A Handbook of

Khutba on Gender
and Reproductive Health - English

TARBILANG FOUNDATION, INC

December 2008
 A Handbook of Khutba
on Gender and Reproductive Health
TABLE OF CONTENTS
Message - AECI . . . . . . . . . . . . . . . . . . . . . i
Message - UNFPA . . . . . . . . . . . . . . . . . . ii
Message - Darul Ifta . . . . . . . . . . . . . . . iii
Acknowledgements . . . . . . . . . . . . . . vi
The Art of Delivering Khutbah . . . . viii
General Introduction . . . . . . . . . . . . . . . 1

3 67
KHUTBA No. 1 KHUTBA No. 9
Realization Of Allah-Man Relationship Maternal And New Born
As The First Duty Of A Muslim Health Care

10 77
KHUTBA No. 2 KHUTBA No. 10
Man And Woman As Partners The Hikma Of Hijab

20 89
KHUTBA No. 3 KHUTBA No. 11
Education in Islam Women’s Economic Rights

28 102
KHUTBA No. 4
Building A Righteous Family KHUTBA No. 12
Violence Against Women

34
KHUTBA No. 5

114
Mahr In The Teachings Of Islam KHUTBA No. 13

42
The Meaning Of Polygamy
KHUTBA No. 6

125
Marriage Counseling KHUTBA No. 14
Divorce In The Perspective

49
KHUTBA No. 7 Of Islam
Early And Arranged Marriage
In The Light Of Islam

59 138
KHUTBA No. 15
KHUTBA No. 8 Islamic Inheritance
Family Planning In Islam
 Message
Despite advances in the past years with regard to gender equality, reality
shows that women’s situation at present needs improvement. In overall terms,
women make up more than half of the world’s population but receive only a tenth
of the world’s income and possess less than a hundredth part of the world’s
property. This means that women and girls are specially affected by poverty that
translates into a discriminatory situation for women in matters of human rights,
political, economic, cultural, etc

Muslim women are facing more obstacles which are deeply rooted with the
expected behavior in line with social, cultural or religious codes. Although the
Qur’an views women and men to be equal in human dignity, this spiritual or ethical
equality has been misinterpreted by the Muslim~ society and laws and has been
transformed into gender inequity.

The Spanish Government through the Agencia Española de Cooperación

Internacional para el Desarrollo (AECID) is strongly committed to promote gender
equality. In this sense, we are supporting different programs in the Philipines in
partnership with DSWD, NCRFW, UNFPA and Tarbilang Foundation Inc.

The present handbook is a product of the recommendations on gender in the

context of Islam conducted in 2007. We believe that initiatives like this will clarify
Muslim women’s rights and roles in the context of Islam in the country.

Thank you very much!

Jesus Molina
Coordinator General
AECID Philippines

i
 Message
Khutba or public preaching is a key respon-
sibility of Muslim religious leaders (MRLs) or
the Ulama. It is the major means by which
the teachings of Islam are disseminated and
propagated among the people.

UNFPA congratulates the Muftis and Ulama of the Autonomous Region

in Muslim Mindanao (ARMM) representing the Assembly of the Darul Ifta
of the Philippines in the formulation of the fifteen (15) khutba covering
various gender and reproductive and health rights concerns such as
politics and decision-making, family and economy, marriage and divorce,
family management and responsible parenthood, the women’s rights and
gender equality, as contained in this handbook. These khutbas represent
a major milestone in the promotion of gender equality and women
empowerment the Muslim South.

As Warasatul Anbiya (successors of the prophets), we enjoin our MRLs

to make full use of this handbook in carrying out their mission of helping
mold an Islamic society that promotes the well-being and rights of women
and the family.

Wassalam!

Suneeta Mukherjee
UNFPA Representative
ii
 MESSAGE FROM
ASSEMBLY OF THE DARUL IFTA
OF THE PHILIPPINES

This compilation and publication of khutba on gender and reproductive

health recognizes that the Qur’an and the sunnah of the Prophet (s.a.w.)
remain as the source of inspiration for Muslims in shaping and maintaining
just and equitable relations between women and all the creations of Allah
(men and women) in the family and in the community. The Qur’an looks
at believing men and believing women as helpers (and protectors) of one
another. They enjoin what is just and forbid what is evil. (Surah al-Tawbah,
9:71). Men and women are partners in building a righteous family and
society and are thus equally bestowed with intellectual, spiritual, physical,
psychological, and moral capacity to perform this role in partnership with
one another. These khutba have been selected as guide to aimmah and
community educators in recognizing and highlighting these important
roles of women and men. Developing and nurturing mutual respect for
one’s capacities and personhood will enable each one to fully harness
her/his potential to contribute to peaceful, loving and prosperous families
and communities.

The khutba deal with the Islamic views and prescriptions on the rights
and responsibilities of women and men in marriage, in the community,
in economic and spiritual aspects of life. They expound on the proper
requirements and preparations for the establishment of a successful
marriage and family. They guide the partners in dealing with changes in
the marital situation, set ideals of behavior in relating with

iii
wives, husbands, children, elders, and with fellow beings and highlight
the economic roles of women vis a vis her family in the lights and
teachings of Islam, as well as the importance of women and men being
educated and enlightened in accordance with the prescription of Islam
for his/her success in this life and in the life herafter and in dealing with
the world. Indeed, the khutba touch on almost all aspects of life just as
the Qur’an permeates a Muslim’s intellectual, spiritual, psychological,
social, political and cultural life, at the individual, family, community,
national and global levels.

The Assembly of the Darul Ifta of the Philippines attests to the

authenticity and integrity of the Qur’anic verses, and the Ahadith of
Prophet Muhammad (s.a.w) that have been cited in these khutba as
they went through an extensive review and scrutiny of Muslim religious
leaders and experts on Islamic teachings. Foremost among these
are Mufti Abdulla Utoh from Basilan, Mufti Jul Asri Abirin from Sulu,
Ustadz Esmael Ebrahim from Maguindanao, Atty. Hamid Barra, PhD.
from Lanao del Sur and Atty. Laisa Alamia of the Nisa Ul Haqq Fi
Bangsamoro and myself as Mufti of Tawi Tawi and the Chairman of the
assembly. They have been pretested and used in a training where they
further benefited from additional inputs from aimmah and other asathidz.
The translation of the khutba into the five dialects most widely spoken
in Muslim provinces – Maguindanaon, Meranao, Sinuug, Sinama and
Yakan- was also under the supervision of the MRLs and experts. The
translations also passed the review of other experts and MRLs in the
provinces where the dialect is spoken.

Convinced that peaceful, just and prosperous families and

communities make for a just, peaceful, progressive and humane society
and country, the Assembly of the Darul Ifta of the Philippines therefore
iv
strongly recommends the use and propagation of these khutba. They
offer very useful, timely and appropriate subject matter that aimmah
and religious leaders can use in their Friday congregational prayer
and on other appropriate occasions. Other concerned community
educators can also use them as reference in their advocacy work in
the community. Muslim religious leaders and scholars in Islam are also
urged to continuously do further research studies on the related Islamic
literature that will enrich the topics covered in this collection in order that
the sharing and education on the building of just and equitable families
and societies will continue to be nurtured by an increasing number of
concerned leaders and advocates.

The Assembly of the Darul Ifta of the Philippines is privileged to

have enjoyed the support and partnership of national and international
and bilateral organizations in its efforts to promote dialogues and
action to address the most pressing issues in Mindanao, such as
poverty, peace, reproductive health, gender, population concerns and
good governance. We are grateful to acknowledge that this project
on the compilation of khutba on gender and reproductive health was
supported by the Agencia Espaňol Cooperacion Internacional para el
Desarollo (AECID) and the United Nations Population Fund (UNFPA),
in partnership with the Tarbilang Foundation, a non-government
organization working with women and men in poor communities in Tawi
Tawi.

ALEEM MUFTI ADBULWAHID INJU

Chairman, Assembly of the Darul Ifta of the
Philippines

v
 ACKNOWLEDGMENTS

This handbook is a compilation of 15 khutba and is the major

output of the project on the Promotion of Gender Equality in the
context of Islam in the Autonomous Region of Muslim Mindanao
(ARMM). It tackles various issues on gender and reproductive
health that have been considered contentious in the context of
Islamic traditions. These issues were included in mainstream
discussions in the context of gender and RH advocacy and were
given appropriate explanations by having them supported by
Qur’anic provisions. The original handbook is in English and
it has been translated into five (5) dialects most widely spoken
in the ARMM provinces, namely: Maguindanaon, Meranao,
Sinuug, Sinama and Yakan. The handbook is expected to be used
by imams during Friday sermons, marriage counseling, nasihat
and in other appropriate occasions as a reference of advocates of
gender equality in the Islamic context.

The initial ten (10) khutba were developed by Ustadz Esmael

Ebrahim under UNFPA. Under AECID support, they were
reviewed and enhanced; and five (5) new khutba were developed
by the other Muslim religious leaders and experts. All the
khutba went through rigorous review and scrutiny by Muslim
religious leaders and other experts who shared their knowledge
and expertise to guarantee their authenticity and faithfulness to
the basic teachings of the Qur’an and human right principles.

The Tarbilang Foundation, Inc. therefore, gratefully

acknowledges the support and participation of the following in
vi
the realization of this compilation and of the other outputs of
the project:

To the Agencia Española de Cooperacion Internacional para

el Desarollo (AECID) for its financial support and technical
guidance to the project;

To United Nations Population Fund (UNFPA) for its financial

and technical assistance in the formulation, finalization and
printing of the handbook, and for its support to the activities
and outputs of the project;

To the Assembly of the Darul Ifta of the Philippines, for its

support, endorsement, and technical guidance to the formulation
and finalization of the khutba, and for its assistance in the other
activities and outputs of the project;

To the Muslim Religious Leaders and experts who

painstakingly formulated, reviewed, revised and minutely
scrutinized each statement in the khutba, specifically- Mufti
Abdulwahid Inju of Tawi Tawi who is at the same time the
Chairman of the Assembly of the Darul Ifta of the Philippines,
Mufti Abdulla Hamja Utoh from Basilan, Mufti Sharif Jul Asri
Abirin from Sulu, Ustadz Esmael Ebrahim from Maguindanao,
Atty. Hamid Barra, PhD. from Lanao del Sur and Atty. Laisa
Alamia of the Nisa Ul Haqq Fi Bangsamoro;

To the aleems, imams, aleemat, ustadzes and other Muslim

experts who translated the English text of the khutba and who
vii
 assisted in validating the translations into the five dialects;

To the aleems, imams, aleemat, ustadzes, other Muslim

experts and women and men community educators who
participated in pre-testing the khutba, and in the training on
the use of khutba in congregational prayers and community
education activities;

To the National Commission on the Role of Filipino Women

(NCRFW), for its tireless effort to promote gender equality in
the Philippines especially under Islamic context;

To Atty Norma Barra of Mindanao State University in

Marawi for the art work rendered in posters, in support to
the dissemination of key messages being articulated by the 15
khutba.

Tarbilang Foundation, Inc. is grateful to all and hopes that

their support to the advocacy to promote equality of women and
men under Muslim laws and Islamic teachings will continue.

December 2008.

viii
 The Art of Delivering Khutbah

Introduction
One of the basic teachings of Islam in creating a better world
to live in is the establishment of good human relations not only
among Muslims but even between Muslims and non-Muslims.
It is for this reason that a Muslim must be a good communica-
tor. For how can he bring the message of Islam to others if he
cannot explain in the best possible way its principles, tenets and
teachings. However, conveying the Islamic message by words of
mouth is not enough. It has to be actualized in a Muslim’s daily
life. A Muslim, then, who explains the message of Islam to his
brothers and sisters in the pulpit of the masjid must live by the
teachings he is imparting. Every word that he utters, every prin-
ciple that he emphasizes, every text that he recites, must find
meaning in his life, must reverberate in his relationship with
others, must portray his personality. Otherwise, his words will
be meaningless, his message worthless.

Delivering a khutbah in the congregational Friday prayer is a

vocation that is not simple as others might think. It is a unique
task which creates a bond between the speaker and the listeners.
When one stands before the congregation, all hearts, minds,
eyes and ears are set for him. No one is allowed to talk or do any
other act but to listen and grasp the teachings that the khatib
expounds. The floor and the privilege are entirely under the
sway of the khatib; no one can question or say a word while the
session is on. Hence, the khatib, while in complete control of the
proceedings, must be prepared in that great task of conveying
ix
the message of truth, peace and justice to his audience.

This short write-up is an exposition of what the khatib should

prepare and do in the intricate task of delivering a khutbah.

Textual Foundations

We find in the Glorious Qur’an textual bases in conveying

the message of Islam in the best manner conceivable to the
human mind. For example, Allah likens a good message to a
well-grown tree which is deeply rooted in the ground and bears
sweet fruits at all times. On the other hand, an evil message is
like an evil tree that is not well founded and is not stable. Thus
we read Allah’s wisdom in the Glorious Qur’an:

See you not how Allah sets forth a parable? –a goodly Word like
a goodly tree, whose root is firmly fixed, and its branches (reach)
to the heavens –it brings forth its fruit at all times, by the leave
of its Lord. So Allah sets forth parables for people, in order that
they may receive admonition. And the parable of an evil word is
that of an evil tree: it is torn up by the root from the surface of the
earth: it has no stability. Allah will establish in strength those
who believe, with the Word that stands firm, in this world and in
the hereafter; but Allah will leave, to stray, those who do wrong:
Allah does what He wills. (Surah Ibrahim 14:24-27)

In another Qur’anic ayat, Allah exhorts the Holy Prophet
(peace be upon him) to bring the message of Islam to others
through wisdom and good counsel and in the best mode of
x
arguments so that they may understand what Islam means.
This instruction to the Holy Prophet includes all Muslims that
are engaged in the work of propagation specially those who are
tasked to present the Islamic teachings in the congregational
prayers. Allah Almighty says to the effect:
Invite to the way of your Lord through wisdom and good
counsel and argue with them in the best of manner; your Lord
knows best who deviates away from His Way, and He knows best
who are guided. (Surah al-Nahl 16:125)

When a person delivers a khutbah in the masjid before a
congregation, he has to be sure that whatever he says is seen in
his action and lifestyle. This is so because a Muslim must live
by the word of truth he conveys to others. This we can glean
from Allah’s wisdom in the Glorious Qur’an when He says to
the effect:

And who is better in speech than one who invites others to

Allah and does good work and says: ‘Indeed, I am among those
who submit to Allah.’ (Suratu Fussilat 41:33)

Finally, the Holy Prophet (peace be upon him) summarizes

Islam by saying (ad-diinu nashiihah) which means
that the Islamic way of life is basically giving good counsel or
good advice. Thus, at the heart of the Islamic message is the
necessity of consultation which is primarily done through the
giving of good counsel to brother Muslims. However, it is always
important that the person who extends the advice must live by
his words. Indeed, the best way to teach is teaching by example.
xi
 When a Muslim is given the duty to deliver a khutbah for
the congregational prayer, either during Friday or Eid prayers, he
needs to be abreast with two important obligations: preparation
and the manner of how he delivers what he has prepared. Hence,
we are presenting the herewith suggestions for the preparation of
the khutbah and its actual delivery with the hope that these may
add to what the khatib already knows about the art of delivering
a khutbah.

Delivering a Khutbah: Preparation

For the preparation, the following notes are suggested for the
khatib:

1. He should select a topic or subject he will discuss in the

khutbah

Before a khatib ventures in delivering a khutbah before a

congregation, it is imperative that he should have mastery of a
topic he wants to discuss. The khatib should choose a subject
that is relevant and within the grasp of his audience. Current
developments affecting Muslim community should be tackled
in the Friday sermon. In fact, among the wisdom of holding the
Friday congregational prayers is for the Muslims to be abreast
with issues that confront the Muslim ummah in general, and the
local Muslim community in particular.

The khatib should ‘think globally but act locally,’ as the

saying goes.
xii
 2. He should study the composition of the jama’ah or
congregation he will address

In selecting the subject he will discuss, the khatib should also

consider the composition of the congregation he is to address.
The topic must be relevant to the audience the khatib has to talk
to. You can just imagine a speaker who talks about the heavenly
bodies to an audience who are not well-versed with the universe
and whose only concern pertains to the feeding of their children
in their day to day life. Thus, the khatib must examine the trend
of thinking of his congregation and attune the topic he is going
to discuss with the kind of life that the congregation has. As a
speaker, the khatib should be guided by the three dimensions
of a message in order to be successful in his delivery of his
khutbah. These are: the speaker (and that refers to himself as
one conveying the message of Allah), the audience (who must
be able to understand the message the speaker is talking about),
and the message he wants to impart to his audience. Selecting
the message to present to a particular kind of listeners must be
fully understood by the person conveying the message because
the message serves as the link or the bond between him and the
audience.

3. He should prepare an outline of his khutbah

For a khutbah to be well-organized, it is necessary that the

khatib should prepare an outline of what he is going to deliver.
There are instances when the listeners cannot grasp the message
conveyed or are bored with the presentation because the
xiii
 speaker’s presentation is not organized. This can be avoided
if the khatib outlines his presentation so that when he speaks,
the audience will easily grasp and understand his message and
will be able to follow the sequence of his message. The khatib
can make a choice between an inductive and a deductive
presentation. And this he can do by having a well-prepared
and well-organized outline of his discussion.

4. He should search for relevant textual bases of his

khutbah

After choosing a relevant topic to discuss which fits

his audience and after preparing an outline of what he is to
convey, the khatib needs to be abreast with the relevant ayat
of the Glorious Qur’an and the Prophet traditions of the Holy
Prophet (peace be upon him) which support his presentation.
It is necessary that the khatib should study the right way of
reading the Qur’anic verses and the Prophetic traditions. Part
of the preparation is doing a thorough practice in such reading
and pronunciation of the Arabic verses of the Qur’an. It will
also be impressive if the khatib can refer to the verses of the
Qur’an by their surah (chapter) and ayat (number of the verse).
If the khatib will be able to memorize the ayat, that will be
excellent. If he has not, it is advisable that he reads the ayat in a
written note he will refer to while delivering the khutbah.

5. He should substantiate his knowledge of the ayat

In order to be fully knowledgeable of the ayat, the khatib

xiv
should not only limit himself with the right way of reading
the verse but he should also study its meaning and relevance
with current situations. He should understand the sabab al-
nuzul or the reason why the ayat was revealed and the sha’n al-
nuzul or the circumstances surrounding the revelation of the
ayat. To further augment that knowledge, it is suggested that
the khatib should consult and review relevant commentaries
and translations of the ayat he is presenting in his khutbah. He
should also be abreast with the related ayat of the Qur’an and
traditions of the Holy Prophet (peace be upon him). This is so
because in the study of the exegesis or tafsir of the Glorious
Qur’an, the best explanation of a Qur’anic verse is the Qur’an
itself. Aside from a thorough knowledge of the Glorious Qur’an,
the khatib should also be abreast with the Islamic history
specially the life and times of the Holy Prophet (peace be upon
him) and the rightly-guided Caliphs who succeeded him in his
leadership of the Muslim community. The ayat of the Glorious
Qur’an and the Prophetic traditions should be correlated with
relevant historical events and with scientific facts. By these, the
khatib will be broadening the understanding of his audience
on the Qur’anic verses he is expounding.

6.If the khatib is a beginner, it is advisable that he

should write his khutbah

To be better prepared in presenting the khutbah, the

khatib is urged to write the whole text of his message and
before presenting the same, he should practice reading it. He
should rehearse on this as many times as possible until he has a
xv
mastery of the same. It is even appreciated if he can read the text
of his khutbah before others, specially the learned, and seek their
comments and advices on how to improve his presentation.

7. He should set a time limit in his delivery

Setting a time limit in the delivery of the khutbah is another

important advice that the khatib must consider. The khatib has to
examine the audience he is speaking to and assess whether they
can take or not a longer time in listening to the khutbah. If they
can, that will be good. However, if they cannot, then it is better
to be prepared for that by setting a limit to the time the audience
can manage to take. If they are composed of a particular group,
the khatib must be aware of that. If they are a mixed group, he
should likewise be prepared for that and consider that in his
preparation.

Delivering a Khutbah: Presentation

After having done the aforementioned thorough preparation,

the khatib is now ready for the task of delivering the khutbah.
Here are some advices for him in presenting his prepared
khutbah.

1. The khatib should dress properly and decently

The first thing that the khatib must consider in presenting

his message is the way he conducts himself as he stands before
the congregation. He should dress properly and decently. It is
xvi
worth noting that the Glorious Qur’an has set the standard of
dress when one stands in the performance of prayer. Allah says
in the Qur’an to the effect:

O Children of Adam! Wear your beautiful apparel at every

time and place of prayer; eat and drink, but waste not by excess
for Allah loves not the wasters. (al-’An’am 7:31)

Here we are told that one who performs prayer should be

decently dressed. In fact, when a person seeks audience with an
influential leader, he would wear his best clothes. By analogy, he
should wear his best when he faces the Lord of the universe, the
Guardian of all creations. If he is required to do that because
he is the guest, how much more if he is the spokesman, calling
people to the way of Allah Almighty. Being dressed well does
not mean wearing an expensive cloth to impress the audience.
It simply means wearing an acceptable form of clothing that is
clean and presentable that shows the simplicity and humility of
the khatib. Under Islamic law, a Muslim is not allowed to wear
silk and gold as such are only allowed for Muslim women. Hence,
the khatib must refrain from wearing the same.

2. The khatib should recite the requisites of presenting a

khutbah

One standard obligation in the delivery of the khutbah is the

required recitals of praise to Allah (Hamdu ‘Llaah) , testimony
of faith in Allah and His Prophet (Shahaadatayn), and the prayer
and blessings for the Holy Prophet (Salawaat ‘ala ‘r-Rasuul). Aside
xvii
from this required preliminary statements, the khatib should
exhort the listeners to be conscious of Allah and strive to live in
accordance with the teachings of Islam and, as much as possible,
die as a true Muslim. An example of the introductory part of the
khutbah where the khatib speaks of the required Hamdu ‘Llah,
Shahaadatayn, and Salawaat ‘ala ‘r-‘Rasuul is the following:

All Praise is due to Allah, We praise Him and we seek help

from Him. We ask forgiveness from Him. We repent to Him; to
Him we seek refuge from our own misdeeds and evil dictation.
Anyone who is guided by Allah, he is indeed guided; and anyone
who has been left astray, he will find no one to guide him.

