Saturday, August 30, 2014

To Whom are the Deeds of a Child Written?

Question posed to Shaykh Ibn Baaz, rahimahullah:

Q. Are the deeds of a child who has not yet reached the age of puberty such as prayer, Hajj and the reading of the Qur’aan attributed to his parents or are they attributed to him?

A.  The good deeds of a child who has not yet reached the age of puberty and their rewards are for him and not for his parents or anyone else.  His parents are rewarded for having taught him to perform these deeds, for directing him to do good and for helping him in them.  This is indicated by the hadeeth in Saheeh Muslim, narrated by Ibn Abbaas, that a woman lifted a child to the Prophet, salallahu ‘alayhi wa salam, during his farewell Hajj and said:  “O Messenger of Allah, is there Hajj for him?”  He, salallahu ‘alayhi wa salam, replied:  “Yes, and there is reward for you.”The Prophet, salallahu ‘alayhi wa salam, informed us that the Hajj is for the child, and that his mother is rewarded for her Hajj with him.  Similarly, there is reward for others besides the child’s parents, for the good they do such as teaching orphans, relatives, servants and others, due to the Prophet’s, salallahu ‘alayhi wa salam, saying:  “For the one who guides to good, a reward similar to that of the one who performs it.”  Narrated in Saheeh Muslim.  This is because it is from the assisting one another in virtue and fearfulness of Allah and that He, Glory be to Him, rewards for this.

Shaykh Ibn Baaz, rahimahullah  [Fataawa Islaamiyyah: 4/526] (Also in Islamic Fataawa Regarding the Muslim Child, page 15)

Wednesday, August 27, 2014

People of the Sunnah are Humble and Clear About Their Sources

In the Name of Allaah, the Most Gracious, the Ever-Merciful…

 Dont stick around wher inacurate hadith or explanation of the Quran are offered while the source are always foggy
Indeed  the People of the Sunnah are Humble and Clear About Their Sources!

Stated Al-Haafith Jalaal ad-Deen as-Suyootee [1] (may Allaah have Mercy on him):
The blessing of knowledge and gratitude for it is to reference it to its source, as stated by al-Haafith Aboo Taahir as-Silafee [2], who heard from Abul-[Husayn] as-Sayrafee [3], who said: I heard Aboo ‘Abdillaah as-Sooree [4] saying: ‘Abdul-Ghanee ibn Sa’eed [5] said to me:
When my letter (perhaps a small treatise) reached Aboo ‘Abdillaah al-Haakim [6], he responded by thanking me for it, and he mentioned that he taught it to the people in dictation form. His written response included acknowledgment of benefitting (from me), and that he does not narrate it except with reference to me.
And [Al-Haakim also said]: Abul-’Abbaas Muhammad ibn Ya’qoob al-Asamm [7] narrated to them, that al-’Abbaas ibn Muhammad ad-Dooree [8] said: I heard Aboo ‘Ubayd [9] say:
Being thankful for knowledge means that you take benefit from someone, and then when asked about it, you say: This was hidden from me and I did not have knowledge of it until So-and-So benefitted me with it. This is being thankful for knowledge.
Thus, you do not find me mentioning anything -not one letter- in any of my books except that it is clearly referenced to the one who (originally) said it, clearly identifying his book where he mentioned it.
Source: al-Muzhir fee ‘Uloom al-Lughah (2/273 as found in al-Maktabah ash-Shaamilah) by as-Suyootee.
Translation and footnotes: Moosaa Richardson [10]
[1] Jalaal ad-Deen as-Suyootee [d.911]: scholar of Tafseer and Hadeeth, some of his more famous works are the massive ad-Durr al-Manthoor in Tafseer, as well as his part of Tafseer al-Jalaalayn, and Tadreeb ar-Raawee in Hadeeth Sciences.
[2] Aboo Taahir as-Silafee [d.576]: Muhammad ibn Ahmad al-Asbahaanee, the great scholar of Hadeeth and Fiqh, the authority of the senior scholars of his time. He lived over 100 years. [Siyar A'laam an-Nubalaa', 21/5-39]
[3] Abul-Husayn as-Sayrafee [d.500]: ِAl-Mubaarak ibn ‘Abdil-Jabbaar, known as Ibn at-Tuyooree, a great imaam and precise Hadeeth scholar. (His name appears as “Abul-Hasan” in the printed passage, however this was likely misread from the manuscript or mistyped.) [Siyar A'laam an-Nubalaa', 19/213-216]
[4] Aboo ‘Abdillaah as-Sooree [d.441]: Muhammad ibn ‘Alee Ash-Shaamee, one of the top, most reliable narrators of his time. [Taareekh Baghdaad, 3/103, Siyar A'laam, 17/627-631]
[5] ‘Abdul-Ghanee ibn Sa’eed [d.409]: Al-Azdee, the imaam and great scholar of Egypt of his time. [Siyar A'laam an-Nubalaa', 17/268-273]
[6] Al-Haakim [d.405]: Aboo ‘Abdillaah Muhammad ibn Ahmad an-Naysaabooree, the great imaam of the hadeeth scholars of his era, the author of Al-Mustadrak, one of the Saheeh hadeeth compilations.
[7] Abul-’Abbaas Muhammad ibn Ya’qoob al-Asamm [d.346]: An-Naysaabooree, another highly reliable and respected imaam of hadeeth. [Siyar A'laam an-Nubalaa' 15/452-460]
[8] ‘Abbaas ibn Muhammad ad-Dooree [d.271]; Abul-Fadhl al-Baghdaadee, a reliable narrator, a famous student of Yahyaa ibn Ma’een. [Taqreeb at-Tah-theeb, p.488]
[9] Aboo ‘Ubayd al-Qaasim ibn Sallaam [d.224]: al-Baghdaadee, the famous and highly-reliable scholar and author. [Taqreeb at-Tah-theeb, p.791]
[10] Moosaa Richardson originally learned this point of benefit from his shaykh, Muhammad ibn ‘Umar Baazmool (may Allaah preserve him), about ten years ago. [as found here]
[*] This article originally included some speech from Jamaal ad-Deen al-Qaasimee in his book, Qawaa’id at-Tahdeeth, as well as some praise for the book attributed to Shaykh Al-Albaanee. After review, al-Qaasimee was found to have honored and promoted people of severe deviation, like Muhyiud-Deen Ibn ‘Arabee, and a number of the Jahmiyyah, after claiming that the heretical sect included a strain of upright adherents! In recent research pinpointing the mistakes of Ibraaheem ar-Ruhaylee, Shaykh ‘Ubayd al-Jaabiree (may Allaah preserve him) stated that al-Qaasimee was “wicked, astray, leading others astray.” [See this (in Arabic).]

