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Validity Of Two Rakaats During Khutbah of Jum’ah

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Validity Of Two Rakaats During Khutbah of Jum’ah

As Salaamu Alaikum

Quran & Sunnah Panacea For All Muslim Disputes:
Every Friday, the scenario is the same in most masjids of United Kingdom: Latecomers offer two Rakaats while the Imam delivers the Khuthbah. In some Masjids, this action is frowned upon, in others, it is discouraged; yet in other Masjids, it… What is the correct hukm on offering two rakaats during the Khutbah of Jum’ah?The golden rule when we fall into disputes among ourselves in matters of Deen is to return to Qur’an and the Sunnah for a resolution. The Qur’an says: “O you who believe! obey Allah and obey the Messenger, and those charged with authority among you. If you differ in anything among yourselves, refer it to Allah and the Messenger if you do believe in Allah and the Last Day. That is best and most suitable for final determination.” (Q.4:59).

Ahaadith Narrated On The Issue.
  1. Abu Sa’eed (May Allah be pleased with him) narrated that a man entered the masjid on the day of Jum’ah3 while the Prophet (S) was delivering the khutbah on the minbar, and he ordered him to pray two rakaats. (Reported. by Ibn Majah and others).
  2. That a man came on the day of Jum’ah looking shabbily while the Prophet (s) was delivering the khutbah, and he ordered him to pray two rakaaats ( Reported by AtTirmidhi).
  3. Jaabir (May Allah be pleased with him) narrated that a man came on the day of Jum’ah while the Messenger of Allah (s) was delivering the khutbah. He said. “Did you pray?” The man answered: “No.” He then commanded him : “Pray two rakaats.” (Reported by the Jamaa’ah, lbn Majah, Tirmidhi, and several others.)
  4. In one narration, it is mentioned “If one of you comes on the day of Jum’ah while the Imaam is delivering the khutbah, let him pray two rakaats lightly and quickly.” Reported by Ahmad, Muslim, and Abu Dawood).
  5. In another narration:”If one of you enters a masjid, let him not sit until he prays two rakaats.” (Reported by the Jamaa’ah). These ahaadith clearly indicate the shar’ee4 validity of praying two rakaats during the khutbah of Jum’ah.
Legal opinions On The Issue
  1. The first group of scholars, Imaams Shaafi’ee, Ahmad, Maalik in one ruling of his, and others held that two rakaats prayed during the khutbah of Jum’ah is permissible, citing the above-mentioned ahaadith as their proof
  2. The second group of scholars, AthThawree and the learned of Koofah5 held that no one should pray while the Khutbah is being delivered. This view was also held by Abu Haneefah, Maalik in another ruling of his, and most of the salaf (righteous predecessors) from among the Sahaabah6 and Taabi’een7 including Ibn Abbaas, Ibn Umar, Ali, Qataadah, and ‘Ataa’.
Reason For Difference Of Opinions
The opinion of the second group of scholars is based on the reasoning that the Prophetic command to pry two rakaats during the khutbah on Jum’ah was addressed specifically to Sulaayk, the name of the man mentioned in the above-cited ahaadith, due to his impoverished condition (see hadith b above) and therefore does not apply to others unlike him. He was ordered by the Prophet (s) to pray so that people would see his poor condition and respond to his needs by charity and so forth.
Refutation of Those Who Prohibit Prayer During Khutbah
Scholars rebut that the origin of the hukm has nothing to do with specificity, that is, specific reference to one individual. Also, the Prophetic command to Sulayk to pray during the khutbah for the sake of charity does not necessarily prohibit the permissibility of prayer offered during the khutbah. This statement is supported by ahaadith (d, e,). in the words of the Prophet (s): “If one of you comes… ” is a general address to anyone who finds himself in that situation on Jum’ah. Argument: The ayah8 (“When the Qur’an is read, listen to it,” Q.7:204) supports the view of the second group of scholars Reply: Khutbah and Quran are two different things. The issue concerns praying during the Khutbah -not reading of the Quran or listening to it:Argument: The hadith (“If you say to your companion `keep quiet.” while the Imaam is giving the khutbah, you have indulged in idleness.” Agreed Upon) is proof for the second group.

Reply: The prohibition in the hadith is against cross-talk during the delivery of the khutbah not Salaah. The two of them cannot be equated so that the prohibition of one is necessarily a prohibition of the other.