I bear witness that there is no deity but Allah, the Only One
without any partner; and I bear witness that Muhammad is His
xviii
Servant, and His Messenger.

May the peace and blessings of Allah be upon him, his

family, his companions and everyone who follows on their
footsteps until the Day of Judgment.

In the second khutbah, the khatib should recite the

required invocation seeking Allah’s forgiveness and guidance
for the Muslim community.

3. He should not make unnecessary gestures

The khutbah is an invitation to faith and fear of Allah.

It is not an oration where the person delivering the message
will show his power of words and action in order to impress
his audience. Neither is it a declamation where he will show
his acting prowess. It is a religious duty where the khatib
exhorts the congregation into strengthening their faith and
understanding the intricacies of their religion. It is a call to
heed to the invitation of Allah to live by His Will, to follow
His Command, and to establish on earth His Sovereign
Authority. These the khatib must do in the most solemn
way.

4.He must be articulate in emphasizing his points

The khatib must be solemn in his presentation. He must

be calm and composed in conveying his message. Every
ayat he recites, he must read correctly and articulate its
xix
meaning and message in the most understandable language
possible. Every point he emphasizes he must do convincingly
by discussing the wisdom behind the revelation of a particular
ayat and its relevance to current circumstances. Earlier we have
stated the necessity of a khatib being abreast with the reason and
circumstances of revelation and being knowledgeable with the
life and times of the Holy Prophet (peace be upon him) and his
venerable successors. It is likewise important that he is abreast
with current situations and knowledgeable with scientific
information so that he can readily correlate the relevance of the
verses of the Glorious Qur’an with modern circumstances and
scientific facts.

5. He must maintain his humility

The khatib must maintain his humility while he exhorts

others to have faith, to fear Allah, to do good, and to practice
Islam in their dealings with people. While he invites others to
serve Allah alone, the khatib must not forget himself as the first
recipient of whatever advice he conveys to the congregation. In the
original Arabic version of the introductory part of the khutbah,
the primary exhortation is addressed to the khatib himself
when he says: iyyakum wa iyyaya bi-taqwa ‘Llah which means:
‘I exhort you and specially myself with consciousness of Allah!’
Maintaining ones humility would also mean that the khatib
must not in any manner show arrogance to his congregation. He
must not in any manner feel that he is better than anyone of the
people he is speaking with for such would create some pride in
his heart which leads to Allah’s displeasure.
xx
 6. He should convey his message to the intellect of the
listeners and not to their emotions

The khatib must convey his message to the minds of his

listeners and not appeal to their emotions. Islam is a religion
of reason and not a faith based on emotions. Hence, the khatib
must challenge the audience to think and reflect in the same
manner that the Glorious Qur’an has been challenging them
throughout the ages. Every time the Glorious Qur’an refers to
the mysteries of creation and the intricacies of human life, it will
always wind up with the challenge: “Afala ta’qilun!”(Do you not
think!), “Afala tadhakkarun!” (Do you not reflect!), or similar
other statements.

7. He should never lose consciousness of Allah

Finally, the khatib should always be conscious of Allah,

remembering at all times that the task he is doing is basically
aimed at seeking His pleasure. As a mouthpiece of the truth
of Islam and as spokesman of Allah, he should always remind
himself that the job he has embarked on is the most delicate
delegation since he stands before the crowd to convey a divine
message. He must always realize that guiding people is not in
his hand but in the Hands of Allah. His only part is to convey
the Divine Message and as to whether the people accept or
reject his exhortation, that lies completely and solely with Allah
Almighty.

xxi
 And Allah knows best.

Atty. Hamid Aminoddin Barra, Ph.D.

Philippine USRAH Foundation, Inc.
Marawi City, Philippines

xxii
xxiii
 ‫ﻢﯾﺣﺮﻟﺍﻦﻣﺣﺮﻟﺍﷲﺍﻢﺴﺑ‬

PRAISE TO ALLAH
(General Introduction)

‫ هدمحن هلل دمحلا‬، ‫ هنيعتسنو‬، ‫ هيلإ بوتنو هرفغتسنو‬، ‫ذوعنو‬
‫انلامعأ تائيس نمو انسفنأ رورش نم هللاب‬، ‫لضم الف هللا هدهي نم‬
‫ هل‬، ‫هل يداه الف للضي نمو‬، ‫كيرش ال هدحو هللا الإ هلإ ال نأ دهشأو‬
‫هل‬، ‫هبحصو هلآ ىلعو هيلع هللا ىلص هلوسرو هدبع ادمحم نأ دهشأو‬
‫نيدلا موي ىلإ ناسحإب مهعبت نمو نيعمجأ‬.

All Praise is due to Allah, we praise Him and we seek help

from Him. We ask forgiveness from Him. We repent to Him; to
Him we seek refuge from our own misdeeds and evil dictation.
Anyone who is guided by Allah, he is indeed guided; and anyone
who has been left astray, he will find no one to guide him.
I bear witness that there is no deity but Alláh, the Only One
without any partner; and I bear witness that Muhammad is
His servant, and His Messenger. May the peace and blessings
of Allah be upon him, his family, his companions and everyone
who follows on their footsteps until the day of resurrection.

‫دعب امأ‬:
‫ هللا دابع‬، ‫ هتاقت قح هللا اوقتا‬، ‫يف هتيصو يه هللا ىوقت نإف‬
‫نيرخآلاو نيلوألا‬.

Servants of Allah fear Allah as He should be feared. Indeed

Taqwa (fear of Allah) is Allah’s advice to the first and last man
on earth.
1 | GENERAL INTRODUCTION
 ‫ىلاعتو هناحبس هللا لاق دقف‬:

ٰ‫َّالِإَّنُتوُمَتَالَوِهِتاَقُتَّقَحَهَّللٱْاوُقَّتٱْاوُنَمآَنيِذَّلٱاهيأي‬
‫َنوُمِلْسُّم ْمُتْنَأَو‬. (‫نارمع لآ‬:۱۰۲)

Allah Most High said:

“O you who believe! Fear Allâh, (by doing all that He has
ordered and by abstaining from all that He has forbidden), as He
should be feared. [Obey Him, be thankful to Him, and remember
Him always], and die not except in a state of Islâm (as Muslims)
with complete submission to Allâh.” (3:102)

‫ىلاعت لاق‬:

‫اهنم قلخو ةدحاو سفن نم مكقلخ يذلا مكبر اوقتا سانلا اهيأي‬
‫هب نولءاست يذلا هللا اوقتاو ءاسنو اريثك الاجر امهنم ثبو اهجوز‬
‫ءاسنلا( ابيقر مكيلع ناك هللا نإ ماحرألاو‬:۱)

“O mankind! fear your Guardian Lord, who created you from

a single person, created, out of it, his mate, and from them twain
scattered (like seeds) countless men and women; -Fear Allah,
through whom ye demand your mutual (rights), and be heedful
of the wombs (the mothers that bore you): for Allah ever watches
over you.” (4:1)

GENERAL INTRODUCTION | 2
KHUTBA No. 1: Realization Of Allah-Man
Relationship As The First Duty Of A Muslim

A Muslim believes that every person born is a Muslim; that

every person born is free from sin and it is when he comes of age
that he will be responsible for his own actions. He also believes
that a person can attain salvation by combining true faith and
good deeds (belief and practice). To attain Allah’s pleasure, a
person must translate his belief into action.

A Muslim believes that Allah will not make a person

responsible until he is shown the right path. This is the reason
why Allah sent Messengers through the ages to humanity with
Divine guidance. And the last of the chain of Messengers sent by
Allah to mankind was the Holy Prophet Muhammad (peace
be upon him) and the final message is the Glorious Qur’ān
which a Muslim must believe as the word of Allah that has
been preserved in its pristine purity. It is the authentic source
of Islamic principles and beliefs. It cannot be divorced from the
sunnah or lifestyle of the Holy Prophet as the latter is the
authentic human interpretation of the Glorious Qur’ān.

A Muslim believes that faith must be founded upon well-

grounded convictions based on reason and intellectual search
for the truth. In Islam, blind imitation is not countenanced.

The bedrock upon which is laid the foundation of Islam is

3 | KHUTBA NO. 1
the concept of tawhīd. This is the faith and belief in the oneness
of Allah, in His Godhead, in His creative power, in His Lordship
over all creations and in His uniqueness in His Names and
Attributes.

The concept of tawhīd is expressed in the phrase: lā ilāha

illa ‘llāh which forms the first part of the attestation of faith of a
Muslim. It literally means THERE IS NO DEITY WORTHY OF
WORSHIP EXCEPT ALLAH. The phrase is composed of two
parts: lā ilāha (THERE IS NO DEITY WORTHY OF WORSHIP)
and illa ‘llāh (EXCEPT ALLAH). Among the religious scholars
of Islam, the two parts of the phrase express a negation and an
affirmation. The first part states that a Muslim must negate all
deities that man worships, be they idols, men, gods, nature, or
even one’s inner desire and love for the world. A Muslim has
to destroy all these gods and objects of worship. After negating
all of these imaginary sources of power and strength, a Muslim
affirms that it is only Allah Who is the sole source of Godhead
and Lordship, Who is Creator, Designer and Fashioner of all
creations, and their Sustainer, Cherisher and Guardian-Lord.
Thus, tawhīd is not only a concept but is also a process. It is a
process of negating any source of power and authority and
establishing in one’s heart and soul the ultimate faith and belief
that it is Allah alone Who is the source of Sovereign Authority,
KHUTBA NO. 1 | 4
upon Whose power a Muslim rests his fate, and in Whose
worship, submission and obedience a Muslim surrenders and
dedicates his prayers, sacrifices, life and death. Allah Almighty
says:

‫ نيملاعلا بر هلل يتاممو يايحمو يكسنو يتالص نإ لق‬، ‫ال‬

‫ترمأ كلذبو هل كيرش‬
‫ ماعنألا ( نيملسملا لوأ انأو‬: 162- 163 )
Say: “Truly, my prayer and my sacrifices, my life and my death,
are all for Allah, the Lord of the Worlds. He has no partner, this I
am commanded and I am the first of those who bow to His Will.”

Sūrah al-An‘ām 6:162-163

Allah Almighty further says in the Glorious Qur’ān:

‫ئيشب مهل نوبيجتسي ال هنود نم نوعدي نيذلاو قحلا ةوعد هل‬

‫ءاعد امو هغلابب وه امو هاف غببيل ءاملا ىلإ هيفك طسابك الإ‬
‫ دعرلا ( لالض يف الإ نيرفاكلا‬: 14)

For Him (alone) is prayer in Truth; any other that they call
upon besides Him hear them no more than if they were to stretch
forth their hands for water to reach their mouths but it reaches
them not. For the prayer of those without faith is nothing but
(futile) wandering (in the mind).
Sūrah al-Ra’d 13:14

‫اوميقيو ءافنح نيدلا هل نيصلخم هللا اودبعيل الإ اورمأ امو‬

‫ ةنيبلا ( ةميقلا نيد كلذو ةاكزلا اوتؤيو ةالصلا‬: 5 )
5 | KHUTBA NO. 1
 And they have been commanded no more than this: to worship
Allah, offering Him sincere devotion, being True (in Faith); to
establish regular prayer; and to give regular charity; and that is
the right way of life.

Sūrahal-Bayyinah 98:5

Thus, tawhīd sets the methodology upon which a person

undergoes a process of change in his life from a state of disbelief,
of assigning partners to God, of believing in other sources of
power, to a state of faithfulness, of accepting no other deity but
Allah, of dedicating his prayers and sacrifices, his life and death
to Allah alone.

Through the process of tawhīd, a Muslim finds total liberation

and freedom from any source of slavery or obedience to any other
being. When a Muslim enters into the total sovereignty of Allah
by the process of tawhīd, he becomes a totally free individual,
free from servitude to any other being. He only worships, serves
and obeys Allah and only submits to His will.

In the attestation of faith of a Muslim, the second part is

expressed in the phrase: muhammadu ‘r-rasūlu ‘llāh which
means MUHAMMAD IS THE MESSENGER OF ALLAH.
This statement makes a Muslim a member of the Community
of the Holy Prophet who believes in his message, upholds
his leadership, obeys his teachings, attunes his lifestyle with
the way of the Holy Prophet , and takes him as a model and

KHUTBA NO. 1 | 6
exemplar. A Muslim accepts without doubt the statements of
Allah Almighty in the Glorious Qur’ān:

‫هللا وجري ناك نمل ةنسح ةوسأ هللا لوسر يف مكل ناك دقل‬
‫ بازحألا ( اريثك هللا ركذو رخألا مويلاو‬: 21 )

You have indeed in the Messenger of Allah a beautiful pattern

(of conduct) for any one whose hope is in Allah and the final day,
and who remembers Allah so much.

Sūrah al-Ahzab 33:21

‫اودجي ال مث مهنيب رجش اميف كومكحي ىتح نونمؤي ال كبرو الف‬

‫ ءاسنلا ( اميلست اوملسيو تيضق امم اجرح مهسفنأ يف‬: 65 )

But no, by your Lord, they have no (real) Faith until they make
you the judge in all disputes between them, and find in their souls
no resistance against your decisions, but accept them with the
fullest conviction.

Sūrah al-Nisa’ 4:65

When a Muslim accepts the prophethood of Muhammad

(peace be upon him), he is thus required two basic things: 1)
salīmu ‘l-‘aqīdah (purity of faith) which means that a Muslim
gives assurance that he has full and sincere faith and belief in
the message of the Holy Prophet , and 2) sahīhu ‘l-‘ibādah
(righteous way of performing worship) which means that a
7 | KHUTBA NO. 1
Muslim binds himself to perform his duties as a Muslim in
accordance with the sunnah or lifestyle of the Holy Prophet .

A Muslim further believes in the universality of the message

of the Holy Prophet . He believes that the Prophet was not
only sent to a particular nation, tribe or group but is a Messenger
to the whole of humanity. Moreover, a Muslim affirms that the
Holy Prophet is a guide, a warner and a mercy to all creations.
We read Allah’s wisdom in the Glorious Qur’ān:

‫سانلا رثكأ نكلو اريذنو اريشب سانلل ةفاك الإ كانلسرأ امو‬
‫ ابـس( نوملعي ال‬: 38 )

We have not sent you but as a Universal Messenger to

mankind, giving them glad tidings and warning them (against
evil), but most men understand not.

Sūrah Saba’ 34:28

‫متنك امم اريثك مكل نيبي انلوسر مكءاج دق باتكلا لهأآي‬

‫باتكو رون هللا نم مكءاج دق ريثك نع اوفعيو باتكلا نم نوفخت‬
‫ نيبم‬، ‫نم مهجرخيو مالسلا لبس هناوضر عبتا نم هللا هب يدهي‬
‫ميقتسم طارص ىلإ مهيدهيو هنذإب رونلا ىلإ تاملظلا‬
( ‫ ةدئاملا‬: 15-16 )

O People of the Book! There has come to you Our Messenger,

revealing to you much that you used to hide in the Book, and to
pardon much. There has come to you from Allah a (new) light and
a perspicuous Book – wherewith Allah guides all who seek His

KHUTBA NO. 1 | 8
good pleasure to ways of peace and safety, and leads them out of
darkness, by His Will, unto the light – guides them unto a path
that is straight.

Sūrah al-Ma’idah 5:15-16

‫ ءايبنألا ( نيملاعلل ةمحر الإ كانلسرأ امو‬: 107 )

We have sent you but as a Mercy for all creations.

Sūrah al-Anbiya’ 21:107

‫هتايآ مهيلع اولتي مهنم الوسر نيـيمألا ييف ثعب يذلا وه‬
‫لالض يفل لبق نم اوناك نإو ةمكحلاو باتكلا مهملعيو مهيكزيو‬
‫ ةعمجلا ( نيبم‬: 2 )

It is He Who has sent amongst the unlettered a Messenger

from among themselves, to rehearse to them His signs, to sanctify
them in Scripture and Wisdom – although they had been, before,
in manifest error.

Sūrah al-Jumuah 62:2

‫ريذن اهيف الخ الإ ةمأ نم نإو اريذنو اريشب قحلاب كانلسرأ انإ‬
( ‫ رطف‬: 24 )

Verily, We have sent you in truth, as a bearer of glad tidings,

and as a warner; and there never was a people without a warner
having lived among them (in the past).

Sūrah Faatir 35:24

9 | KHUTBA NO. 1
KHUTBA No. 2: Man And Woman As Partners

A Muslim needs to know that at the apex of Allah’s creation

is humankind. While every human being is created to serve
and worship Allah, all other creatures are created for people
to constructively use or employ so that the Divine Will can be
attained. We read in the Glorious Qur’an the words of Allah
Almighty:

‫نم مهانقزرو رحبلاو ربلا يف مهانلمحو مدآ ىنب انمرك دقلو‬

‫ ءارسإلا ( اليضفت انقلخ نمم ريثك ىلع مهانلضفو تابيطلا‬:
70 )

We have honored the children of Adam, provided them with
transport on land and sea, given them for sustenance things good
and pure, and conferred on them special favors, above a great
part of our creation.
Sūrah al-Isra’ 17:70

‫نسحأف مكروصو ءانب ءامسلاو ارارق ضرألا مكل لعج يذلا هللا‬
‫بر هللا كرابتف مكبر هللا مكلذ تابيطلا نم مكقزرو مكروص‬
‫ رفاغ ( نيملاعلا‬: 64 )

It is Allah Who has made for you the earth as a resting place,
and the sky as a canopy. And He has given you shape – and made
your shapes beautiful, and He has provided for you sustenance
KHUTBA NO. 2 | 10
which are good and pure. Such is Allah, your Lord. So glory be to
Allah, the Lord of the worlds!
Sūrah Ghafir 40:64

‫ ميوقت نسحأ يف ناسنإلا انقلخ دقل‬، ‫لفسأ هانددر مث‬

‫ نيلفاس‬، ‫( نونمم ريغ رجأ مهلف تاحلاصلا اولمعو اونمآ نيذلا الإ‬
‫ نيتلا‬: 6-4 )

We have indeed created Man in the best of moulds, then We

abase him to be the lowest of the low – except those who believe
and do righteous deeds, for they shall have a reward unfailing.

Sūrah al-Tin 95:4-5

From these Qur’anic verses we learned that indeed

man/woman is created in the best of moulds and that he/she
is provided for with sustenance so that he/she can better serve
Allah Almighty.

The Nature of Man and Woman

Islam advances the idea that man was created from a
single soul and out of that soul, man’s wife, of like nature, was
created. Again, in the Glorious Qur’an, Allah says:

‫اهنم قلخو ةدحاو سفن نم مكقلخ يذلا مكبر اوقتا سانلاا اهيأ آي‬
‫هب نولءآست يذلا هللا اوقتاو ءآسنو اريثك الاجر امهنم ثبو اهجوز‬
‫ ءآسنلا ( ابيقر مكيلع ناك هللا نإ ماحرألاو‬: 1)
11 | KHUTBA NO. 2
 O mankind! Reverence your Guardian-Lord, Who created you
from a single person, and created, of like nature, his spouse, and
from them twain scattered like seeds countless men and women.
Fear Allah through Whom you demand your mutual rights, and
revere (and respect) the wombs (that bore you), for Allah ever
watches over you.

Sūrah al-Nisa’ 4:1

The reference here was the creation of Adam, the first man,
and the creation of his wife Eve. The verse states that both are
of like nature which means that man and woman are equally
responsible in the making of a righteous family, in building
paradise within the home, in creating a better society for
humanity to enjoy.

Of significant interest is the view of the Qur’an pertaining

to what people call as ‘the fall of Adam.’ This pertains to the
idea advanced in certain religious beliefs with textual bases in
the Bible that Eve was the cause of the downfall of Adam, that
the couple were driven out of the Garden of Eden because Eve
was tempted to eat of the forbidden fruit. The Glorious Qur’an
is explicit in stating that no blame was ever made on Eve or that
it was she who caused the downfall of the husband. In all three
instances in the Glorious Qur’an where reference was made
on this story, there was no blame on Eve. Thus, we read in the
Glorious Qur’an:

KHUTBA NO. 2 | 12
 ‫امتئش ثيح ادغر اهنم الكو ةنجلا كجوزو تنأ نكسا مدآ اي انلقو‬
‫اهنع ناطيشلا امهلزأف ‪ ،‬نيملاظلا نم انوكتف ةرجشلا هذه ابرقت الو‬
‫يف مكلو ودع ضعبل مكضعب اوطبها انلقو هيف اناك امم امهجرخأف‬
‫نيح ىلإ عاتمو رقﺘﺴﻤ ضرألا‬
‫) ‪ : 35 – 36‬ةرقبلا (‬

‫;‪We said: “O Adam! You and your wife dwell in the Garden‬‬
‫)‪and eat of the bountiful things therein as (where and when‬‬
‫‪you will; but approach not this tree, or you run into harm and‬‬
‫‪transgression. Then did Satan make them slip from the (garden‬‬
‫‪and get them out of the state (of felicity) in which they have‬‬
‫…‪been‬‬

‫‪Sūrah al-Baqarah 2:35-36‬‬

‫ابرقت الو امتئش ثيح نم الكف ةنجلا كجوزو تنأ نكسا مدآ ايو‬
‫يدبيل ناطيشلا امهل سوسوف ‪ ،‬نيملاظلا نم انوكتف ةرجشلا هذه‬
‫ةرجشلا هذه نع امكبر امكاهن ام لاقو امهتاءوس نم امهنع يروُو ام امهل‬
‫نمل امكل ينإ امهمساقو ‪ ،‬نيدلاخلا نم انوكت وأ نيكلم انوكت نأ الإ‬
‫امهتاءوس امهل تدب ةرجشلا اقاذ املف رورغب امهالدف ‪ ،‬نيحصانلا‬
‫نع امكهنأ ملأ امهبر امهادانو ةنجلا قرو نم امهيلع نافصخي اقفطو‬
‫نيبم ودع امكل ناطيشلا نإ امكل لقأو ةرجشلا امكلت‬
‫) ‪ : 19 – 23‬فارعألا (‬

‫‪O Adam! You dwell and your wife in the Garden, and enjoy‬‬
‫‪(its good things) as you wish, but approach not this tree, or you‬‬
‫‪run into harm and transgression. Then Satan began to whisper‬‬
‫‪suggestions to them, in order to reveal to them their shame that‬‬
‫‪was hidden from them (before). He (Satan) said: “Your Lord only‬‬
‫‪13 | KHUTBA NO. 2‬‬
forbade you this tree, lest you should become angels or such being
as live forever.” And he swore to them both, that he was their
sincere adviser. So by deceit he brought about their fall. When
they tasted of the tree, their shame became manifest to them, and
they began to sew together the leaves of the Garden over their
bodies. And their Lord called unto them: “Did I not forbid you
that tree, and tell you that Satan was an avowed enemy unto
you?” They said: “Our Lord! We have wronged our own souls; if
You forgive us not and bestow not upon us Your Mercy, we shall
certainly be lost.”

