Saturday, January 24, 2015

The clothing of the Prophet (blessings and peace of Allah be upon him)

Can you kindly tell me what kind of dress did Prophet Muhammad (blessings and peace of Allah be upon him) used to wear? Kindly quote the Hadith and the reference number with your answer?
Praise be to Allah.
In the Sunnah there are reports which describe several types of clothing that the Prophet (blessings and peace of Allah be upon him) used to wear. To sum up: the reports say that he (blessings and peace of Allah be upon him) used to wear whatever garments were readily available and were customary among his people. So he did not reject that which was available, he did not go to great lengths to obtain that which was not available, he did not wear anything that made him stand out from other people, and he did not restrict himself to wearing only one type of clothing. Rather he wore all kinds of fabric except silk, and all kinds of garments that were covering and beautiful. Al-‘Allaamah Ibn al-Qayyim (may Allah have mercy on him) compiled a summary of the hadiths which describe the clothing of the Prophet (blessings and peace of Allah be upon him), which we will quote here in brief. We will not burden the reader by quoting all the hadiths which speak of this topic, as they may be found in the books of the Sunnah, and one may refer to them in the sections on clothing and adornment. 
Ibn al-Qayyim (may Allah have mercy on him) said: 
He had a turban [i.e., that which is wrapped around the head, as is the dress of ordinary people in some countries nowadays, such as Yemen and Sudan] that was called as-sahaab (“the cloud”), which he gave to ‘Ali. Under it he wore a cap (qalansuwah). Sometimes he wore the cap without the turban, and sometimes he wore the turban without the cap. When he put on the turban, he let the ends hang down between his shoulder blades, as Muslim narrated in his Saheeh from ‘Amr ibn Hurayth who said: I saw the Messenger of Allah (blessings and peace of Allah be upon him) on the minbar wearing a black turban, with its two ends hanging down between his shoulder blades. In Muslim it is also narrated from Jaabir ibn ‘Abdullah that the Messenger of Allah (blessings and peace of Allah be upon him) entered Makkah wearing a black turban. The hadith of Jaabir does not mention the end of the turban, which indicates that he did not always let the end hang down between his shoulder blades. It may be said that he entered Makkah wearing battle dress and a cap of chain mail on his head, because in every situation he wore what was appropriate. 
He (blessings and peace of Allah be upon him) also wore a qamees or chemise [which is like the thobes that are known nowadays and in some countries they are called galabiyah]. This was the most beloved of garments to him. The sleeves came down to the wrists. 
He also wore the jubbah [which is an overgarment with wide sleeves that is open at the front and is worn over the thobe. It is similar to the jubbah worn nowadays by the faculty of al-Azhar. See: al-Mu‘jam al-Waseet (1/104)]. 
The farrooj – which is like the qaba’ [a garment that is worn over other garments and with a cummerbund or waist sash]. See: al-Mu‘jam al-Waseet (2/713)] 
The farjiyyah [a loose, long-sleeved garment that is worn by religious scholars. See: al-Mu‘jam al-Waseet(2/679)]. 
When travelling he wore a jubbah with tight sleeves. 
He wore the izaar (waist-wrapper or lower garment) and rida’ (upper garment) [these are the garments that people wear in ihram today]. Al-Waaqidi said: His rida’ and burd (types of upper garment) were six cubits long and three cubits and a handspan wide. His izaar was made of Omani cloth; it was four cubits and a handspan long and two cubits and a handspan wide. 
He wore a red hullah. The hullah (suit) was composed of an izaar and rida’; the word simply refers to two garments worn together. Those who thought that it was pure red, not mixed with any other colour, are mistaken. Rather the red suit was two pieces of Yemeni cloth woven with red and black stripes, like all Yemeni cloths. They were known by this name because they contained red stripes. Otherwise, pure red is emphatically disallowed. 
He wore both patterned and plain khameesahs (woollen cloaks). 
He wore black garments. 
He wore a fur coat (made from animal pelt) edged with silk brocade 
Imam Ahmad and Abu Dawood narrated with their isnaads from Anas ibn Maalik that the ruler of Byzantium sent the Prophet (blessings and peace of Allah be upon him) a gift of a fur coat edged with fine silk, and he put it on. 
As-Asma‘i said: This refers to a fur coat with long sleeves. al-Khattaabi said: It is likely that this fur coat was edged with silk brocade, because the fur coat itself cannot be made of silk brocade. 
He bought a pair of trousers, and what appears to be the case is that he only bought them in order to wear them. It is narrated in more than one hadith that he wore trousers and they (the Sahaabah) wore trousers with his permission. 
He wore khuffaayn (leather slippers that come above the ankles) and he wore sandals that were called taasoomah. 
