The Mannerisms of Suhoor and The One Eating The Sahoor

Shaykh Ahmad ibn Ahmad Shamlaan (may Allaah preserve him) mentioned thirteen mannerisms that are to be observed for the one eating the Sahoor:

The Mannerisms of Suhoor and The One Eating The Sahoor

1. Sincerity of the intentions
2. Saying Bismillaah when one is about to eat, eating with the right hand and eating from that which is closer to you. Based upon the Hadeeth Umar ibn Abee Salamah.
3. Gathering together upon the food. Indeed in that there’s a blessing.
4. Not being wasteful in the meal and praising Allaah for it.
5. The the meal is from lawful wealth. Indeed it is stronger for the (carrying out) the act of worship. Indeed Allaah is good and He only accepts that which is good.
6. Having concern for the (proper) time (regarding the Suhoor)
7. Seeking the forgiveness and making supplication in abundance during the time of as-Sahar (last part of the night shortly before the break of dawn). For indeed it is a blessed time (period).
8. Give Sadaqah during that time and being diligent to be one who aids the one who has the ability to fulfill the fasting by feeding him the sahoor.
9. Washing the mouth good along with the usage of the Siwaak. This is in order that the traces of the food do not remain in the mouth which will cause the one fasting doubt if it was to overwhelm him and enter down his throat.
10. Waiting after the eating of the Sahoor for the purpose of performance of the dawn prayer. How praise worthy it is if the person was to go to the Masjid and wait for the prayer. Indeed that is stronger for him upon that (matter of praying the Fajr prayer on time). This is the case especially when many from amongst the people stay awake during the nights of Ramadaan up until the (time for) Sahoor. They eat the Sahoor then lay down. As a result of that, sleep overcomes and they miss the prayer. It’s possible that the person doesn’t get up until after the sun rise and some mid-day.
11. Taking the food that is suitable for the condition of the one fasting. Like eating the dates along drinking milk and that which is similar to it.
12. Getting the children accustomed to eating the Sahoor and fasting.
13. Giving precedence (to others over oneself).

Taking from “Ad-Dururul-Manthoor fee Ahkaamil-Iftaar was-Suhoor” pg. 79-80 by Shaykh Ahmad ibn Ahmad Shamlaan (may Allaah preserve him)

Developing Humility in Prayer-Ahmad ibn Hanbal

You should know - may Allah have mercy upon you - that when the slave [of Allah] leaves his house to go to the mosque, that he is going to face Allah, the Irresistible, the One, the Omnipotent, the Exalted in Might, the Oft-forgiving, in the knowledge that nothing is hidden from Allah, wherever it might be, and that nothing is hidden from Allah and that even something as small as a mustard seed is not concealed from Him, nor even something smaller, nor larger - in the seven earths or the seven heavens, in the seven seas or the lofty mountains, fixed and firm. And verily, the mosque to which he comes is one of the Houses of Allah. He desires only Allah and he sets out to one of Allah's Houses, which:

"Allah has permitted to be raised to honour, for the celebration in them of His Name: In them He is glorified in the mornings and the evenings [over and over] by men whom neither traffic nor merchandise can divert from the practice of regular charity: Their [only] fear is for the Day when hearts and eyes will be transformed." [Al-Qur'an 24:36-37]

So when anyone from amongst you sets out from his house (for the mosque) he should say quietly to himself words of remembrance [of Allah] - words unconnected with the affairs and business of this world. He should set out calmly, somberly, for this is what the Prophet,sallallahu 'alayhi wa sallam, ordered us to do; he should set out with (his heart full of) longing and desire [for Allah's pleasure] and fear and apprehension [of Allah's anger] and with humility and meekness towards Allah. For the more humble, the more meek, the more submissive he is to Allah, the more virtuous and righteous does he become in salah and the greater becomes his reward, and the more noble and nearer to Allah becomes the worshipper. But should he be filled with pride, Allah will destroy him and will reject his deeds, for the deeds of the proud are never accepted. It has been narrated in a hadith concerning Prophet Ibrahim, 'alayhis salam, Allah's Khalil, that he spent the night in worship and remembrance of Allah, and in the morning, he was pleased with the night's worship and he said: "How Good is theRabb (Lord), and how good is the slave, Ibrahim ('alayhis salam)." On the following day, finding none to share his food with him - and he loved to share his food - he took his food outside to the road and sat, waiting for any passerby to eat with him. Then two angels descended from the heavens and approached him.

So he invited them to eat with him and they accepted. Then Ibrahim 'alayhis salam suggested that they approach a nearby garden which contained a fresh water spring. They agreed to this and approached the garden, only to find that the spring had run underground, so there was no water. This was a severe blow to Ibrahim, 'alayhis salam, and he was embarrassed by what he had said (because there was no spring in evidence) and so the angels said to him: "Ask your Rabb to return the spring." He did so, but the spring did not appear, and this was a great blow to him and so he said to the angels: "You ask Allah." So one of them asked Him, and behold, the water returned, then the other supplicated Allah and the water flowed near to them. Then they informed him that his being impressed by his own standing in prayer the previous night had caused his supplication to be rejected. So beware - may Allah have mercy on you - of pride, for no deed will be accepted if it is accompanied by pride. Be humble in your salah. Should any of you stand in salah before his Rabb, he should know Allah, in his heart by the great blessings which He bestows upon him and the abundant favour which He grants him, for Allah has honoured him with great goodness, but he has saddled himself with sins. Therefore it is incumbent upon him to be excessive in his humility and meekness towards Allah.

It is reported from Abud-Darda that he said, "That may face be covered in dust for my Rabb (is most loved by me) - for that is the best kind of worship for Allah." So let none of you fear the dust, nor find it distasteful to make sujud in it, for there is no doubt that every one of you comes from it (i.e. mankind was created from dust). Nor should any of you fear an excess of it, for verily, it is by this means that one attempts to attain freedom from slavery and salvation from the Hellfire - a fire before which the fixed lofty mountains which were placed as pegs (holding the earth) could not stand, nor the seven strong heavens, built one above another, which are placed as a well graded canopy over us, nor the earth, which was placed as a dwelling for us, nor the seven seas, of which none knows their depths or their size except the One Who created them. Then what about us, with our feeble bodies, our delicate bones, our flimsy skin? We seek refuge with Allah from the Fire!