Sūrah al-A’raf 7:19-23

‫ ىبأ سيلبإ الإ اودجسف مدآل اودجسا ةكئالملل انلق ذإو‬، ‫انلقف‬
‫ ىقشتف ةنجلا نم امكنجرخي الف كجوزلو كل ودع اذه نإ مدآ اي‬، ‫نإ‬
‫ ىرعت الو اهيف عوجت الأ كل‬، ‫ ىحضت الو اهيف اؤمظت ال كنأو‬،
‫ال كلمو دلخلا ةرجش ىلع كلدأ له مدآ اي لاق ناطيشلا هيلإ سوسوف‬
‫ ىلبي‬، ‫نم امهيلع نافصخي اقفطو امهتاءوس امهل تدبف اهنم الكأف‬
‫ ىوغف هبر مدأ يصعو ةنجلا قرو‬، ‫ىدهو هيلع باتف هبر هابتجا مث‬
، ‫ىده ينم مكنيتأي امإف ودع ضعبل مكضعب اعيمج اهنم اطبها لاق‬
‫ هط ( ىقشي الو لضي الف ياده عبت نمف‬: 116 – 123 )

When We said to the angels, “prostrate yourselves to Adam,”

they prostrated themselves but not Iblis; he refused. Then We
said: “O Adam! Verily, this is an enemy to you and your wife,
so let him not get you both out of the Garden, so that you are
landed in misery. There is therein (enough provision) for you not
to go hungry nor go naked, nor to suffer from thirst, nor from the
sun’s heat.” But Satan whispered evil to him. He said: “O Adam!

KHUTBA NO. 2 | 14
Shall I lead you to the tree of eternity and to a kingdom that
never decays?” In the result, they both ate of the tree, and so their
nakedness appeared to them; they began to sew together, for their
covering, leaves from the Garden. Thus, did Adam disobey his
Lord, and allow himself to be seduced. But his Lord chose him
(for His Grace): He turned to him and gave him guidance. He
said: “Get down both of you – all together from the Garden…

Sūrah Taha 20:116-123

In the foregoing passages from the Glorious Qur’an, we

learned that no particular blame was put on Eve in the downfall
of Adam. Both were tempted by Satan and both answered for
their weakness in failing to heed to the call of Allah in not
listening to Satan.

It is worth noting that in these three narrations (and in

these, we should include the preceding āyāt pertaining to the
creation of Adam and the commandment of Allah to the angels
to prostrate before him) of the Glorious Qur’an on the creation
of Adam, several conclusions must be drawn.

First, that Adam was created with three components: turāb

(dust or clay); ruh (soul or spirit), and aql (intelligence). When
Allah had fashioned Adam out of clay, He breathed into him
of His spirit (Surah al-Hijr 15:28-29). Then Allah taught Adam
the names of all things (Surah al-Baqarah 2:31) and challenged
the angels if they could tell Him the names of these things. The
angels could not do so but had to recite their praises to Allah,
15 | KHUTBA NO. 2
accepting that they only know what Allah has taught them. The
inclusion of aql or intelligence in human nature makes a person
unique in the hierarchy of creations. Being endowed with this
mental faculty means that a person is given the freedom either
to purify his/her soul or debase it. And it is those who choose to
purify their souls by living in accordance with the Islamic way of
life, by living within the bounds of tawhid, by living a life that is
attuned to the lifestyle of the Holy Prophet who will prosper and
find a life of ease and comfort in this world and in the hereafter.
Thus, we read in the Glorious Qur’an:

‫ اهاوس امو سفنو‬، ‫ اهاوقتو اهروجف اهمهلأف‬، ‫ اهاكز نم حلفأ دق‬،

‫ سمشلا( اهاسد نم باخ دقو‬: 7 – 10 )

By the soul, and the proportion and order given to it, and its
enlightenment as to its wrong and its rights – truly he succeeds
that purifies it, and he fails that corrupts it!

Sūrah al-Shams 91:7-10

Second, that man is higher in status than the angels because,
firstly, man was chosen by Allah to be His khalifah or vicegerent
on earth, and secondly, the angels were commanded to prostrate
before Adam. However, it should be understood that this
khilāfah or being chosen as vicegerent on earth entails a greater
responsibility, a trust (amānah), for man to enforce Allah’s
Divine Will. Moreover, prostration was a sign of obedience to
Allah’s command, not an indication for man to abuse the trust

KHUTBA NO. 2 | 16
which he should exercise in leading and constructively using
Allah’s creations.

‫نأ نيبأف لابجلاو ضرألاو تاوامسلا ىلع ةنامألا انضرع انإ‬

‫بازحألا ( الوهج امولظ ناك هنإ ناسنإلا اهلمحو اهنم نقفشأو اهنلمحي‬
: 72 )

We did indeed offer the trust to the heavens and the earth
and the mountains, but they refused to undertake it, being
afraid thereof. But man undertook it – he was indeed unjust and
foolish.
Sūrah al-Ahzab 33:72

‫سانلا نيب متمكح اذإو اهلهأ ىلإ تانامألا اودؤت نأ مكرمأي هللا نإ‬
‫اريصب اعيمس ناك هللا نإ هب مكظعي امعن هللا نإ لدعلاب اومكحت نأ‬
. (‫ ءاسنلا‬: 58)

Allah does command you to render back your trusts to those

to whom they are due; and when you judge between man and
man, you judge with justice. Verily, how excellent is the teaching
which He gives you. Indeed, Allah hears and sees all things.

Sūrah al-Nisa’ 4:58

Should man fail in this task, he has none to blame but

himself. Allah Almighty says in the Glorious Qur’an:

17 | KHUTBA NO. 2
 ‫مهقيذيل سانلا ىديأ تبسك امب رحبلاو ربلا يف داسفلا رهظ‬
‫ مورلا( نوعجري مهلعل اولمع يذلا دعب‬: 41 )

Destruction (or mischief) has appeared on land and sea

because of evil that the hands of men have done (or earned). That
Allah may give them a taste of some of their deeds, in order that
they may turn back (from evil).
Sūrah Al-Rum 30:41

Third, that the downfall of humanity was caused by Adam’s

failure to heed to the warning of Allah, telling him that Satan
was his enemy. Despite this warning Adam listened to the
prodding of Satan to eat of the forbidden tree. Hence, there is
a need for everyone to always heed to the call of Allah, lest he/
she will succumb to the call of the devil. The door of guidance is
open side by side with the gate of evil and everyone is given the
freedom to make a choice. However, the urge to take the other
door seems so tempting that oftentimes, the person’s own desire
makes him follow the call of disbelief. Thus, we read the wisdom
of Allah in the Glorious Qur’an:

Verily we created man from a drop of mingled sperm. In order

to try him, we gave him (the gifts) of hearing and sight. We showed
him the way: whether he is grateful or ungrateful (rests on his own
will).

Sūrah al-Insan 76:2-3
KHUTBA NO. 2 | 18
 Have we not made for him a pair of eyes? – and a tongue,
and a pair of lips? – and shown him the two highways?

Sūrah al-Balad 90:9-10

Fourth, that in the downfall of Adam, his wife Eve was not
blamed. In the same manner, when Allah forgave them and
granted them mercy, both were mentioned. In fact, in the āyāt
that we earlier quoted, Allah speaks in the dual. He does not
blame either Adam or Eve alone nor does He cause either of them
to get out of the Gardens. This means that both Adam and Eve
were tempted by the devil and both got out of the garden, and
both sought the forgiveness of Allah, and both were forgiven.

From this discussion, we arrive at the conclusion that in the

making of a Muslim righteous family, in the establishment of
an orderly, peaceful and harmonious social order, neither the
man nor the woman bears the burden alone. Taking from the
story of Adam and Eve, there is mutual responsibility between
the husband and the wife, between man and woman, in
creating a paradise in the home, in the making of a happy social
environment. Both are required to understand their respective
roles in the family and in the community.

19 | KHUTBA NO. 2
KHUTBA No. 3: Education In Islam

O Muslims! Fear Allah the Exalted, and obey Him and you
will earn success and happiness in this life and the Hereafter.
Know, may Allah grant you His Mercy, that the greatest
requirement and duty on the followers of Islam is to acquire
knowledge of his Lord, religion and the Prophet Muhammad
(peace be upon him)

Allah has said in the Glorious Qur’an:

Read! In the Name of thy Lord Who Created; created human

by the clot (of congenital blood). Read! And thy Lord is the Most
Bounteous; Who taught by the use of pen; taught human what he
knew not.

Surah al-‘Alaq 96:1-5

Prophet Muhammad stated:

“The rank of the ’alim (scholar in Islam) over the shahid

(martyr) is one degree and the rank of the shahid over the ’abid
KHUTBA NO. 3 | 20
(worshiper) is one degree and the rank of the ’alim over ordinary
people is like my own prominence (as a prophet) over those of
lower status.”

In this Hadith, the ‘alim (scholar) in Islam holds the banner

of Islam over the rest, being exalted in spiritual rank, next or
equal to that of the Prophet followed by the believers devoting
much time in worship above all other duties.

On the other hand, the Holy Prophet also said:

“The seeking of knowledge is a religious duty [obligatory] to

every Muslim man and woman.”

He also said:

“Seek knowledge from womb to tomb.”

From this Ahadith, we deduce that seeking knowledge and

acquiring it is an uncompromised duty of any Muslim, man and
woman. The obligation to pursue knowledge is not specifically
prescribed to persons of particular social class. Rather, it is made
obligatory upon every Muslim, male or female, whatever his or
her color or educational background may be.

Therefore, it is a religious duty (faridha) to seek knowledge

and wisdom, even as are other obligatory duties in Islam such
as prayers (salat), fasting (sawm), pilgrimage (hajj), struggle for
righteousness and perfection (jihad), and the preaching of good
21 | KHUTBA NO. 3
deeds and prohibiting the evil one’s (amr bi ‘l-ma’ruf wa nahy
‘ani ‘l-munkar)

Similarly, Allah has indeed uplifted the status of a person

who is educated compared to those who are not educated.

Allah said:

Is one who is obedient to Allâh, prostrating himself or standing

(in prayer) during the hours of the night, fearing the Hereafter
and hoping for the Mercy of his Lord (like one who disbelieves)?
Say: “Are those who know equal to those who know not?” It is only
men of understanding who will remember (i.e. get a lesson from
Allâh’s Signs and Verses).

Surah al-Zumar 39:9

In this verse, Allah Most High had categorically said that

the educated and the non-educated cannot be equal. Similarly,
Islam considers knowledge as a spiritual light and ignorance
as darkness; knowledge as a quality to see while ignorance as
blindness.

The Qur’an says:

KHUTBA NO. 3 | 22
 ‫نوكلمي ال ءايلوأ هنود نم متذختأفأ لق هللا لق تاومسلا بر نم لق‬
‫له مأ ريصبلاو ىمعألا يوتسي له لق ارض الو اعفن مهسفنأل‬
‫هباشتف هقلخك اوقلخ ءاكرش هلل اولعج مأ رونلاو تاملظلا يوتست‬
‫دعرلا( راهقلا دحاولا وهو ءيش لك قلاخ هللا لق مهيلع قلخلا‬:۱6)

Say (O Muhammad): “Who is the Lord of the heavens and the

earth?” Say: “(It is) Allâh.” Say: “Have you then taken (for worship)
Auliyâ’ (protectors, etc.) other than Him, such as have no power
either for benefit or for harm to themselves?” Say: “Is the blind
equal to the one who sees? Or darkness equal to light? Or do they
assign to Allâh partners who created the like of His creation, so
that the creation (which they made and His creation) seemed alike
to them.” Say: “Allâh is the Creator of all things; He is the One, the
Irresistible.”

Surah al-Ra’d 13:16

During the prophethood of Prophet Yusuf, he requested to be

assigned to a position because he was blessed with knowledge.
Allah said:

[Yûsuf (Joseph)] said: “Set me over the storehouses of the land;

I will indeed guard them with full knowledge” (as a minister of
finance in Egypt, in place of Al-’Aziz who was dead at that time).

Surah Yusuf 12:55
23 | KHUTBA NO. 3
 In the story of Prophet Sulaiman, he specifically gave weight
to his people whom knowledge is bestowed. Thus, we read in the
Glorious Qur’an:

‫نيملسم ىنوتأي نأ لبق اهشرعب ىنيتأي مكيأ اؤلملااهيآي‬.

‫ىنإ و كماقم نم موقت نأ لبق هب كيتاء انأ نجلا نم تيرفع لاق‬
‫نيمأ يوقل هيلع‬. ‫لبق هب كيتاء انأ باتكلا نم ملع هدنع ىذلا لاق‬
‫ىبر لضف نم اذه لاق هدنع ارقتسم هاءر املف كفرط كيلإ دتري نأ‬
‫رفك نم و هسفنل ركشي امنإفركش نم ورفكأ مأ ركشأء ىنولبيل‬
‫ميركىنغ ىبر نإف‬. (‫لمنلا‬: 38-40)

[Then Sulaimân (Solomon) said to the chief of her messengers

who brought the present]: “Go back to them. We verily shall come
to them with hosts that they cannot resist, and we shall drive them
out from there in disgrace, and they will be abased. He said: “O
chiefs! Which of you can bring me her throne before they come to
me surrendering themselves in obedience?” An Ifrît (strong) from
the jinns said: “I will bring it to you before you rise from your place
(council). And verily, I am indeed strong, and trustworthy for such
work.” One with whom was given knowledge of the Scripture said:
“I will bring it to you within the twinkling of an eye!” then when
[Sulaimân (Solomon)] saw it placed before him, he said: “This
is by the Grace of my Lord to test me whether I am grateful or
ungrateful! And whoever is grateful, truly, his gratitude is for (the
good of) his ownself, and whoever is ungrateful, (he is ungrateful
only for the loss of his ownself). Certainly! My Lord is Rich (Free
of all wants), Bountiful.”

Surah al-Naml 27:38-40

KHUTBA NO. 3 | 24
 Thus, the pursuit of education is a continuing endeavor; it is
like the light (that enlightens) and a sight (that makes us see).
Upon all Muslims it is obligatory, indeed.

Finally our dear Prophet said:

“Learn Al-Ilm (knowledge), for learning is a type of Khashyah

(Fear) of Allah; seeking it is an act of worship; studying it is a
type of Tasbih (glorification of Allah); searching for it is a Jihad
(struggle in the way of Allah); teaching it to those who do not
know is a charity; and delivering it to those worthy of it is an
act of drawing closer to Allah. This is one of the Khutbas of the
Prophet on the importance of knowledge.”

Another similar hadith of the Prophet :

If anyone acquires knowledge of things by which Allah’s

good pleasure is sought, but acquires it only to get some worldly
advantage, he will not experience the arf, i.e. the odor, of
Paradise.

In the above noble verse and sayings of Prophet Muhammad

, we clearly see that knowledge and education are a must on
both Muslim men and women. Those who know are better
than those who do not know. Those who are rich in knowledge
are the ones who fear Allah Almighty most, through glorifying
Him, appreciating Him and respecting His Mighty Power, for
25 | KHUTBA NO. 3
they would have more knowledge about Him than those who do
not know.

So education for both men and women in Islam is

essential. Without it, Allah Almighty’s servants would
have no idea about His “scientific” miracles and signs that
He shows to us through our normal science and logic.

Also, those who seek good knowledge and education will be

granted Paradise and the angels will lower their wings for them
with great pleasure, and forgiveness will be asked for them. The
learned are considered the heirs of the Prophets.

We also clearly see that the improper worldly knowledge

will not cause the person to enter Paradise. So everything we
seek knowledge for, it is better if it is so done for good cause to
humanity.

Respected brothers and sisters in Islam! We have heard about

the importance of education in the life of a Muslim. We know
that Education in the context of Islam is holistic. But we have to
give priority to Islamic values because in Islam, any knowledge
that gives benefit to individuals is considered Islamic Education.

The Holy Prophet said:

“If a parent can raise two daughters and provide good education
to them, such can be a shield in the hereafter.”

KHUTBA NO. 3 | 26
 Thus, we have to ask Allah to guide us and grant us knowledge
that will lead us to prosperity in this world and in the hereafter.

O Allah! Help us repent and surrender to You. Answer our

prayers. O Allah! Make us feel the coolness of Your pardon and
the sweetness of Your forgiveness. Save our hearts from being
attached to anyone or anything other than You. Join us to those
with whom You love and who love You. Protect us in this life
and the hereafter from all tribulations and temptations. Make
us pious inwardly and outwardly and grant us to be amongst the
righteous ones. O Allah! Have mercy on all Muslims. O Allah!
Answer our prayers.

‫ميظعلا ناءرقلا يف مكلو يل هللا كراب‬، ‫امب مكايإو ينعفنو‬

‫ميكحلا ركذلاو تايآلا نم هيف‬، ‫يل هللا رفغتسأ و اذه يلوق لوقأ‬
‫هورفغتساف بنذ لك نم نيملسملا رئاسلو مكلو‬، ‫لا باوتلا وه هنإ‬
‫ميحر‬.

May Allah direct me and you to the blessings of the Glorious

Qur’an and benefit me and you in whatever is in it of the Ayat
and Wise Dhikr. I say this and ask Allah the Great and the Most
Honored for forgiveness for me, you and all Muslims for every
sin. Invoke Him for forgiveness, for He is Oft-Forgiving, the
Most Merciful.

27 | KHUTBA NO. 3
KHUTBA No. 4: Building A Righteous Family

O Muslims! I exhort you to fear Allah and learn about

His great wisdom behind the commandments by which He
prescribed these forms of worship and prohibited you from
drawing close to the causes of sins and wrongdoings.

Allah did not command you to worship Him because He

needed you. He does not stand in need of anything in His
existence. He commanded you to do so because you need Him.
Your life’s affair will not be straight, nor will your earthly and
spiritual existence be blessed without relying on Him.

My brothers and sisters in Islam, let us be reminded that

Allah created us, sustains us and gives all that are necessary for
us to become successful in this world as well as in the hereafter.

Our topic for this Friday KHUTBA is about a “Righteous

Family”. When we speak about a righteous family, we mean a
family that is spiritually guided, morally upright, and physically
healthy with the guidance of Allah in all aspects of human life.

As head of the family, a Muslim must be responsible, active in

looking for what is best for his family. He must lead his family in
all circumstances, guided by the teachings of Islam specifically
the Glorious Qur’an and the traditions of the Prophet (peace be
KHUTBA NO. 4 | 28
upon him). He must strive in leading his family to be successful
in this world and in the hereafter.

As a model, a righteous family should set an atmosphere of

harmony and peace and should be free from the bad influences
of other people and sectors in the community. The head of the
family should strive hard to make his family a righteous one. He
should take care of his wife and children; he should show a good
example to them; he should manage them to what is good and
better for them in this world and in the Day of Judgment.

As clearly stated in the Qur’an, Allah said:

‫و سانلا اهدوقو اران مكيلهأ و مكسفنأ اوق اونمآ نيذلااهيأـي‬

‫ام نولعفي و مهرمأ آم هللا نوصعي ال دادش ظالغ ةكئآلم اهيلع ةراجحلا‬
‫نورمؤي‬. (‫ميرحتلا‬: 6)

O you who believe! Ward off from yourselves and your

families a Fire (Hell) whose fuel is men and stones, over which
are (appointed) angels stern (and) severe, who disobey not, (from
executing) the Commands they receive from Allâh, but do that
which they are commanded.

Surah al-Tahrim 66:6

Brothers and sisters in Islam, what do we mean by protection?

What are the protections that our family needs? In this khutba,
we shall elaborate the protections that our family needs and
29 | KHUTBA NO. 4
allow our family to become a righteous one.

Protection from ignorance: As Muslims and striving to

make our families become models of righteous families, we
should make every effort to allow our families know and learn
the teachings of Islam and other form of education beneficial to
them. If you are ignorant about your religion and its teachings,
how could you achieve a good and righteous family? Similarly, if
you are also ignorant of the other fields of education, including
sciences, then how could you enjoy with your children the
beauty of this world? My beloved brothers and sisters in Islam,
let us give our family the right education.

Our Prophet Muhammad (S.A.W) said:

“Seeking knowledge is obligatory to Muslims, both male and

female.”

Protection from being unhealthy: As a head of a family

aspiring to have a righteous family, one should also take care
about their health. You should give necessary support and
instruction to your family to frequently visit the health center.

Protection from daily life disturbances: As a

Muslim head of a family, you should train your children to
become courageous and to possess perseverance in whatever
circumstances they are in.

My brothers and sisters in Islam fear Allah, worship Him as

KHUTBA NO. 4 | 30
you are ordained to do so, and follow the Sunnah of our Prophet
(S.A.W).

Our dear Prophet (S.A.W) said:

“You should train your children to pray at the age of seven

and beat them at the age of ten (when they do not pray) and make
separate sleeping arrangements for them.”