He wore rings; the hadiths differ as to whether he wore his ring on his right hand or his left hand. All of the hadiths have saheeh isnaads. 
He wore a helmet, and he wore chainmail. On the day of Uhud he appeared wearing two garments of chainmail. 
In Saheeh Muslim it is narrated that Asma’ bint Abi Bakr said: This is the jubbah (overgarment) of the Messenger of Allah (blessings and peace of Allah be upon him), and she brought out to me a Persian overgarment which had pockets lined with silk brocade and its sleeves were edged with silk brocade. She said: This was in ‘Aa’ishah’s possession until she died, and when she died, I took it. The Prophet (blessings and peace of Allah be upon him) used to wear it, and now we wash it for the sick and seek healing thereby. 
He had two green garments [burdah – the burdah is a striped garment that is open at the front. It is usually placed on the shoulders like an ‘abayah but it is smaller. The wearer wraps himself up in it or lets it hang down; it is similar to the kisa’ (a mantle or wrap)]. He also had a black mantle, a felted red mantle, and a mantle made of goat hair. 
His qamees (chemise) was made of cotton; it was short and had short sleeves. As for these wide and long sleeves like saddlebags, neither he nor any of his companions wore such things at all, and that is contrary to his Sunnah; there is some doubt as to its permissibility, because it is akin to showing off. 
The most beloved garment to him was the qamees (chemise – thobe or galabiyah) and hibarah (a striped garment) – the hibarah is a type of burdah with some reddish colour. 
The most beloved of colours to him was white, and he said: “They (white garments) are the best of your garments, so wear them and shroud your dead in them. 
In as-Saheeh it is narrated from ‘Aa’ishah that she brought out a felted kisa’ (mantle) and an izaar made of heavy fabric and said: The soul of the Messenger of Allah (blessings and peace of Allah be upon him) was taken whilst he was wearing these. 
With regard to the taylasaan (shawl) [which is a cover that is worn over the head and shoulders, or over the shoulders only, and is worn nowadays by many priests and Jewish rabbis – see al-Mu‘jam al-Waseet(2/553)], there is no report to suggest that the Prophet (blessings and peace of Allah be upon him) or any of his companions wore it. Rather it is proven in Saheeh Muslim, in the hadith of Anas ibn Maalik, that the Prophet (blessings and peace of Allah be upon him) mentioned the Dajjaal and said: “He will emerge, accompanied by seventy thousand of the Jews of Asbahaan, wearing taylasaans (shawls).” Anas saw a group of people wearing such shawls and said: How closely they resemble the Jews of Khaybar. Therefore a number of the earlier and later scholars regarded it as makrooh to wear it. 
Most of the garments that the Prophet (blessings and peace of Allah be upon him) and his companions wore were made of cotton, and sometimes they wore garments made of wool or linen. Shaykh Abu Ishaaq al-Asbahaani narrated with a saheeh isnaad from Jaabir ibn Ayyoob that he said: al-Salt ibn Raashid entered upon Muhammad ibn Sireen wearing a jubbah of wool, an izaar of wool and a turban of wool. Muhammad got upset with him and said: I think that some people wear wool and say that ‘Eesa ibn Maryam wore it. But someone whose sincerity I do not doubt told me that the Prophet (blessings and peace of Allah be upon him) wore linen, wool and cotton, and the Sunnah of our Prophet is more deserving of being followed. 
What Ibn Sireen meant by saying this is that some people think that wearing wool all the time is better than wearing other fabrics, so they make sure to wear it and they forbid themselves to wear anything else. Similarly, they strive to wear only one style of clothing, and they think that doing anything else is wrong. But what is wrong is restricting oneself to such a thing, adhering to it and never doing anything different. 
The correct view is that the best path is the path of the Messenger of Allah (blessings and peace of Allah be upon him) that he followed, enjoined, encouraged and did all the time. His practice with regard to clothing was to wear whatever was easily available, sometimes wool, sometimes cotton, sometimes linen; he wore a Yemeni burd (cloak) and a green burd; he wore a jubbah, qaba’ (overgament), qamees (chemise or thobe/galabiyah), trousers, izaar, rida’, khuff (leather slippers), and sandals; he let the end of his turban hang down from behind sometimes, and at other times he did not do that, and sometimes he brought part of the turban under his chin. When he bought a new garment he would mention it by name and say: “O Allah, You have given me this chemise/rida’/turban to wear; I ask You for its goodness and the goodness for which it was made, and I seek refuge with You from its evil and the evil for which it was made.” And when he put on his chemise, he would start on the right. 
