پیدا کیا اور اس سے اسکا جوڑا بنایا تاکہ اس سے آرام پائے ) ۔۔۔۔۔۔۔ یعنی میاں کو بیوی کے پاس چین ملتا ھے اور ھر ایک کو دوسرے سے نفرت نہیں بلکہ الفت ھوجاتی ھے :] هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ[   البقرة :187 ترجمہ /  وہ تمہارے لئے پردہ ھیں اور تم ان کیلئے پردہ ھو )      
                                 تعاون کی ضرورت کا احساس یہ تقاضا کرتا ھے کہ میاں بیوی ایک دوسرے پر بڑائی کرنیکی کوشش نہ کرے اور نہ ایک دوسرے کو حقیر نظر سے دیکھے بلکہ محبت اور شفقت سے زندگی گزاریں :]  وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنفُسِكُمْ أَزْوَاجًا لِتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَوَدَّةً وَرَحْمَةً[  الروم :21  ترجمہ /  اور اسکی نشانیوں میں سے یہ بھی ھے کہ تمہارے لئے تمہیں میں سے بیویاں پیدا کیں تاکہ ان کے پاس چین سے رھو اور تمہارے درمیان محبت اور مہربانی پیدا کردی )                                                                                        میاں بیوی کے درمیان باھمی محبت اور پیار اور نرمی و شفقت سے گھر کے اندر چین آجاتا ھے کہ میاں اپنی بیوی کے کوتاھی کو معاف کرکے اسپر رحم کرے اور اسی طرح بیوی اپنے خاوند پر رحم کرے اگر وہ بیمار یا  کمزور ھوجائے یا اس سے کچھـ کوتاھی ھوجائے ، اور اس طریقہ کو اختیار کرنے سے گھرانوں کے اندر چین و سکون آجاتا ھے اور ان کے مشکلات حل ھوجاتے ھیں ، چنانچہ کبھی گھروں میں اختلافات مزاجوں کے مختلف ھونے کیوجہ سے پیدا ھوجاتے ھیں ، اور ایسی صورت میں ھمیں احسان و بھلائی یاد رھنی چاھئے اور یہ کہ معمولی غلطیوں کو معاف کرنا بہتر ھے ارشاد نبوی کا مفھوم ھے کہ (( ایمان والا خاوند ایماندار بیوی سے کبھی بغض نہ رکھے ، اگروہ اس کی ایک خصلت کو ناپسند کرے تو شاید اسکی  دوسری خصلت کو پسند کریگا  )) مسلم 1469.  یعنی خاوند ایک دم اس سے بغض نہ کرے کہ طلاق کی نوبت آجائے بلکہ چشم پوشی کو اختیار کرے :] فَإِن كَرِهْتُمُوهُنَّ فَعَسَى أَن تَكْرَهُواْ شَيْئاً وَيَجْعَلَ اللَّهُ فِيهِ خَيْراً كَثِيرا[  النساء : 19. شاید کہ تم کسی چیز کو نا پسند کرو اور پھر اللہ تعالی اس میں بڑا خیر رکھے  )    
                                  یعنی اگر تمہیں کسی عیب یا قصور کیوجہ سے نفرت ھوجائے تو ذرا صبر کریں اور جلدی نہ کریں کیونکہ کبھی خاوند عورت سے نفرت کرنے لگتا ھے اور جدائی پسند کرتا ھے لیکن اس سے اللہ تعالی خاوند کو سمجھدار اور فرمانبردار بچے عطا فرماتے ھیں جن سے اس کی آنکھیں ٹھنڈی ھوجاتی ھیں ، 
                                         حضرت ابن عمر رضی اللہ عنھما نے فرمایا کہ (  آدمی اللہ تعالی سے استخارہ کرکے خیر طلب کرتا ھے اور اللہ تعالی اس کیلئے خیر مقرر فرماتے ھیں  ،  وہ اس کام کے انجام کو دیکھـ لے وہ یقیناً بہتر ھی ھوتا ھے  ) تفسير القرطبي 5/98                                                                                                                                                          گھروں کی سعادت کامل نہیں ھوسکتی جب تک اولاد فرمانبردار نہ ھوں اسی لئے حضرت ابراھیم الخلیل  علیہ و علی نبینا الصلا‏ۃ و السلام   نے یہ دعا فرمائی  :] رَبِّ اجْعَلْنِي مُقِيمَ الصَّلاةِ وَمِنْ ذُرِّيَّتِي رَبَّنَا وَتَقَبَّلْ دُعَاءِ[  إبراهيم 40 ترجمہ /  اے میرے رب !  