In these sayings of our dear Prophet (S.A.W.) we are taught

by Islam on how to build a righteous family. In Islam, in order to
become a righteous family, there must be a leader who supervises
the members and institutes discipline in the family in times
of prayer and other obligations they are mandated to do. The
obligatory prayer that one must perform so seriously is the most
important duty of a believer to observe. If we forget to pray, it
simply means that we also forget our Creator, the Sustainer of
our family, community and the society as a whole. We should
not deviate from this right path.

We should always remember that Allah will certainly ask us

about our family.

The Prophet (S.A.W) said:

“Train your children the best training you could give because
you will be asked in the Day of Judgment.”

And again he (S.A.W.) said:

31 | KHUTBA NO. 4
 “The best among you, are those who are better to their family,
and I am the best among you to my family.”

My brothers and sisters in Islam, to be able to establish a

righteous family, we should always emphasize the importance
of Taqwa (Fear to Allah) and this fear can be translated into the
following deeds:

Praying five times a day

Being good to one’s neighbor
Being good to the community
Being understanding
Being development-oriented and open minded; and
Being peaceful and being a peace advocate

Dear Muslims, we should always be mindful of the teachings

of Islam. The parents who love their children most should
constantly consider looking for what is good for them.

O Allah! Grant us more knowledge of Islam and make us

firm on its path until the day we meet You as Muslims who did
not deviate from or change Your religion. O Allah, the Lord of
all that exists! O Allah! Show us the truth as such, and grant us
the quality of following and embracing it. Show falsehood to us
as such, and grant us the quality of avoiding it.

KHUTBA NO. 4 | 32
 ‫ميظعلا ناءرقلا يف مكلو يل هللا كراب‬، ‫هيف امب مكايإو ينعفنو‬
‫ميكحلا ركذلاو تايآلا نم‬، ‫مكلو يل هللا رفغتسأ و اذه يلوق لوقأ‬
‫هورفغتساف بنذ لك نم نيملسملا رئاسلو‬، ‫ميحرلا باوتلا وه هنإ‬.

May Allah direct me and you to the blessings of the Glorious

Qur’an and benefit me and you in whatever is in it of the Ayat
and Wise Dhikr. I say this and ask Allah the Great and the Most
Honored for forgiveness for me, you and all Muslims for every
sin. Invoke Him for forgiveness, for He is Oft-Forgiving, the
Most Merciful.

33 | KHUTBA NO. 4
KHUTBA No. 5: Mahr In The Teachings Of Islam

O Muslims! Fear Allah the Exalted, and obey Him and you
will earn success and happiness in this life and the Hereafter. O
slaves of Allah! Know that the religion is for Allah Alone and He
decides whatever He wills and guides whom He wills. Allah sent
Muhammad and made him the greatest Imam and Leader
and He does not accept Iman (faith) from anyone until and
unless he refers every matter of the religion to the Prophet’s
judgment and decision.

My brothers and sisters in Islam, we must understand that

Islam is the only true religion. Islam is the perfect and complete
code of life. The Qur’an is the final and Last Book of Allah,
revealed unto the Prophet Muhammad the last and seal of
all Prophets.

Islam does not only deal with ‘Aqidah (belief), ‘Ibadat

(worship), Akhlaq (values), and Mu’amalat (civil and social
transactions). Islam covers all aspects of life.

Respected brothers and sisters in Islam! Islam decreed a

right of which woman was deprived both before Islam and
KHUTBA NO. 5 | 34
after it (even as late as this century): the right of independent
ownership. Muslim faithful, we know that according to Islamic
Law, a woman’s right to her money, real estate, or other properties
is fully acknowledged. This right undergoes no change whether
she is single or married. She retains her full rights to buy,
sell, mortgage or lease any or all her properties. It is nowhere
suggested in the Law that a woman is a minor simply because
she is a female. It is also noteworthy that such right applies to her
properties before marriage as well as to whatever she acquires
thereafter.

My dear brothers and sisters in faith! With regard to the

woman’s right to seek employment it should be stated first
that Islam regards her role in society as a mother and a wife
as the most sacred and essential one. Neither maids nor baby-
sitters can possibly take the mother’s place as the educator of
an upright, complex free, and carefully-reared children. Such a
noble and vital role, which largely shapes the future of nations,
cannot be regarded as “idleness”.

However, there is no decree in Islam which forbids woman

from seeking employment whenever there is a necessity for it,
especially in positions which fit her nature and in which society
needs her most. Examples of these professions are nursing,
teaching (especially for children), and medicine. Moreover, there
is no restriction on benefiting from woman’s exceptional talent
in any field. Even for the position of a judge, where there may be
a tendency to doubt the woman’s fitness for the post due to her
more emotional nature, we find early Muslim scholars such as
Abu-Hanifa and Al-Tabary holding there is nothing wrong with
35 | KHUTBA NO. 5
it.
In addition, Islam restored to the woman the right of
inheritance, after she herself was an object of inheritance in
some cultures. This was already mentioned in our previous
khutba. Her share is completely hers and no one can make any
claim on it, including her father and her husband. Allah said:

Unto men (of the family) belongs a share of that which Parents
and near kindred leave, and unto women a share of that which
parents and near kindred leave, whether it be a little or much - a
determinate share. (Qur’an 4:7).

Her share in most cases is one-half the man’s share,

with no implication that she is worth half a man! It would
seem grossly inconsistent after the overwhelming evidence
of woman’s equitable treatment in Islam to make such an
inference. This variation in inheritance rights is only consistent
with the variations in financial responsibilities of man and
woman according to the Islamic Law. Man in Islam is fully
responsible for the maintenance of his wife, his children, and
in some cases of his needy relatives, especially the females.
This responsibility is neither waived nor reduced because
of his wife’s wealth or because of her access to any personal
income gained from work, rent, profit, or any other legal means.

KHUTBA NO. 5 | 36
 The woman, on the other hand, is far more secure financially
and is far less burdened with any claims on her possessions. Her
possessions before marriage do not transfer to her husband and
she even keeps her maiden name. She has no obligation to spend
on her family out of such properties or out of her income after
marriage. She is entitled to the “Mahr” which she takes from her
husband at the time of marriage. If she is divorced, she may get
alimony from her ex-husband.

Again in the Qur’an Allah said:

‫نَع ْمُكَل َنْبِط نِإَف ًةَلْحِن َّنِهِتاَقُدَص َءآَسِّنلا ْاوُتاَءَو‬

‫ ًائيِرَّم ًائيِنَه ُهوُلُكَف ًاسْفَن ُهْنِّم ٍءْىَش‬. ‫( ءاسنلا‬4 )

And give to the women (whom you marry) their Mahr

(obligatory bridal money given by the husband to his wife at the
time of marriage) with a good heart, but if they, of their own good
pleasure, remit any part of it to you, take it, and enjoy it without
fear of any harm (as Allâh has made it lawful). 4:4

And again:

‫َباَتِك ْمُكُناَمْيَأ َتْكَلَم اَم َّالِإ ِءآَسِّنلا َنِم ُتاَنَصْحُمْلاَو‬

‫ْاوُغَتْبَت نَأ ْمُكِلَذ َءاَرَو اَّم ْمُكَل َّلِحُأَو ْمُكْيَلَع ِهَّللا‬
‫ْمُتْعَتْمَتْسا اَمَف َنيِحِفاَسُم َرْيَغ َنيِنِصْحُّم ْمُكِلاَوْمَأِب‬
‫ْمُكْيَلَع َحاَنُج َالَو ًةَضيِرَف َّنُهَروُجُأ َّنُهوُتاأَف َّنُهْنِم ِهِب‬
‫َناَك َهَّللا َّنِإ ِةَضيِرَفْلا ِدْعَب نِم ِهِب ْمُتْيَضاَرَت اَميِف‬
‫ ًاميِكَح ًاميِلَع‬.‫ ( ءاسنلا‬24 )
37 | KHUTBA NO. 5
 Also (forbidden are) women already married, except those
(captives and slaves) whom your right hands possess. Thus has
Allâh ordained for you. All others are lawful, provided you
seek (them in marriage) with Mahr (bridal money given by the
husband to his wife at the time of marriage) from your property,
desiring chastity, not committing illegal sexual intercourse, so
with those of whom you have enjoyed sexual relations, give them
their Mahr as prescribed; but if after a Mahr is prescribed, you
agree mutually (to give more), there is no sin on you. Surely, Allâh
is Ever All-Knowing, All Wise. (Qur’an 4:24)

But in relation to Mahr as it became as tradition for the

Muslims, the Prophet of Islam said:

Sahl bin Sa’d, may Allah be pleased with him, reported: A

woman came to Allah’s Messenger and said: Messenger of
Allah , I have come to entrust myself to you (you may contract
my marriage with anyone at your discretion). Allah’s Messenger
saw her and cast a glance at her from head to foot. Allah’s
Messenger then lowered his head. When the woman saw that
he had made no decision in regard to her, she sat down. There stood
up a person from among his Companions and said: Messenger of
Allah , marry her to me if you have no need of her. He (the Holy
Prophet ) asked: Is there anything with you (which you can give
as a dower)? He said: No, Messenger of Allah by Allah I have
nothing. Thereupon Allah’s Messenger said: Go to your people
(family) and see if you can find something. He went and returned
and said: By Allah, I have found nothing. The Messenger of Allah
KHUTBA NO. 5 | 38
 said: See even if it is an iron ring. He went and returned and said:
No, by Allah, not even an iron ring, but only this lower garment of
mine. (Sahl said that he had no upper garment), half of which (I
am prepared to part with) for her. Thereupon Allah’s Messenger
asked: How can your lower garment serve your purpose, for if
you wear it, she would not be able to make any use of it and if she
wears it there would not be anything on you? The man sat down
and as the sitting prolonged he stood up (in disappointment) and
as he was going back, Allah’s Messenger commanded (him) to
be called back, and as he came, he asked him: Do you know any
part of the Qur’an? He said: I know such and such surahs (and
he counted them), whereupon he asked: Can you recite them by
heart (from your memory)? He said: Yes, whereupon he (Allah’s
Messenger ) said: Go, I have given her to you in marriage for
the part of the Qur’an which you know. (Muslim)

The best of mahr is the simplest (or most affordable).”

Narrated by al-Haakim and al- Bayhaqi, Abu Dawood (2125)
and al-Nasaa’i (3375) narrated from Ibn ‘Abbaas that ‘Ali said:
“I married Faatimah (r.a) and said: ‘O Messenger of Allah , let
me go ahead with the marriage.’ He said: ‘Give her something.’
I said: ‘I do not have anything.’ He said: ‘Where is your Hutami
shield?’ I said, ‘I have it with me.’ He said, ‘Give it to her.’”
Saheeh al-Nasaa’i.

Mahr is a token commitment of the husband’s responsibility

and may be paid in cash, property or movable objects to the
bride herself. The amount of mahr is not legally specified,
however, moderation according to the existing social norm
39 | KHUTBA NO. 5
is recommended. The mahr may be paid immediately to the
bride at the time of marriage, or deferred to a later date, or a
combination of both. The deferred mahr however, falls due in
case of death or divorce.

Respected brothers and sisters in Islam! Fathers are barred

by Islam, when their daughters got married to get the mahr for
their daughters. There is a very strong condemnation by Allah to
those fathers who got the dower of their daughters without their
consent or knowledge. Dower is the sole property of the bride or
daughters. It can only be shared with her consent

Therefore, my dear brothers and sisters in Islam, mahr,

inheritance and a woman’s right to own property are indeed
part of the teachings of Islam. We should not deprive women
of these basic rights neither deny them the access to such basic
human rights given to them by Islam.

In the end, let us pray to Almighty Allah to forgive our sins

and guide us to the Right Path so that we can attain real success
and happiness in this World as well as in the Hereafter.

O Allah! Help us repent and surrender to You. Answer our

prayers. O Allah! Make us feel the coolness of Your pardon and
the sweetness of Your forgiveness. Save our hearts from being
attached other than You. Join us to those whom You love and
who love You. Protect us in this life and the hereafter from
all tribulations and temptations. Make us pious inwardly and
outwardly and make us amongst the righteous ones. O Allah!
KHUTBA NO. 5 | 40
Have mercy on all Muslims. O Allah! Answer our prayers.

‫ميظعلا ناءرقلا يف مكلو يل هللا كراب‬، ‫امب مكايإو ينعفنو‬

‫ميكحلا ركذلاو تايآلا نم هيف‬، ‫يل هللا رفغتسأ و اذه يلوق لوقأ‬
‫هورفغتساف بنذ لك نم نيملسملا رئاسلو مكلو‬، ‫لا باوتلا وه هنإ‬
‫ميحر‬.

May Allah direct me and you to the blessings of the Glorious

Qur’an and benefit me and you in whatever is in it of the Ayat
and Wise Dhikr. I say this and ask Allah the Great and the Most
Honored for forgiveness for me, you and all Muslims for every
sin. Invoke Him for forgiveness, for He is Oft-Forgiving, the
Most Merciful.

41 | KHUTBA NO. 5
KHUTBA No. 6: Marriage Counseling

‫مكل حلصي اديدس الوق اولوق و هللا اوقتا اونمآ نيذلااهيآي‬

‫ازوف زاف دقف هلوسر و هللا عطي نم و مكبونذ مكل رفغي و مكلامعأ‬
‫اميظع‬.( ‫بازحألا‬: 71)

Allah also said:

O you who believe! Be careful of your duty to Allah and speak

the right word; He would put your deeds into a right state for you,
and forgive you your faults; and whoever obeys Allah and His
Apostle, he indeed achieves a mighty success. (33:70-71)

The Prophet also said:

“Indeed, I fear Allah (s.w.t) more than anyone of you; I save

myself from the wrath of Allah more than anyone of you do; and
I observe fasting but sometimes I do not keep fast. I do prayers at
night but I sleep also; and I take women in marriage too. Hence
whosever turns away from my way, he bears no relation to me.”

O Muslims! I exhort you to fear Allah and learn about

His great wisdom behind the commandments by which He
KHUTBA NO. 6 | 42
prescribed these forms of worship and prohibited you from
drawing close to the causes of sin and wrongdoings.
Allah did not command you to worship Him because He
needed you. He does not stand in need of anything in existence.
He commanded you to do so because you need Him. Your life’s
affair will not be straight, nor will your earthly and spiritual
matters, without relying on Him.

Respected brothers and sisters in Islam! We should know

first and foremost that Islam aims to build a strong society by
developing well-knitted families. For this purpose, Islam assigns
specific roles to men and women so that they may work in peace
and harmony towards a happy and healthy family life.

The basic idea underlying these roles is that man and woman
complement rather than compete with each other. They support
each other in carrying out their duties and responsibilities. As
husband and wife, the type of relationship that should exist
between them is described by the Qur’an in this verse.

‫ىلاعت لاق‬:

‫نهل سابل متنأ و مكل سابل نه‬. (‫ةرقبلا‬:187)

They are your garments to you and ye are their garments to

them. (2:187)

To be “a garment” to each other requires each one of them to

protect, comfort, support and love the other.
43 | KHUTBA NO. 6
 Respected brothers and sisters in Islam! As Muslim family
man, as a father of your children, and as a husband of your wife,
you should know by heart and by application your rights and
obligations towards your family.

The husband and wife shall have the following rights and
obligation under the Islamic (Shari’ah) law:

The wife shall obey her husband except in those cases

prohibited by Shari’ah;

She shall take care of herself during her husband’s absence

and shall not divulge her husband’s secrets;

She shall safeguard her husband’s wealth;

She shall not permit entrance to anybody to the conjugal

dwelling without the approval of the husband except
her parents and those of her relatives who are within the
prohibited degrees in marriage;

The wife shall not leave their residence without the

permission of the husband except in cases of necessity or
emergencies; and

The husband shall fix the residence of the family and provide
his family with maintenance and other necessities of life.

The following hadith shows how the Prophet regarded

KHUTBA NO. 6 | 44
the role of husbands towards their wives.
Once the Prophet was asked what are the obligations of
husbands towards their wives. He replied “Feed her when you
eat, and provide her clothing when you provide yourself. Neither
hit her on the face nor use impolite language when addressing
her (see Mishkat, chapter on maintenance of women).

The Prophet equated perfect belief with good treatment

to one’s wife when he said:

“The most perfect believer is one who is best in courtesy and

amiable manners, and the best among you people is one who is
most kind and courteous to his wives. (see Tirmidhi, chapter on
the obligations of a man to his wife.)

Further, the Prophet who is the best example of conduct,

said:

“The best among you is the one who treats his family best.”

Similarly, we have also to look into the rights and obligations

of the wife. Since the husband and the wife compliment one
another, let us also shed light on this very important and
significant issue. Respected sisters in Islam, always be mindful
of your rights and obligations specially to your husbands. Such
rights and obligations can be summed up in the following:

The wife has a right to maintenance. This entails the right

to her domicile, clothing, food and general care including
45 | KHUTBA NO. 6
hospitalization when needed. If a wife has been used to a maid
or is unable to attend her household duties, it is the husband’s
duty to provide her with help if he can afford to do so;

The wife has the right to Mahr;

The husband is commanded by the laws of Allah to treat his

wife with equity, respect, kindness and consideration;

The wife has the duty to manage the household;

The wife cannot, without the husband’s consent, acquire

any property by gratuitous title except from her relatives
who are within the prohibited degrees in marriage;

The wife may, with her husband’s consent, exercise any

profession or occupation or engage in lawful business, which
is in keeping with Islamic modesty and virtue;

The wife retains ownership and administration of her

exclusive property unless otherwise stipulated in the
marriage settlements;

The wife shall be entitled to an equal and just treatment by

her husband; and

The wife has the right to retain her family name.

The main obligation of the wife as a partner in a marital

KHUTBA NO. 6 | 46
relationship is to contribute to the success and blissfulness of
the marriage as much as possible. She must be attentive to the
comfort and well-being of her mate. She should neither offend
him nor hurt his feelings. Perhaps nothing can illustrate the
point better than the Qur’anic statement which describes the
righteous people as one who pray:

‫نيقتملل انلعجا و نيعأ ةرق انتآيرذ و انجاوزأ نم انل به انبر‬

‫امامإ‬: (‫ناقرفلا‬: 74)

Our Lord! Grant unto us wives and offspring who will be the
joy and the comfort of our eyes, and guide us to be models of
righteousness” (25:74)

Finally my dearest brothers and sisters in Islam! A true

Muslim must not abuse nor abandon women. A woman should
be loved and not to be hated for one bad trait as there might be
other good qualities in her. Men should always be sensitive to
the woman’s feelings and needs and that men should regard a
woman as the dearest partner in his struggle in life.

Let us seek guidance from Allah to guide us lest we be

misguided by the evils in dealing with women especially the
wives, and grant us lawful ways through earning for our families
appropriate sustenance in order for them to fulfill their rights
over us.

47 | KHUTBA NO. 6
 ‫ميظعلا ناءرقلا يف مكلو يل هللا كراب‬، ‫هيف امب مكايإو ينعفنو‬
‫ميكحلا ركذلاو تايآلا نم‬، ‫مكلو يل هللا رفغتسأ و اذه يلوق لوقأ‬
‫هورفغتساف بنذ لك نم نيملسملا رئاسلو‬، ‫ميحرلا باوتلا وه هنإ‬.

May Allah direct me and you to the blessings of the Glorious

Qur’an and benefit me and you in whatever is in it of the Ayat
and Wise Dhikr. I say this and ask Allah the Great and the Most
Honored for forgiveness for me, you and all Muslims for every
sin. Invoke Him for forgiveness, for He is Oft-Forgiving, the Most
Merciful.

KHUTBA NO. 6 | 48
KHUTBA No. 7: Early And Arranged Marriage In The Light Of Islam

O Muslims! I exhort you to fear Allah and learn about

His great wisdom behind the commandments by which He
prescribed these forms of worship and prohibited you from
drawing close to the causes of sin and wrongdoings.

Allah did not command you to worship Him because He

needed you. He does not stand in need of anything in existence.
He commanded you to do so because you need Him. Your life’s
affair will not be straight, nor will your earthly and spiritual
matters, without relying on Him.

Respected brothers and sisters in Islam, the topic of our

Khutba this Friday is about the stand of Islam in relation to
early and arranged marriage. First and foremost, we have to
look into what Islam says about marriage. In many Qur’anic
verses and prophetic traditions, marriage can be considered as
an important institution in the formulation of a prosperous and
successful society.

Allah said in the Qur’an:

49 | KHUTBA NO. 7
 ‫ْمُكِداَبِع ْنِم َنيِحِلاَّصلاَو ْمُكْنِم ىَماَيَألا ْاوُحِكْنَأَو‬
‫ُهَّللاَو ِهِلْضَف نِم ُهَّللا ُمِهِنْغُي َءآَرَقُف ْاوُنوُكَي نِإ ْمُكِئامِإَو‬
‫ ٌميِلَع ٌعِساَو‬. ) ‫رونلا‬32 (

And marry those among you who are single (i.e. a man who
has no wife and the woman who has no husband) and (also
marry) the Sâlihûn (pious, fit and capable ones) of your (male)
slaves and maid-servants (female slaves). If they be poor, Allâh
will enrich them out of His Bounty. And Allâh is All-Sufficient for
His creatures’ needs, All-Knowing (about the state of the people).
(Qur’an: 24:32)

And according to the sayings of Prophet Muhammad :

“Marriage is my tradition and he who does not follow my

tradition is not from my Ummah.”

By brothers and sisters in Islam, if we look deeply on the above

mentioned verse and the sayings of Prophet Muhammad ,
marriage is indeed rooted into Islam. Allah, the Most Gracious
and the Most Merciful encouraged Muslims to get married and
the divine encouragement is even upheld by the Holy Prophet
.

KHUTBA NO. 7 | 50
 But despite these provisions from the Qur’an and from the
tradition of the Prophet , Allah cautioned the Muslims to be
practically prepared before getting married.