Argument The following hadith is proof for the second group (A man [entered the masjid] making a pathway dough the necks of the people on Jum’ah while the Prophet (s) was delivering his khutbah. He said to him: “Sit! You have caused disturbance.” Reported Abu Dawood). The proof lies in the fact that the Prophet (s) ordered him to sit and not pray.

Reply: A possible interpretation of the hadith is that the Prophetic order to sit and not pray the two rakaats was a specific command to that particular individual who made himself a nuisance by annoying people who were already seated in the masjid. There are other interpretations of the hadith, but the fact remains is that it is not a clear proof to support the second group of scholars in their prohibition of pray during the khutbah.

Argument: The following hadith is also used as proof by the second group of scholars (“If one of you enters the masjid while the Imaam is on the minbar there is no salah nor speech until the Imam finishes.” (Reported by At -Tabaraani).

Reply: The hadith reported by At Tabaraani is da’eef (weak). The hadith scholar Abu Haatim describes it as “rejected” (munkar).

Argument: The following hadith is also cited as proof (A man came while the Messenger of Allah was delivering the khutbah and the Prophet (s) said to him: “Stand and pray two rakaats!” Then he stopped his delivery of the khutbah until the man had finished his prayer. (Reported by Ad Daaraqutni)

Reply: This hadith is inauthentic. As a matter of fact, Daaraqutni himself weakened the hadith, saying that it is either mu’dil9 or mursal10

Argument: When the Prophet (S) preoccupied himself by speaking with Sulayk, it nullified the obligation of listening to the khutbah at that point in time. Ibn Al-Arabi said: “This is the strongest argument of theirs.”

Reply: According to Ibn Hajar, “This is actually their weakest argument, since when the Prophet spoke to Sulayk he returned to delivering the khutbah while Sulayk occupied himself with the Prophetic command of performing the two rakaats. And it is authenticated that he did so during the khutbah of the Prophet (s).

Argument: Scholars are in agreement that the Salaah upon entering the masjid (At_ Tahiyyah) is not a right upon the Imaam. If that is the case with the Imam, that is, leaving out that prayer upon entering the masjid, then it must be even more so upon the follower to leave out that prayer if he enters the masjid while the Imam is giving the khutbah.

Reply: This qiyaas11 is invalid since it contradicts unambiguous ahaadith of the Prophet (S) on the matter of offering two rakaats during khutbah of Jum’ah as we have mentioned above (see hadith c, d, e)

Argument: The early scholars of Al-Madinah during the period of the salaf and the view of Umar, Uthman, and others among the Salmbah is sufficient proof to establish the hukm of prohibition of pray during khutbah.

Reply: This view of the majority of the salaf does not tantamount to ijmaa (consensus) so that it can be considered as shar’i proof. There are many among them who hold the view of permissibiltiy on prayer during the khutbah, such as Abu Sa’eed, Al-Hasan, Makhool, Abu Thawr, and so forth. Further more the majority view contradicts authentic ahaadith and they cannot be considered shar’i proof .

CONCLUSION
Preferred View: The opinion of the first group of scholars who held that it is Sunnah to perform two rakaats during the khutbah of Jum’ah based an authenticated ahaadith of the Prophet(S) narrated on the issue. No one has the right under Shari’ah to prohibit someone from offering this prayer if he enters the masjid while the khutbah is been given. It should be noted, however, that there is a certain adaab or etiquette in performing this two rakaats:
  1. That it should be performed lightly and quickly.
  2. It should not be offered at the expense of causing disturbance to others. This adaab is gleaned frorn the following hadiths:
    1. The Prophet (s) said: “If one of you comes[to the masjid] and the Imaam is delivering the khutbah, let him pray two short, light rakaats.” (Reported by Ahmad, Muslim, Abu Davwod).
    2. A man came [to the masjid and proceeded to] walk trough the necks of the people on the day of Jum’ah. The Prophet (s) said to him: ” Sit! You have disturbed {others)”. (Reported by Abu Dawood and An-Nasaa’i.)