Tuesday, August 26, 2014

Does Islam recommend any particular foods to maintain a woman’s good health during pregnancy?

Praise be to Allah. We do not know of anything in the saheeh hadeeths to suggest that the Prophet (blessings and peace of Allah be upon him) recommended any particular food or drink for pregnant women or new mothers. Knowledge of such matters should be referred to specialists such as doctors and nutritionists.
There are a number of weak hadeeths that are narrated concerning this matter, that cannot be proven to be from the Prophet (blessings and peace of Allah be upon him).
For example:
Abu Ya‘la (455) narrated that ‘Ali ibn Abi Taalib said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Feed your pregnant womenfolk fresh dates; if there are no fresh dates, then dried dates, for there is no tree that is dearer to Allah than a tree beneath which Maryam bint ‘Imraan stayed.”
Ibn Katheer (may Allah have mercy on him) said in his Tafseer (5/199): This is a very odd (munkar) hadeeth. End quote.
Al-Khateeb narrated in Tareekh Baghdaad (9/336) that Salamah ibn Qays said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Feed your womenfolk dates during their nifaas, for any woman who eats dates during her nifaas, her child will be forbearing, because that was the food of Maryam when she gave birth to ‘Eesa was born. If Allah knew of any food that was better for her than dates, He would have given it to her.”
Shaykh al-Albaani (may Allah have mercy on him) said in as-Silsilah ad-Da‘eefah (234): It is fabricated.
Abu Nu‘aym narrated in at-Tibb (459) that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “In my view, there is no remedy for the woman in nifaas like fresh dates, and no remedy for one who is sick like honey.”
The isnaad of this hadeeth includes ‘Ali ibn ‘Urwah. Ibn Hibbaan said: He used to fabricate hadeeth. Saalih Jazarah and others stated that he was a liar. See: Mizaan al-I‘tidaal (3/145). It was also narrated by Shaykh al-Albaani in ad-Da‘eefah (264) and he said: It is fabricated.
Ibn Sam‘oon narrated in al-Amaali (p. 239) from Shahr ibn Hawshab that Abu Umaamah al-Baahili (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Feed your women in nifaas fresh dates.” They said: O Messenger of Allah, fresh dates are not available all the time. He said: “Then dried dates.” They said: O Messenger of Allah, all dried dates are good, but which are the best of dried dates? He said: “The best of your dried dates are al-barni; they bring healing and expel sickness, there is no sickness in them, they are most satisfying for the one who is hungry and they warm up the one who is cold.”
Shahr ibn Hawshab is da‘eef in hadeeth. This hadeeth of his was narrated by al-Albaani in ad-Da‘eefah (260), and he classed it as da‘eef.
However it is proven from more than one of the early generations that it is recommended for women in nifaas to eat fresh dates. Ibn Abi Shaybah (5/60) narrated with a saheeh isnaad that Ibraaheem an-Nakha‘i said: They used to recommend fresh dates for women in nifaas.
Al-Fadl ibn Dakeen narrated in his book as-Salaah (p. 129) that ar-Rabee‘ ibn Khuthaym said: In my view there is no remedy for women in nifaas like fresh dates.
See: Fath al-Baari by Ibn Hajar (may Allah have mercy on him), 9/477
What appears to be the case that the view of those among the early generations who said that could only be based on experience and custom. Medical research has determined that fresh dates contain a substance that contracts the uterus and strengthens uterine muscles, and helps with childbirth; it also reduces the amount of bleeding that occurs after childbirth.
Similarly, they also contain a high amount of simple sugars that are easily digested, which is a basic source of energy and is important and beneficial for the muscles, especially the uterine muscles which play a big role during childbirth.
There is nothing more beneficial for the pregnant woman and her foetus than seeking to eat halaal foods and keeping away from haraam and dubious foods, so the woman and her husband should try hard to do that.
And Allah knows best.
Islam Q&A

Monday, August 25, 2014

What is the meaning of the Prophet’s words, “I can see you behind my back”?