So should any of you stand in salah - may Allah have mercy on you - then let him be as if he sees Allah before him, for though he may not see Allah, verily, Allah sees him. It is narrated in a hadith that Allah's Messenger, sallallahu 'alayhi wa sallam, advised a man, saying:

"Fear Allah as though you see Him, for verily, though you may not see Him, He sees you." [Something similar to this wording is quoted in the hadith in which the Prophet, sallallahu 'alayhi wa sallam spoke to Jibril, 'alayhis salam, informing him about the meaning ofihsan, as reported by Bukhari and Muslim]

This then, is the advice of the Prophet, sallallahu 'alayhi wa sallam, to the slave in all his affairs, so what about when he performs salah, when he stands before Allah, in a particular place, a sacred place, desiring Allah and turning his face towards Him? Does not his standing, his situation in salah merit the same ihsan as all his affairs? It says in a hadith:

"Verily, the slave, when he starts his salah, should turn his face to Allah, and he should not turn it away from Him until he leaves or turns to right and left." (That is, when he makes taslim at the end of the prayer) [Narrated by Ahmad, Abu Dawud and an-Nasa'i]

It is also narrated in a hadith:

"Verily, the slave, as long as he is in salah, possesses three qualities: Blessings are showered upon his head from the heavens above, the angels sit around him, from his feet to the heavens and a caller says: 'If the slave knew the One Who hears his whispered utterances, he would never leave his salah.' " [This narration was mentioned by Muhammad ibn Nasr al-Mirwazi in Kitab as-Salah from the hadith of al-Hasan al-Basri in a mursal form (an incomplete chain of narrations, in which no Companion is mentioned)]

Allah showers His Mercy upon the worshipper who approaches prayer in a state of humility and meekness towards Allah, in fear and supplicating Him with desire (for His Pleasure), and in hope (of His Mercy), making salah to his Rabb, his most important consideration, dedicating his whispered utterances to Him and his standing erect in worship and his ruku' and his sujud, poring out his heart and his feelings and struggling to perfect his acts of worship, for he knows not whether he will perform another prayer after it, or whether he will be overtaken (by death) before he can perform salah again. He stands before his Rabb, earnestly, with deep feelings, hoping for its acceptance and fearing its rejection, for verily, its acceptance is a cause for joy, while its rejection is a cause for misery and wretchedness. Nothing could be more important to you - O my brother - in this salah, or indeed in any of your actions [i.e. that Allah should accept them]. What is more deserving of your distress and misery, your fear - indeed your terror - you know not whether your salah will find favour with Allah at all, nor whether any of your good deeds will be accepted.

Do you know if your sins will be forgiven at all? After all this, you have no assurance that you will be spared from it (i.e. the punishment of the Hellfire). So who is more deserving of your tears and sadness [than Allah] - that He may accept from you (your deeds)? In addition to this, you know not whether or not you will awaken in the morning, nor if you will still be here in the evening - will you be given the good news of Paradise, or the bad news of the Hellfire? I only desire to warn you - O my brother - of this terrible danger. It is not fitting that you should be happy because of your family, your wealth or your children. It is a most amazing thing that you should continue to be unmindful, chasing after vain desires, wasting your time in disregard of this most important matter, for you are being driven at a fierce pace (towards death) day and night, hour by hour, like the blink of an eye. You should expect - O my brother - that your time may come at any moment and do not be unmindful of this great danger which may visit you. Most assuredly, you must (eventually) taste death.

Your time may come in the morning or in the evening. You will be separated from all that you possessed - either (to be rewarded with) Paradise or (to be punished in) the Hellfire. Descriptions and stories of them (have become) superfluous. Have you not heard - O my brother the words of the pious slave: "I am amazed concerning the Hellfire - how does the one who could flee from it sleep? And I am amazed concerning the Jannah - how does the one who desires it sleep? For by Allah! If you neither desire Paradise, nor fear the Hellfire, then you are destroyed and grievous will be your sorrow, interminable your sadness and without limit your tears; you will be amongst the wretched, the punished ones. So if you claim that you are amongst those who seek refuge from the Fire and desire Paradise, then strive for that which you seek and do not be misled by your worldly desires."

‘For Allah’s Sake Alone’ – Is it really?

Asalama laykum my girls

I cant wait to be back to class with the mesmerizing Eman,Outstanding Awatif and more....

We all need to wonder about what we do the thing we do?!!

let us keep our hearts under check and read below.....

Seeking knowledge is one of the best of deeds; indeed it is a kind of jihaad for the sake of Allaah, especially in these modern times when bid’ahs have begun to appear in Muslim societies and are becoming widespread, and ignorance is common among those who issue fatwas without knowledge, and people have started to argue a great deal. These three issues all make it essential that young people be keen to seek knowledge.

1 – Bid’ahs whose evil is apparent

2 – People who issue fatwas without knowledge

3 – Extensive arguing about issues which may be clear to the scholars but there are people who argue about them without knowledge.

But, seeking knowledge is one such thing which needs a constant check of our intentions. But unfortunately, for knowledge seekers, this is one of the most neglected aspect. We miss to check and re-check our intentions in our pursuit of knowledge.

Leave apart gaining knowledge, how many of us think of our intentions in our daily life ,when doing something good to someone or performing an act of worship. Do we often ask ourselves,why am I doing this? Do I do this for people or do I do this for the sake of Allah?

Imaam Sufyaan ath-Thawree (rahimahullaah) related that as a youth, when he first began to attend formal Islamic classes, his mother advised him, “If you write down 10 words and your faith hasn’t improved, check your intentions.“

Glory be to Allaah ! Indeed, we need to remind ourselves with this advice time and again.

Adhere to purity of intention in what you do. Let your aim be to seek the Face of Allaah (i.e., the pleasure of Allaah) and the Home of the Hereafter. Beware of showing off and the love of making oneself appear to be superior to one’s peers. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever seeks knowledge in order to compete with the scholars or to prove himself superior to the ignorant or to make the people look up to him, Allaah will cause him to enter Hell.”

[Narrated by al-Nasaa’i, 2654; classed as saheeh by al-Albaani in Saheeh al-Nasaa’i]

Now let us have a look at an excerpt from the work of Imaam Ibn Taymiyyah (rahimahullaah)

Ibn Taymiyyah (rahimahullaah) said:

حكي أن أبا حامد الغزالي بلغه أن من أخلص لله أربعين يوما تفجرت ينابيع الحكمة من قلبه على لسانه

قال: فأخلصت أربعين يوما فلم يتفجر شيء فذكرت ذلك لبعض العارفين فقال لي: إنك إنما أخلصت للحكمة ولم تخلص لله تعالى

”… News reached Abu Hamid al-Ghazali that whoever proves sincere to Allah for forty days, wisdom springs from his heart and is established upon his tongue.