Footnotes to Article

  1. Hukm – Islamic legal ruling on an issue
  2. Deen – Religion; more appropriately the way of life of Islam.
  3. Jum’ah-The day of Friday, the last day of the Islamic calendar week
  4. Shar’ee – Pertaining to the legality of Islaamic laws
  5. Koofah – An ancient city of leaming in Iraq.
  6. Sahaabah – Companions of the Prophet (s)
  7. Taabi’een -Followers, or the generation after the Sahaabah.
  8. Ayah -Verse of the Qur’an
  9. Mu’dil – “Problematic”, a type of weak hadith
  10. Mursal “Incompletely transmitted”, a type of weak hadith

Qiyaas Juristic analogy, a legal proof of Islamic law agreed upon by most scholars.

source: Minhaj al-Muslim

Muslim clerics emphasize Islam is religion of peace

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By EDD K. USMAN

Five top Muslim clerics or “muftis” in the Autonomous Region in Muslim Mindanao (ARMM) have reiterated that Islam, being a religion of peace, has nothing to do with terrorism as they asked those who link it with violence “to look deeply into its teachings…and peaceful message.”

The clerics, who head and serve as guardians of Darul Iftah (House of Opinion) in ARMM — three of them, Mufti Omar Pasigan (represented by Ustadz Esmael) of Maguindanao, Mufti Abdulwahab Tunggal of Basilan, and Mufti Abdulwahid Inju of Tawi-Tawi — stressed that “Islam is highly incompatible with violence in the wake of the continuing attempts to connect Prophet Muhammad Sallallahu Allaihi Wassalam’s religion with terrorism. ”

Muslim clerics in the ARMM delivered the “khutbah” or sermon in mosques last Friday, Jan. 26, and will be read again in various mosques around the country, possibly in a simultaneous delivery.

The crafting of the “khutbah” was due to the unceasing linking of terrorism to Islam, which is also due to some misguided Muslims’ penchant for committing violence and justifying these un-Islamic acts as permissible.

ARMM muftis were also alarmed by a purported interview with slain bandit leader Khaddafy Janjalani, leader of the extremist Abu Sayyaf Group (ASG), where he said Islam’s prophet ordered the commission of kidnaping.

“Nothing is further from the truth,” Islamic religious leaders said. In the “khutbah” titled “Islam Condemns Terrorism,” the muftis said the phrase “Islamic terrorist” is a contradiction.

“Islam and terrorism should not even sit in the same sentence together. Islam has nothing to do with terrorism,” they said.

“Islam is, indeed, a religion spread all over the world, recognized and accepted by the world as a religion that always advocates peace, security, and harmony and has nothing to do with terrorism,” the Muslim clercis said.

“It is, therefore, high time for those who associate Islam with terrorism to look deeply into the teachings of Islam and peaceful message of Islam.”

The religious leaders lamented that in Western thought, Islam and terrorism have been closely tied together because of “people with ill agenda, who seek to discredit the good name of Islam, and who consider Islam as a threat to their global ambitions.”

Meanwhile, a Mindanao-based party-list said yesterday that President Arroyo’s pronouncements last Monday of the final days of terror in Mindanao undermines the real ‘‘peace’’ issues of the Bangsamoro people and the minorities of Mindanao.

“The portals leading to the end of what we were told as terror in our land would not greet the people of Mindanao and the entire archipelago until the root cause is understood and identified,” Deputy Secretary General of Suara Bangsamoro Party-list Zaynab Ampatuan said.

Ampatuan added that “it is becoming apparent that the Arroyo administration, as with its predecessors, is missing, once again, the point.”

“It’s as if the peace conflict in Mindanao is brought about by these ‘annihilated’ leaders of the Abu Sayyaff Group,” he said.

Ampatuan said that Mrs. Arroyo’s statements is subscribing to a very naive solution to a deeply rooted issue.

She also commented on attempts of the government to solve the peace conflict in Mindanao through “all-out war” campaigns, including joint military exercises with the United States.

“In these attempts, the government failed. The wars launched in Mindanao against so-called terrorists had only led to forced displacement of more civilian populace,” she said.

source: Manila Bulletin

Friday Khutbah (26 Jan 2007): The Day of Asyura and Its Lessons

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The Day of Asyura and Its Lessons

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Brothers,
I would like to call upon myself and my dear brothers, to instill in us taqwa to Allah s.w.t, by abiding all the He has commanded, by following Islam truthfully, and avoiding all that Allah has forbidden. And by doing all that, we pray to Allah that our taqwa will increase and be strengthened further, amen.

May brothers,
This Monday, the Day of Asyura will dawn upon us. Do we know what is the Day of Asyura? It is the tenth day of Muharram, the first month of the Islamic calendar.