Hadith from Sahih Bukhari
Narrated Abu Huraira: Allahs Apostle said, "Do you consider or see that my face is towards the Qibla? By Allah, neither your submissiveness nor your bowing is hidden from me, surely I see you from my back."
Does this mean that Prophet could have seen at things behind him as well? Please clarify.
Praise be to Allah. One of the miracles of which the Prophet (blessings and peace of Allah be upon him) told his Companions is that he could see them behind his back, as he could see them in front of him.
Al-Bukhaari (741) and Muslim (424) narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Do you think that I face the qiblah (and do not know what you are doing)? By Allah, your bowing and prostrating are not hidden from me; I can see you behind my back.”
 Ahmad (9504) narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) led us in praying Zuhr, and in the last row there was a man who prayed badly. When he said the salaam, the Messenger of Allah (blessings and peace of Allah be upon him) called him and said: “O So and so, do you not fear Allah? Do you not see how you pray. You think that you could hide from me some of what you do, but by Allah I can see behind me as well as I can see in front of me.”
Classed as saheeh by Shaykh al-Albaani (may Allah have mercy on him) in Mishkaat al-Masaabeeh (no. 811)
The word seeing mentioned in the hadeeths is to be understood as it appears to mean, i.e., that he could see them visually. This is indicated by the report narrated by Muslim (423) from the hadeeth of Abu Hurayrah (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) prayed one day, then he finished and said: “O So and so, why don’t you pray well? Why doesn’t the worshipper look at how he is praying when he prays? He is only praying for himself. By Allah, I can see behind me as well as I can see in front of me.”
An-Nawawi (may Allah have mercy on him) said, commenting on this hadeeth: The scholars said: What this means is that Allah, may He be exalted, created for the Prophet (blessings and peace of Allah be upon him) the ability in the back of his head to see what was behind him, and he (blessings and peace of Allah be upon him) was granted more extraordinary abilities than this. This is not contrary to reason or textual evidence; rather the texts confirm this, so we must believe in it. Al-Qaadi said: Ahmad ibn Hanbal (may Allah have mercy on him) and the majority of the scholars said that this seeing was in a literal and real sense.
End quote from Sharh Muslim by an-Nawawi (4/149)
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: There was a difference of scholarly opinion as to the meaning of this. It was said that what was meant is knowledge, either by means of Revelation so that he knew thereby how people really performed the prayer, or by means of inspiration. But this is subject to further discussion, because if what is meant is mere knowledge, he would not have specified by saying “behind my back.” And it was suggested that what is meant is that he could see whoever was on his right and on his left, of those on whom his gaze fell if he turned slightly sometimes, and he described those who were standing there as being behind his back. But this appears to be stretching the meaning and it is turning away from the apparent meaning when there is no need to do so.
The correct view is that it is to be interpreted as it appears to mean, and that this “seeing” was in a real and literal sense that was unique to the Prophet (blessings and peace of Allah be upon him) and was an extraordinary feat. Based on that, the author narrated this hadeeth under the heading of the signs of Prophethood; it was also narrated under a similar heading from Imam Ahmad and others.
End quote from Fath al-Baari by Ibn Hajar (1/514)
Does this miracle include times of prayer and other situations? The text refers to prayer; as for other situations, there is no text that speaks of them. According to some scholars that is possible, but according to others it applied only to the case of prayer.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: The apparent meaning of the hadeeth is that this was something limited to the case of prayer, but it may be that this happened in all situations. That was also narrated from Mujaahid.
End quote from Fath al-Baari by Ibn Hajar (1/515)
Mullah ‘Ali al-Qaari said: The words “I can see you behind my back” do not necessarily mean that this occurred all the time, because it is contrary to the report which says “I do not know what is behind my wall.” Hence this was unique to the case of prayer and his knowledge about the worshippers behind him. And Allah knows best.
End quote from Mirqaat al-Mafaateeh Sharh Mishkaat al-Masaabeeh (4/197)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: He could see them behind his back, and this is something that was unique to the Prophet (blessings and peace of Allah be upon him): in this particular situation (i.e., prayer) he could see the people behind his back. But in other situations, he could not see anything behind his back.
End quote from Sharh Riyaadh as-Saaliheen (5/113)
And Allah knows best.

Sunday, August 24, 2014

The difference between sponsoring orphans and adopting them

Praise be to Allaah. There is a difference between adoption and sponsoring orphans.
A – Adoption means that a man takes an orphan and makes him like one of his own children, calling him after him, so that the orphan is not allowed to marry one of the man’s daughters, and so the sons of the adoptive father are regarded as brothers of the orphan and his daughters are regarded as his sisters, and his (the father’s) sisters are regarded as his paternal aunts, and so on. This was one of the things that were done during the first Jaahiliyyah, and some of the Sahaabah carried the names of their adoptive fathers, as in the case of al-Miqdaad ibn al-Aswad whose real father’s name was ‘Amr, but he was called ibn (son of) al-Aswad, after the man who had adopted him.
This continued into the early days of Islam, until Allaah forbade that, according to a well-known story. Zayd ibn Haarithah was called Zayd ibn Muhammad, and he was the husband of Zaynab bint Jahsh, then Zayd divorced her.
It was narrated that Anas said: When Zaynab’s ‘iddah came to an end, the Messenger of Allaah (peace and blessings of Allaah be upon him) said to Zayd ibn Haarithah, “Go and tell her about me (that I want to marry her).” So he went to her and found her kneading dough. He said, “O Zaynab, good news. The Messenger of Allaah wants to marry you.” She said, “I will not do anything until I consult with my Lord.” Then she got up and went to her prayer-place, then the Messenger of Allaah (peace and blessings of Allaah be upon him) came and entered upon her.
 Concerning this, Allaah revealed the words (interpretation of the meaning):
“And (remember) when you said to him (Zayd bin Haarithah the freed‑slave of the Prophet) on whom Allaah has bestowed grace (by guiding him to Islam) and you (O Muhammad too) have done favour (by manumitting him): ‘Keep your wife to yourself, and fear Allaah.’ But you did hide in yourself (i.e. what Allaah has already made known to you that He will give her to you in marriage) that which Allaah will make manifest, you did fear the people (i.e., their saying that Muhammad married the divorced wife of his manumitted slave) whereas Allaah had a better right that you should fear Him. So when Zayd had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them). And Allaah’s Command must be fulfilled”
[al-Ahzaab 33:37]
(Narrated by Muslim, 1428)
B – Allaah has forbidden adoption because it causes knowledge of people’s lineage to be lost, and we have been commanded to preserve people’s lineage.
It was narrated from Abu Dharr (may Allaah be pleased with him) that he heard the Prophet (peace and blessings of Allaah be upon him) say: “There is no man who knowingly calls himself after someone other than his father but he has committed kufr. Whoever claims to belong to people to whom he has no ties of blood, let him take his place in Hell.”
(Narrated by al-Bukhaari, 3317; Muslim, 61)
What is meant by “committed kufr” is that he has done an act of kufr, not that he is beyond the pale of Islam.
This may generate hatred and resentment between the adopted son and the children of the adoptive father, because it will cause them to lose out on something that is rightfully theirs, which will go to this orphan unlawfully who they know is not entitled to it as they are.
Sponsoring an orphan means that a man brings the orphan to live in his house, or he sponsors him somewhere other than his house, without giving him his name or forbidding that which is permitted or permitting that which is forbidden, as is the case with adoption. Rather the one who sponsors an orphan is doing a generous deed. So there can be no comparison between one who sponsors an orphan and one who adopts a child, because of the great difference between them and because sponsoring orphans is something which is encouraged in Islam.
Allaah says (interpretation of the meaning):
“…And they ask you concerning orphans. Say: The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers. And Allaah knows him who means mischief (e.g. to swallow their property) from him who means good (e.g. to save their property). And if Allaah had wished, He could have put you into difficulties. Truly, Allaah is All-Mighty, All-Wise”
[al-Baqarah 2:220]
The Messenger (peace and blessings of Allaah be upon him) said that sponsoring orphans is a means of being together with him in Paradise.
It was narrated that Sahl ibn Sa’d said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I and the one who sponsors an orphan will be like this in Paradise” – and he gestured with his index and middle fingers, holding them slightly apart.
(Narrated by al-Bukhaari, 4998)
But we must point out that when these orphans reach adolescence, they must be separated from the wives and daughters of the sponsor. We should not do good with one hand and do evil with the other. We should also note that the one who is sponsored may be an orphaned girl and she may be beautiful and may become attractive before adolescence, so the sponsor must watch his sons lest they fall into doing haraam things with the orphans, because this could happen and be a means of causing mischief which it will be difficult to put right.
We encourage our brothers to sponsor orphans, for this is something that is rarely done except by those whom Allaah has made righteous and caused them to love good and feel compassion for the orphans and the poor, especially our brothers in many part of the Muslim world suffering from war, who are faced with hardship and difficulties. We ask Allaah to relieve them of their distress.
 And Allaah knows best.
Islam Q&A