He (al-Ghazali) said, ‘So I became sincere to Allah for forty days but nothing happened so I mentioned this to a righteous person and he said to me, ‘You were not sincere for the sake of Allah, rather you were sincere for the sake of attaining wisdom.”

Ibn Taymiyyah (rahimahullaah) then says:

وذلك لأن الإنسان قد يكون مقصوده نيل العلم والحكمة أو نيل المكاشفات والتأثيرات أو نيل تعظيم الناس له ومدحهم إياه أو غير ذلك من المطالب وقد عرف أن ذلك يحصل بالإخلاص لله وإرادة وجهه, فإذا قصد أن يطلب ذلك بالإخلاص لله وإرادة وجهه كان متناقضا, لأن من أراد شيئا لغيره فالثاني هو المراد المقصود بذاته, والأول يراد لكونه وسيلة إليه

فإذا قصد أن يخلص لله ليصير عالما أو عارفا أو ذا حكمة أو صاحب مكاشفات وتصرفات ونحو ذلك, فهو هنا لم يرد الله بل جعل الله وسيلة له إلى ذلك المطلوب الأدنى

“And that is because a person’s intention becomes (solely) the attainment of knowledge or wisdom, or to seek out hidden matters, or to gain popularity with the people and gain their praise etc. He knows that he can only achieve all that by being sincere to Allah and seeking His Face. So if he seeks these things (praise, gaining knowledge etc) by the token of sincerity to Allah and seeking His Face, then such a person contradicts himself because whoever seeks something (e.g. being sincere to Allah) for the sake of something else (e.g. gain understanding/knowledge), then the latter becomes his real goal and the first is just a means to that.

So if a person intends to be sincere to Allah so that he may become a scholar, or pious, or one endowed with wisdom, or one who discovers hidden realities etc, then such a person does not intend Allah, rather he has made Allah a means for him to gain that inferior matter…”

Source: From the book “درء تعارض المنقول مع صريح المعقول” by Ibn Taymiyyah (rahimahullaah).

- Incredible. It’s such a subtle difference in intention (although not always blameworthy) but it really makes one appreciate and realise the reasons why the Prophet (sallallahu `alayhi wa sallam) feared Riyaa’ for this Ummah so much.

Ibn Taymiyyah’s (rahimahullaah) statement above is not really rebuking people who take such a route, but it’s highlighting the great difference between doing something for the Sake of Allah Alone and doing it in order to attain something specific (even though it may be praiseworthy and permissible). This difference is what brings out the true Mukhliseen (sincere) from the Salihin (righteous).

Criticizing The Sinner Who Has Repented

Asalama Laykum sisters

our concer should be thr salavation of our salvation and the means toward it...be too busy to critize others

Imaam Ibn al-Qayyim (rahimahullaah) said: Come and be with Allaah, and draw close to Him in an abode of peace, with no exhaustion or tiredness or suffering via the closest and easiest routes. You are in a time between two times, which in fact is your life, your current time, between the past and the future. What has passed can be set right by repentance and regret and prayers for forgiveness, and that is something which will not exhaust you or tire you out and is not difficult. Rather it is an action of the heart.  As for the future, you should refrain from committing sin, and refraining from sin will give you a great deal of peace of mind. It is not a physical action that is too hard to do, rather it is resolve and firm intention, which will bring physical and mental peace.

But what matters is your life, which is your time between two times. If you waste it you will lose happiness and salvation. But if you take care of the present as well as correcting the past and the future as described above, then you will be saved and will have peace of mind, pleasure and tranquillity.

Taking care of it is more difficult than setting right that which comes before and after it, for taking care of it requires you to do that which is best and most beneficial for you, and which is most likely to bring happiness, and people differ greatly with regard to that.

[Source: Al-Fawaa’id (117).]

Those who fall into sin are of different types:

Some of them repent and turn back to their Lord, or else the punishment (hadd) is carried out on them. So it is not permissible to criticize them because their souls have been purified by their repentance or the punishment. The Prophet (peace and blessings of Allaah be upon him) said: “The one who repents from sin is like one who has never sinned.” (Narrated by Ibn Maajah, 4240; classed as saheeh by al-Busayri in al-Zawaa’id, commentary on Sunan Ibn Maajah).

Some of them commit sin but they do not do it openly. Anyone who comes to know of that has to advise the person and cover his faults.

And some of them commit sin openly. They should also be advised, and others should be warned against them to whatever extent is appropriate.

Regarding criticizing the sinner who has repented, Imaam Ibn al-Qayyim (may Allaah have mercy on him) said:

It may be that what he meant is that your criticizing your brother for his sin is an even greater sin than his, because it means that you feel pride in your obedience and you are praising yourself for that, and claiming to be free from sin, whereas your brother has fallen into sin. But it may be that his feeling humble because of his sin and what has happened to him, such as his feeling humble and submissive, thinking less of himself, ridding himself of pious pretensions, arrogance and self-admiration, standing before Allaah with his head bowed, his gaze lowered and his heart broken – it may be that all of that is better for him than your feeling proud of your obedience, thinking that you are doing much good, believing that by doing so you are important, and reminding Allaah and mankind of that.

How close this sinner is to the mercy of Allaah, and how close this conceited one is to the wrath of Allaah! A sin that leads to humility is more beloved to Him than an act of obedience which fills a person with conceit. If you sleep all night then wake up feeling regret (for not having prayed qiyaam al-layl), that may be better for you than if you were to pray all night and wake up in the morning filled with self-admiration. For the deeds of the one who admires himself are not accepted. Perhaps your laughing whilst admitting to shortcomings is better than your weeping with piety but being filled with conceit.

The groaning of the sinners is more beloved to Allaah than the tasbeeh of the conceited.

It may be that by means of this sin, Allaah has caused him to drink the medicine that will cure a fatal disease which you also have, but you do not realize it. Allaah has reason for what He does to both those who are obedient and those who sin, which are known to no-one except Him, and which no one recognizes except those who have insight, and then only within the limits of human understanding; beyond that there are reasons which are not even known to the honourable scribes (i.e., the recording angels).