The Day of Asyura is a day of historical significance. Many important events occurred on this day.

It was reported that Prophet Noah’s ark came ashore on Mount Judiy on the the Day of Asyura. It was reported also that Prophet Musa a.s was saved by Allah from Pharaoh on this day. And to remind them of this significant event and to glorify the Day of Asyura, the Jews fast on that day.

This tradition of glorifying the Day of Asyura was not limited among the Jews themselves. The Arabs before our Prophet’s time also glorified the Day of Asyura.

The Arabs used to change the Kaabah’s curtain on this day. They also fasted on the Day of Asyura. In a hadith narrated by Imam Bukhari and Muslim, Rasulullah s.a.w wife, ‘Aisyah r.a said:
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Which means: The Arabs used to fast on the Day of Asyura before the command to fast during Ramadan was revealed. They also will clothed the Kaabah on this day.

Brothers,
Is it proper for us to celebrate and glorify the Day of Asyura? To answer it, we must refer to Al-Quran and Sunnah.

Allah s.w.t says in surah At-Taubah, verse 36:
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Which means: Verily, the number of months with Allah is twelve months (in a year), so was it ordained by Allah on the Day when He created the heavens and the earth; of them four are Sacred That is the right religion, so wrong not yourselves therein, and fight against the idolaters collectively , as they fight against you collectively. But know that Allah is with those who are pious.
It is forbidden to go to war on these four sacred months. It is also encouraged for us to fast many days on these months. The Prophet s.a.w said in a hadith narrated by Ibn Majah:
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Which means: Fast in those sacred months.

The four sacred months are Rejab, Zulkaedah, Zulhijjah dan Muharram. And the Day of Asyura occurs on the 10th day of Muharram.

With regards to the virtues of fasting on Day of Asyura, the Prophet s.a.w said in a hadith sahih narrated by Imam Muslim:

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Which means: I hope that by fasting on the Day of Asyura, Allah will forgive last year’s sins.

This is reward that awaits those who fast with sincerity on the Day of Asyura. And it was reported in a hadith that before the fast in Ramadan was made obligatory, Rasulullah s.a.w told Muslims to fast on the Day of Asyura.

But fasting is encouraged not just on the Day of Asyura per se. In fact, it is also encouraged to fast on the first 10 days of Muharram, and on the 13, 14 dan 15 days Muharram. Allah s.w.t says in surah Al-Fajr, ayat 2:
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Which means: And by the ten nights.

Some scholars of tafsir said that those 10 days belong to the first 10 days of Muharram.

Let us grasp this golden opportunity. We star the new year by showing servitude to Allah. And we hope by doing that, the rest of this year will see us getting closer to Allah.

Brothers,
The command to fast in the month of Ramadan was revealed by Allah on the second year of Hijrah. In the first year, the Prophet s.a.w command Muslims to fast on the Day of Asyura. This is supported be the following hadith narrated Bukhari and Muslim from Ibnu ‘Abbas r.a:
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Which means: When the Prophet s.a.w reached Medina, he found that the Jews were fasted on the Day of Asyura. He asked them: What is the significance of this day that you all fast in it? They answered: “This is the day which Allah s.w.t saved Prophet Musa a.s and his people, and the day Allah drowned the Pharaoh and his army. So Prophet Musa a.s fasted on this day as a sign of gratefulness to Allah.” The Prophet s.a.w said again: “We have more rights on Prophet Musa a.s then you all”. So he fasted on the day of Asyura, and he commanded Muslims to do likewise.

In the hadith that I recited just now, it is clear that Rasulullah s.a.w did not feel shy to ask from other people about certain matter, event from the Jews. And the Prophet s.a.w did not shy from incorporating what is good in other community to Islam. There are two lessons that can be learned from.

First: We must push aside any feelings of embarrassment and shyness when we are studying and gleaning knowledge from other communities, regardless of race and religion.

Allah s.w.t gives knowledge to whomever He wishes, regardless of race and religion. So one community cannot look down on others. Each community has its own strength and weaknesses. WE learn from strength of other communities to lessen the weaknesses in our community. And if we do this, the racial gap can be minimized.

The second lesson is that we cannot be stingy from sharing knowledge to others, even though they are not of the same race or religion. The Jews themselves did not withhold information from our Prophet s.a.w on their reason for fasting on the Day of Asyura.