Saturday, August 23, 2014

Is it permissible for him to adopt a girl whom his wife had adopted when she was alive?

does an adopted father has the right to keep an adopted daughter after the foster mother has died ?
Praise be to Allah.
We have previously explained that the word adoption, as customarily used by people, may mean two things: 
1.     Undertaking to raise a child and care for him, whilst attributing that adopted child to the adoptive family and regarding him as one of them.
2.     Undertaking to raise a child and care for him, without changing his name (i.e., still attributing him to his original lineage). 
The former was permissible at the beginning of Islam, then it was declared invalid by the Qur’an. The latter is permissible and it is prescribed in Islam.
See the answer to question no. 126003 
If the adoption of that girl was of the first type, whereby this girl was regarded as being the same as the couple’s other children in terms of lineage, inheritance and mahram relationship, then it is haraam and it is not permissible to continue it, whether the wife has died or not. If your wife did that during her lifetime, it is not permissible to continue that after she dies. 
But if it was of the second type, there is nothing wrong with it; rather it comes under the heading of favours and kindness to other people. If the adopted girl was also an orphan, the Prophet (blessings and peace of Allah be upon him) said: “I and the one who sponsors an orphan will be like this in Paradise,” and he gestured with his index finger and middle finger. Narrated by al-Bukhaari (6005) 
So carry on with what you are doing of taking care of this girl and sponsoring her, without attributing her to yourself or making her an heir like one of your own daughters, or regarding her as one of your mahrams who can uncover in front of you, or with whom you can be alone, or who can travel with you like one of your own daughters, once she reaches puberty or is close to it, and becomes a woman who is regarded as desirable. All of that is not permissible.
There is nothing wrong with you marrying her, if that is appropriate, or with one of your sons marrying her, if you have a son. 
Please see the answers to questions no. 5201 and 185184 
And Allah knows best.
Islam Q&A

Friday, August 22, 2014

How to Pray in a Chair When Needed [Shaykh Saalih al-Fowzaan]

In the Name of Allaah, the Most Gracious, the Ever Merciful…
Shaykh Saalih al-Fowzaan (may Allaah preserve him) was asked about how one is to pray in a chair when needed.
The reply: Prayer is the second pillar of Islaam. It is the foundational support-post of Islaam, and it is the first of all deeds a person will be held to account for on the Day of Judgment. If it is accepted [by Allaah], the rest of his deeds will be accepted. If it is rejected, the rest of his deeds will likewise be rejected. It is an obligation that no Muslim is ever excused from so long as he remains of sound mind.[1] A Muslim prays according to his ability.
As Allaah has said, “Fear Allaah to the best of your ability.”[2] And He, the Most High, has said, “Allaah does not burden any soul beyond its scope.”[3] Furthermore, the Prophet, may Allaah raise his rank and grant him peace, said, “When I have forbidden you from something, stay away from it [entirely]. When I have ordered you to do something, do as much of it as you are able.”[4]
From this [generality] is prayer. A Muslim is to pray to the best of his ability, the best he can, due to the statement of the Prophet, may Allaah raise his rank and grant him peace, “A sick person prays standing. If he is unable, then he may pray sitting. If he is unable, then he may pray [laying] on his side.”[5] In one narration, “If he is unable, then laying back with his feet toward the qiblah.”[6]
Prayer has its required conditions (shuroot), necessary elements (arkaan, lit. pillars), obligations (waajibaat), and recommended manners (sunan). A sick person is to do as much of these things as he is able to. Some things are to be done while standing, while others are done while sitting or in prostration.
What is done standing is the initial takbeerah (saying, “Allaahu akbar”), reading [Soorah] Al-Faatihah and whatever else is easy of the Qur’aan, and bowing (rukoo’), which is done by bending over with one’s head and back until the hands reach the knees, saying in that position, “Glorified be Allaah, the Great One.”
What is done while sitting is the tashahhud, the prostration, saying, “Glorified be Allaah, the Most High,” and the tasleem.
How does a [sick] person perform these actions?
If he is able to stand and sit, but cannot bow or prostrate, then he motions with his head for the bowing while he stands, and he motions with his head for the prostration while he sits.
If he is able to sit, but cannot stand, then he performs the initial takbeerah, the recitation of Al-Faatihah and what is easy of the Quran to recite [while sitting]. He motions with his head for the rukoo’ (bowing) while he sits. He prostrates on the ground if his able. If not, then he motions with his head for the prostration while sitting, making his nodding [or bending over] lower for prostration than for bowing.
When praying seated, it is better and more complete to sit on the floor if one is able. If not, then he may sit in a chair, and he does everything a person would do sitting on the floor.  
The chair is to be lined up along with the row, and it should be a small chair whenever possible, so it does not take a large amount of space and encroach upon the space of those next to, behind, and in front of him.
He does not pray directly behind the imaam, to leave that place for healthy people who could take his place when needed, or prompt him when he cannot remember something in his recitation. This is due to his statement, “Let the people of intellect and understanding stand directly behind me [in congregational prayer].”[7]
This was written by [Shaykh] Saalih ibn Fowzaan al-Fowzaan, Member of the Council of Senior Scholars, on 08-17-1433.
Translation and footnotes: Moosaa Richardson
View this article in Arabic and English [PDF].