In the Qur’an, Allah said:

‫ُمُهَيِنْغُي ىَّتَح ًاحاَكِن َنوُدِجَي َال َنيِذَّلا ِفِفْعَتْسَيْلَو‬

‫ْتَكَلَم اَّمِم َباَتِكْلا َنوُغَتْبَي َنيِذَّلاَو ِهِلْضَف نِم ُهَّللا‬
‫نِّم ْمُهوُتاَءَو ًارْيَخ ْمِهيِف ْمُتُمِلَع ْنِإ ْمُهوُبِتاَكَف ْمُكُناَمْيَأ‬
‫ِءآَغِبْلا ىَلَع ْمُكِتاَيَتَف ْاوُهِرْكُت َالَو ْمُكاَتاَءىِذَّلا ِهَّللا ِلاَّم‬
‫نَمَو اَيْنُّدلا ِةاوَيَحْلا َضَرَع ْاوُغَتْبَتِّل ًانُّصَحَت َنْدَرَأ ْنِإ‬
‫رونلا) ٌميِحَّر ٌروُفَغ َّنِهِهاَرْكِإ ِدْعَب نِم ِهَّللا َّنِإِف َّنُههِرْكُي‬33(

And let those who find not the financial means for marriage
keep themselves chaste, until Allâh enriches them of His Bounty.
And such of your slaves as seek a writing (of emancipation), give
them such writing, if you know that they are good and trustworthy.
And give them something yourselves out of the wealth of Allâh
which He has bestowed upon you. And force not your maids to
prostitution, if they desire chastity, in order that you may make
a gain in the (perishable) goods of this worldly life. But if anyone
compels them (to prostitution), then after such compulsion, Allâh
is Oft-Forgiving, Most Merciful (to those women, i.e. He will
forgive them because they have been forced to do this evil action
unwillingly). (Qur’an 24:33)

And again:

51 | KHUTBA NO. 7
 ‫ِتاَنَصْحُمْلا َحِكنَي نَأ ًالْوَط ْمُكنِم ْعِطَتْسَي ْمَّل نَمَو‬
‫ِتاَنِمْؤُمْلا ُمُكِتاَيَتَف نِّم مُكُناَمْيَأ ْتَكَلَم اَّم ْنِمَف ِتاَنِمْؤُمْلا‬
‫َّنُهوُحِكناَف ٍضْعَب نِّم ْمُكُضْعَب ْمُكِناَميِإِب ُمَلْعَأ ُهَّللاَو‬
‫َرْيَغ تاَنَصْحُم ِفوُرْعَمْلاِب َّنُهَروُجُأ َّنُهوُتاَءَو َّنِهِلْهَأ ِنْذِإِب‬
‫َنْيَتَأ ْنِإَف َّنِصْحُأ آَذِإَف ٍناَدْخَأ ِتاَذِخَّتُم َالَو ٍتاَحِفاَسُم‬
‫ِباَذَعْلا َنِم ِتاَنَصْحُمْلا ىَلَع اَم ُفْصِن َّنِهْيَلَعَف ٍةَشِحاَفِب‬
‫ْمُكَّل ٌرْيَخ ْاوُرِبْصَت نَأَو ْمُكْنِم َتَنَعْلا َىِشَخ ْنَمِل َكِلَذ‬
‫ ءاسنلا) ٌميِحَّر ٌروُفَغ ُهَّللاَو‬: 25)

And whoever of you have not the means wherewith to wed free,
believing women, they may wed believing girls from among those
(captives and slaves) whom your right hands possess, and Allâh
has full knowledge about your Faith, you are one from another.
Wed them with the permission of their own folk (guardians,
Auliyâ’ or masters) and give them their Mahr according to what
is reasonable; they (the above said captive and slave-girls) should
be chaste, not adulterous, nor taking boy-friends. And after
they have been taken in wedlock, if they commit illegal sexual
intercourse, their punishment is half that for free (unmarried)
women. This is for him among you who is afraid of being harmed
in his religion or in his body; but it is better for you that you
practice self-restraint, and Allâh is Oft¬ Forgiving, Most Merciful.
(Qur’an 4:25)

Allah, the Most High is very categorical to those who intend

to marry without necessary preparation and wherewithal to
build a family to delay marriage until such time that the person
is physically, mentally, and financially prepared. This is also
supported by the sayings of the Holy Prophet when he said:
KHUTBA NO. 7 | 52
 O young people! Whoever among you is able, should marry;
since in marriage you can more easily stop your eyes from
wandering and refrain your dignity. And whoever is not yet able
(to marry), should fast, since fasting is your stronger shield.

Marriage in Islam therefore clarifies important requirements

before marriage takes place which include age of maturity or the
capacity to distinguish right from wrong, the mental capability,
emotional preparation, and physical grounding. It is also very
important to consider the financial capacity and finally the
consent of the concerned parties.
Another important factor that should be taken into
consideration in relation to marriage in the perspective of Islam
is its essential elements. These can be deduced to the following
as agreed upon by the four schools of thought:

1. Capacity – one of the most important elements of

marriage in Islam is the capacity of an individual to enter into
marriage. Capacity can be meant to do acts with legal effects, if
one has reached the age of puberty, has the mental maturity, and
has the financial capacity before entering into marriage.

2. Consent – another important element of marriage in

Islam. In the Islamic traditions, consent is viewed by different
Muslim Scholars in the following categories.

2.1 According to Imam Shafi’i, the wali should seek the

consent of the woman and if the woman is previously married,
53 | KHUTBA NO. 7
verbal consent suffices. On the other hand, if the woman is
unmarried or virgin, verbal consent maybe dispensed if she is
silent, but if she objects, marriage will not happen; thus marriage
requires the consent of both the woman and the wali.

2.2 On the other hand, according to Imam Hanafi, a woman

can give herself into marriage if she has been previously married
without the consent of the wali, but the wali can question the
marriage if the chosen partner is not her equal in social status.
Arranged marriage is better if there is consent of the woman to
be married. If a righteous person proposes marriage, he should
be given a chance to court the woman, and the woman to know
him better.

The Prophet said:

“When somebody proposes to a woman, another man can’t

propose to her but he waits for the woman and the first man to
know each other.”

3. Role of the wali (legal guardian) - this is another

important element of marriage in Islam. There is no marriage
in Islam if there is no wali especially in the case of a minor.

4. Right over mahr - the woman has the absolute right in

terms of mahr. Any member of the family who intends to get the
mahr of the woman is indeed committing a sin.

The Prophet said:

KHUTBA NO. 7 | 54
 There are five (5) people whom Allah will be angry with:
leaders who are not just, leader who is a dictator, employer who
does not pay his employee, a father who does not guide his family
in the worship of Allah and a man (guardian or the parent or a
relative) who takes away the mahr of the woman.”

Respected brothers and sisters, another important thing I

would like to discuss in this important day is the question of
arranged and early marriage. We believe that in our tradition,
young men and women are married at a very young age and even
without their consent. Although Islam had not laid down age
limit as a requirement for marriage, we must also consider the
fact that in marriage, the couple should have the capacity to build
a family, the financial capacity, the emotional preparation and
the capacity to distinguish right from wrong. We do not say that
our young Muslims of today do not possess such qualifications,
but marriage in Islam needs complete preparation.

In relation to seek the consent of the woman, the Holy

Prophet said:

Ibn Abbas reported that a girl came to the Messenger of Allah

, and she reported that her father had forced her to marry without
her consent. The Messenger of God gave her the choice (between
accepting the marriage or invalidating it) (Ahmad). Another
version of the report states that “the girl said: ‘Actually, I accept
this marriage, but I wanted to let women know that parents have
no right to force a husband on them.” (Ibn-Majah)
55 | KHUTBA NO. 7
 The hadith is very specific in a sense that a girl has the
choice to accept the arranged marriage or decline and refuse it.
Although the girl chose to accept the marriage, it allows a girl
to accept or to reject a marriage. Thus, parents are cautioned to
force their children to marriage without first consulting them.

Respected brothers and sisters in Islam! Although Islam had

not specifically mentioned age as a pre-condition for marriage,
it becomes our tradition that we parents had allowed and
consented for our young children to be married at a very young
age even without their consent. If we see the hadith mentioned
earlier, marriage can be legally solemnized even without the
consent of the children, but as parents and legal guardian of our
children, we have to consider other factors and consequences of
early marriage.

In our communities, there are many young couples whose

marriages ended with divorce because physically, mentally and
psychologically, they are not prepared. There are young couples
whose pregnancies have medical complications and resulted to
continuous bleedings and sometimes death to the baby inside
the womb of the young mother and sometimes, death both to
the baby and the mother herself. Muslim brothers and sisters!
Are we going to allow this incident to happen to our loved ones
again and again? Allah, the Most High advised the Muslims not
to put their lives into destruction

In another hadith, the Prophet said:

KHUTBA NO. 7 | 56
 Narrated Abdullah Ibn Abbas: A virgin came to the Prophet
and mentioned that her father had married her against her
will, so the Prophet allowed her to exercise her choice. (Abu
Dawood)

Respected brothers and sisters in Islam, if we deepen our

understanding to the above mentioned hadith, we can come
to the conclusion that a girl should not be married until she is
consulted as manifested in the tradition of the Holy Prophet .
Parents then should consult their children before marriage
takes place.

Another important hadith of the Holy Prophet

Abu Hurairah, may Allah be pleased with him, reported:

Allah’s Messenger said: A woman without a husband (or
divorced or a widow) must not be married until she is consulted,
and a virgin must not be married until her permission is sought.
They asked the Prophet of Allah : How can her (virgin’s) consent
be solicited? He (the Holy Prophet ) said: By keeping silent.

Dear Muslims, we should always be mindful to the teachings

of Islam. The parents who love their children most should
consider looking for their good future.

O Allah! Grant us more knowledge of Islam and make us

firm on its path until the day we meet You as Muslims who did
not deviate or change Your religion. O Allah, the Lord of all
57 | KHUTBA NO. 7
that exists! O Allah! Show us the truth as such, and grant us the
quality of following and embracing it. Show falsehood to us as
such, and grant us the quality of avoiding it.

‫ميظعلا ناءرقلا يف مكلو يل هللا كراب‬، ‫امب مكايإو ينعفنو‬

‫ميكحلا ركذلاو تايآلا نم هيف‬، ‫يل هللا رفغتسأ و اذه يلوق لوقأ‬
‫هورفغتساف بنذ لك نم نيملسملا رئاسلو مكلو‬، ‫لا باوتلا وه هنإ‬
‫ميحر‬.

May Allah direct me and you to the blessings of the Glorious

Qur’an and benefit me and you in whatever is in it of the Ayat
and Wise Dhikr. I say this and ask Allah the Great and the Most
Honored for forgiveness for me, you and all Muslims for every
sin. Invoke Him for forgiveness, for He is Oft-Forgiving, the Most
Merciful.

KHUTBA NO. 7 | 58
KHUTBA No. 8: Family Planning In Islam

O Muslims! I exhort you to fear Allah and learn about

His great wisdom behind the commandments by which He
prescribed these forms of worship and prohibited you from
drawing close to the causes of sin and wrongdoings.

Allah did not command you to worship Him because He

needed you. He does not stand in need of anything in existence.
He commanded you to do so because you need Him. Your life’s
affair will not be straight, nor will your earthly and spiritual
matters, without relying on Him.

Furthermore, the forms of worship that Allah prescribed for

you will make your bodies become healthier and your hearts
and souls to become more righteous. These prayers benefit the
individuals as well as the groups and nations. As the hearts
and souls become righteous, the bodies shall grow healthy and
good.

Respected brothers and sisters in Islam! Islam has laid down

principles in relation to the formulation and foundation of a
family. Our khutba this Friday is in relation to the teachings
of Islam on Family Planning. This issue is indeed controversial
not only amongst ordinary Muslim but even within the circle of
Muslim religious leaders.
59 | KHUTBA NO.8
 The issue that revolves around the controversy is whether
Islam allows family planning or contraception or not. If we
deeply read the Qur’an, one can conclude that no Qur'anic text
forbids prevention of conception. There are, however, some
Qur'anic verses which prohibit infanticide and these are used
by some Muslims to discourage other Muslims to practice
contraception or prevention of pregnancy with strong and valid
Islamic reasons.

But if we comprehend deeply contraception, different Muslim

scholars, including Imam Ghazali, Shiekh Said Sabiq and other
contemporary Muslim scholars, do not equate contraception
amounting to killing a human being. The Qur’anic verses in fact
were revealed to forbid the pre-Islamic Arab practice of killing
or burying alive a newborn child (particularly a girl) on account
of the parents' poverty or to refrain from having a female child.
What Allah commands the mothers to do is the practice of
continuous two years period of lactation. Allah said:

‫َداَرَأ ْنَمِل ِنْيَلِماَك ِنْيَلْوَح َّنُهَداَلْوَأ َنْعِضْرُي ُتاَدِلاَوْلاَو‬

‫َّنُهُتَوْسِكَو َّنُهُقْزِر ُهَل ِدوُلْوَمْلا ىَلعَو َةَعاَضَّرلا َّمِتُي نَأ‬
‫ٌةَدِلاَو َّرآَضُت َال اَهَعْسُو َّالِإ ٌسْفَن ُفَّلَكُت َال ِفوُرْعَمْلاِب‬
‫َكِلاذ ُلْثِم ِثِراَوْلا ىَلَعَو ِهِدَلَوِب ُهَّل ٌدوُلْوَم َالَو اَهِدَلَوِب‬
‫َحاَنُج َالَف ٍرُواَشَتَو اَمُهْنِّم ٍضاَرَت نَع ًالاَصِف اَداَرَأ ْنِإَف‬
KHUTBA NO. 8 | 60
 “The mothers shall give suck to their children for two whole
years, (that is) for those (parents) who desire to complete the term
of suckling, but the father of the child shall bear the cost of the
mother's food and clothing on a reasonable basis. No person shall
have a burden laid on him greater than he can bear. No mother
shall be treated unfairly on account of her child, nor father on
account of his child. And on the (father's) heir is incumbent the
like of that (which was incumbent on the father). If they both decide
on weaning, by mutual consent, and after due consultation,
there is no sin on them. And if you decide on a foster suckling-
mother for your children, there is no sin on you, provided you pay
(the mother) what you agreed (to give her) on reasonable basis.
And fear Allâh and know that Allâh is All-Seer of what you do.”
(Qur’an 2:233)

The principle of preventing conception was accepted in those

sayings of the Prophet which allowed some of his followers to
practice 'azl or coitus interruptus. These ahadith embodied the
earliest legal reasoning of Muslims on contraception and were
essential reason for the permissibility of family planning or
contraception.

There is a sufficient number of ahadith on contraception.

The most commonly quoted ones are the following.

According to Jabir, "We used to practice 'azl in the Prophet's

lifetime while the Qur'an was being revealed." There is another
version of the same hadith, "We used to practice coitus interruptus
61 | KHUTBA NO.8
during the Prophet's lifetime. News of this reached him and he
did not forbid us."

According to Jabir, "A man came to the Prophet and said, 'I
have a slave girl, and we need her as a servant and around the
palmgroves. I have sex with her, but I am afraid of her becoming
pregnant.' The Prophet said, 'Practice 'azl with her if you so wish,
for she will receive what has been predestined for her.'"

According to Abu Sa'id, "We rode out with the Prophet to

raid Banu al-Mustaliq and captured some female prisoners . . .
we desired women and abstinence became hard. [But] we wanted
to practice 'azl; and asked the Prophet about it. He said, 'You
do not have to hesitate, for God has predestined what is to be
created until the judgment day.'"

Respected brothers and sisters in Islam, if we clearly

understand the sayings of the Prophet it reflects two
important and critical points: first that the Prophet
knew about the practice and did not prohibit it and
second, that the Prophet himself permitted the practice.

My dear brothers and sisters, as I have mentioned earlier,

medieval Muslim jurists do not speak with one voice on the
question of birth prevention, on it's lawfulness, on conditions
for practice and on methods that may be used. Muslim jurists
determine the lawfulness of an act on the basis of a method which
comprises four principles or sources (usul). Two of these (Qur'an
and Sunnah) are religious sources. The other two principles
KHUTBA NO. 8 | 62
include analogical reasoning (qiyas) and the consensus of the
'ulama (ijma').

The most detailed analysis of Islamic permission of

contraception was made by the great leader of the Shafi'i
School of jurisprudence, al-Ghazzali (1058-1111). He discussed
this issue in his great work, Ihya' 'ulum al-Din (The Revival of
Religious Sciences), in the chapter on biology in religion.

Respected servants of Allah, Imam Al-Ghazzali stated that

there was no basis for prohibiting 'azl. Prohibition in Islam was
possible only by adducing an original text, (nass, an explicit
provision in the Qur'an or hadith) or by analogy with a given
text. In the case of contraception, there was no such text, nor
was there any principle on which to base prohibition.

In his view, coitus interruptus was permitted absolutely

(mubah) and this permission could be ratified by analogical
reasoning. A man could refrain from marriage; or marry but
abstain from mating or have sexual mating but abstain from
ejaculation inside the vagina--'azl. Although it was better to
marry, have intercourse, and have ejaculation inside the vagina,
abstention from these was by no means forbidden or unlawful.

Al-Ghazzali made a distinction between infanticide and

contraception. He said that a child could not be formed merely by
the emission of the spermatic fluid, but by the settling of semen
in the woman's womb; for children were not created by the man's
semen alone but of both parents together. So contraception
could not be compared with infanticide which was the killing of
an existing being while contraception was different.

63 | KHUTBA NO.8
 In the process of contraception, the two (male and female)
emissions are analogous to two elements, 'offer' (ijab) and
'acceptance' (qabul) which are components of a legal contract in
Islamic law. Someone who submits an offer and then withdraws
it before the other party accepts it is not guilty of any violation,
for a contract does not come into existence before acceptance. In
the same manner, there is no real difference between the man's
emission or retention of the semen unless it actually mixes with
the woman's 'semen'.

Another great scholar, Ibn Taymiyah, discussed Divine

providence, procreation and contraception (in this way) in the
early fourteenth century. He argues, "Allah creates children and
other animals in the womb by willing the meeting of parents in
intercourse, and the two semens in the womb. A man is a fool who
says, 'I shall depend on God and not approach my wife and if it is
willed that I be granted a child I will be given one, otherwise not
and there is no need for intercourse.' This is very different from
having intercourse and practicing withdrawal, for withdrawal
does not prevent pregnancy if God wills a pregnancy to occur,
because there can be involuntary pre-emission of semen."

My dear brothers and sisters in Islam, in conclusion, the

early followers of Islam were few and weak in the midst of a
vast majority of aggressive and oppressive people. The good of
the Muslims then required that there should be a call for the
multiplication of their numbers, in order that they might be
able at the time to fulfill their responsibilities in defending
the mission of Islam and protecting the true religion of Allah
against the power and multitudinous adversaries threatening it.
But now we find that conditions have changed. We find that the
density of population in the world threatens a serious reduction
KHUTBA NO. 8 | 64
in the living standards of mankind to the extent that many men
of thought have been prompted to seek family planning in every
country so that the resources may not fall short of ensuring a
decent living for its people to provide public service for them.

Islam, as the religion of pristine nature, has never been

opposed to what is good to man. Indeed it has always been ahead
in the effort towards the achievement of this good so long as it is
not in conflict with the purposes of Allah's law.

Family planning, as understood by Islam, is not opposed to

marriage or to the begetting of children, nor does it's concept
imply disbelief in the doctrine of fate and Divine dispensation
-- for Allah Almighty has bestowed reason upon man to enable
him to distinguish between the useful and the harmful, and to
help him follow the path that would assure him happiness in
this world as well as in the world to come.

Respected brothers and sisters in Islam! Whenever we speak

and discuss family planning, we always consider the idea and
prominence of quality and not always of the quantity. The
Assembly of the Darul Ifta of the Philippines recently came
out with a Fatwa in recognition of the needs and importance of
family planning and the use of modern contraceptive methods.
According to the Fatwa, family planning and the use of modern
contraceptives is allowed provided that the methods are legal,
according to the teachings of the Shari’ah, and that the methods
are approved preferably by a Muslim physician.

Dear Muslims, we should always consider the situation of

65 | KHUTBA NO.8
our mothers, our wives, our sisters and our daughters. We are
always guided by the teachings of Islam and therefore we should
always give the best of everything to them as prescribed by Islam
to us.

We then pray to Allah to enlighten us and show us the

right path in answering the present challenges that the Muslim
Ummah is now presently confronting.

O Allah! Grant us more knowledge of Islam and make us

firm on its path until the day we meet You as Muslims who did
not deviate or change Your religion. O Allah, the Lord of all
that exists! O Allah! Show us the truth as such, and grant us the
quality of following and embracing it. Show falsehood to us as
such, and grant us the quality of avoiding it.

May Allah direct me and you to the blessings of the Glorious

Qur’an and benefit me and you in whatever is in it of the Ayat
and Wise Dhikr. I say this and ask Allah the Great and the Most
Honored for forgiveness for me, you and all Muslims for every
sin. Invoke Him for forgiveness, for He is Oft-Forgiving, the
Most Merciful.

KHUTBA NO. 8 | 66
KHUTBA No. 9: Maternal And New Born Health Care

All Praise is due to Allah, We praise Him and we seek help

from Him. We ask forgiveness from Him. We repent to Him;
to Him and we seek refuge from our own misdeeds and evil
dictation. Anyone who is guided by Allah, he is indeed guided;
and anyone who has been left astray, will find no one to guide him.

I bear witness that there is no deity but Alláh, the Only One
without any partner; and I bear witness that Muhammad is
His servant, and His Messenger. May the peace and blessings
of Allah, be upon him, his family, his companions and everyone
who follows on their footsteps until the day of resurrection.

67 | KHUTBA NO. 9
 Having said that:

Servants of Allah fear as He should be feared. Indeed Taqwa (to

fear Allah) is Alláh’s advice to first and last man on earth.