Thus, we are required to share with others, especially the non-Muslims, the beauty, purity and simplicity of Islam. This exchange of information will give rise to a worthwhile conclusion. The person either embraces Islam, or they will understand our religion, like we with theirs.

In the end, the community will live together harmoniously because the understanding between the different religions already existed.

These are the two lessons that can be learnt from the story on the Day of Asyura. We cannot shy away from asking for knowledge, and we must not refrain from sharing with others about Islam.

May Allah s.w.t accept our fast on the Day of Asyura, amen.

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The Greatest Ten Days of This World…

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Image of the ka'aba in Makkah.
Image via Wikipedia

What is the significance of the first ten days of Dhul Hijja?

  1. Allah honored them when he swears an oath by them in the Qur’an as well, and swearing an oath by something is indicative of its importance and great benefit.Allah says 89-1/2 (By the dawn; by the 10 nights). Ibn Abbas, Ibn al-Zubayr, Mujahid and others of the earlier and later generations said that this refers to the first ten days of Dhul Hijjah. Ibn Katheer said: “This is the correct opinion.”
  2. Allah completed our religion in our of its days, the day of Arafa, as He revealed to the Prophet peace be upon him: 5-3 (This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.) It was a Friday and the Prophet peace be upon him was standing on mount Arafa.
  3. These ten days are the completion of the forty days that Allah appointed for Musa peace be upon him, Allah says: 7-143 (We appointed for Musa thirty nights, and completed (the period) with ten (more): thus was completed the term (of communion) with his Lord, forty nights.) Ibn kathir may Allah have mercy on him said: “The scholars of tafseer have different opinions on the meaning of these ten days. The majority are of the opinion that the thirty days are the month of Dhul Qiada and the ten are the first of Dhul Hijja; Mujahid, Masrouq, and Ibn Jarij said this, it was also related to Ibn Abbas and others.
  4. These ten days complete the months of Hajj 2-197 (For Hajj are the months well-known. If any one undertakes that duty therein, let there be no obscenity, nor wickedness, nor wrangling in the Hajj and whatever good ye do, (be sure) Allah knoweth it.)
  5. These ten days are the appointed days that Allah prescribed for us to celebrate His name for the blessings He has bestowed upon us. Allah says: 22-28 (That they may witness the benefits (provided) for them, and celebrate the name of Allah, through the Days Appointed, over the cattle which He has provided for them.) Ibn Rajab may Allah have mercy on him said: “The majority of scholars agree that the ‘appointed days’ are the first ten days of Dhul Hijjah”.
  6. Good deeds in these ten days are more beloved to Allah than in the rest of the year. The Prophet peace be upon him said: “There are no days during which good deeds are more beloved to Allah than these days; meaning the first ten days of Dhul-Hijjah. They inquired: Not even Jihad in the cause of Allah? He said: Not even Jihad in the cause of Allah, unless one goes out for Jihad sacrificing both his life and property and returning with neither.
  7. These days are the greatest days of the year. The Prophet peace be upon him said: “The greatest days of the World are (these) ten days”  Ibn Rajab may Allah have mercy on him said: “The apparent reason for the preference of the ten days of Dhul Hijja is that it all the main form of worship are performed in it; Prayer, Fasting, Zakah, and Hajj, and this does not happen in any other days”.
  8. These ten days are in the sacred months (The sacred months are Dhul Qiada, Dhul Hijja, Muharam, and Ragab.) 9-36 (The number of months in the sight of Allah is twelve (in a year), so ordained by Him the day He created the heavens and the earth; of them four are sacred: that is the straight usage. So wrong not yourselves therein)
  9. It has the day of Arafa in it. The Messenger of Allah peace be upon him said: “There is no day when Allah sets free more servants from Hell than the Day of Arafah. He draws near, then praises them to the angels, saying: What do these seek?”
  10. It has the day of Nahr. The Prophet peace be upon him said: “This is the greatest Day (i.e. 10th of Dhul Hijjah).”

What should we do in these days?