[1] With the exception of women during their menses and post-natal bleeding. (All footnotes are from the translator.)
[2] Soorah at-Taghaabun (64:16)
[3] Soorah al-Baqarah (2:286)
[4] From an authentic hadeeth collected by Al-Bukhaaree (no.7288) and Muslim (no.1337).
[5] From the meaning of an authentic hadeeth collected by Al-Bukhaaree (no.1117).
[6] This additional wording is not authentic as a hadeeth. Review: Irwaa’ al-Ghaleel (no.558).
[7] From an authentic hadeeth collected by Muslim (no.432).

Thursday, August 21, 2014

Friday sermon:Most honourable gift from Allah is our brains

أُوْلُو الأَلْبَابِ
                         الخُطْبَةُ الأُولَى
الْحَمْدُ لِلَّهِ الملكِ الحكيمِ الوهابِ، العظيمِ التوابِ، أَنزَلَ الكِتَابَ هُدًى وذِكْرَى لأولِي الأَلْبَابِ، نحمدُهُ سبحانَهُ كمَا ينبغِي لجلالِ وجهِهِ وعظيمِ سلطانِهِ، وأَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، وَأَشْهَدُ أَنَّ سَيِّدَنَا وَنَبِيَّنَا مُحَمَّداً عَبْدُ اللَّهِ وَرَسُولُهُ، الشافِعُ الْمُشفَّعُ يومَ العرضِ والحسابِ، صَلَّى اللَّهُ وَسَلَّمَ وَبَارَكَ عَلَيْهِ وَعَلَى آلِهِ وَعلَى جميعِ الأصحابِ، وَعَلَى مَنْ تَبِعَهُمْ بِإِحْسَانٍ علَى طريقِ الهُدَى والصوابِ.
أَمَّا بَعْدُ: فَأُوصِيكُمْ عِبَادَ اللَّهِ وَنَفْسِي بِتَقْوَى اللَّهِ تَعَالَى وطاعتِهِ، قَالَ اللهُ عَزَّ وَجَلَّ :] وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى وَاتَّقُونِ يَا أُوْلِي الأَلْبَابِ([1])
أيهَا المسلمونَ: لقَدِ امتَنَّ اللهُ تباركَ وتعالَى علَى الإنسانِ بِنِعَمٍ عديدةٍ وآلاءٍ وفيرةٍ، لاَ تُعدُّ ولاَ تُحصَى، قالَ اللهُ عزَّ وجلَّ :( وَآتَاكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ وَإِن تَعُدُّوا نِعْمَتَ اللَّهِ لاَ تُحْصُوهَا)([2]) وإنَّ مِنْ أعظمِ هذِهِ النِّعَمِ شرَفًا، وأَجَلِّهَا للمرءِ نفعًا؛ نعمةَ العقلِ، قالَ تعالَى:( وَاللَّهُ أَخْرَجَكُم مِّنْ بُطُونِ أُمَّهَاتِكُمْ لاَ تَعْلَمُونَ شَيْئاً وَجَعَلَ لَكُمُ السَّمْعَ وَالأَبْصَارَ وَالأَفْئِدَةَ لَعَلَّكُمْ تَشْكُرُونَ)([3]) فبالعقلِ يحيَا الإنسانُ، وبهِ يسلُكُ سبيلَ الهُدَى، وينجُو مِنْ مواردِ الردَى، فهُوَ أداةُ التفَكُّرِ والتَّدَبُّرِ والتعلُّمِ.
وأهلُ العقلِ هُمْ أولُو الألبابِ، الذينَ امتدَحَهُمُ اللهُ سبحانَهُ فِي كتابِهِ، وأَثْنَى عليهِمْ فِي مُحْكَمِ آياتِهِ فقالَ تعالَى:( إِنَّ فِي خَلْقِ السَّمَوَاتِ وَالأَرْضِ وَاخْتِلافِ اللَّيْلِ وَالنَّهَارِ لآيَاتٍ لأُوْلِي الأَلْبَابِ* الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَاماً وَقُعُوداً وَعَلَى جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَوَاتِ وَالأَرْضِ رَبَّنَا مَا خَلَقْتَ هَذَا بَاطِلاً سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ)([4]) فهُمْ يتفكَّرُونَ ويتدَبَّرُونَ، ويتَّعِظُونَ ويعتَبِرُونَ، يُحسنُونَ علاقتَهُمْ بخالِقِهِمْ، ويَسْتَشْعِرُونَ عظمَتَهُ، فتلهَجُ ألسنَتُهُمْ بذِكْرِهِ وتسبيحِهِ، وتمتلِئُ قلوبُهُمْ بتوقيرِهِ وتعظيمِهِ، يخافونَ ربَّهُمْ مِنْ فوقِهِمْ، ويراقبُونَهُ فِي أعمالِهِمْ وحركاتِهِمْ وسكناتِهِمْ، يُقبلُونَ علَى طاعتِهِ طلبًا لرحمتِهِ وجنَّتِهِ وإحسانِهِ، قالَ اللهُ عزَّ وجلَّ:( أَمَّنْ هُوَ قَانِتٌ آنَاءَ اللَّيْلِ سَاجِداً وَقَائِماً يَحْذَرُ الآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لاَ يَعْلَمُونَ إِنَّمَا يَتَذَكَّرُ أُوْلُو الأَلْبَابِ)([5])
عبادَ اللهِ: إنَّ أولِي الأَلْبَابِ يتدَبَّرُونَ كلامَ خالِقِهِمْ، قالَ اللهُ سبحانَهُ وتعالَى:( كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُوْلُو الأَلْبَابِ)([6]) يعملُونَ بِمُحْكَمِهِ وَيُؤمنُونَ بِمُتَشَابِهِهِ، قالَ عزَّ وجلَّ:( هُوَ الَّذِي أَنزَلَ عَلَيْكَ الكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الفِتْنَةِ وَابْتِغَاءَ تَأَوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللَّهُ وَالرَّاسِخُونَ فِي العِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا وَمَا يَذَّكَّرُ إِلاَّ أُوْلُو الأَلْبَابِ)([7]) يقرأونَ كتابَهُ سبحانَهُ فيأتَمِرُونَ بِأَمْرِهِ، وَيَقِفُونَ عندَ نواهِيهِ وزواجِرِهِ، قالَ تعالَى:] فَبِشِّرْ عِبَادِ* الَّذِينَ يَسْتَمِعُونَ القَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ أُوْلَئِكَ الَّذِينَ هَدَاهُمُ اللَّهُ وَأُوْلَئِكَ هُمْ أُوْلُو الأَلْبَابِ([8]) فطُوبَى لِمَنْ تَفَكَّرَ فِي خَلْقِ اللهِ وتذَكَّرَ، وقرأَ كتابَ اللهِ وتدبَّرَ، وأطاعَهُ سبحانَهُ، وعَنْ عبادَتِهِ لَمْ يَفْتُرْ.