مجھے اور میری اولاد کو نماز قائم کرنیوالا بنادے اے ھمارے رب  ! اور میری دعاقبول فرما  ) ۔۔۔۔۔  اور حضرت زکریا علیہ السلام کی دعا میں بھی یہ درخواست ھے :] رَبِّ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ الدُّعَاءِ [  آل عمران : 38. ترجمہ /   اے میرے رب  !  مجھے اپنے پاس سے پاکیزہ اولاد عطا فرما بیشک تو دعا کا سننے والا ھے )                                                                                                                                     عباد الرحمن یعنی اللہ تعالی کے خاص بندوں کی دعا میں بھی آیا ھے :] وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا[  الفرقان : 74. ترجمہ /   اور وہ جو کہتے ھیں کہ ھمارے رب  !  ھمیں ھماری بیویوں اور اولاد کیطرف سے آنکھوں کی ٹھنڈک عطا فرما اور ھمیں پرھیز گاروں کا پیشوا بنادے  )۔۔۔۔۔   رسول اکرم  r  اپنی امت کے صالح اولاد سے دوسری امتوں پر فخر فرمائیں گے چنانچہ ارشاد نبوی کا مفھوم ھے کہ ((   زیادہ پیار کرنیوالی اور زیادہ بچے دینے والی عورت سے شادی کیا کرو ، کیونکہ قیامت کے دن میں تم سے دوسرے امتوں پر فخر کرنیوالا ھوں  ))  أبو داود : 2050.                                                                            صالح اولاد کو اچھی تربیت اور اخلاق کی نگرانی کی ضرورت ھے اور ماں باپ کو اس ذمہ داری کا احساس ھونا چاھئے کیونکہ ارشاد خداوندی ھے  :] يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَاراً وَقُودُهَا النَّاسُ وَالْحِجَارَةُ[   التحريم : 6. ترجمہ /   اے ایمان والو  !  اپنے آپ کو اور اپنے گھر والوں کو دوزخ سے بچاؤ جسکا ایندھن آدمی اور پتھر ھیں  )    ۔۔۔۔   حضرت عبد اللہ بن عباس رضی اللہ عنھما  نے اس آیت کی تفسیر میں فرمایا ھے کہ (  اللہ کی اطاعت کیا کرو اور اللہ کی نافرمانیوں سے پرھیز کیا کرو اور اپنے گھر والوں کو ذکر کرنے کا حکم دیا کرو  اللہ تعالی تمہیں آگ سے نجات نصیب فرمائیں گے  )  تفسير الطبري 23/491                                                     ماں باپ کو چاھئے کہ وہ اپنے بچوں اور بچیوں کا خیال رکھیں جو انکے جگروں کے ٹکڑے ھیں ، اور دوسرے کسی کام میں انکو چھوڑ کر مشغول نہ ھوجائیں کیونکہ رسول اکرم r نے فرمایا جسکا مفھوم ھے ((  تم میں بہترین آدمی وہ ھے جو اپنے گھر والوں کیلئے زیادہ بہتر ھو  ))  الترمذي : 3895         
                                  اللہ تعالی ھمیں اپنی بیویوں اور بچوں سے وہ اولاد عطا فرمائیں جو آنکھوں کی ٹھنڈک کا سبب بنیں اور اپنی اطاعت اور اپنے نبی r کی اطاعت اور سرپرستوں کی اطاعت نصیب فرمائیں جیسا کہ ارشاد خداوندی:] يَا أَيُّهَا الَّذِينَ  آمَنُوا  أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُوْلِي الأَمْرِ مِنكُمْ[  النساء 59./ اے ایمان والو !  فرمانبرداری کرو اللہ تعالی کی اور فرمانبرداری کرو رسول  rکی اور تم میں اختیار والوں کی  ،       
                                                          دوسرے خطبہ کا مضمون  