  1. Making remembrance of Allah, this is general, all kinds of dhikr, reading Quran, making salah and salam on the Prophet peace be upon him, Allah says: 22-28 (and celebrate the name of Allah, through the Days Appointed). There is also specific dhikr which should be done in these days, the Prophet peace be upon him said: “There is no day more honorable in Allah’s sight and no acts more beloved therein to Allah than those in these ten days. So say tahlil (There is no deity worthy of worship but Allah : La ilaha illAllah ), takbir (Allah is the greatest : Allahu Akbar) and tahmid (All praise is due to Allah : alhamdulillah) a lot [on those days].” Ibn Umar and Abu Hurairah (may Allah be pleased with them) used to go out to the marketplaces during the first ten days of Dhul-Hijjah and recite out loud the takbeer and people would repeat it after them. It is commended to recite them out loud (women should do it silently) in marketplaces, at homes, roads, mosques and elsewhere.
  2. Fasting the first nine days (the tenth day is the day of eid, and you are not allow to fast this day) especially the day of Arafa (the ninth day). It was related by the wives of the Prophet may Allah be pleased with them that the Prophet peace be upon him used to fast all of these nine days. The Prophet peace be upon him said: “Any slave of Allah who observes fast of a day in the cause of Allah, Allah would separate between him and the Fire a distance of seventy years on account of observing that day. The Prophet also said about fasting the day of Arafa: “I expect Allah to expiate the sins that were committed during the preceding year, and the sins that will be committed in the year after”.
  3. Praying at night (qiyam). Saeid ibn jubair may Allah have mercy on him used to say: “do not turn out your lights during the ten night”, and he would do acts of worship until he was barely able to do any more.
  4. Sacrificing and slaughter of an animal on the 10th day of Dhul Hijjah. Some scholars say this is Wajib, but the jimhoor (vast majority) say it is Sunnah Mu’akadah (important sunnah). When you sacrifice you say “bismillah Allahu akbar Allahuma 3any wa3an ahl baity” (“In the name of Allah – Allahu akbar – oh Allah this is for me and my family.”) Reputable scholars all agree that doing the sacrifice is better than giving its equivalent, because sacrifice is a worship in and of itself. A leader of the household can sacrifice for himself and for his dependants such as children, women and men like the sahabah and salaf used to do. One planning on sacrificing should not cut his hair or nails until sacrifice is complete. This only applies to the head of the house who is paying for the sacrifice and not his dependants. It is not requested that you do it by hand however that is the best, you may oversee the sacrifice as well or if unable give the power to someone to do this for you. The sacrifice should be done after ‘Eid prayer and you have until three days after, the Prophet peace be upon him ordered those who sacrificed before prayer to do it again.
  5. The Muslim must make sure to observe Eid prayer in its designated place, and attend the khutbah of the Eid. Makhnaf ibn Seleem, who is counted as a companion, said: “Going out to the prayer of the day Fitr is equivalent to (doing) Umrah and going out to the prayer of the day of Addha is equivalent to (doing) Hajj.
  6. One should generally try to do more good deeds and try to stop the evil deeds. Here are some examples of deeds that you can do: The Prophet peace be upon him said: “Whoever walks to a prescribed prayer in congregation it is like (doing) one Hajj” he also said “He who observed the Isha in congregation it was a if he prayed until the middle of the night and he who observes Fajr in congregation it is as if has prayed the whole night” he also said “A person can attain with his good manners the levels of the one who fasts (everyday) and stands (all night praying)”.
  7. Performing Hajj and Umrah, which are the best of all observances. Its excellence is signified by many Prophetic traditions. The Prophet peace be upon him said: “Performing Umrah and following it with another expiates sins that are committed in between. And the perfect Hajj would be rewarded with nothing other than Jannah”. He also said: “Whoever performs hajj to this Ka’ba and does not approach his wife for sexual relations nor commit sins (while performing hajj), he will come out as sinless as a new-born child, (just delivered by his mother)”.

These ten days will start on Thursday or Friday insha Allah. May Allah help us to use these days the best way we can, and may He accept from us our deeds and forgive our shortcomings.

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Friday Khutbah (15 December 2006): The Value of Patience in Life

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Islamic Religious Council of Singapore
Friday Sermon
15 December 2006 / 24 Zulkaedah 1427
The Value of Patience in Life

Friday Khutbah (15 December 2006) Download

Ma’asyiral Muslimin rahimakumullah,

Together, let us improve and raise our level of taqwa to Allah s.w.t. by doing everything that He as commanded us to do and to refrain from all that He has forbade us from doing. And hopefully; by doing so, we will be able to get His blessings and His acceptances for all our actions here on our short stay on earth.