أيهَا المسلمونَ: لقَدْ خَصَّ اللهُ تعالَى أولِي الأَلْبَابِ بخطابِهِ فِي مواضعَ كثيرةٍ مِنَ القرآنِ الكريمِ، مُشِيرًا إلَى أنَّهُمْ يُدْرِكُونَ مضمونَ هذهِ الآياتِ بِعُقُولِهِمْ الراجِحَةِ، وأذهانِهِمُ المتوقِّدَةِ النابِهَةِ، يُعاملونَ الخلْقَ بمقتَضَى مَا أمرَهُمْ خالِقُهُمْ، فصفاتُهُمْ سجايَا ناصِعَةٌ، وَقِيَمٌ شامخةٌ، قالَ اللهُ عزَّ وجلَّ فِي وصْفِهِمْ:( أَفَمَن يَعْلَمُ أَنَّمَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ الحَقُّ كَمَنْ هُوَ أَعْمَى إِنَّمَا يَتَذَكَّرُ أُوْلُو الأَلْبَابِ* الَّذِينَ يُوفُونَ بِعَهْدِ اللَّهِ وَلاَ يَنقُضُونَ المِيثَاقَ)([9]) فهُمْ يُمَيِّزُونَ بينَ الحقِّ والباطلِ، يعلمونَ أنَّ ما أنزلَهُ اللهُ تعالَى علَى رسولِهِ r هوَ الحقُّ المبينُ، وأنَّ اتِّبَاعَهُ هُوَ السُّلُوكُ القويمُ، والصراطُ المستقيمُ، كمَا أنَّهُمْ يُوفُونَ بعهْدِهِمْ إذَا عاهَدُوا، فهُمْ يُوفُونَ بِمَا أمرَ اللهُ سبحانَهُ بِهِ، ولاَ يُخالِفُونَ مَا عاهَدُوا اللهَ عَلَيْهِ([10]).
عبادَ اللهِ: وأُولُو العقُولِ يَصِلُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ، فيَصِلُونَ الأرحامَ، ويُحسِنُونَ إلَى الأنامِ، قالَ تعالَى:( وَالَّذِينَ يَصِلُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَيَخْشَوْنَ رَبَّهُمْ وَيَخَافُونَ سُوءَ الْحِسَابِ)([11]) فهُمْ لذلكَ الموقفِ يرهبُونَ، ومِنْ شِدَّتِهِ مُشْفِقُونَ، فتراهُمْ للآخِرَةِ يستعدُّونَ، وعلَى السدادِ والاستقامةِ فِي جميعِ أحوالِهِمْ قائمونَ.
ومِنْ صفاتِهِمْ أيضًا أنَّهُمْ منَعُوا أنفُسَهُمْ عَنِ المحرَّماتِ، واجتنَبُوا المنكراتِ، وأقبَلُوا علَى الطاعاتِ، فحافَظُوا علَى الصلواتِ، فأَدُّوا حقَّ ركوعِهَا وخشوعِهَا، وقيامِهَا وسجودِهَا، وأقبَلُوا علَى أموالِهِمْ؛ فأخرجُوا زكاتَهَا، وتصدَّقُوا بالليلِ والنهارِ، ولَمْ يَمْنَعْهُمْ مِنَ الإنفاقِ حالٌ مِنَ الأحوالِ، قالَ تعالَى:( وَالَّذِينَ صَبَرُوا ابْتِغَاءَ وَجْهِ رَبِّهِمْ وَأَقَامُوا الصَّلَاةَ وَأَنْفَقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً)([12]) كمَا أنَّهُمْ يَدفعُونَ القبيحَ بالحسنِ، والإساءةَ بالإحسانِ، والشرَّ بالخيرِ، فإذَا آذاهُمْ أحَدٌ؛ قابلُوهُ بالجميلِ صبرًا واحتمالاً، وصَفْحًا وغفرانًا، قالَ اللهُ تعالَى:( وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ أُولَئِكَ لَهُمْ عُقْبَى الدَّارِ)([13]) ويتحقَّقُ فيهِمْ قَولُ رَسُولِ اللَّهِ rاتَّقِ اللَّهَ حَيْثُمَا كُنْتَ ، وَأَتْبِعِ السَّيِّئَةَ الْحَسَنَةَ تَمْحُهَا ، وَخَالِقِ النَّاسَ بِخُلُقٍ حَسَنٍ»([14]).
كمَا أنَّ أولِي الأَلْبَابِ يستَشْرِفُونَ بعقولِهِمْ مَا تجيءُ بهِ العواقِبُ، فيتَصَرَّفُونَ بحكمةٍ فِي جميعِ الأعمالِ، مُراعِينَ النَّفْعَ فِي الحالِ والمآلِ، مُتجنِّبِينَ الوقوعَ فِي الفتنِ، مُحافِظِينَ علَى مُقدَّراتِ ومكتسباتِ الوطنِ، قالَ تعالَى:( يُؤْتِي الحِكْمَةَ مَن يَشَاءُ وَمَن يُؤْتَ الحِكْمَةَ فَقَدْ أُوتِيَ خَيْراً كَثِيراً وَمَا يَذَّكَّرُ إِلاَّ أُوْلُو الأَلْبَابِ)([15])
فعَلَى المرءِ أَنْ يتَحَلَّى بتلكَ الصفاتِ ليكونَ فردًا ناجِحًا فِي عملِهِ، فعالاً فِي مجتمعِهِ، نافعًا لوطنِهِ، قدوةً لأولادِهِ وأُسرتِهِ، مُوَفَّقًا فِي دُنْيَاهُ، سعيدًا فِي أُخْرَاهُ. فاللَّهُمَّ أَنْعِمْ علينَا بِحُسْنِ التفكيرِ، وارْزُقْنَا حكمةَ التدبيرِ، وَوَفِّقْنَا دومًا لطاعتِكَ وطاعةِ نبيِّنَا محمدٍ r وطاعةِ مَنْ أمَرْتَنَا بطاعتِهِ، عملاً بقولِكَ:] يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ[([16])
بارَكَ اللهُ لِي ولكُمْ فِي القرآنِ العظيمِ وفي سنةِ نبيهِ الكريمِ صلى الله عليه وسلم
أقولُ قولِي هذَا وأَسْتَغْفِرُ اللهَ لِي ولكُمْ ، فاستغفِرُوهُ إنَّهُ هوَ الغفورُ الرحيمُ.