He wore black goat hair, as Muslim narrated in his Saheeh from ‘Aa’ishah that she said: The Messenger of Allah (blessings and peace of Allah be upon him) went out wearing a striped garment made of black hair. In as-Saheehayn it is narrated from Qataadah: We said to Anas: Which garments were most liked by the Messenger of Allah (blessings and peace of Allah be upon him)? He said: The hibarah. The hibarah was a Yemeni cloak. Most of their garments were made of Yemeni textiles, because Yemen was close to them. They sometimes wore things that were imported from greater Syria and Egypt, such as qibaati fabric which was woven from linen by the Copts (Egyptians). 
In Saheeh an-Nasaa’i it is narrated from ‘Aa’ishah that she made for the Prophet (blessings and peace of Allah be upon him) a burdah (cloak) of wool and he put it on, but when he sweated he noticed the smell of the wool, and he took it off, as he liked good smells. In Sunan Abi Dawood it is narrated that ‘Abdullah ibn ‘Abbaas said: I saw the Messenger of Allah (blessings and peace of Allah be upon him) wearing one of the best of suits. 
In Sunan an-Nasaa’i it is narrated that Abu Rimthah said: I saw the Messenger of Allah (blessings and peace of Allah be upon him) delivering a speech wearing two green garments. 
The green garment is a garment that has green stripes; it is exactly like the red hullah (suit). Whoever thinks that the red hullah was pure red should also say that the green garment was pure green, but no one says that.
End quote from Zaad al-Ma‘aad (1/135-145) 
See a brief discussion on the rulings on clothing in answer no. 36891 of our website. 
Whoever would like to see pictures of the kinds of clothing referred to above can refer to the book al-Libaas wa’z-Zeenah min as-Sunnah al-Mutahharah by Muhammad ‘Abd al-Kareem al-Qaadi. More details may be found on the appearance of these garments in the book al-Mu‘jam al-‘Arabi li Asma’ al-Malaabisby Rajab Ibraaheem, and al-Mu‘jam al-Mufassal bi Asma’ al-Malaabis ‘inda al-‘Arab [originally published in French: Dictionnaire détaillé des noms des vêtements chez les Arabes] by the Orientalist Reinhart Dozy, which we have referred to and quoted in writing what may give a good idea of the garments. 
And Allah knows best.

Tuesday, January 20, 2015

Advice: How to Set Your State Aright – Imam Ibn al Qayyim

Let’s strive to be close to Allah.
Let’s long for the dwelling of peace wherein there is no toil, stress or weariness.
The easiest way is to consider the fact that you are passing a period that lies between two other periods, namely your current life, which is the present one and it is between your past and your future.
The past can be set aright through repentance, regret and asking the forgiveness of Allah, and this is a way, which affords you no toil, weariness or hard work, as it is concerned with the heart.
The future can be set aright by abstaining from misdeeds, and this is a means of comfort and relief for you, for it is not a difficult act, but it is an intention that relieves your body, heart, and your mind.
In brief, your past is set aright through repentance; your future is set aright through abstention, determination and intention, which have nothing to do with overburdening the body.
However, our concern here is with the present time as it stands between the two other periods. If you waste it, then you are wasting your happiness and salvation. On the contrary, if you maintain it through setting your past and present aright, indeed you will attain success, salvation, relief, and pleasure.
Improving your present state is much more difficult than setting your past and your future aright, because it means that you should abide by the most deserving and beneficial deeds to achieve happiness. There are great differences between people in this regard. This is your chance to take the provision for your Hereafter, either Paradise or Hellfire. So, if you take this path to your Lord, you will attain glorious happiness and great success during this short period of time which has no value compared with eternity. However, if you prefer vain desires, idleness, play and amusement, the period would pass quickly, followed by a permanent and great pain, the suffering of which is much more severe than the suffering of patience, the patience required to obey Allah.
Source: AL-FA WA’ID: A Collection of Wise Syaings

Monday, January 12, 2015

Me, Myself and I – Imam Ibn Al Qayyim (rahimahullaah)

Ibn al-Qayyim said:
‘Every Muslim should be warned of the oppression of:  ‘I – My/Mine – I Possess’
Indeed these three words are what Iblees (Shaytan), Fir’awn and Qaroon were tried with.
  • Iblees said: ‘I am better than him’
  • Fir’awn said: ‘Is not mine the Kingdom of Egypt,’
  • Qaroon said: ‘This has been given to me only because of knowledge I possess.’
So regarding the saying of the Slave of Allaah ‘I’ – then the best that he can be described with is:
  • I am a slave who sins, makes mistakes, seeks forgiveness and recognizes this.