                                     مسلمان بھائیو ! اللہ تعالی سے ڈریں اور یہ جان لیں کہ گھریلو سعادت کیلئے ایک مددگار یہ ھے کہ شادی کے اخراجات کم ھوں اور مہریں اپنی حد سے زیادہ نہ ھوں کیونکہ عورت کی برکت اور نیک بختی یہ ھے کہ اسکا مہر کم ھو چنانچہ حضرت عائشہ رضی اللہ عنہا سے روایت ھے کہ رسول اللہ  r  نے فرمایا جسکا مفھوم ھے کہ ((  شادی کی سہولت اور مہر کی کمی عورت کی نیک بختی میں سے ھے ))  صحيح ابن حبان 9/405.                                                                                                                       معاشرے میں گھریلو چین و سکون کی خاطر امارات کی حکومت نے شادی فنڈ کا انتظام کیا ھے تاکہ یہاں کے لوکل لوگوں کے کندھوں پر سے بوجھـ ھلکا ھوجائے اور انکا ملکی رواجوں عادتوں سے رابطہ باقی رھے ، چنانچہ مجموعی طور پر سینکڑوں نوجوانوں کی شادیاں ایک ھی وقت میں کرائی جاتی ھیں ،              
                         یہ بڑی مبارک پیش قدمی ھے اور ایک عمدہ نمونہ اور پسندیدہ طریقہ ھے جس کی پیروی کرنی چاھئے  ، شادی کرنیوالوں کے ماں باپ سے یہ درخواست کیجاتی ھے کہ وہ بچوں کے ولیموں میں اخراجات کو کم کریں اور اسراف اور نمائش سے پرھیز کریں تاکہ بچوں کو اس کے بعد مالی مشکلات کا سامنا نہ پڑے  ، کیونکہ یہ گھر والوں کی ذمہ داری ھے ،

                                       پروردگار عالم  !  خلفائے راشدین سے اور سارے صحابہ اور تابعین سے اور ھمارے استاذوں  سے اور ھمارے ما ں با پ اور آباء واجداد  سے اور ھم  سب سے راضی ھو جائیں ،  ھم آپ سے ھر وہ خیر چاھتے ھیں جو ابھی موجود ھو یا آئندہ  آنیوالا ھو ، ھمیں معلوم ھو یا نہ ھو ، اور ھر اس شر  سے آپ  کی  پناہ چاھتے ھیں  جو ابھی  موجود ھو یا  آئندہ  آنیوالا ھو ھمیں معلوم ھو یا نہ ھو ، اور ھم آپ سے جنت  جاھتے  ھیں اور ھر وہ عمل جو ھمیں جنت کی طرف قریب کردے اور آپ کی پناہ چاھتے ھیں جھنم کی آگ سے اور ھر اس عمل  سے جو ھمیں اس کی  طرف  قریب کر دے ، ھم  آپ  سے ھر وہ خیر ما نگتے  ھیں جسکو حضرت محـمــد r نے مانگ لیا تھا ، اور ھر اس شر سے آپ کی پناہ مانگتے ھیں جس سے حضرت محـمــد r نے پناہ  مانگ لیا تھا  ، اورھمارا خاتمہ سعادت کیساتھـ  فرما ئیں ، اورھمیشہ عافیت کا معاملہ فرما ئیں ، اور ھمارے عیبوں کی اصلاح فرما ئیں  ،  پروردگار  !  مسلمان  مردوں  اور  عورتوں کی بخشش فرمائیں ،  
                                  اللہ تعالی   شیخ زاید  اور  شیخ مکتوم پر رحم فرمائیں ، اور ان کے بھائی امارات کے حکمرانوں پر بھی  جو آپ کی طرف منتقل ھو چکے ھیں ، اور انکو بھترین  مقام عطافرمائیں ، ان پر رحمتیں اور برکتیں نازل فرمائیں ،
 اللہ تعالی  صدر مملکت  شیخ خلیفہ بن زاید  کو اور ان کے نائب کو آپ کی رضا والے اعمال کی توفیق عطا فرمائیں اور ان کے بھائی امارات کے حکمرانوں کی اور ان کے قائم مقام کی نصرت فرمائیں  ، اور ھمارے اس ملک کو اور سارے مسلمان ملکوں کو امن و امان کی نعمت سے نوازیں --- آمین
                                  نبی اکرم r کے ارشاد کا مفھوم ھے کہ ( جو شخص میرے اوپر ایک مرتبہ درود بھیجے اس کے بدلے اللہ تعالی اسپر دس مرتبہ رحمت بھیجتے ھیں اور اللہ جل شانہ نے درود و سلام کا حکم فرمایا ھے جسکی شروع انہوں نے بذات  خود فرمائی اور فرشتوں نے تعمیل کی ارشاد ھے 

سبحان اللہ و بحمد ه  و صلى الله و سلم و بارك على سيد نا محـــمـــد و على آله و صحبه و من تبعهم بإحسان إلى يوم الدين عدد خلقه و رضى نفسه و  زنة عرشه  و مد اد كلماته  دائماً ابد اً .