الخطبةُ الثانيةُ
الْحَمْدُ لِلَّهِ رَبِّ العَالَمِينَ، وأَشْهَدُ أَنْ لاَ إِلهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَه، وأَشْهَدُ أنَّ سيِّدَنا محمَّداً عبدُ اللهِ ورسولُهُ، اللهمَّ صلِّ وسلِّمْ وبارِكْ علَى سيدِنَا محمدٍ وعلَى آلِهِ الطيبينَ الطاهرينَ وعلَى أصحابِهِ أجمعينَ، والتَّابعينَ لَهُمْ بإحسانٍ إِلَى يَوْمِ الدِّينِ.
أمَّا بعدُ: فاتقُوا اللهَ عِبادَ اللهِ حقَّ التقْوَى وراقبُوهُ فِي السِّرِّ والنجوَى، واعلمُوا أنَّ مِنْ إكرامِ اللهِ لأولِي الألبابِ أنَّهُ يُدخِلُهُمْ جناتِ النعيمِ معَ أهلِيهِمْ وذَوِيهِمْ ومُحِبِّيهِمْ، قالَ تعالَى:( جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا وَمَنْ صَلَحَ مِنْ آَبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ وَالْمَلَائِكَةُ يَدْخُلُونَ عَلَيْهِمْ مِنْ كُلِّ بَابٍ* سَلَامٌ عَلَيْكُمْ بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ)([17]) لا يدخُلونَهَا وحدَهُمْ، بَلْ يُكرمُهُمُ اللهُ تعالَى بكرامةٍ أُخرَى، فيجمَعُ بينَهُمْ وبينَ أحبابِهِمْ مِنَ الآباءِ والأزواجِ، لتطيبَ أرواحُهُمْ بلقياهُمْ، وتدخُلُ عليهِمُ الملائكةُ، تُسَلِّمُ عليهِمْ وتُهَنِّئُهُمْ بدخولِ جنَّةِ ربِّهِمْ، وتُبارِكُ لَهُمْ علَى مَا حصلَ لَهُمْ مِنَ التقريبِ والإِنعامِ، والإقامةِ فِي دارِ السلامِ، فِي جِوَارِ الصديقينَ والأنبياءِ والرسُلِ الكرامِ، قالَ تعالَى:( وَالْمَلَائِكَةُ يَدْخُلُونَ عَلَيْهِمْ مِنْ كُلِّ بَابٍ* سَلَامٌ عَلَيْكُمْ بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ)([18]) فيَا سعادةَ مَنْ أوْفَى بعهدِهِ، وأطاعَ ربَّهُ، واستقامَ علَى طريقِهِ.
هَذَا وَصَلُّوا وَسَلِّمُوا عَلَى مَنْ أُمِرْتُمْ بِالصَّلاَةِ وَالسَّلاَمِ عَلَيْهِ، قَالَ  تَعَالَى:]إِنَّ اللَّهَ وَمَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا[([19]) وَقَالَ رَسُولُ اللَّهِ rمَنْ صَلَّى عَلَيَّ صَلاَةً صَلَّى اللَّهُ عَلَيْهِ بِهَا عَشْراً»([20])
اللَّهُمَّ صَلِّ وَسَلِّمْ وَبَارِكْ عَلَى سَيِّدِنَا وَنَبِيِّنَا مُحَمَّدٍ وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِينَ، وَارْضَ اللَّهُمَّ عَنِ الْخُلَفَاءِ الرَّاشِدِينَ: أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ وَعَلِيٍّ، وَعَنْ سَائِرِ الصَّحَابِةِ الأَكْرَمِينَ، وَعَنِ التَّابِعِينَ وَمَنْ تَبِعَهُمْ بِإِحْسَانٍ إِلَى يَوْمِ الدِّينِ.
اللَّهُمَّ اجعلْنَا مِنْ أُولِي العقُولِ والنُّهَى، فنتفَكَّرُ ونتدبَّرُ، ونزِنُ الأمورَ بميزانِ العقلِ والحكمةِ فيمَا تُحِبُّ وترضَى يَا أحكمَ الحاكمينَ.
اللَّهُمَّ لاَ تَدَعْ لَنَا ذَنْبًا إِلاَّ غَفَرْتَهُ، وَلاَ هَمًّا إِلاَّ فَرَّجْتَهُ، وَلاَ دَيْنًا إِلاَّ قَضَيْتَهُ، وَلاَ مَرِيضًا إِلاَّ شَفَيْتَهُ، وَلاَ مَيِّتًا إِلاَّ رَحِمْتَهُ، وَلاَ حَاجَةً إِلاَّ قَضَيْتَهَا وَيَسَّرْتَهَا يَا رَبَّ الْعَالَمِينَ، رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً، وَقِنَا عَذَابَ النَّارِ.
اللَّهُمَّ إِنَّا نَسْأَلُكَ الْجَنَّةَ وَمَا قَرَّبَ إِلَيْهَا مِنْ قَوْلٍ أَوْ عَمَلٍ، وَنَعُوذُ بِكَ مِنَ النَّارِ وَمَا قَرَّبَ إِلَيْهَا مِنْ قَوْلٍ أَوْ عَمَلٍ، اللَّهُمَّ إِنَّا نَسْأَلُكَ الْجَنَّةَ لَنَا وَلِوَالدينَا، وَلِمَنْ لَهُ حَقٌّ عَلَيْنَا، وَلِلْمُسْلِمِينَ أَجْمَعِينَ.
اللَّهُمَّ وَفِّقْ وَلِيَّ أَمْرِنَا رَئِيسَ الدَّوْلَةِ، الشَّيْخ خليفة بن زايد، وَأَدِمْ عَلَيْهِ مَوْفُورَ الصِّحْةِ وَالْعَافِيَةِ، وَاجْعَلْهُ يَا رَبَّنَا فِي حِفْظِكَ وَعِنَايَتِكَ، وَوَفِّقِ اللَّهُمَّ نَائِبَهُ لِمَا تُحِبُّهُ وَتَرْضَاهُ، وَأَيِّدْ إِخْوَانَهُ حُكَّامَ الإِمَارَاتِ وَوَلِيَّ عَهْدِهِ الأَمِينَ.
اللَّهُمَّ اغفِرْ لِلْمُسْلِمِينَ وَالْمُسْلِمَاتِ الأَحْيَاءِ مِنْهُمْ وَالأَمْوَاتِ، اللَّهُمَّ ارْحَمِ الشَّيْخ زَايِد، وَالشَّيْخ مَكْتُوم، وَشُيُوخَ الإِمَارَاتِ الَّذِينَ انْتَقَلُوا إِلَى رَحْمَتِكَ، وَأَدْخِلِ اللَّهُمَّ فِي عَفْوِكَ وَغُفْرَانِكَ وَرَحْمَتِكَ آبَاءَنَا وَأُمَّهَاتِنَا وَجَمِيعَ أَرْحَامِنَا وَمَنْ لَهُ حَقٌّ عَلَيْنَا.
اللَّهُمَّ إنَّا نَسْأَلُكَ الْمَغْفِرَةَ والثَّوَابَ لِمَنْ بَنَى هَذَا الْمَسْجِدَ وَلِوَالِدَيْهِ، وَلِكُلِّ مَنْ عَمِلَ فِيهِ صَالِحًا وَإِحْسَانًا، وَاغْفِرِ اللَّهُمَّ لِكُلِّ مَنْ بَنَى لَكَ مَسْجِدًا يُذْكَرُ فِيهِ اسْمُكَ.
اللَّهُمَّ احْفَظْ دَوْلَةَ الإِمَارَاتِ مِنَ الْفِتَنِ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ، وَأَدِمْ عَلَيْهَا الأَمْنَ وَالأَمَانَ وَعلَى سَائِرِ بِلاَدِ الْعَالَمِينَ([21]).
اذْكُرُوا اللَّهَ الْعَظِيمَ يَذْكُرْكُمْ، وَاشْكرُوهُ علَى نِعَمِهِ يَزِدْكُمْ ] وَأَقِمِ الصَّلاةَ إِنَّ الصَّلاةَ تَنْهَى عَنِ الفَحْشَاءِ وَالْمُنكَرِ وَلَذِكْرُ اللَّهِ أَكْبَرُ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ[([22])