The Prophet said: “If the slave woman of any one of you commits adultery, let him carry out the punishment on her and not criticize.” And Yoosuf (peace be upon him) said: “No reproach on you this day” [Surah Yoosuf 12:92 – interpretation of the meaning]. For the scale is in the hand of Allaah, and the ruling is His. The point is to carry out the punishment (prescribed by Allaah) and not to shame and criticize. No one feels safe from what has been decreed for them and from the power of His decree except those who are ignorant of Allaah.

Allaah said to the one who had more knowledge of Him than anyone else and was closer to Him: “And had We not made you stand firm, you would nearly have inclined to them a little”[Surah al-Israa’ 17:74 – interpretation of the meaning]. And Yoosuf said: “Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame or those who do deeds) of the ignorant”[Surah Yoosuf 12:33 – interpretation of the meaning].

One of the ways in which the Messenger of Allaah used to swear was “No, by the One who turns hearts.” And he said, “There is no heart which is not between two of the fingers of the Most Merciful. If He wills He guides it aright and if He wills He sends it astray.” Then he said, “O Allaah, the one Who turns hearts over, make our hearts steadfast in adhering to Your religion. O Allaah, musrif al-Quloob, sirf our hearts to obey You.”

For more information on the hadeeth, kindly read: Your Heart is in between Allah’s Fingers

[Source: Madaarij al-Saalikeen, (1/177, 178) of Ibn al-Qayyim al-Jawziyyah (rahimahulaah)]

your khutbah my dearz muy caliente muy especial.....

مَعَ سُورَةِ الضُّحَى

الخُطْبَةُ الأُولَى

إِنَّ الْحَمْدَ لِلَّهِ نَحْمَدُهُ وَنَسْتَعِينُهُ وَنَسْتَغْفِرُهُ، وَنَعُوذُ بِاللَّهِ مِنْ شُرُورِ أَنْفُسِنَا وَمِنْ سَيِّئَاتِ أَعْمَالِنَا، مَنْ يَهْدِهِ اللَّهُ فَلاَ مُضِلَّ لَهُ، وَمَنْ يُضْلِلْ فَلاَ هَادِىَ لَهُ، وأَشْهَدُ أَنْ لاَ إِلهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، وأَشْهَدُ أَنَّ سيدَنَا مُحَمَّدًا عَبْدُ اللهِ وَرَسُولُهُ، صَلَّى اللهُ عليهِ وعلَى آلِهِ وصحبِهِ أجمعينَ وعلَى مَنْ تَبِعَهُمْ بإحسانٍ إلَى يومِ الدِّينِ.

أَمَّا بَعْدُ: فأُوصِيكُمْ عبادَ اللهِ ونفسِي بتقوَى اللهِ جلَّ وعَلاَ، قالَ تعالَى:] وَاتَّقُوا يَوْماً تُرْجَعُونَ فِيهِ إِلَى اللَّهِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لاَ يُظْلَمُونَ[^([1]).

أيُّهَا المؤمنونَ: خَصَّ اللَّهُ تعالَى نبيَّهُ r بالعديدِ مِنَ الآياتِ والسوَرِ التِي تُبَيِّنُ رِفعةَ قدْرِهِ، وشرَفَ منزلَتِهِ؛ ليكونَ أُسوةً حسنةً للمؤمنينَ، وقدوةً للناسِ أجمعينَ، قالَ تعالَى:( لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيراً)^([2]) ومِنَ السُّورِ التِي تناولَتْ جانباً مِنْ حياتِهِ وسيرتِهِ r سورةُ الضحَى، وهِيَ سورةٌ مكيةٌ وَاسَى فيهَا اللهُ عزَّ وجلَّ نبِيَّهُ الكريمَr  لَمَّا فتَرَ عنْهُ الوحْيُ أياماً، فمرضَ رَسُولُ اللَّهِ r حزناً علَى انقطاعِهِ، فَقَالَتِ امْرَأَةٌ: مَا أَرَى صَاحِبَهُ إِلَّا قَدْ قَلَاهُ -أَيْ أبغَضَهُ- فأَنْزَلَ اللهُ تعالَى قولَهُ:( وَالضُّحَى* وَاللَّيْلِ إِذَا سَجَى* مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى)^([3]) لِيُؤكِّدَ سبحانَهُ علَى حبِّهِ لنبيِّهِ r وجلالةِ قدْرِهِ، وعُلُوِّ مكانتِهِ، وأنَّهُ مَا تركَهُ ومَا هجَرَهُ، بَلْ أرادَ اللهُ تعالَى أَنْ يُبيِّنَ للناسِ أنَّ نزولَ الوحْيِ خاضعٌ لأمرِ اللهِ وحدَهُ، قالَ سبحانَهُ حكايةً عَنِ الملائكةِ:( وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ لَهُ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذَلِكَ وَمَا كَانَ رَبُّكَ نَسِياًّ)^([4]).

وفِي السورةِ بيانٌ لفضلِ الآخرةِ علَى الدنيَا، قالَ عزَّ وجلَّ مُخاطباً نبيَّهُ r :(وَلَلْآخِرَةُ خَيْرٌ لَكَ مِنَ الْأُولَى)^([5]) أَيْ: أَنَّ مَا أعدَّهُ اللهُ تعالَى لكَ فِي الآخرةِ خيرٌ مِنَ الدنيَا ومَا فيهَا، فلاَ تحزَنْ علَى مَا فاتَكَ منْهَا، فإِنَّ الذِي لكَ عنْدَ اللهِ خيرٌ منْهَا، فكانَr  أزهَدَ الناسِ فِي الدنيَا، ولَمَّا خُيِّرَ رَسُولُ اللَّهِ r فِي آخِرِ عُمرِهِ بيْنَ الْخُلْدِ فِي الدنيَا وَبينَ اللحاقِ بربِّهِ عزَّ وجلَّ، اختارَ مَا عندَ اللهِ تعالَى طلباً لذلكَ النعيمِ، فعَنِ السيدةِ عَائِشَةَ زَوْجِ النَّبِيِّ r أنَّ رَسُولَ اللَّهِ r خرجَ فِي مَرَضِهِ عَاصِبًا رَأْسَهُ فَجَلَسَ عَلَى الْمِنْبَرِ... فَقَالَ:« إِنَّ اللَّهَ خَيَّرَ عَبْدًا بَيْنَ الدُّنْيَا وَبَيْنَ مَا عِنْدَهُ، فَاخْتَارَ مَا عِنْدَ اللَّهِ»^([6]).