So regarding the saying of ‘My/Mine’ – and those statements similar to that is:
  • My sins, my crimes, my humbleness, my depravation and submissiveness.
So regarding the saying of ‘I Possess’:
  • Forgive me for my mistakes and what I do intentionally, in jest, or in seriousness and I possess all these shortcomings.
[Taken from ‘Za’ad al-Ma’aad’ 2/475 – By Ibn al-Qayyim al-Jawzeeyah]
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Friday, January 9, 2015

Friday sermon: Trust in your leaders’ wisdom

حُمَاةُ الْوَطَنِ

 الْخُطْبَةُ الأُولَى
الْحَمْدُ لِلَّهِ الَّذِي أَكْرَمَنَا بِالْوَطَنِ الْمِعْطَاءِ، وَمَنَّ عَلَيْنَا بِعَظِيمِ النِّعَمِ وَالآلاَءِ، أَحْمَدُهُ سُبْحَانَهُ حَمْدًا يَلِيقُ بِجَلَالِ وَجْهِهِ وَعَظِيمِ سُلْطَانِهِ، وَأَشْهَدُ أَنْ لاَ إلهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، وَأَشْهَدُ أَنَّ سَيِّدَنَا وَنَبِيَّنَا مُحَمَّداً عَبْدُ اللَّهِ وَرَسُولُهُ، وَصَفِيُّهُ مِنْ خَلْقِهِ وَحَبِيبُهُ، صَلَّى اللَّهُ عَلَيْهِ وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِينَ، وَعَلَى مَنْ تَبِعَهُمْ بِإِحْسَانٍ إِلَى يَوْمِ الدِّينِ.
أَمَّا بَعْدُ: فَأُوصِيكُمْ عِبَادَ اللَّهِ وَنَفْسِي بِتَقْوَى اللَّهِ، قَالَ سُبْحَانَهُ وَتَعَالَى:( يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ)([1]).
أَيُّهَا الْمُسْلِمُونَ: الْوَطَنُ مَهْدٌ لِلإِنْسَانِ، يَحْيَا فِي كَنَفِهِ، وَيَأْلَفُ تُرْبَتَهُ، وَيُحِبُّ جِوَارَهُ، وَمَنْ عَاشَ مُحِبًّا لِوَطَنِهِ أَخْلَصَ فِي بِنَائِهِ، وَاجْتَهَدَ فِي عُمْرَانِهِ، فَبِنَاءُ الدُّوَلِ وَقِيَامُ الْحَضَارَاتِ أَمَانَةٌ كُبْرَى، وَعَهْدُ يُوفِي بِهِ مَنْ وَهَبَهُ اللَّهُ تَعَالَى الصِّدْقَ وَحَبَاهُ بِالإِخْلاَصِ، وَلَقَدْ جُبِلَ النَّاسُ عَلَى حِمَايَةِ أَوْطَانِهِمْ، فَمِنْهُمْ مَنْ يَجُودُ بِنَفْسِهِ، وَهُوَ أَقْصَى غَايَةِ الْجُودِ، وَمِنْهُمْ مَنْ يَجُودُ بِأَبْنَائِهِ، وَمِنْهُمْ مَنْ يَجُودُ بِمَالِهِ، وَمِنْهُمْ مَنْ يَجْمَعُ بَيْنَ كُلِّ ذَلِكَ وَيَزِيدُ، وَلَقَدْ ذَكَرَ لَنَا الْقُرْآنُ الْكَرِيمُ مَوْقِفَ قَوْمٍ عَرَضُوا عَلَى مَلِكَتِهِمُ الدِّفَاعَ عَنْ وَطَنِهِمْ بِقُوَّةِ بَأْسِهِمْ وَشِدَّةِ عَزِيمَتِهِمْ، قَالَ تَعَالَى:( قَالُوا نَحْنُ أُولُو قُوَّةٍ وَأُولُو بَأْسٍ شَدِيدٍ وَالْأَمْرُ إِلَيْكِ فَانْظُرِي مَاذَا تَأْمُرِينَ)([2]). قَالَ بَعْضُ أَهْلِ التَّفْسِيرِ: وَهَذَا تَصْرِيحٌ بِأَنَّهُمْ مُسْتَعِدُّونَ لِلدِّفَاعِ عَنْ مُلْكِهِمْ، وَتَعْرِيضٌ بِأَنَّهُمْ يَمِيلُونَ إِلَى الدَّفْعِ بِالْقُوَّةِ... وَمَعَ إِظْهَارِ هَذَا الرَّأْيِ فَوَّضُوا الْأَمْرَ إِلَى الْمَلِكَةِ لِثِقَتِهِمْ بِأَصَالَةِ رَأْيِهَا، لِتَنْظُرَ مَا تَأْمُرُهُمْ فَيَمْتَثِلُونَهُ([3]).