‫ىلاعتو هناحبس هللا لاق دقف‬:

Allah the Most Sublime said:

‫َّنُتوُمَت َالَو ِهِتاَقُت َّقَح َهَّللٱ ْاوُقَّتٱ ْاوُنَمآ َنيِذَّلٱ اَهُّيَأٰي‬

‫َنوُمِلْسُّم ْمُتْنَأَو َّالِإ‬. (‫نارمع لآ‬:۱۰۲)

“O you who believe! Fear Allâh (by doing all that He has
ordered and by abstaining from all that He has forbidden) as He
should be feared. [Obey Him, be thankful to Him, and remember
Him always], and die not except in a state of Islâm (as Muslims)
with complete submission to Allâh.” (3:102)

‫ىلاعتو هناحبس هللا لاق دقف‬:

"‫اهنم قلخو ةدحاو سفن نم مكقلخ يذلا مكبر اوقتا سانلا اهيأي‬
‫هب نولءاست يذلا هللا اوقتاو ءاسنو اريثك الاجر امهنم ثبو اهجوز‬
‫ءاسنلا("ابيقر مكيلع ناك هللا نإ ماحرألاو‬:١)
KHUTBA NO. 9 | 68
 Allah said in the Holy Qur’an:

“O mankind! fear your guardian Lord, who created you from

a single person, created, out of it, his mate, and from them twain
scattered (like seeds) countless men and women; -Fear Allah,
through whom ye demand your mutual (rights), and be heedful
of the wombs (the mothers that bore you): for Allah ever watches
over you.” (4:1)

Dear servants of Allah! We all know that life can be

perpetuated only through the survival of the species, the
procreation of offspring and the succession of generations.
Hence, the procreations of children have been foremost among
the noblest objectives of marriage. It is no wonder, therefore,
that the love of begetting children comes first and that marriage
has been instituted to maintain species and to secure the
multiplication of the human race.

Respected brothers and sisters in Islam! Islam endorses the

natural relationship of the children and the parents by specifying
the rights and obligations of one to the other. Parents should be
awarded with tender loving care and respect throughout their
lives and should receive special care in old age. The sacrifices of
the parents towards their entire lives in bringing special attention
towards their children can not be compared to any amount of
wealth on earth. In the Qur’an, Allah had repeatedly mentioned
about the sacrifices of the parents towards their children.

Allah said:
69 | KHUTBA NO. 9
 Allah the Most High said:

And We have enjoined on man and woman (to be dutiful and

good) to their parents. The mother bore them in weakness and
hardship upon weakness and hardship, and their weaning is in
two years give thanks to Me and to your parents, unto Me is the
final destination. (Qur’an 31:14)

If we are going to look deeply into the above mentioned verse

from the Qur’an, we come to the conclusion that the mothers are
indeed in a state of hardship and adversity. Allah mentioned of
weakness and hardship upon weakness and hardship of mother
during the time of pregnancy and even after pregnancy.

In this respect, parents, especially mothers have the right

for special love and tender care as Allah the Most Sublime
instructed us to do so.

KHUTBA NO. 9 | 70
 ‫ىلاعتو هناحبس هللا لاق دقف‬:
" ‫نغلبي امإ اناسحإ نيدلاولابو هايإ الإ اودبعت الأ كبر ىضقو‬
‫امهل لقو امهرهنت الو فأ امهل لقت الف امهالك وأ امهدحأ ربكلا كدنع‬
‫ اميرك الوق‬، ‫امك امهمحرا بر لقو ةمحرلا نم لذلا حانج امهل ضفخاو‬
‫ءارسإلا( " اريغص ينايبر‬:۲۳-۲٤)

Allah the Most High said:

And your Lord has decreed that you worship none but Him.
And that you be dutiful to your parents. If one of them or both
of them attain old age in your life, say not to them a word of
disrespect, nor shout at them but address them in terms of
honor. And lower unto them the wing of submission and humility
through mercy, and say: "My Lord! Bestow on them Your Mercy as
they did bring me up when I was small." (17:23-24)

Therefore, parents especially mothers deserve the utmost

respect from the children. The status of love and respect towards
the parents is an obligation next to godhood. There are many
Qur’anic injunctions and prophetic traditions that alleviate the
status of parents in Islam.

The Prophet of Islam Muhammad said:

Somebody came to the Prophet Muhammad and asked 'who

is the person I should really look after in my family?' Prophet
Muhammad answered, 'your Mother'..the man said and then?
... Prophet Muhammad said 'your Mother'...the man asked, 'and
71 | KHUTBA NO. 9
then?' Prophet Muhammad said 'your Mother'... and the man
asked him 'who is after that?'.. The Prophet Muhammad said
'your Father'
One day a man came to see the Prophet Muhammad . It
seemed that he was trying to solve something but couldn't quite
work it out. So he asked the Prophet . ''Tell me, O Prophet I have
many relatives and many friends whom I love, and whom I wish
to care for and help. But I often find it difficult to decide which
of them has the greatest claim upon me? Which of them should
come first?'' The Prophet replied immediately, ''Your mother
should come first and before all others.''
Similarly, the Prophet also mentioned that the love of Allah
is based from the love of the parents. If a person loves his/her
parents he/she also loves Allah. If your parents dislike you, Allah
will also dislike you.

In a very important hadith of the Prophet , he said:

“Heaven lies beneath the sole of the feet of the mother.”

As for the rights of children even at a newly born stage, Islam

had given emphasis on love and again a special attention for them.
Upon birth, the parents should immediately utter the Kalima to
the infant as instructed by the Holy Prophet Muhammad :

“Introduce or utter first and foremost kalima shahada to the

newborn”

Aside from upbringing their children with education on

KHUTBA NO. 9 | 72
Islam, it’s the parents’ responsibility to rear their children in
obedience of Allah and His Messenger.

Every family should heed the words of the Prophet

Muhammad :
“Instruct your children to pray when they are seven years of
age and hit them if they do not pray when they are ten”

Parents should also consider giving two consecutive years of

breast feeding to her child. This is stipulated in the Qur’an.

‫ىلاعتو هناحبس هللا لاق دقف‬:

‫ِنْيَلِماَك ِنْيَلْوَح َّنُهَداَلْوَأ َنْعِضْرُي ُتاَدِلاَوْلاَو‬

‫َّنُهُقْزِر ُهَل ِدوُلْوَمْلا ىَلعَو َةَعاَضَّرلا َّمِتُي نَأ َداَرَأ ْنَمِل‬
‫َال اَهَعْسُو َّالِإ ٌسْفَن ُفَّلَكُت َال ِفوُرْعَمْلاِب َّنُهُتَوْسِكَو‬
‫ِثِراَوْلا ىَلَعَو ِهِدَلَوِب ُهَّل ٌدوُلْوَم َالَو اَهِدَلَوِب ٌةَدِلاَو َّرآَضُت‬
‫ٍرُواَشَتَو اَمُهْنِّم ٍضاَرَت نَع ًالاَصِف اَداَرَأ ْنِإَف َكِلاذ ُلْثِم‬
‫ْمُكَداَلْوَأ ْاوُعِضْرَتْسَت نَأ ْمُّتدَرَأ ْنِإَو اَمِهْيَلَع َحاَنُج َالَف‬
‫ِفوُرْعَمْلاِب مُتْيَتاَء آَّم مُتْمَّلَس اَذِإ ْمُكْيَلَع َحاَنُج َالَف‬
‫ٌريِصَب َنوُلَمْعَت اَمِب َهَّللا َّنَأ ْاوُمَلْعاَو َهَّللا ْاوُقَّتاَو‬. ‫ةرقبلا‬
(٢٣٣)

Allah the Most High said:

“The mothers shall give suck to their children for two whole
years, (that is) for those (parents) who desire to complete the term
of suckling, but the father of the child shall bear the cost of the
mother's food and clothing on a reasonable basis. No person shall
73| KHUTBA NO. 9
have a burden laid on him greater than he can bear. No mother
shall be treated unfairly on account of her child, nor father on
account of his child. And on the (father's) heir is incumbent the like
of that (which was incumbent on the father). If they both decide on
weaning, by mutual consent, and after due consultation, there is
no sin on them. And if you decide on a foster suckling-mother for
your children, there is no sin on you, provided you pay (the mother)
what you agreed (to give her) on reasonable basis. And fear Allâh
and know that Allâh is All-Seer of what you do.” (Qur’an 2:233)

In sports, the Prophet said:

“Train your children in archery and swimming.”

If the parents are not aware of this Hadith, then they

are responsible and accountable before Allah for failure and
negligence.

Respected faithful! Ward off your children from hellfire

which can be the consequence of ignorance, greed and wayward
aspirations which develop as our children grow alongside wrong
influence, parental shortfall in rearing them, lack of education,
poverty and impropriety in one’s sense of pride, among many
factors.

Give your children the best of guidance if not the best

of education obtained from schools of secular and spiritual
learning. Forewarn your children against bragging about your
elevated status in life; or not be ashamed of poverty that engulfs
KHUTBA NO. 9 | 74
many of us. It is better to tell and push them to strive harder
in learning than flatter them for gaining insufficient knowledge.
For, knowledge is one thing required of every Muslim to seek
and acquire from cradle to grave.

‫ىلاعتو هناحبس هللا لاق دقف‬:

" ‫سانلا اهدوقو اران مكيلهأو مكسفنأ اوق اونمآ نيذلا اهيأي‬
‫نولعفيو مهرمأ ام هللا نوصعي ال دادش ظالغ ةكئالم اهيلع ةراجحلاو‬
‫ميرحتلا( " نورمؤي ام‬:٦)

Allah the Most High said:

“O you who believe! Ward off yourselves and your families

against a Fire (Hell) whose fuel is men and stones, over which
are (appointed) angels stern (and) severe, who disobey not, (from
executing) the commands they receive from Allah but do that
which they are commanded. (66:6)

And the Prophet of Islam said:

“There is nothing better for a parent to leave his child than

good breeding.” (Authenticated by Al-Tabarani)

Finally, the parents should instill in them the good manners

such as caring for others, being kind to relatives, respect for
elders and love for the young.

By doing so, God-willing, the children will grow up in an

75| KHUTBA NO. 9
atmosphere of care, compassion, affection and generosity to be
able to grow up as responsible individuals.

O Lord! Keep us away from the peril of ignorance, senseless

argument and harmful quarrels and violence and help us
become aware of our responsibilities as parents toward our
beloved children.

‫ميظعلا ناءرقلا يف مكلو يل هللا كراب‬، ‫امب مكايإو ينعفنو‬

‫ميكحلا ركذلاو تايآلا نم هيف‬، ‫يل هللا رفغتسأ و اذه يلوق لوقأ‬
‫هورفغتساف بنذ لك نم نيملسملا رئاسلو مكلو‬، ‫باوتلا وه هنإ‬
‫ميحرلا‬.

May Allah direct me and you to the blessings of the Glorious

Qur’an and benefit me and you in whatever is in it of the Ayat
and Wise Dhikr. I say this and ask Allah the Great and the Most
Honored for forgiveness for me, you and all Muslims for every
sin. Invoke Him for forgiveness, for He is Oft-Forgiving, the
Most Merciful.

KHUTBA NO. 9 | 76
KHUTBA No. 10: The Hikma Of Hijab

‫ هدـمـحـن هـلل دـمـحـلا‬، ‫ هــنـيـعـتـسن و‬، ‫ هرــفـغـتـسن و‬، ‫و‬

‫ هـيلإ بوـتن‬، ‫تائـــيـس نـم و انــسـفـنأ رورـش نم هـللاب ذوـعن و‬
‫انلامـعأ‬، ‫هـل لـضم الف هـللا هدــهي نم‬، ‫ هـل ىداـه الف للضي نم و‬، ‫و‬
‫ هـل كيرـش ال هدـــحو هـللا الإ هـلإ ال نأ دهــشأ‬، ‫و هدـبـع ادـمحم نأ دهـشأ و‬
‫مـهـعـبـت نمو نيـعـمـجأ هبـحص و هـلآ ىلعو هيلع هـللا ىلص هلوـسر‬
‫نيدــلا موـي ىلإ ناــسـحإب‬.

All praise is due to ALLAH, we praise Him and we seek

help from Him, we ask forgiveness from Him, we repent to
Him, to Him we seek refuge from our own misdeeds and our
evil dictation. Anyone who is guided by ALLAH, he is indeed
guided; and anyone who has been left astray, will find no one to
guide him.

I bear witness that there is no deity except ALLAH, the Only

One without any partner; and I bear witness that Muhammad is
His servant and His messenger, may the peace and blessings of
ALLAH be upon him, his family, his companions and everyone
who follows on their footsteps until the Day of Resurrection.

‫دعــب اــمأ‬:

‫ هــتاـقـت قـح هـللا اوـقـتا !هـللا داـبـع‬، ‫و ىـه هـللا ىوـقـت نإف‬
‫نيرــــخآلا و نيــلوألل ىلاعـت هــتـيص‬.
77 | KHUTBA NO. 10
 Having said that:

Servant of ALLAH! Fear ALLAH as He should be feared.

Indeed, Taqwa (to fear ALLAH) is ALLAHs' The Exalted advice
to first and last mankind on earth.

‫ىلاـعـت هـللا لاق‬:

﴿ ‫و الإ نـتوـمـت ال و هــتاـقـت قح هـللا اوـقـتا اونماء نيذلا اهيأ اي‬

‫نارــمع لآ ﴾ نوـملــسم متــنأ‬: ۱۰۲

ALLAH The Exalted said:

"O you who believed! Fear ALLAH as He should be feared and

do not die except as Muslims [in submission to Him]".(3:102)

‫اضيأ ىلاعـت هـللا لاق و‬:

﴿ ‫ ادـيدـس الوـق اولوق و هـللا اوـقتا اونـماء نيذلا اهيأ اي‬٬ ‫حلـصي‬
‫دـقـف هــلوـسر و هـللا عطي نم و مكبوـنذ مكلرـفـغي و مكلامـعأ مكـل‬
‫بازــحألا ﴾ اميـظـع ازوـف زاـف‬: ۷۰‫־‬۷١

And ALLAH The Exalted also said:

KHUTBA NO. 10 | 78
"O you who have believed, fear ALLAH and speak words of
appropriate justice. He will [then] amend for you your deeds
and forgive you your sins. And whoever obeys ALLAH and His
Messenger, has certainly attained indeed a great attainment
"(33:70-71)

Our dear brothers and sisters in Islam, we must be true to

ALLAH in our faith by obeying ALLAH and His Messenger,
doing all that has been ordered and abstaining all that has been
forbidden by them with no room for doubt, hesitation and disbelief.

‫ىلاعـت هـللا لاق‬:

﴿ ‫نأ ارــمأ هــلوـسر و هـللا ىضـق اذإ ةـنمؤـم ال و نمؤـمل ناك اـم و‬
‫لض دـقـف هــلوــسر و هـللا صعي نم و مهرــمأ نم ةرــيـخلا مهــل نوــكي‬
‫بازـــحألا ﴾ انيـبـم الالض‬:٣٦

ALLAH The Exalted said:

"It is not for a believing man or a believing woman, when

ALLAH and His Messenger have decided a matter, that they
should [thereafter] have any choice about their affair. And
whoever disobeys ALLAH and His Messenger he has certainly
strayed into clean error"(33:36)

‫اضــيأ لاق و‬:

﴿ ...‫اوهـتـناـف هــنـع مكاهـن اـم و هوذـخـف لــسرـلا مـكاتاء ام و‬

And He (ALLAH) also said:
79 | KHUTBA NO. 10
 "…And whatever the Messenger has given you, take it: and
whatever he has forbidden you, abstain (from it). And fear
ALLAH; indeed, ALLAH is severe in penalty" (59:7)
Our dear bothers and sisters in Islam! Let us fear ALLAH.
Let it be known to each and everyone of us that Muslims, men
and women alike, are enjoined to cover their private parts or
some portion of their bodies with the distinction primarily in
level and degree. We Muslims believe that we cover our bodies
because it is the requirement of our religion, an instruction
given by ALLAH in the Qur'an. Islam's perspective is that
ALLAH created the whole universe including human beings and
ALLAH is the true owner of all creation. ALLAH has entrusted
us with our bodies and the environment in which we live. We are
enjoined to protect them from any physical and spiritual harm.
Since ALLAH knows us better than ever we can for the good
and bad of our affairs in life, it is only natural that He provides
guidelines for humans to follow to ensure happiness for all in a
society. These guidelines include the principles of human attire.
So, we need to discuss and remind ourselves about the ruling of
Hijab and its Hikma. We would like to appreciate the devout,
ALLAH-fearing woman who heeds the sacred limits of ALLAH
and keeps away from forbidden things. We acknowledge the
sincere, patient and trustworthy woman who seeks rewards
from ALLAH and His pleasure, repenting and turning to Him.
We salute the wise, dignified and honored woman who observes
Hijab.

Why do Muslim women have to observe Hijab? This

KHUTBA NO. 10 | 80
question is asked by Muslim and Non-Muslim alike.
For many women it is the truest test of being a Muslim.

The answer to this question is very simple. Muslim women

observe Hijab (covering the head and the body) because ALLAH
has told them to do so.

‫ىلاعـت هـللا لاق‬:

﴿ ‫نيــنـمؤـملا ءاـسن و كتانـب و كـجاوزأل لـق ىبـنـلا اهـيأ اي‬

‫نيذؤـي الـف نـفرــعـي نأ ىندأ كلذ نـهبـيـبالج نم نـهيـلـع نـيـندي‬
‫بازــحألا ﴾ اميـحر اروـفـغ هـللا ناك و‬:٥٩

ALLAH The Exalted said:

"O Prophet, tell your wives and your daughters and the women
of the believers to bring down over themselves [part] of their outer
garments. That is more suitable that they will be known and not
be abused. And ever is ALLAH Forgiving and Merciful"(33:59)

From the said verse, it is clear why Muslim women were

ordered to cover their bodies. It is because they can be easily
distinguished as freewomen from bondservants which may be
prone to sexual harassment or abuse as in the pre-Islamic era. In
the present days, they can be identified as Muslims and free from
being a sex object in a lesser degree. Other secondary reason
includes the requirement for modesty in both men and women.
Both will then be evaluated for intelligence and skills instead of
looks and sexuality. Let us ponder on what a young school girl is
81 | KHUTBA NO. 10
quoted as saying: "We want to stop men from treating us like sex
objects, as they have always done. We want them to ignore our
appearance and to be attentive to our personalities and mind.
We want them to take us seriously treat us as equals and not just
chase us around for our bodies and physical looks"'
Our Dear brothers and sisters in Islam, remember! a Muslim
woman who covers her head is making a statement about her
identity. Anyone who sees her will easily distinguish her that
she is a Muslim and has a good moral character. Many Muslim
women who observe Hijab are filled with dignity and self-
esteem. They are pleased to be identified as a Muslim women
and obedient servants of ALLAH. As a chaste, modest, pure
woman, she does not want her sexuality to enter into interaction
with men in a smallest degree. A woman who covers herself
is concealing her sexuality but allowing her femininity to be
brought out.

However, the question of Hijab has been a controversy for

Muslims on covering the face since centuries and will probably
continue for many more. Some Muslim scholars viewed the
subject open not to discussion but considered covering the
face is required, while others are of the opinion that is not
required. A middle line position is taken by some who claim
that the instructions are vague and open to individual discretion
depending on the situation. But all agreed that the hair, neck
and the bosom should be covered just like the body.

Commenting on the subject, our dear brothers and sisters in

Islam, let us give our attention and understanding on these
KHUTBA NO. 10 | 82
following verses as what some learned people explained.

ALLAH The Exalted said:

"Tell the believing men to reduce [some] of their vision and

guard their private parts. That is purer for them. Indeed, ALLAH
is acquainted with what they do. And tell the believing women to
reduce [some] of their vision and guard their private parts and not
expose their adornment except that which [necessarily] appears
thereof and to wrap [a portion of] their head-covers over their
chests and not expose their adornment [i.e., beauty] except to
their husbands, their fathers, their husbands' fathers, their sons,
their husbands' sons, their brothers, their brothers' sons, their
sisters' sons, their women, that which their right hands posses
[i.e., slaves] or those male attendants having no physical desire,
or children who are not yet aware of the private aspects of woman.
83 | KHUTBA NO. 10
And let them not stamp their feet to make known what they
conceal of their adornment. And turn to ALLAH in repentance,
all of you, O believers, that you might succeed"(24:30-31)

These verses contain two main injunctions: first, both

believing man and woman alike are instructed to lower their gaze
from looking at forbidden things and protect their private parts
from illegal sexual acts. And secondly, a woman should not show
her beauty or adornments except what appears by uncontrolled
factors such as the wind blowing her clothes and the head-
covers should be drawn so as to cover the hair, the neck and the
bosom.

Our dear brothers and sisters, Islam has no prescribed and

fixed standard as to the style of dress or type of clothing that
Muslims must wear. However, there are some requirements
that must be met. The first of these requirements is the part
of the body which must be covered. Islam has two sources
for guidance and ruling. First, the Qur 'an, the revealed word
of ALLAH and secondly, the Hadith or the Traditions of the
Prophet Muhammad (S.A.W.) who has chosen by ALLAH to be
the role model for mankind. The following is the Tradition of the
Prophet (S.A.W.).

" 'Aaisha (R.A.) reported that Asma'(R,A.) the daughter of

Abubakr(R.A.) came to the Messenger of ALLAH (S.A.W.) while
wearing thin clothing, He approached her and said: "O Asma'
when a girl reaches the menstrual age, it is not proper that any
should remain exposed except this and this, he pointed to the
KHUTBA NO. 10 | 84
face and hands"(Abu Daud)

The second requirement is looseness. The clothing must be

loose enough so as not to describe the shapes of the woman's
body. One desirable way to hide the shape of the body is to wear
a cloak over other clothes. However, if the clothing is loose
enough, an outer garment is not necessary. Thickness is the
third requirement. The clothing must be thick enough so as not
to show the color of the skin it covers or the shape of the body.
"The Prophet Muhammad (S.A.W.) stated that in later genera-
tions of his umma there would be women who would be dressed
but naked and on top of their heads (what look like) camel humps.
Curse them for they are truly cursed"(Muslim).

Another requirement is an over-all dignified appearance.

The clothing should not attract men's attention to the women. It
should not be shiny and flashy so that everyone notices the dress
and the women. In additions there are other requirements:

* Women must not dress so as to appear as men. Ibn Abbas

(R.A.) narrated: "The Prophet (S.A.W.) curse the men who appear
like women and the women who appear like men" (Bukhari)

* Woman should not dress in a way similar to the

unbelievers.