فيَا فوزَ مَنْ تزوَّدَ مِنْ دُنياهُ بالتقوَى والأعمالِ الصالحةِ، وسعَى إلَى الآخرةِ بِهِمَّةٍ صادقةٍ، أولئكَ الذينَ يشكرُ اللهُ تعالَى سعْيَهُمْ، ويَتقَبَّلُ منْهُمْ، قالَ سبحانَهُ:( وَمَنْ أَرَادَ الآخِرَةَ وَسَعَى لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَئِكَ كَانَ سَعْيُهُمْ مَشْكُورًا)^([7]).

ومِنْ إكرامِ اللهِ تعالَى لنبيِّهِ r فِي هذهِ السورةِ أَنْ وعَدَهُ بالعطاءِ مِنْ أفضالِ نعَمِهِ حتَّى يُرضِيَهُ، قال عزَّ وجلَّ:( وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى)^([8]) وهُوَ وعْدٌ إِلَهِيٌّ واسِعُ الشمولِ لِمَا أعطاهُ اللهُ تعالَى فِي الدنيَا، ومَا سيُكرِمُهُ بهِ فِي الآخرةِ مِنَ الكرامةِ والشفاعةِ، فعَنْ أَبِي هُرَيْرَةَ رضي الله عنه أَنَّ رَسُولَ اللَّهِ r قَالَ: «لِكُلِّ نَبِيٍّ دَعْوَةٌ يَدْعُوهَا، فَأُرِيدُ أَنْ أَخْتَبِئَ دَعْوَتِي شَفَاعَةً لِأُمَّتِي يَوْمَ الْقِيَامَةِ»^([9])

أيهَا المسلمونَ: وقَدْ أشارَتْ سورةُ الضحَى إلَى أهميةِ رعايةِ الأيتامِ الذينَ فقدُوا آباءَهُمْ، قالَ تعالَى:(فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ)^([10])

فكانَ r يحنُو علَى الأيتامِ ويرعاهُمْ، ويُشجِّعُ علَى كفالتِهِمْ، فعَنْ سَهْلِ بْنِ سَعْدٍ رضي الله عنه قَالَ: قَالَ رَسُولُ اللَّهِ r :"أَنَا وَكَافِلُ الْيَتِيمِ كَهَاتَيْنِ فِي الْجَنَّةِ، وَأَشَارَ بِالسَّبَّابَةِ وَالْوُسْطَى" وَفَرَّقَ بَيْنَهُمَا قَلِيلًا"^([11]). فهنيئاً  لكافلِ اليتيمِ، بِهذَا المقامِ العظيمِ.

كمَا أشارَتِ السورةُ إلَى رعايةِ الفقراءِ والمحرومينَ، قالَ تعالَى:( وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ)^([12]) فكانَ رَسُولُ اللَّهِ r يجودُ علَى مَنْ أَلَمَّتْ بهِ ظروفُ الدهرِ، ويُعطِي عطاءَ مَنْ لاَ يخشَى الفقْرَ، فعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رضي الله عنه: أَنَّ نَاسًا مِنَ الْأَنْصَارِ سَأَلُوا رَسُولَ اللَّهِ r  فَأَعْطَاهُمْ، ثُمَّ سَأَلُوهُ فَأَعْطَاهُمْ، حَتَّى إِذَا نَفِدَ مَا عِنْدَهُ قَالَ:« مَا يَكُنْ عِنْدِي مِنْ خَيْرٍ فَلَنْ أَدَّخِرَهُ عَنْكُمْ، وَمَنْ يَسْتَعْفِفْ يُعِفَّهُ اللهُ، وَمَنْ يَسْتَغْنِ يُغْنِهِ اللهُ، وَمَنْ يَصْبِرْ يُصَبِّرْهُ اللهُ، وَمَا أُعْطِيَ أَحَدٌ مِنْ عَطَاءٍ خَيْرٌ وَأَوْسَعُ مِنَ الصَّبْرِ»^([13]).

وقَدْ حَذَّرَ رَسُولُ اللَّهِ r مِنَ استغلالِ ضعافِ النفوسِ لهذَا التوجيهِ القرآنِيِّ، بإظهارِ المسكنةِ وفقْرِ الحالِ، تَهَرُّباً مِنْ مَؤونةِ العملِ والكسبِ الحلالِ، وطلباً للاستزادةِ مِنَ المالِ، قَالَ r :« مَنْ سَأَلَ النَّاسَ أَمْوَالَهُمْ تَكَثُّرًا، فَإِنَّمَا يَسْأَلُ جَمْرًا فَلْيَسْتَقِلَّ أَوْ لِيَسْتَكْثِرْ»^([14]) .

واعلمَوا عبادَ اللهِ أنَّ الصدقاتِ والمساعداتِ الاجتماعيةَ، التِي تُقدِّمُهَا الجهاتُ الخيريةُ والرسميةُ، لاَ تَحِلُّ إلاَّ لِمَنْ يَستحِقُّ تلكَ العطيةَ، وفقَ الضوابطِ الشرعيةِ، والشروطِ القانونيةِ، فلاَ يَحِقُّ لأحدٍ أَنْ ينتَزِعَ حقًّا مِنْ حُقوقِ المحتاجينَ، بتقديمِ معلوماتٍ أَوْ مُستنداتٍ تُخالفُ الواقعَ وتُضلِّلُ الْمَانِحِينَ، فهذَا عمَلٌ يُنَافِي المروءةَ والدِّينَ، ويُوجِبُ لفاعلِهِ الجزاءَ يومَ الدِّينِ، قَالَ رَسُولُ اللَّهِ r :«إنَّ رِجالًا يتَخَوَّضُونَ في مالِ اللّهِ بِغيْرِ حقٍّ فلَهُمْ النّارُ يوم الْقِيامَةِ»^([15])