وَقَدْ أَوْصَلَتْهُمْ إِلَى بَرِّ الأَمَانِ بِرَجَاحَةِ عَقْلِهَا وَسَلاَمَةِ فِطْرَتِهَا، وَهَذَا دَرْسٌ مُفِيدٌ أَحَقُّ مَنْ يَقُومُ بِهِ الشَّبَابُ؛ فَهُمْ عُدَّةُ الْوَطَنِ وَعَتَادُهُ.
وَحِرَاسَةُ الْوَطَنِ مَنْزِلَةٌ لاَ تُوَازِيهَا مَنْزِلَةٌ، فعَنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ r قَالَ:( أَلاَ أُنَبِّئُكُمْ بِلَيْلَةٍ أَفْضَلَ مِنْ لَيْلَةِ الْقَدْرِ، حَارِسٌ حَرَسَ فِي أَرْضِ خَوْفٍ لَعَلَّهُ لاَ يَرْجِعُ إِلَى أَهْلِهِ)([4]).
فَهَنِيئًا لِمَنْ بَاتَ بَعِيدًا عَنْ أَهْلِهِ، يَسْهَرُ اللَّيْلَ لِيَنَامَ النَّاسُ، وَيُكَابِدُ الْبَرْدَ لِيَسْتَقِرَّ أَهْلُهُ وَوَطَنُهُ، بَلْ إِنَّ حُرَّاسَ الْوَطَنِ وَحُمَاتَهُ يَتَبَوَّؤُونَ مَنْزِلَةً تَرْقَى فَوْقَ كَثِيرٍ مِنَ الْمَنَازِلِ؛ فَعَنْ أَرْطَأَةَ بْنِ الْمُنْذِرِ أَنَّ عُمَرَ بْنَ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ قَالَ لِجُلَسَائِهِ: أَيُّ النَّاسِ أَعْظَمُ أَجْرًا؟ فَجَعَلُوا يَذْكُرُونَ لَهُ الصَّوْمَ وَالصَّلاَةَ وَيَقُولُونَ: فَلاَنٌ وَفُلاَنُ. فَقَالَ: أَلاَ أُخْبِرُكُمْ بِأَعْظَمَ النَّاسِ أَجْرًا مِمَّنْ ذَكَرْتُمْ؟ قَالُوا: بَلَى. قَالَ: رَجُلٌ آخِذٌ بِلِجَامِ فَرَسِهِ يَكْلأُ وَيَحْرُسُ الْمُسْلِمِينَ، لاَ يَدْرِي أَسَبْعٌ يَفْتَرِسُهُ؟ أَمْ هَامَةٌ تَلْدَغُهُ؟ أَمْ عَدُوٌّ يَغْشَاهُ؟ فَهَذَا أَعْظَمُ أَجْرًا مِمَّنْ ذَكَرْتُمْ([5]).
وَالْعَيْنُ السَّاهِرَةُ عَلَى حُقُوقِ النَّاسِ، الْحَارِسَةُ لِحُدُودِ الْوَطَنِ، الْقَائِمَةُ عَلَى طَاعَةِ اللَّهِ حَرَّمَهَا اللَّهُ عَلَى النَّارِ، فعَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: سَمِعْتُ رَسُولَ اللَّهِ r يَقُولُ:« عَيْنَانِ لاَ تَمَسُّهُمَا النَّارُ: عَيْنٌ بَكَتْ مِنْ خَشْيَةِ اللَّهِ، وَعَيْنٌ بَاتَتْ تَحْرُسُ فِي سَبِيلِ اللَّهِ»([6]).
وَمَنْ أَرَادَ الأَجْرَ الْكَبِيرَ وَالثَّوَابَ الْجَزِيلَ فَلْيَهْنَأْ بِمَا أَعَدَّهُ اللَّهُ تَعَالَى لَهُ وَهُوَ يَذُودُ عَنْ حِمَى وَطَنِهِ فِي بَرِّهِ وَبَحْرِهِ وَسَمَائِهِ، فَعَنْ سَهْلِ بْنِ سَعْدٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَسُولَ اللَّهِ r قَالَ: رِبَاطُ يَوْمٍ فِي سَبِيلِ اللَّهِ خَيْرٌ مِن الدُّنْيَا وَمَا عَلَيْهَا([7]). وَيَقُولُ عَبْدُ اللَّهِ بْنُ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا: لَأَنْ أَبِيتَ حَارِسًا وَخَائِفًا فِي سَبِيلِ اللَّهَ عَزَّ وَجَلَّ أَحَبُّ إِلَيَّ مِنْ أَنْ أَتَصَدَّقَ بِمِائَةِ رَاحِلَةٍ([8]).