During these times, we see one very important quality in those who are pious. This quality will help us get through the challenges and setbacks that we face in life with perseverance that is strong and robust. This quality, is called patience

Brothers,
In the context of life which we currently live in, it does not matter where we are; we are constantly being tested by Allah s.w.t. with a lot of challenges and setbacks. Allah’s tests are major. He tests each and every one of His creations, whether they are Prophets or just any other human being on earth.

In this case, Allah s.w.t. has mentioned in the holy Al-Qur’an:

Which means: “We shall certainly test you with fear and hunger, and loss of property, lives and crops. But give good news to those who are patient.” [Al-Baqarah-155]

Brothers,

In the verse that was just mentioned. It is clear that Allah s.w.t. the Almighty is Most-able to test us, and He will continue to do so. Allah s.w.t. will constantly test the level and value of our patience.

When we talk about patience, have we ever asked ourselves what is the true meaning of patience in Islam?

Brothers,
Patience, as defined by Imam Abu Hamid Al-Ghazali in his well-known book Ihya’ Ulumuddin, is likened to a group of religiously influenced people fighting against another group which is influenced by emotions and desires.

In Islam, there are three types of patience:

Firstly: Patience in handling challenges and Allah’s tests
Let us look back at the history of our Prophets and Messengers sent by Allah azza wa jalla. From as early as the days of Adam a.s. till the blessed days of our Prophet Muhammad s.a.w., they were strong and patient when being challenged and tested and were steadfast throughout their lives.

As an example, Prophet Muhammad s.a.w. during his glorious lifetime was often famished and in hunger. He never ever had a full meal. There were times when he even tied his stomach with a few rocks to hold his agony in hunger

Secondly: Patience in obeying to Allah’s commands.
In our daily lives, especially when performing our ibadats and rituals, we are taught to be patient and to be steadfast to Allah’s orders.

Saiyiduna Umar bin Abdul Aziz r.a. once said : “The best kind of act is one that is forced upon oneself. (To train one self’s patience)”.

The obedience of a Muslim towards Allah s.w.t. and his Messenger s.a.w. must be based and backed by a strong character of patience. This is because without patience; it is hard for us to consistently perform all our religious obligations with complete sincerity.

With related to being patient when performing our obligations to Allah s.w.t. A verse in the Qur’an states:

Means: ”And be patient to Allah’s commandments, for you are under our observance, and celebrate the praises of Thy Lord the while Thou standest forth,” [At-Thur : 48]

Thirdly: Patience in refraining oneself from doing bad and unlawful acts which have been prohibited by Allah s.w.t.

In the context, when trying to stay away from bad and unruly acts, our patience can really be tested. To refrain from doing things that attract Allah’s wrath is especially hard.

For example, it is very hard for a man to avoid the urge of wanting to look at a beautiful lady, especially if she is not fully covering her modesty.

Patience is also needed for us to not hurt others; especially our wives, our children and our parents.

Also, to refrain from saying anything bad about another person, to backstab, to condemn and criticize others, to talk about another person’s weaknesses for no apparent reason. Patience is very much required to be part of ourselves, as our values and principles in life.

Without patience, some of us may have put ourselves in a very lowly position as Allah’s slaves by becoming a slave to our own urges and desires.

In relation to this, Allah azza wa jalla had mentioned in the Qur’an in Surah Yusuf, verse 53:

Meaning: “I do not pretend to be blameless, for man’s very soul incites him to evil unless my Lord shows mercy. He is Most Forgiving, Most Merciful”.

Brothers,
As Muslims, we must be aware that to have patience is very important for all human beings. It is an extremely respectful character for us to have.

As Muslims we have to believe that patience is a quality that is very important for all of us to have in ourselves. And humans cannot afford to abstain themselves from this precious character.

Most importantly, for some of us who are trying to get through our rigorous lifestyles. There is a challenge for us to try and understand the true meaning of Islam. And there is also the challenge to present Islam as a religion that is a blessing to all of mankind. These challenges have to be faced with a great amount of patience as well as intelligence. If we are able to do so; Insya Allah, our community will be one that is strong in its principles, and also as one that can contribute positively for its religion and nation.

By making patience as part of our character; may we be able to succeed in this lifetime and in the hereafter. Amin Ya Robbal ‘alamin.