قالَ العلماءُ: وفِي هذَا الحديثِ دَلَالَةٌ علَى ذَمِّ تَوَسُّعِ المستحقِّينَ فِي أخْذِ المالِ زِيَادَةً عَلَى مَا يَحْتَاجونَ، فعَنْ قَبِيصَةَ بْنِ مُخَارِقٍ الْهِلاَلِىِّ قَالَ: قالَ رَسُولُ اللَّهِ r:« إِنَّ الْمَسْأَلَةَ لاَ تَحِلُّ إِلاَّ لأَحَدِ ثَلاَثَةٍ: رَجُلٍ تَحَمَّلَ حَمَالَةً فَحَلَّتْ لَهُ الْمَسْأَلَةُ حَتَّى يُصِيبَهَا ثُمَّ يُمْسِكُ، وَرَجُلٍ أَصَابَتْهُ جَائِحَةٌ اجْتَاحَتْ مَالَهُ فَحَلَّتْ لَهُ الْمَسْأَلَةُ حَتَّى يُصِيبَ قِوَاماً مِنْ عَيْشٍ، وَرَجُلٍ أَصَابَتْهُ فَاقَةٌ حَتَّى يَقُومَ ثَلاَثَةٌ مِنْ ذَوِى الْحِجَا مِنْ قَوْمِهِ لَقَدْ أَصَابَتْ فُلاَناً فَاقَةٌ، فَحَلَّتْ لَهُ الْمَسْأَلَةُ حَتَّى يُصِيبَ قِوَاماً مِنْ عَيْشٍ، فَمَا سِوَاهُنَّ مِنَ الْمَسْأَلَةِ يَا قَبِيصَةُ سُحْتاً يَأْكُلُهَا صَاحِبُهَا سُحْتاً»^([16]).

اللَّهُمَّ اكْفِنِا بِحَلَالِكَ عَنْ حَرَامِكَ، وَأَغْنِنِا بِفَضْلِكَ عَمَّنْ سِوَاكَ، ووفِّقْنَا جميعًا لطاعتِك وطاعةِ رسولِك محمدٍ r وطاعةِ مَنْ أمَرْتَنَا بطاعتِهِ، عملاً بقولِك:] يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ[^([17]).

نفعَنِي اللهُ وإياكُمْ بالقرآنِ العظيمِ، وبِسنةِ نبيهِ الكريمِ صلى الله عليه وسلم،

أقولُ قولِي هذَا وأَسْتَغْفِرُ اللهَ لِي ولكُمْ، فاستغفِرُوهُ إنَّهُ هوَ الغفورُ الرحيمُ.

الخُطْبَةُ الثَّانيةُ

الْحَمْدُ لِلَّهِ رَبِّ العَالَمِينَ، وأَشْهَدُ أَنْ لاَ إِلهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَه، وأَشْهَدُ أنَّ سيِّدَنا محمَّداً عبدُهُ 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 عبادَ اللهِ حقَّ التقوَى، واعلمُوا أنَّ التحدُّثَ بِنِعَمِ اللهِ تعالَى نوعٌ مِنَ الشكْرِ للهِ علَى مَا أنعَمَ وأَوْلَى، ولذلكَ أمَرَ اللهُ سبحانَهُ نبيَّهُ r بذلكَ فِي ختامِ سُورةِ الضُّحَى فقالَ:( وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ)^([18]) وقَالَ النَّبِىُّ r :« مَنْ لَمْ يَشْكُرِ الْقَلِيلَ لَمْ يَشْكُرِ الْكَثِيرَ، وَمَنْ لَمْ يَشْكُرِ النَّاسَ لَمْ يَشْكُرِ اللَّهَ، وَالتَّحَدُّثُ بِنِعْمَةِ اللَّهِ شُكْرٌ، وَتَرْكُهَا كُفْرٌ»^([19]).

فنحمَدُ اللهَ تعالَى علَى نِعَمِهِ العُظْمَى التِي نتفَيَّأُ ظلالَهَا فِي إماراتِنَا الحبيبةِ، فالقلوبُ مُتآلِفَةٌ بكَرَمِ اللهِ، وبلادُنَا مستقرَّةٌ برعايةِ اللهِ، وقادَتُنَا نُحبُّهُمْ ويُحبونَنَا بِحُبِّ اللهَ، وندعُو اللهَ عزَّ وجلَّ أَنْ يحفظَهُمْ بِحفْظِهِ، ويَزيدَهُمْ بتوفيقِهِ.

هذَا وصلُّوا وسلِّمُوا عَلَى مَنْ أُمِرْتُمْ بالصلاةِ والسلامِ عليهِ، قَالَ  تَعَالَى:]إِنَّ اللَّهَ وَمَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا[^([20]) وقالَ رَسُولُ اللَّهِ r:« مَنْ صَلَّى عَلَيَّ صَلاَةً صَلَّى اللَّهُ عَلَيْهِ بِهَا عَشْراً»^([21]) وقَالَ r :« لاَ يَرُدُّ الْقَضَاءَ إِلاَّ الدُّعَاءُ »^([22]).

اللَّهُمَّ صلِّ وسلِّمْ وبارِكْ علَى سيدِنَا ونبيِّنَا مُحَمَّدٍ وعلَى آلِهِ وصحبِهِ أجمعينَ، وَارْضَ اللَّهُمَّ عَنِ الْخُلَفَاءِ الرَّاشِدِينَ أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ وَعَلِيٍّ وعَنْ سائرِ الصحابِةِ الأكرمينَ، وعَنِ التابعينَ ومَنْ تبعَهُمْ بإحسانٍ إلَى يومِ الدينِ.

اللَّهُمَّ احفَظْ دولةَ الإماراتِ مِنَ الفتَنِ مَا ظهَرَ منْهَا ومَا بطَنَ، وأَدِمْ عَلَيها الأَمْنَ والأَمَانَ وَعلَى سَائِرِ بِلاَدِ الْمُسْلِمِينَ.

اللَّهُمَّ إِنَّا نَسْأَلُكَ الْجَنَّةَ وَمَا قَرَّبَ إِلَيْهَا مِنْ قَوْلٍ أَوْ عَمَلٍ، وَنَعُوذُ بِكَ مِنَ النَّارِ وَمَا قَرَّبَ إِلَيْهَا مِنْ قَوْلٍ أَوْ عَمَلٍ، اللَّهُمَّ إنَّا نسألُكَ الجنةَ لنَا ولوالدينَا، ولِمَنْ لهُ حقٌّ علينَا، وللمسلمينَ أجمعينَ.

اللَّهُمَّ وفِّقْنَا للمداومة على الأعمالِ الصالحاتِ، وفعل الخيرات، اللَّهُمَّ حَبِّبْ إِلَيْنَا الإِيمَانَ وَزَيِّنْهُ فِى قُلُوبِنَا، وَكَرِّهْ إِلَيْنَا الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ، اللَّهُمَّ إِنَّا نَسْأَلُكَ الْهُدَى وَالتُّقَى وَالْعَفَافَ وَالْغِنَى.