عِبَادَ اللَّهِ: إِنَّ حِمَايَةَ الْوَطَنِ تَكُونُ بِالنَّفْسِ وَتَكُونُ أَيْضًا بِبَذْلِ الْمَالِ وَصُنْعِ الْمَكَاسِبِ وَتَحْقِيقِ الإِنْجَازَاتِ، وَلَقَدْ سَعَى إِلَى ذَلِكَ قَوْمٌ سَجَّلَ لَهُمُ الْقُرْآنُ الْكَرِيمُ حُسْنَ صَنِيعِهِمْ، وَهُمْ يَفْتَدُونَ الْوَطَنَ بِالْمَالِ، وَيَحْمُونَهُ مِنَ الْفِتَنِ وَالآفَاتِ، قَالَ اللَّهُ تَعَالَى عَنْهُمْ:( قَالُوا يَا ذَا الْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِي الْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجاً عَلَى أَنْ تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا)([9]). قَالَ ابْنُ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا: خَرْجاً أي أَجْرًا عَظِيمًا، يَعْنِي أَنَّهُمْ أَرَادُوا أَنْ يَجْمَعُوا لَهُ مِنْ بَيْنِهِمْ مَالًا يُعْطُونَهُ إِيَّاهُ، حَتَّى يَجْعَلَ بَيْنَهُمْ وَبَيْنَ الْمُفْسِدِينَ سَدًّا ([10]). وَذَلِكَ لِيَحْمُوا وَطَنَهُمْ مِنَ الاِعْتِدَاءِ.
وَإِنَّ مِنْ حِمَايَةِ الْوَطَنِ خِدْمَتَهُ فِي كُلِّ الْمُؤَسَّسَاتِ، وَالتَّفَانِيَ وَالإِتْقَانَ فِي أَدَاءِ الْعَمَلِ عَلَى أَحْسَنِ الْوُجُوهِ، فَالسَّاهِرُ فِي عَمَلِهِ الَّذِي يَقْضِي حَوَائِجَ النَّاسِ إِنَّما يَحْمِي الْوَطَنَ، وَالْمُوَظَّفُ الَّذِي يَتَفَانَى فِي تَحَمُّلِ الْمَسْؤُولِيَّةِ حَامٍ لِسُمْعَةِ الْوَطَنِ، وَمَنْ تَكَاسَلَ عَنْ دَوْرِهِ أَوْ تَقَاعَسَ عَنْ عَمَلِهِ فَقَدْ أَسَاءَ إِلَى وَطَنِهِ وَقَصَّرَ فِي حِمَايَتِهِ، قَالَ رَسُولُ اللَّهِ rكُلُّكُمْ رَاعٍ، وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ»([11]).
أَيُّهَا الْمُصَلُّونَ: إِنَّ حِمَايَةَ الْوَطَنِ مَسْؤُولِيَّةٌ تَتَطَلَّبُ كَثِيرًا مِنَ الْوَاجِبَاتِ، مِنْهَا: الدُّعَاءُ لِلْوَطَنِ وَلِلْحَاكِمِ، يَقُولُ أَحَدُ الْعُلَمَاءِ: لَوْ أَنَّ لِيَ دَعْوَةً مُجَابَةً لَجَعَلْتُهَا فِي الْحَاكِمِ([12]). وَنَسْأَلُ اللَّهَ عزَّ وجلَّ سُبْحَانَهُ الْخَيْرَ وَالرَّخَاءَ لِوَطَنِنَا، وَنَرْجُوهُ دَوَامَ أَمْنِهِ وَأَمَانِهِ وَنِعَمِهِ، فَذَلِكَ مِنْ عَلاَمَاتِ الْوَفَاءِ، وَصِدْقِ الاِنْتِمَاءِ، وَهُوَ سُنَّةُ الأَنْبِيَاءِ؛ فَقَدْ دَعَا إِبْرَاهِيمُ عَلَيْهِ السَّلاَمُ لِوَطَنِهِ قَائِلاً:( رَبِّ اجْعَلْ هَذَا الْبَلَدَ آمِنًا)([13]).
وَدَعَا رَسُولُنَا r لِوَطَنِهِ فَقَالَ: اللَّهُمَّ بَارِكْ لَنَا فِي صَاعِنَا وَمُدِّنَا، وَاجْعَلْ مَعَ الْبَرَكَةِ بَرَكَتَيْنِ([14]).