* The clothing should be modest, not excessively fancy and also

not excessively ragged to gain other admiration and sympathy.

85 | KHUTBA NO. 10
 Brothers and sisters in Islam, the basic requirements of the
Muslim woman's dress. Apply to the Muslim man's clothing
with the difference being mainly in degree. Modesty requires
that the area between the navel and the knee be covered in front
of all people except the wife. The clothing of men should not be
like the dress of women, nor should it be tight or provocative. A
Muslim should dress to show his identity as a Muslim. Men are
not allowed to wear gold or silk. However, both are allowed for
women. For both men and women, clothing requirements are not
meant to be a restriction but rather a way in which a society will
function in a proper Islamic manner.

Let me relate to you of what some new Muslim women had

to say about their experiences with practicing the Hijab:

" I've been wearing the hijab (veil) three years now. For me, it's
been liberating. To tell you the truth, it allows you to be a person,
and not just a woman/thing to be looked at. People listen to you.
I used to be very heavy…When I lost the weight again, I noticed
those looks and things, where… someone is talking to you, they
are looking at your chest. With the hijab, I notice it's gone away."

" Wearing it makes me feel when people look at me, they're

looking at me not for what my body looks like, but more for what
I do and what I contribute" I do it because that's what God has
ordained…I also wear it as a form of modesty…And it protects us
from sexual harassment. I saw a woman wearing a short skirt,
and I saw these men just looking at her, talking and smiling, and
I'm like, ‘They don't even respect women.' I'm thankful that in my
KHUTBA NO. 10 | 86
religion, women are respected."

Respected brothers and sisters in Islam, we can say and

conclude that wearing of hijab is a Must. That is to cover the hair,
the neck and the bosom and the entire body of a woman and
nothing remains exposed except the face and hands. To cover
the face is very much appreciated as an outward expression of
piety. Its hikma is the preservation and protection of the right
and freedom of women given to them by the Almighty. It is
liberation not oppression; a right and freedom not restriction. It
frees a person from judging others or oneself by their physical
looks or sexuality. Because of hijab Muslim women are shielded
with purity, chastity, self esteem, modesty and honor to avert
temptation corruption, and to cut off all causes of immorality,
obscenity, lewdness and deviation.

Lastly, O servants of ALLAH, respected bothers and sisters in

Islam, let us confirm our faith and be true to it with ALLAH and
be happy. No one is happier than those who believe in ALLAH,
because they have light from their LORD, they check themselves
every now and then, they do all that which ALLAH commands
and avoid all that which ALLAH forbids. Let us listen to this
verse how they are described in the Qur'an.

.‫ىلاعـت هـللا لاقف‬:

﴿ ‫ةايــح هنـييـحنلـف نمؤـم و ىثـنأ وأ رـكذ نم احلاص لمـع نم‬

87 | KHUTBA NO. 10
 ALLAH The Exalted said:

" Whoever does righteousness, whether male or female, while

he is a believer- We will surely cause him to live a good life, and
We will surely give them their reward [in the Hereafter] according
to the best of what they used to do"(16:97)

May ALLAH give us blessing in the great Qur'an and benefit

us with its verses and wisdom. With this I conclude my speech
and ask ALLAH to forgive me, all of you and all the Muslims
for every sin. Ask Him for forgiveness, for He is indeed the All-
Forgiving and All-Merciful.

KHUTBA NO. 10 | 88
KHUTBA No.11 : Women’s Economic Rights

‫ هدمحن هلل دمحلا‬، ‫ هنيعتسنو‬، ‫ هيلإ بوتنو هرفغتسنو‬،

‫انلامعأ تائيس نمو انسفنأ رورش نم هللاب ذوعنو‬، ‫هللا هدهي نم‬
‫ هل لضم الف‬، ‫هل يداه الف للضي نمو‬، ‫هللا الإ هلإ ال نأ دهشأو‬
‫هل كيرش ال هدحو‬، ‫هيلع هللا ىلص هلوسرو هدبع ادمحم نأ دهشأو‬
‫نيدلا موي ىلإ ناسحإب مهعبت نمو نيعمجأ هبحصو هلآ ىلعو‬.

All Praise is due to Allah, We praise Him and we seek help

from Him. We ask forgiveness from Him. We repent to Him;
to Him and we seek refuge from our own misdeeds and evil
dictation. Anyone who is guided by Allah, he is indeed guided;
and anyone who has been left astray, will find no one to guide him.

I bear witness that there is no deity but Alláh, the Only One
without any partner; and I bear witness that Muhammad is
His servant, and His Messenger. May the peace and blessings
of Allah, be upon him, his family, his companions and everyone
who follows on their footsteps until the day of resurrection.

‫دعب امأ‬:
‫ هللا دابع‬، ‫ هتاقت قح هللا اوقتا‬، ‫يف هتيصو يه هللا ىوقت نإف‬
‫نيرخآلاو نيلوألا‬.

89 | KHUTBA NO. 11
 Having said that:

Servants of Allah fear as He should be feared. Indeed Taqwa

(to fear Allah) is Alláh’s advice to first and last man on earth.

‫ىلاعت هللا لاق‬:

‫َّنُتوُمَت َالَو ِهِتاَقُت َّقَح َهَّللٱ ْاوُقَّتٱ ْاوُنَمآ َنيِذَّلٱ اَهُّيَأٰي‬

‫َنوُمِلْسُّم ْمُتْنَأَو َّالِإ‬. (‫نارمع لآ‬:۱۰۲)

“O you who believe! Fear Allâh (by doing all that He has
ordered and by abstaining from all that He has forbidden) as He
should be feared. [Obey Him, be thankful to Him, and remember
Him always], and die not except in a state of Islâm (as Muslims)
with complete submission to Allâh.” (3:102)

‫ىلاعت هللا لاق‬:

"‫اهنم قلخو ةدحاو سفن نم مكقلخ يذلا مكبر اوقتا سانلا اهيأي‬
‫هب نولءاست يذلا هللا اوقتاو ءاسنو اريثك الاجر امهنم ثبو اهجوز‬
‫ءاسنلا("ابيقر مكيلع ناك هللا نإ ماحرألاو‬:۱)

Allah said in the Holy Qur-an:

“O mankind! fear your guardian Lord, who created you from
KHUTBA NO. 11 | 90
a single person, created, out of it, his mate, and from them twain
scattered (like seeds) countless men and women; Fear Allah,
through whom ye demand your mutual (rights), and be heedful
of the wombs (the mothers that bore you): for Allah ever watches
over you.” (4:1)
O Muslims! I exhort you to fear Allah and learn about
His great wisdom behind the commandments by which He
prescribed these forms of worship and prohibited you from
drawing close to the causes of sin and wrongdoings.

Allah did not command you to worship Him because He

needed you. He does not stand in need of anything in existence.
He commanded you to do so because you need Him. Your life’s
affair will not be straight, nor will your earthly and spiritual
matters, without relying on Him.

Furthermore, the forms of worship that Allah prescribed for

you will make your bodies become healthier and your hearts
and souls to become more righteous. These prayers benefit the
individuals as well as the groups and nations. As the hearts
and souls become righteous, the bodies shall grow healthy and
good.

Respected brothers and sisters in Islam! Islam has laid down

the rights and duties of women. Fulfilling these rights ensures
tranquility, peace and harmony for the Muslim nation. Allah who
has ordained these rights is the All-Knower of the secrets of this
universe and the nature of mankind that require the presence
of every member of the community and the society at large.

91 | KHUTBA NO. 11
 Our Khutba for today addresses economic rights of Muslim
women. These rights are derived from the Quran, however the
interpretation of these rights as well as their application (or lack
of application) in some Muslim countries often results in some
controversies.

‫ىلاعت هللا لاق‬:

‫ْمُهَضْعَب ُهَّللا َلَّضَف اَمِب ِءآَسِّنلا ىَلَع َنوُماَّوَق ُلاَجِّرلا‬
‫ُتاَحِلاَّصلاَف ْمِهِلاَوْمَأ ْنِم ْاوُقَفنَأ آَمِبَو ٍضْعَب ىَلَع‬
‫ىِتاَّللاَو ُهَّللا َظِفَح اَمِب ِبْيَغْلِّل ٌتاَظِفَح ٌتاَتِناَق‬
‫ِعِجاَضَمْلا ىِف َّنُهوُرُجْهاَو َّنُهوُظِعَف َّنُهَزوُشُن َنوُفاَخَت‬
‫ًاليِبَس َّنِهْيَلَع ْاوُغْبَت َالَف ْمُكَنْعَطَأ ْنِإَف َّنُهوُبِرْضاَو‬
‫ ًاريِبَك ًاّيِلَع َناَك َهَّللا َّنِإ‬. ‫ ( ءاسنلا‬٣٤ )

Men are the protectors and maintainers of women, because

Allâh has made one of them to excel the other, and because they
spend (to support them) from their means. Therefore the righteous
women are devoutly obedient (to Allâh and to their husbands),
and guard in the husband's absence what Allâh orders them
to guard (e.g. their chastity, their husband's property, etc.). As
to those women on whose part you see ill¬ conduct, admonish
them (first), (next), refuse to share their beds, (and last) beat them
(lightly, if it is useful), but if they return to obedience, seek not
against them means (of annoyance). Surely, Allâh is Ever Most
High, Most Great. (Qur’an 4:34)

KHUTBA NO. 11 | 92
 ‫اَهِدَلَوِب ٌةَدِلاَو َّرآَضُت َال اَهَعْسُو َّالِإ ٌسْفَن ُفَّلَكُت‬
‫اَداَرَأ ْنِإَف َكِلاذ ُلْثِم ِثِراَوْلا ىَلَعَو ِهِدَلَوِب ُهَّل ٌدوُلْوَم َالَو‬
‫ْنِإَو اَمِهْيَلَع َحاَنُج َالَف ٍرُواَشَتَو اَمُهْنِّم ٍضاَرَت نَع ًالاَصِف‬
‫اَذِإ ْمُكْيَلَع َحاَنُج َالَف ْمُكَداَلْوَأ ْاوُعِضْرَتْسَت نَأ ْمُّتدَرَأ‬
‫َّنَأ ْاوُمَلْعاَو َهَّللا ْاوُقَّتاَو ِفوُرْعَمْلاِب مُتْيَتاَء آَّم مُتْمَّلَس‬
‫ٌريِصَب َنوُلَمْعَت اَمِب َهَّللا‬. ‫( ةرقبلا‬٢٣٣)

Allah the Most High also said:

“And the father of the child shall bear the cost of the
mother's food and clothing on a reasonable basis. No human
being shall be burdened with more than he is well able to
bear: neither shall a mother be made to suffer because of
her child, nor, because of his child, he who has begotten it.
And the same duty rests upon the [father's] heir. (2:233)

Respected sisters in Islam, the interpretation of this verse

should not prevent women's participation in the job market or
promote justice and harmony.

On matters related to the participation of women in the job

market and in the promotion of justice and harmony, we can
quote from the verses of the Holy Qur’an in this regard:

‫نمؤم وه و ىثنأ وأ ركذ نم احلاص لمع نم اضيأ ىلاعـت هـللا لاق و‬

‫نولمعي اوناك ام ناسحاب مهرجأ مهنيزجنل و ةبيط ةايح هنييحنلف‬.
(‫لحنلا‬:٩٧)

Allah the Most Sublime again said:

93 | KHUTBA NO. 11
“Whoever works righteousness, whether male or female, while he
(or she) is a true believer (of Islâmic Monotheism) verily, to him
We will give a good life (in this world with respect, contentment
and lawful provision), and We shall pay them certainly a reward
in proportion to the best of what they used to do (i.e. Paradise in
the Hereafter).” (16:97)

‫نينمؤملاو تاملسملاو نيملسملا نإ "اضيأ ىلاعـت هـللا لاق و‬

‫تاقداصلاو نيقداصلاو تاتناقلاو نيتناقلاو تانمؤملاو‬
‫نيقدصتملاو تاعشاخلاو نيعشاخلاو تارباصلاو نيرباصلاو‬
‫مهجورف نيظفاحلاو تامئاصلاو نيمئاصلاو تاقدصتملاو‬
‫ةرفغم مهل هللا دعأ تاركاذلاو اريثك هللا نيركاذلاو تاظفاحلاو‬
‫بازحألا( " اميظع ارجأو‬:۳۵)

Allah the Most Sublime again said:

“Verily, the Muslims (those who submit to Allâh in Islâm) men

and women, the believers men and women (who believe in Islâmic
Monotheism), the men and the women who are obedient (to
Allâh), the men and women who are truthful (in their speech and
deeds), the men and the women who are patient (in performing
all the duties which Allâh has ordered and in abstaining from
all that Allâh has forbidden), the men and the women who are
humble (before their Lord Allâh), the men and the women who
give Sadaqât (i.e. Zakât, and alms, etc.), the men and the women
who observe Saum (fast) (the obligatory fasting during the month
of Ramadân, and the optional Nawâfil fasting), the men and the
women who guard their chastity (from illegal sexual acts) and the
men and the women who remember Allâh much with their hearts
KHUTBA NO. 11 | 94
and tongues (while sitting, standing, lying, etc. for more than
300 times extra over the remembrance of Allâh during the five
compulsory congregational prayers) or praying extra additional
Nawâfil prayers of night in the last part of night, etc.) Allâh has
prepared for them forgiveness and a great reward (i.e. Paradise).”

There are other groups of people who equates a woman as

such that while she is a child, she is under the care of her father.
After she marries, the responsibility falls on her husband. If
she has neither a father nor a husband, the responsibility of
her care falls on her brother. And if she has no male relative,
the obligation falls upon the Muslim community. If we then
follow such contention, what is the responsibility of the Muslim
women? If we interpret such contention one can conclude
that males are naturally superior to females and that it is an
obligation for a male to be financially responsible for his family.

Respected mothers, wives, sisters, these conclusions are at

odds with other verses of the Qur’an.

Amina Wadud-Muhsin in her book Qur'an and Women studies

verse 4:34 in relation to other verses in the Quran. Since there
is no verse in the Quran that speaks about male physical or
intellectual superiority, Wadud-Muhsin believes that the part of
the verse "God has bestowed more abundantly on the former
(male)" pertains to inheritance. This interpretation is derived
from verse 4:11 "the share for a male is twice that for the female."
This "preference" in 4:34 therefore is related to inheritance or a
material gain. Thus, the male is not naturally superior to the female.

95 | KHUTBA NO. 11
 What is then the relationship of man and woman in terms of
superiority? Is the male obligated to be financially responsible
for the female? The interpretation of verse 2:233 as mentioned in
the context of all the other verses of the Qur’an is about mutual
respect and harmony. The initial part of this verse states:

‫اضيأ ىلاعـت هـللا لاق و‬

‫ِنْيَلِماَك ِنْيَلْوَح َّنُهَداَلْوَأ َنْعِضْرُي ُتاَدِلاَوْلاَو‬
‫َّنُهُقْزِر ُهَل ِدوُلْوَمْلا ىَلعَو َةَعاَضَّرلا َّمِتُي نَأ َداَرَأ ْنَمِل‬
‫اَهَعْسُو َّالِإ ٌسْفَن ُفَّلَكُت َال ِفوُرْعَمْلاِب َّنُهُتَوْسِكَو‬.
‫( ةرقبلا‬٢٣٣)

Again, Allah the Most High said:

And the mothers may nurse their children for two whole years, if
they wish to complete the period of nursing; and it is incumbent
upon him who has begotten the child to provide in a fair manner
for their sustenance and clothing. (2:233)

My dearest brothers and sisters in Islam! This verse reveals

that the decision of weaning the child for two years is an option
for the mother not a command. This decision is based on the
wife and husband's mutual respect for a harmonious relationship.
In a situation in which both of the married couple's financial
contribution is needed to maintain an existence, a wife's insistence
that the only husband should provide for their livelihood would
jeopardize the harmony of marriage described in the Qur’an:

Thus, the male’s responsibility to financially care for the

KHUTBA NO. 11 | 96
women applies to a specific situation (when the mother weans
her child) and the premise that a woman should be cared for by
a male throughout every stage of her development is false and not
supported by the Qur’an.

Dear Muslims a conflict may arise when the interpretation

of verses 4:34 and 2:233 are limited to these verses alone without
consideration for the whole Qur’an. In this case it is viewed
as the superiority of males over females or a gender-based
division of labor. This division of labor entitles the male to be
the "provider" and "protector" and the woman to lead a private
life and solely be the source of love, affection and care. This
interpretation is not consistent with other verses of the Qur’an:

‫ىثنأ ى ركذ نم تاحلاصلا نم لمعي نم واضيأ ىلاعـت هـللا لاق و‬

‫ءآـسنلا( ريقن نوملظي ال و ةنجلا نولخدي كئلأف نمؤم وه و‬: ١٢٤)

Allah the Most again said:

Whereas anyone-be it man or woman-who does [whatever he /

she can] of good deeds and is a believer, shall enter paradise, and
shall not be wronged by as much as [would fill] the groove of a
date-stone. (4:124)

‫اضيأ ىلاعـت هـللا لاق و‬

‫نبستكا امم بيصن ءآسنلل و اوبستكا امم بيصن لاجرلل‬
(‫ءآسنلا‬: ٣٢)

Allah the Most High also said:

97 | KHUTBA NO. 11
 Men shall have a benefit from what they earn, and
women shall have a benefit from what they earn. (4:32)

These verses address men and women in equal terms. The

Qur’an does not strictly delineate the roles of women and
the roles of men to such an extent as to propose only a single
possibility for each gender.

This analysis is supported by a hadith from Kitab al-nafqat:

Aswad bin Yazeed narrates that: I asked Ayesha: What was

the norm of the Prophet at home? She (Ayesha) replied: he used
to work for his family at home. Then, when he heard the adhan
(call to prayer) he would step out.

The hadith supports the fact that there is no gender-based

division of labor for a married couple. The couple mutually
decides what is best for their household having the harmony of
their family in mind.

Respected brothers and sisters in Islam, if we revisit different

Muslim nations in the contemporary Muslim world, Queen
Soraya of Afghanistan addressed the gathering of women in
1926.
Queen Soraya said:

"Do not think, however, that our nation needs only men to
serve it. Women should also take their part as women did in the
early years of Islam. The valuable services rendered by women
are recounted throughout history from which we learn that
KHUTBA NO. 11 | 98
women were not created solely for pleasure and comfort. From
their examples we learn that we must all contribute toward the
development of our nation and that this can not be done without
being equipped with knowledge..."

Dear Muslims another example of women’s participation

in the community is in the Islamic Republic of Iran.
The head of the political and Ideological Section of the
defense industries, Hojatoleslam Motbahri, explains:

“Economic growth requires the full participation of the

labor force. Total exclusion of women from the job force means
not utilizing half the energy that leads to economic growth.
Interestingly enough, even with strong principles such as women's
work "being against the laws of nature," economic realities have
taken their own path in Iran.

Women were given rights in the Qur’an to contribute to the

economy by owning and selling property 1400 years ago. Verse
4:32 emphasizes the equality of men and women in the economic
growth of a society.

‫ءآسنلل و اوبستكا امم بيصن لاجرللاضيأ ىلاعـت هـللا لاق و‬

‫ءآسنلا( نبستكا امم بيصن‬: ٣٢)

Allah the Most Sublime again said:

Men shall have a benefit from what they earn, and women shall
have a benefit from what they earn. (4:32)

99 | KHUTBA NO. 11
Dear brothers and sisters in faith! This verse, aside from
giving women the right to earn, supports the economic
theory of "equal pay for equal work.'' The core of this theory
is that women and men should be compensated by the work
they perform regardless of gender. The Qur’an addresses
this issue by referring to both genders and stating that
each be compensated by their work. If it was intended that
women receive less than men it would have been explicit.

We know the rights that are given to women in the

Qur’an are not theoretical without any application. In
Iran, Islamist women activists used texts supported by the
Qur’an to demand a law to provide wages for housework.
Accordingly in 1991 a law was passed under which a man
divorcing his wife must first pay her housework wages.

Furthermore, historically, the Quraish women such as

Khadija bint Khuwaylid and Sawdah bint Zam'ah (wives of
Prophet Muhammad) are examples of women who were
mothers and nurturers as well as active participants in the
economy of their society. Khadija was a business woman
whose wealth and business property gave the Prophet ease
of circumstances and freedom from the cares of daily life to
accomplish his mission. Similarly, Sawdah derived her income
from her leather work industry. None of the Prophet's wives
inherited anything from him so they were cared for by the state
or they derived their own income. The examples of Khadija
and Sawdah are important because they shed light on women's
active participation in the economy during the Prophet's era.

KHUTBA NO. 11 | 100

 Islamic texts and the information of the early Islamic society
and the rights given to women in the Qur’an are strong tools needed
to fight the views now promoted to serve political and cultural
stereotypes that are at odds with the intentions of the Qur’an.

Respected brothers and sisters in Islam, if we come to the

conclusions of this Khutba, we find that in Islam, women have
the right to participate and engage in economic activities and
have the rights to own property.

O Allah! Grant us more knowledge of Islam and make us

firm on its path until the day we meet You as Muslims who did
not deviate or change Your religion. O Allah, the Lord of all
that exists! O Allah! Show us the truth as such, and grant us the
quality of following and embracing it. Show falsehood to us as
such, and grant us the quality of avoiding it.

‫ميظعلا ناءرقلا يف مكلو يل هللا كراب‬، ‫امب مكايإو ينعفنو‬

‫ميكحلا ركذلاو تايآلا نم هيف‬، ‫يل هللا رفغتسأ و اذه يلوق لوقأ‬
‫هورفغتساف بنذ لك نم نيملسملا رئاسلو مكلو‬، ‫باوتلا وه هنإ‬
‫ميحرلا‬.

May Allah direct me and you to the blessings of the Glorious

Qur’an and benefit me and you in whatever is in it of the Ayat
and Wise Dhikr. I say this and ask Allah the Great and the Most
Honored for forgiveness for me, you and all Muslims for every
sin. Invoke Him for forgiveness, for He is Oft-Forgiving, the
Most Merciful.