اللَّهُمَّ أَرِنَا الْحَقَّ حَقًّا وارزُقْنَا اتِّبَاعَهُ، وَأَرِنَا الْبَاطِلَ بَاطِلاً وارزُقْنَا اجْتِنَابَهُ، اللَّهُمَّ أصْلِحْ لَنِا نياتِنَا، وبارِكْ لَنَا فِي أَزْوَاجِنَا وَذُرِّيَّاتِنَا، وَاجْعَلْهم قُرَّةَ أَعْيُنٍ لنَا، واجعَلِ التوفيقَ حليفَنَا، وارفَعْ لنَا درجاتِنَا، وزِدْ فِي حسناتِنَا، وكَفِّرْ عنَّا سيئاتِنَا، وتوَفَّنَا معَ الأبرارِ، اللَّهُمَّ لاَ تَدَعْ لَنَا ذَنْبًا إِلاَّ غَفَرْتَهُ، وَلاَ هَمًّا إِلاَّ فَرَّجْتَهُ، ولاَ دَيْنًا إلاَّ قضيْتَهُ، وَلاَ مريضًا إلاَّ شفيْتَهُ،  ولاَ مَيِّتاً إلاَّ رحمتَهُ، وَلاَ حَاجَةً إِلاَّ قَضَيْتَهَا ويسَّرْتَهَا يَا ربَّ العالمينَ، رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ.

اللَّهُمَّ وَفِّقْ وَلِيَّ أَمْرِنَا رَئِيسَ الدولةِ، الشَّيْخ خليفة وَنَائِبَهُ لِمَا تُحِبُّهُ وَتَرْضَاهُ، وَأَيِّدْ إِخْوَانَهُ حُكَّامَ الإِمَارَاتِ وَوَلِيَّ عَهْدِهِ الأَمِينَ.

اللَّهُمَّ اغفِرْ للمسلمينَ والمسلماتِ الأحياءِ منهُمْ والأمواتِ، اللَّهُمَّ ارْحَمِ الشَّيْخ زَايِد، والشَّيْخ مَكْتُوم، وإخوانَهُمَا شيوخَ الإماراتِ الذينَ انتقلُوا إلَى رحمتِكَ، اللَّهُمَّ اشْمَلْ بعفوِكَ وغفرانِكَ ورحمتِكَ آباءَنَا وأمهاتِنَا وجميعَ أرحامِنَا ومَنْ كانَ لهُ فضلٌ علينَا.

اذْكُرُوا اللَّهَ الْعَظِيمَ يَذْكُرْكُمْ، وَاشكرُوهُ علَى نِعَمِهِ يَزِدْكُمْ ]وَأَقِمِ الصَّلاةَ إِنَّ الصَّلاةَ تَنْهَى عَنِ الفَحْشَاءِ وَالْمُنكَرِ وَلَذِكْرُ اللَّهِ أَكْبَرُ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ[⁽[23]⁾

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([1]) البقرة : 281 .

([2]) الأحزاب : 21 .

([3]) مسلم : 1797 والآيات من سورة الضحى 1 -3.

([4]) مريم :64.

([5]) الضحى 4.

([6]) البخاري : 466.

([7]) الإسراء :19.

([8]) الضحى :5

([9]) متفق عليه.

([10]) الضحى: 9 .

([11]) البخاري 6005 وأحمد 23513 واللفظ له.

([12]) الضحى: 10 .

([13]) مسلم 1053.

([14]) مسلم 1041 .

([15]) البخاري :2950 .

([16]) مسلم : 1044 .

([17]) النساء : 59 .

([18]) الضحى : 11 .

([19]) أحمد 18946 .

([20]) الأحزاب : 56 .

([21]) مسلم : 384.

([22]) الترمذي : 2139.

([23]) العنكبوت :45.                - من مسؤولية الخطيب :

Insights into Surat Adduha (the Morning Hours)

Praise be to Allah. We thank Him, and seek His help and forgiveness. We repent to Him, and we ask Him to protect us and guard us from the evil within ourselves, and the evil of our deeds. Those who are guided by Allah, nothing shall misguide them, and those who are misguided by Allah; nothing shall guide them. 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 him, his companions and all those who will follow them in righteousness till the Day of Judgment.

O Servants of Allah, I urge you and myself to be mindful of Allah the Almighty and obey Him, in light of what He says, "and fear a Day when you will be returned to Allah. Then every soul will be compensated for what it earned, and they will not be treated unjustly." (Al Baqara: 281).

Dear Believers,

Allah the Sublime has devoted many chapters and verses from the holy Quran for stressing the elevated status of his Messenger Muhammad pbuh and establishing him as a role model for mankind. He the almighty says, "There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often." (Al Ahzab: 21).

One of the chapters that recounts aspects of the Prophet's life and traditions is Adduha, a Meccan Sura, in which Allah comforted him when revelations had been delayed for some days. As a result the Prophet got distressed and fell ill. About this incident, it was narrated that a woman said to the Prophet, "O Muhammad, I do not see but that your Satan has left you." Thereupon Allah, the Glorious revealed: "By the fore-noon, and by the night when it darkens (or is still); Your Lord has not forsaken you, nor hated you." (Aduwa: 1-3).

The verse came to reassure the Prophet pbuh of his Lord's love and high status. It openly stated that neither did Allah forsake him, nor desert him, but He wanted to show to people that revelation was but by His commands alone. He says in this regard, "[Gabriel said], "And we [angels] descend not except by the order of your Lord. To Him belongs that before us and that behind us and what is in between. And never is your Lord forgetful." (Maryam: 64).

Surat Adduha tells also the merits of the Hereafter over worldly life as it clearly says, "and the Hereafter is better for you than the first [life]." (Adduha: 4). It implies a promise that what is awaiting people in the next life is by no means similar to what is in the current. It is also a call not to feel sorry if some of this life's benefits are missed as Allah has better than that in store for His servants.

In light of this spirit, our Prophet pbuh was less after life pleasures and was known for his self-denial. So when he had to choose, as his life drew to an end, between eternity on earth or joining his Lord, he pbuh went for the latter. In so doing he sought the Heavenly bliss. It was reported from Aisha, may Allah be pleased with her, that Allah's Messenger went out while he was ill with a bandage on his head, sat on the pulpit… and said, "Allah gave a choice to one of (His) servants either to choose this world or what is with Him in the Hereafter. He chose the latter."