([1]) البقرة : 197.
([2]) إبراهيم : 34.
([3]) النحل : 78 .
([4]) آل عمران : 190 - 191 .
([5]) الزمر : 9 .
([6]) ص : 29 .
([7]) آل عمران : 7 .
([8]) الزمر : 17 - 18.
([9]) الرعد : 19 - 20 .
([10]) تفسير الطبري : 16/419.
([11]) الرعد : 21 .
([12]) الرعد : 22 .
([13]) الرعد : 22 .
([14]) الترمذي : 1987 .
([15]) البقرة : 269 .
([16]) النساء : 59 .
([17]) الرعد : 23 .
([18]) الرعد : 23  - 24.
([19]) الأحزاب : 56 .
([20]) مسلم : 384.
([21]) يكررها الخطيب مرتين.
([22]) العنكبوت :45.                   - من مسؤولية الخطيب :
1. الحضور إلى الجامع مبكرًا .          2. أن يكون حجم ورقة الخطبة صغيراً ( ).
3. مسك العصا .                 4. أن يكون المؤذن ملتزمًا بالزي، ومستعدا لإلقاء الخطبة كبديل، وإبداء الملاحظات على الخطيب إن وجدت.
ABU DHABI // Those with intelligence understand Allah’s messages and his verses, Muslims will be told on Friday.
“Allah has granted humans with many blessings … and the most honourable of them is that of the brain,” says today’s sermon.
A verse from the Quran says: “And Allah brought you forth from the wombs of your mothers knowing nothing, and gave you hearing and sight and hearts that happily ye might give thanks.”
The Quran also says that those who think about Allah’s signs and creations and sense his greatness will therefore do good.
“Allah has mentioned those with brains in many areas in the Quran, pointing out that they understand the contents of these verses with their brains … they treat others with what Allah has ordered them,” continues the sermon.
With their clear minds, they worship Allah rightfully by following His orders and fearing His anger.
“They prevent themselves from what Allah has prohibited … because they sense the drastic consequences of such actions.”
Another verse from the Quran says: “He gives wisdom unto whom He will, and he unto whom wisdom is given, he truly hath received abundant good. But none remember except men of understanding.”