فَاجْتَهِدُوا فِي الدُّعَاءِ لِلْوَطَنِ؛ أَنْ يَحْفَظَهُ اللَّهُ تَعَالَى وَيَرْعَاهُ، وَيُسْبِغَ عَلَيْهِ نِعَمَهُ وَعَطَايَاهُ.
فاللَّهُمَّ بَارِكْ لَنَا فِي وَطَنِنَا، وَأَدِمْ عَلَيْنَا فِيهِ الْخَيْرَ وَالْبَرَكَاتِ، وَأَبْعِدْ عَنْهُ الشُّرُورَ وَالآفَاتِ، ووَفِّقْنَا جَمِيعًا لِطَاعَتِكَ وَطَاعَةِ رَسُولِكَ مُحَمَّدٍ r وَطَاعَةِ مَنْ أَمَرْتَنَا بِطَاعَتِهِ, عَمَلاً بِقَوْلِكَ:] يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ[([15]).
نَفَعَنِي اللَّهُ وَإِيَّاكُمْ بِالْقُرْآنِ الْعَظِيمِ، وَبِسُنَّةِ نَبِيِّهِ الْكَرِيمِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.
أَقُولُ قَوْلِي هَذَا وَأَسْتَغْفِرُ اللَّهَ لِي وَلَكُمْ، فَاسْتَغْفِرُوهُ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ.

الْخُطْبَةُ الثَّانِيَةُ
الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ، وَأَشْهَدُ أَنْ لاَ إِلهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، وَأَشْهَدُ أنَّ سَيِّدَنَا مُحَمَّدًا عَبْدُ اللَّهِ وَرَسُولُهُ، اللَّهُمَّ صَلِّ وَسَلِّمْ وَبَارِكْ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِهِ الطَّيِّبِينَ الطَّاهِرِينَ وَعَلَى أَصْحَابِهِ أَجْمَعِينَ، وَعَلَى التَّابِعِينَ لَهُمْ بِإِحْسَانٍ إِلَى يَوْمِ الدِّينِ.
أَمَّا بَعْدُ: فَاتَّقُوا اللَّهَ عِبَادَ اللَّهِ حَقَّ التَّقْوَى، وَرَاقِبُوهُ فِي السِّرِّ وَالنَّجْوَى، وَاعْلَمُوا أنَّه يَنْبَغِي عَلَيْنَا الْمُسَاهَمَةُ الْفَعَّالَةُ فِي تَرْبِيَةِ الأَبْنَاءِ عَلَى حُبِّ الْوَطَنِ، وَإِعْدَادِ الأَجْيَالِ لِيَكُونُوا وَقْتَ السِّلْمِ صُنَّاعَ حَضَارَتِهِ، وَبُنَاةَ أَمْجَادِهِ، وَفِي وَقْتِ الْحَاجَةِ دِرْعَ حِمَايَتِهِ وَوِقَايَتِهِ، فَهُمُ الرَّافِدُ الْمُتَجَدِّدُ الَّذِي يَسْتَمِدُّ مِنْهُ الْوَطَنُ قُوَّتَهُ وَمَنَعَتَهُ، وَلَقَدْ أَشَارَ عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ إِلَى هَذَا الأَمْرِ قَائِلاً : عَلِّمُوا أَوْلاَدَكُمُ السِّبَاحَةَ وَالرَّمْيَ وَالْفُرُوسِيَّةَ([16]).
كَمَا عَلَيْنَا أَنْ نَشْكُرَ حُمَاةَ الْوَطَنِ: قُوَّاتِنَا الْمُسَلَّحَةَ الَّتِي تُوَفِّرُ لَنَا أَجْوَاءَ الأَمْنِ وَالأَمَانِ فِي الدَّوْلَةِ لِيَنْعَمَ الْجَمِيعُ عَلَى هَذِهِ الأَرْضِ الطَّيِّبَةِ بِالْحَيَاةِ الْمُسْتَقِرَّةِ وَالْهَانِئَةِ, فَهِيَ ثَرْوَةُ الْوَطَنِ وَحِصْنُهُ الْحَصِينُ، وَرَمْزُ اتِّحَادِهِ، وَمَصْدَرُ فَخْرِنَا، وَمِفْتَاحُ أَمْنِنَا، بِهَا نَعْتَزُّ وَنَفْتَخِرُ، وَلَوْلاَهُمْ مَا وَصَلْنَا إِلَى هَذَا التَّطَوُّرِ وَالنُّمُوِّ الْمُطَّرِدِ الَّذِي تَشْهَدُهُ الإِمَارَاتُ فِي الْمَجَالاَتِ كَافَّةً، وَنَحْنُ نُكِنُّ لَهُمْ كُلَّ تَقْدِيرٍ وَامْتِنَانٍ عَلَى مَا يَقُومُونَ بِهِ مِنْ حِمَايَةٍ لِلْوَطَنِ وَمُكْتَسَبَاتِهِ, وَيَضَعُونَ أَرْوَاحَهُمْ رَهْنَ إِشَارَتِهِ.