Truly the winners are those who have dedicated themselves to doing good deeds in life, and look forward to the next life with a sincere will. Those indeed who Allah praises their endeavour and accept their work. Allah says, "But whoever desires the Hereafter and exerts the effort due to it while he is a believer - it is those whose effort is ever appreciated [by Allah]." (Al Israa: 19).

As an act of honour towards His Messenger, Allah the Exalted promised in this Sura to award him with the best of blessings and please him. He the Almighty says, "and your Lord is going to give you, and you will be satisfied." (Adduha: 5). This is a Divine pledge of a larger scope comprising recompense accorded to the Prophet pbuh in this life and the next, mainly granting him the privilege of the intercession. Abu Huraira reported that the Prophet pbuh said, "there is for every apostle a (special) prayer with which he would pray. I wish I could reserve, my prayer for intercession of my Umma on the Day of Resurrection."

Dear Muslims,

Furthermore, Surat Adduha came to stress the crucial importance of caring for orphans. It says, "so as for the orphan, do not oppress [him]." (9). This call was best attended to by Allah's Apostle Muhammad pbuh, who would treat orphans kindly, care for them and encourage their sponsorship. He said, "I and the sponsor of an orphan shall be in Paradise like these two."And he indicated with his fingers, meaning his index and his middle finger. So those who engage in this highly merited act of sponsoring orphans are truly blessed.

Similarly, Adduha calls for providing help to the poor and distressed as it says, "and as for the petitioner, do not repel [him]." (10). With a praised self-denial attitude and no fear of poverty, the Prophet pbuh used to give generously to those who were in hardship.

Abu Said al Khudri related that some people of the Ansar asked the Messenger of Allah pbuh and he gave to them. Then they asked him again, and he gave to them until he used up what he had. Then he said, "What wealth I have, I will not hoard from you. Whoever has forbearance, Allah will help him. Whoever tries to be independent, Allah will enrich him. Whoever tries to be patient, Allah will give him patience, and no one is given a better or vaster gift than patience."

Yet the Prophet pbuh warned against weak-hearted persons abusing such a Quranic instruction by showing they are needy to avoid earning their living by themselves and relying instead on others for increasing their wealth. On this matter our Master Muhammad pbuh said, "he who asks others to give to him in order to increase his own wealth, is akin to one who asks for live coals. He who wishes to have more, let him have it and he who wishes to have less, let him have it."

O Servants of Allah, please be aware that charities and social assistance given by official bodies go only to those eligible according to religious and legal rules. So no one shall infringe the rights of the needy by, for example, providing erroneous information to mislead donors. This is an infamous act, which is contrary to religion and human character and cause its doers punishment on the Day of Judgment. In this regard, the Prophet pbuh warned: "Some men acquire Allah’s Property and they will go to Hell on the Day of Resurrection."

Interpreters said that this Hadith condemns the act of taking more money than necessary by those eligible.   Qabisa bin Mukhariq al Hilali, may Allah be pleased with him, narrated that the Messenger of Allah pbuh said, “asking for (the money of) Zakat is justified only for the following three: first, a man who is in debt: it is then permissible for him to receive [Zakat] until his difficulty is resolved; second, a man who was struck by calamity, which destroyed his holdings, which also makes it permissible for him to receive [Zakat] until he is in a position to earn his own living; and third, a man who has been reduced to poverty and three persons of caliber from among his people testify to his desperate circumstances.

"Such will receive until he finds a means of support for himself. Other than these cases, O Qabisah, it is considered as taking suht (unlawful or Haram earnings), and the person receiving it (this Zakat) will be consuming forbidden (unlawful) holdings.”

 Having said this, we seek Allah's favour to suffice us with (all that is) Halal from Him (and save us) from (all that is) Haram from Him and make us independent by His virtue from anyone besides Him. May Allah let us be amongst His virtuous servants and help us to obey Him and those He has ordained upon us to obey in compliance with His orders: "O you 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 Ayas 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 pure family, his companions and all those who will follow them in righteousness till the Day of Judgment.

O Servants of Allah, I urge you and myself to be mindful of Allah the Almighty and know that the invocation of Allah's blessing is a form of thanking Allah. That is why He the Almighty orders at the end of Surat Adduha: "but as for the favour of your Lord, report [it]." (11). On the same account, the Prophet said, "talking about the grace of Allah is thanking. Leaving it is disbelief. Thus, who does not thank for little, does not thank for much. He, who does not thank people, does not thank Allah."

Let us therefore to thank Allah for his great favour which we are enjoying in our beloved country: the UAE. Let us also be grateful to Him for making our hearts united, our country stable, and for blessing us with wise leaders who we love and who love us for the sake of Allah. We pray to Him to protect them all and grant them every success.

Dear Servants of Allah,

Bear in mind that you are asked to offer prayer and greetings upon our most noble Prophet pbuh for Allah says, "Indeed, Allah and His angels sends blessing upon the Prophet. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace." (Al Ahzab: 56). On the same matter, the Prophet pbuh said, "for everyone who invokes a blessing on me will receive ten blessings from Allah." He also said, "Nothing turns back the Decree except supplication."

May the peace and the blessings of Allah be upon our Master Muhammad pbuh, his family and all his Companions. May Allah be pleased with the Rightly Guided Caliphs: Abu Bakr, Umar, Uthman and Ali, and all those who will follow them in righteousness till the Day of Judgment.

We pray to Allah, the Most Gracious, to preserve the UAE from all temptations, both apparent and hidden, and continue blessing the UAE and all Muslim countries with safety and security.

O Allah, may we ask You to help us with what gets us closer to Paradise and furthers us from hell. O Allah we seek Your grace to admit us, our parents, whoever has done a favour to us and all Muslims to Your Paradise.

O Allah guide us to perform good work and give up misdeeds. O Allah, make Iman (faith) beloved to us and beautify it in our hearts, and make us hate disbelief, immorality and disobedience. O Allah, I seek from You guidance, virtue, purification of the soul and being self-sufficient.

O Allah, Show us the essence of truth and grant us the will to follow it. May Allah also mend 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 seek Your favour to raise our status, increase our good deeds, remove from us our misdeeds and cause us to die with the righteous. 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.

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).