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)([17]) وَقَالَ رَسُولُ اللَّهِ rمَنْ صَلَّى عَلَيَّ صَلاَةً صَلَّى اللَّهُ عَلَيْهِ بِهَا عَشْراً»([18]) وَقَالَ rلاَ يَرُدُّ الْقَضَاءَ إِلاَّ الدُّعَاءُ»([19]).
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، وَعَلَى أَزْوَاجِهِ أُمَّهَاتِ الْمُؤْمِنِينَ، وَعَنِ التَّابِعِينَ وَمَنْ تَبِعَهُمْ بِإِحْسَانٍ إِلَى يَوْمِ الدِّينِ. اللَّهُمَّ وَفِّقْ حُمَاةَ الْوَطَنِ وَزِدْهُمْ قُوَّةً إِلَى قُوَّتِهِمْ، وَاجْزِهِمْ عَنَّا خَيْرَ الْجَزَاءِ.
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 اجْعَلْ جَمْعَنَا هَذَا جَمْعًا مَرْحُوْمًا، وَاجْعَلْ تَفَرُّقَنَا مِنْ بَعْدِهِ تَفَرُّقًا مَعْصُوْمًا، وَلاَ تَدَعْ فِيْنَا وَلاَ مَعَنَا شَقِيًّا وَلاَ مَحْرُوْمًا.
اللَّهُمَّ احْفَظْ دَوْلَةَ الإِمَارَاتِ مِنَ الْفِتَنِ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ، وَأَدِمْ عَلَيْهَا الأَمْنَ وَالأَمَانَ يَا رَبَّ الْعَالَمِينَ([20]).
اللَّهُمَّ اسْقِنَا الْغَيْثَ وَلاَ تَجْعَلْنَا مِنَ الْقَانِطِينَ، اللَّهُمَّ أَغِثْنَا، اللَّهُمَّ أَغِثْنَا، اللَّهُمَّ أَغِثْنَا.
عِبَادَ اللَّهِ: ( إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإِحْسَانِ وَإِيتَاءِ ذِي القُرْبَى وَيَنْهَى عَنِ الفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ)([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]) آل عمران : 200.
([2]) النمل:33.
([3]) التحرير والتنوير: 19 / 264 و 265 .
([4]) النسائي في الكبرى 8/139.
([5]) أخرجه ابن عساكر (1/283).
([6]) الترمذي : 1639.
([7]) متفق عليه .
([8]) ابن المبارك 1/148 .
([9]) الكهف:94 .
([10]) تفسير ابن كثير 5/196 .
([11]) متفق عليه.
([12]) جامع بيان العلم وفضله لابن عبد البر 1/641 والقائل هو الفضيل بن عياض.
([13]) إبراهيم : 35.
([14]) مسلم : 1374.
([15]) النساء: 59.
([16]) فضائل الرمي: 15.
([17]) الأحزاب: 56.
([18]) مسلم: 384.
([19]) الترمذي: 2139.
([20]) يكررها الخطيب مرتين.
([21]) النحل :90.                   - من مسؤولية الخطيب :
1. الحضور إلى الجامع مبكرًا .          2. أن يكون حجم ورقة الخطبة صغيراً ( ).
([22]) العنكبوت: 45.ABU DHABI // Guarding one’s homeland and protecting its people are actions that are highly rewarded by Allah, worshippers will hear on Friday.
This, the sermon says, is best achieved by following the wisdom of the rulers.
“The homeland is the cradle of the person, he lives under its wing. And one who lives feeling love towards it will build it loyally and with excellence,” the sermon says.
People were created with the desire to protect their lands, and there are many ways to do so. Some choose to sacrifice themselves for its well-being, while others use their wealth or put their hard work into it.
The Quran cites an incident when the people of a nation made an offer to their queen to protect the land with their power and courage. As the verse says: “They said: We are lords of might and lords of great prowess, but it is for thee to command; so consider what thou wilt command.”
The sermon explains that the men were ready to protect their property and were considering the use of force.
However, after stating their opinion they left the decision to the queen because they trusted her wise opinion.
The verses continue: “She said: ‘Lo! kings, when they enter a township, ruin it and make the honour of its people shame. Thus will they do. But lo! I am going to send a present unto them, and to see with what [answer] the messengers return’.”
And indeed she led them to safety with her wisdom.
“This is a useful lesson for the youth,” the sermon concludes.