101 | KHUTBA NO. 11

KHUTBA No. 12 : Violence Against Women

‫ هدمحن هلل دمحلا‬، ‫ هنيعتسنو‬، ‫ هيلإ بوتنو هرفغتسنو‬،

‫انلامعأ تائيس نمو انسفنأ رورش نم هللاب ذوعنو‬، ‫هللا هدهي نم‬
‫ هل لضم الف‬، ‫هل يداه الف للضي نمو‬، ‫هللا الإ هلإ ال نأ دهشأو‬
‫هل كيرش ال هدحو‬، ‫هيلع هللا ىلص هلوسرو هدبع ادمحم نأ دهشأو‬
‫نيدلا موي ىلإ ناسحإب مهعبت نمو نيعمجأ هبحصو هلآ ىلعو‬.

All Praise is due to Allah, We praise Him and we seek help

from Him. We ask forgiveness from Him. We repent to Him;
to Him and we seek refuge from our own misdeeds and evil
dictation. Anyone who is guided by Allah, he is indeed guided;
and anyone who has been left astray, will find no one to guide him.

I bear witness that there is no deity but Alláh, the Only One
without any partner; and I bear witness that Muhammad is His
servant, and His Messenger. May the peace and blessings of
Allah, be upon him, his family, his companions and everyone
who follows on their footsteps until the day of resurrection.

‫دعب امأ‬:

‫ هللا دابع‬، ‫ هتاقت قح هللا اوقتا‬، ‫يف هتيصو يه هللا ىوقت نإف‬
‫نيرخآلاو نيلوألا‬.

Having said that:

KHUTBA NO. 12 | 102
 Servants of Allah fear as He should be feared. Indeed Taqwa
(to fear Allah) is Alláh’s advice to first and last man and woman
on earth.

‫ىلاعت و هناحبس هللا لاق‬:

‫َّنُتوُمَت َالَو ِهِتاَقُت َّقَح َهَّللٱ ْاوُقَّتٱ ْاوُنَمآ َنيِذَّلٱ اَهُّيَأٰي‬

‫َنوُمِلْسُّم ْمُتْنَأَو َّالِإ‬. (‫نارمع لآ‬:۱۰۲)

Allah the Most High said:

“O you who believe! Fear Allâh (by doing all that He has
ordered and by abstaining from all that He has forbidden) as He
should be feared. [Obey Him, be thankful to Him, and remember
Him always], and die not except in a state of Islâm (as Muslims)
with complete submission to Allâh.” (3:102)

‫ىلاعت هللا لاق‬:

"‫اهنم قلخو ةدحاو سفن نم مكقلخ يذلا مكبر اوقتا سانلا اهيأي‬
‫هب نولءاست يذلا هللا اوقتاو ءاسنو اريثك الاجر امهنم ثبو اهجوز‬
‫ءاسنلا("ابيقر مكيلع ناك هللا نإ ماحرألاو‬:١)

Allah the Most Sublime said:

“O mankind! fear your guardian Lord, who created you from

a single person, created, out of it, his mate, and from them twain
scattered (like seeds) countless men and women; Fear Allah,
103 | KHUTBA NO. 12
through whom ye demand your mutual (rights), and be heedful
of the wombs (the mothers that bore you): for Allah ever watches
over you.” (4:1)

O Muslims! I exhort you to fear Allah and learn about

His great wisdom behind the commandments by which He
prescribed these forms of worship and prohibited you from
drawing close to the causes of sin and wrongdoings.

Allah did not command you to worship Him because He

needed you. He does not stand in need of anything in existence.
He commanded you to do so because you need Him. Your life’s
affair will not be straight, nor will your earthly and spiritual
matters, without relying on Him.

Furthermore, the forms of worship that Allah prescribed for

you will make your bodies become healthier and your hearts
and souls to become more righteous. These prayers benefit the
individuals as well as the groups and nations. As the hearts
and souls become righteous, the bodies shall grow healthy and
good.

Respected brothers and sisters in Islam! In ages of the Pagan

Arabs prior to the system introduced by Islam, women had no
rights in law or in society. She was considered a lowly human
being in the level of household property without the human
soul in her. She was bound in marriage and not for love but for
satisfaction of the lust of the husband. She was the target of
violence of different forms and of different levels. During the age
KHUTBA NO. 12 | 104
of Jahiliya (or ignorance), the pagan Arabs used to bury their
female children alive, make women dance naked in the vicinity
of the Ka’ba during their annual fairs, and treat women as mere
chattels and objects of sexual pleasure possessing no rights or
position whatsoever.

What is then the status of woman in the advent of Islam?

Is a woman just an ordinary creation secondary to man and
subjected to any form of violations? What does the Qur’an and
Prophet Muhammad’s traditions say in relation to women?

The Quran and the Sunnah unequivocally declared the

position of women not by accident of circumstances. They are
equal partners of men and equality became the principle of the
parties in marriage. Muslims are taught that men and women
share a single humanity –– that they are equal in their humanity
and that there is no difference in the amount of human nature
in them. Males are mentioned in the al-Qur’an, and so are the
females.

‫ىلاعت هللا لاق‬:" ‫تانمؤملاو نينمؤملاو تاملسملاو نيملسملا نإ‬

‫نيرباصلاو تاقداصلاو نيقداصلاو تاتناقلاو نيتناقلاو‬
‫تاقدصتملاو نيقدصتملاو تاعشاخلاو نيعشاخلاو تارباصلاو‬
‫نيركاذلاو تاظفاحلاو مهجورف نيظفاحلاو تامئاصلاو نيمئاصلاو‬
‫بازحألا( " اميظع ارجأو ةرفغم مهل هللا دعأ تاركاذلاو اريثك هللا‬:۳۵)

Allah the Almighty said:

105 | KHUTBA NO. 12

 “Verily, the Muslims (who submit to Allah in Islam) men and
women, the believers men and women (in Oneness of Allah); the
men and the women who are obedient (to Allah), the men and
women who are truthful (in their speech and deeds), the men
and the women who are patient (in performing all the duties
which Allah has ordered and in abstaining from all that Allah
has forbidden); the men and the women who are humble (before
Allah), the men and the women who give Sadaqât (i.e. Zakât,
and alms, etc.), the men and the women who observe Saum (fast)
(the obligatory fasting during the month of Ramadan, and the
optional Nawâfil fasting), the men and the women who guard
themselves (from illegal sexual acts) and the men and the women
who remember Allah much with their hearts and tongues,
Allah has prepared for them forgiveness and a great reward (i.e.
Paradise). (33:35)

In the above Qur'anic verse, there is absolutely no difference

between men and women as far as their relationship to Allah
is concerned, as both are promised the same reward for good
conduct and the same punishment for evil conduct.

Allah, the Most High, also emphasized the important

status of women in Islam. The issue of violence against women
and children has no place in Islam. The issue of violence was
attributed to the misinterpretation of the verse of the Qur’an as
mentioned by Allah in Chapter 4 verse 34.

KHUTBA NO. 12 | 106

 ‫ىلاعت هللا لاق‬:
ُ‫ىِف َّنُهوُرُجْهاَو َّنُهوُظِعَف َّنُهَزوُشُن َنوُفاَخَت ىِتاَّللاَو‬
‫َّنِهْيَلَع ْاوُغْبَت َالَف ْمُكَنْعَطَأ ْنِإَف َّنُهوُبِرْضاَو ِعِجاَضَمْلا‬
‫ ًاريِبَك ًاّيِلَع َناَك َهَّللا َّنِإ ًاليِبَس‬. ‫ ( ءاسنلا‬٣٤ )

Allah the Most Sublime said:

“As to those women on whose part you see ill conduct,

admonish them (first), (next), refuse to share their beds, (and last)
beat them (lightly, if it is useful), but if they return to obedience,
seek not against them means (of annoyance). Surely, Allâh is Ever
Most High, Most Great.” (4:34)

The real score of the matter is addressed to those women

who are doing ill conduct or who are nushuz. NUSHUZ could be
defined as animosity, hostility, rebellion, ill- treatment, discord,
violation of marital duties on the part of either husband or wife.
In this context, a wife’s “ill-will” implies a deliberate, persistent
breach of her marital obligations. It applies to a breach of trust
that includes developing an inappropriate relationship outside
of marriage.

But the prescription of the Qur’an on addressing such problem

is by stages. Four steps are mentioned, to be taken in that order:
(1) perhaps verbal advice or admonition may be sufficient; (2) if
not, sex relations may be suspended; (3) if this is not sufficient,
some slight physical correction may be administered; but Imam
Shafi'i considers this inadvisable, though permissible, and all
authorities are unanimous in deprecating any sort of cruelty,
107 | KHUTBA NO. 12
even of the nagging kind, as mentioned in the next clause.

It is evident from many authentic traditions that the Prophet

himself intensely detested the idea of beating one’s wife, and
said on more than one occasion, “Could anyone of you beat his
wife as if she is a slave, and then lie with her in the evening?”
(Bukhari and Muslim). According to another tradition, he
forbade the beating of any woman with the words, “Never
beat God’s handmaidens” (Abu Daud, Ibn Majah, Ahmad
Ibn Hanbal, Ibn Hibban, on the authority of ‘Abd Allah Ibn
Abbas; and Bayhaqi on the authority of Umm Kulthum).

Respected brothers and sisters in Islam, we know that Islam

condemns all forms of violence against women. The basic Islamic
premise of equality between women and men cannot be achieved
so long as violence against women persists. We should always be
aware that the Qur’an is our absolute guide and our domestic
relationships with our family are directed with the provisions of
the Qur’an and the tradition of Prophet Muhammad (Peace Be
Upon Him).

As mentioned earlier, the relationship of husband and wife

has been regulated by Islam, including sexual relationship.
Although Islam categorically stated that women should not
refuse to the husband’s call, but the wise Muslim husband has
to consider the tranquility of their relationship. Husband should
not force his wife in any sexual acts. Man is considered as a
garden for his wife and the wife is also considered as a garden
for her husband.
KHUTBA NO. 12 | 108
 The Prophet said:

“Indeed, you have rights over your women and they have
rights over you” (Tirmidhi)

It was specifically mentioned in the Qur’an

that men are obliged to give complete protection to
women as prescribed by the Almighty in the Qur’an.

‫ىلاعت هللا لاق‬:

ُ‫ىِف َّنُهوُرُجْهاَو َّنُهوُظِعَف َّنُهَزوُشُن َنوُفاَخَت ىِتاَّللاَو‬
‫َّنِهْيَلَع ْاوُغْبَت َالَف ْمُكَنْعَطَأ ْنِإَف َّنُهوُبِرْضاَو ِعِجاَضَمْلا‬
‫ ًاريِبَك ًاّيِلَع َناَك َهَّللا َّنِإ ًاليِبَس‬. ‫ ( ءاسنلا‬٣٤ )

Allah the Most Sublime again said:

Men are the protectors and maintainers of women, because Allâh

has made one of them to excel the other, and because they spend
(to support them) from their means. Therefore the righteous
women are devoutly obedient (to Allâh and to their husbands),
and guard in the husband's absence what Allâh orders them to
guard (e.g. their chastity, their husband's property, etc.). (4:34)

But the reality, my fellow Muslims, is that whether we accept it

or not, violence against women are happening in our communities,
including in our very own Muslim communities. This violence is
of different forms and common form of violence against women
is committed by husbands on their wives. Islam requires that
109 | KHUTBA NO. 12
husbands treat their wives with respect and it prohibits any form
of physical or emotional abuse as clearly mentioned in the verses
above. Islam requires that spouses treat each other with love and
mercy. Moreover, the Qur’an repeatedly warns against the use of
injurious statements by a husband against his wife.

Similarly my dear fellow Muslims, rape, unfortunately,

remains a common form of violence against women. It is very
unfortunate that this detestable abuse is happening in our
community, in a Muslim community. In addition, the woman is
often blamed for being the victim of rape. Islam views rape as a
violent crime against the victim, against society, and against God.
The perpetrator has committed a crime and hence is morally
and legally responsible. The victim is an unwilling partner in
the sex act and thus bears neither blame nor stigma. To either
ostracize or condemn the victim because she was compelled to
engage in sexual intercourse is against the laws of Islam as the
victim was an unwilling, and therefore, a blameless participant.

In addition to the violence that women are subjected to during

times of peace, women are particularly vulnerable during times
of war. Islam condemns violence against women no matter what
the circumstances. War is no exception. Prophet Muhammad
was strict in ensuring that non-combatants, primarily women
and children, were not harmed during war time.

Likewise, forced prostitution is another form of violence

against women with no basis in Islam and which must be
eradicated through the empowerment of women.
KHUTBA NO. 12 | 110
 Islam's mandate of equality between women and men
necessitates that all forms of violence against women be
eradicated, for so long as women suffer abuses, women cannot
achieve their full potential as free and equal members of
society.
But despite these warnings from the Qur’an and its
corresponding teachings, the reality in our community is that there
are so many instances of violence against women. They have
forgotten the reality that women should be treated equally as men
and they are partners of men on earth in all endeavors. Similarly,
it is stated in the Qur’an about a prayer, asking Allah to give and
bestow us from our wives who are comfort of our eyes and they
should not be subject to any form of violations.

‫ىلاعت هللا لاق‬:

َ‫اَنِتاَّيِّرُذَو اَنِجاَوْزَأ ْنِم اَنَل ْبَه اَنَّبَر َنوُلوُقَي َنيِذَّلا‬
‫ ًاماَمِإ َنيِقَّتُمْلِل اَنْلَعْجاَو ٍنُيْعَأ َةَّرُق‬. ‫( ناقرفلا‬٧ )

Allah the Most Sublime said:

And those who say: "Our Lord! Bestow on us from our wives
and our offspring who will be the comfort of our eyes, and make
us leaders for the Muttaqûn" (pious – see V.2:2 and the footnote
of V.3:164)." (Qur’an 25:74)

The Prophet of Islam, Muhammad

“He said, ‘I asked O Messenger of Allah “What right has the

111 | KHUTBA NO. 12
wife over her husband?’” The Prophet said: “It is that you shall
give her food when you have taken your food, that you shall clothe
her when you have clothed yourself, not revile her, not leave her
alone except within the house.”

Aside from the above-mentioned hadith, women should be

treated kindly and not to hate her for one bad trait as there might
be other good qualities in her. They should be given leisure time
and provided food subsistence, clothing and an abode for her to
stay. They should be educated on Islam, especially about the five
pillars of Islam and on important things that need to be done as
a matter of duty in daily life.

In short, men should regard women as dearest partner in his

struggle in life. In Islam, the Muslim woman has an independent
personality, equal to man in religious duties, in the right to
education, in reward to her deeds as well as in defending her
beliefs. She has complete and total control of her possession. She
is free to choose her marital partner and has the right to demand
the power of divorce. Furthermore, she can keep her maiden
name after marriage, if she so wishes. She is also responsible for
her family but the man has the primary responsibility.

Finally my dearest brothers and sisters in Islam! A true

Muslim must not abuse nor abandon women. Women should
be loved and not to be hated for her one bad trait as there might
be other good qualities in her. Men should always be sensitive
to the women’s feelings and needs and that men should regard
women as dearest partners in his struggle in life
KHUTBA NO. 12 | 112
 Let us seek guidance from Allah to guide us lest we be
misguided by the evils in dealing with women especially the
wives, and grant us lawful ways through earning for our families
appropriate sustenance in order for them to fulfill their rights
over us.

‫ميظعلا ناءرقلا يف مكلو يل هللا كراب‬، ‫امب مكايإو ينعفنو‬

‫ميكحلا ركذلاو تايآلا نم هيف‬، ‫يل هللا رفغتسأ و اذه يلوق لوقأ‬
‫هورفغتساف بنذ لك نم نيملسملا رئاسلو مكلو‬، ‫باوتلا وه هنإ‬
‫ميحرلا‬.

May Allah direct me and you to the blessings of the Glorious

Qur’an and benefit me and you in whatever is in it of the Ayat
and Wise Dhikr. I say this and ask Allah the Great and the Most
Honored for forgiveness for me, you and all Muslims for every
sin. Invoke Him for forgiveness, for He is Oft-Forgiving, the
Most Merciful.

113 | KHUTBA NO. 12

KHUTBA No. 13: The Meaning Of Polygamy

‫ هدمحن هلل دمحلا‬، ‫ هنيعتسنو‬، ‫ هيلإ بوتنو هرفغتسنو‬، ‫ذوعنو‬

‫انلامعأ تائيس نمو انسفنأ رورش نم هللاب‬، ‫لضم الف هللا هدهي نم‬
‫ هل‬، ‫هل يداه الف للضي نمو‬، ‫كيرش ال هدحو هللا الإ هلإ ال نأ دهشأو‬
‫هل‬، ‫هبحصو هلآ ىلعو هيلع هللا ىلص هلوسرو هدبع ادمحم نأ دهشأو‬
‫نيدلا موي ىلإ ناسحإب مهعبت نمو نيعمجأ‬.

All Praise is due to Allah, We praise Him and we seek help

from Him. We ask forgiveness from Him. We repent to Him
and we seek refuge from our own misdeeds and evil dictation.
Anyone who is guided by Allah, he is indeed guided; and anyone
who has been left astray, will find no one to guide him.

I bear witness that there is no deity but Alláh, the Only One
without any partner; and I bear witness that Muhammad is
His servant, and His Messenger. May the peace and blessings
of Allah, be upon him, his family, his companions and everyone
who follows on their footsteps until the day of resurrection.

‫دعب امأ‬:
‫ هللا دابع‬، ‫ هتاقت قح هللا اوقتا‬، ‫هتيصو يه هللا ىوقت نإف‬
‫نيرخآلاو نيلوألا يف‬.

Having said that:

KHUTBA NO. 13 | 114

 Servants of Allah fear as He should be feared. Indeed Taqwa
(to fear Allah) is Alláh’s advice to first and last man on earth.

Allah said:

“O you who believe! Fear Allâh (by doing all that He has
ordered and by abstaining from all that He has forbidden) as He
should be feared. [Obey Him, be thankful to Him, and remember
Him always], and die not except in a state of Islâm (as Muslims)
with complete submission to Allâh.” (3:102)

“O mankind! fear your guardian Lord, who created you from

a single person, created, out of it, his mate, and from them twain
scattered (like seeds) countless men and women; -Fear Allah,
115 | KHUTBA NO. 13
through whom ye demand your mutual (rights), and be heedful
of the wombs (the mothers that bore you): for Allah ever watches
over you.” (4:1)

Let us all practice Taq’wa (piety and righteousness), and

revere Allah and obey His Divine Commandments. We ask
Allah to protect us from evils and falsehood and help us lay the
foundation of moral values according to the rules of our Lord.

O Muslims! I exhort you to fear Allah and learn about

His great wisdom behind the commandments by which He
prescribed these forms of worship and prohibited you from
drawing close to the causes of sin and wrongdoings.

Allah did not command you to worship Him because He

needed you. He does not stand in need of anything in existence.
He commanded you to do so because you need Him. Your life’s
affair will not be straight, nor will your earthly and spiritual
matters, without relying on Him.

Furthermore, the forms of worship that Allah prescribed for

you will make your bodies become healthier and your hearts
and souls to become more righteous. These prayers benefit the
individuals as well as the groups and nations. As the hearts
and souls become righteous, the bodies shall grow healthy and
good.

Respected brothers and sisters in Islam! Islam has laid down

the rights and duties of women. Fulfilling these rights ensures
KHUTBA NO. 13 | 116
tranquility, peace and harmony for the Muslim nation. Allah
Who has ordained these rights is the All-Knower of the secrets
of this universe and the nature of mankind, that require the
presence of every members of the community and the society
in large.

Our topic for today’s Friday prayer is about polygamy and

how Islam addresses the institution of polygamy. If we define
polygamy, it simply means a system of marriage whereby one
person has more than one spouse.

Polygamy can be of two types. (a) polygyny: where a man

marries more than one woman, and (b) polyandry: where a
woman marries more than one man. In Islam, limited polygyny
(up to four wives) is permitted; whereas polyandry is completely
prohibited.

Islam permits men to have four wives at the same time but
it does require it because of certain conditions that have to be
met.

Allah the Most High says:

117 | KHUTBA NO. 13

 And if you fear that you shall not be able to deal justly with
the orphan ¬girls, then marry (other) women of your choice, two
or three, or four but if you fear that you shall not be able to deal
justly (with them), then only one or (the captives and the slaves)
that your right hands possess. That is nearer to prevent you from
doing injustice. (Qur’an 4:3)

In common life, usually the first part is omitted and what we

hear is as follows:

“Marry women of your choice, two, or three, or four; but if you

fear that you shall not be able to deal justly (with them), then only
one.” Al-Qur`an (4:3)

Before the Qur`an was revealed, there was no upper limit for
polygyny and many men had many wives, some even hundreds
of wives and concubines. Islam put an upper limit of four wives.
Islam gives a man permission to marry two, three or four
women, only on the condition that he deals justly with them.
Thus, Islam controlled the practice of having an infinite number
of wives, like it was during the Pre-Islamic era. Furthermore, it
is also known that the surahs on polygyny were revealed after
the Battle of Uhud when many Muslim men were killed, so that
many women and their children were suddenly without a man’s
contribution to their livelihood and in precarious economic
straits.

Yet, even if polygamy is allowed in Islam and stresses just

conduct towards women and equal treatment among wives,
KHUTBA NO. 13 | 118
it also recognizes the impossibility of fully living up to these
ideals, as can be seen in verse 129 in the same chapter (Sura Al-
Nisa) where Allah says:

Allah the Most High said:

You will never be able to do perfect justice between wives

even if it is your ardent desire, so do not incline too much to one
of them (by giving her more of your time and provision) so as to
leave the other hanging (i.e. neither divorced nor married). And if
you do justice, and do all that is right and fear Allâh by keeping
away from all that is wrong, then Allâh is Ever Oft¬ Forgiving,
Most Merciful. (Qur’an 4:129)

Thus, verse 4:3 is not a command for men to practice

polygamy but it actually promotes monogamy as the original
and ideal state of marriage in Islam.

The Prophet of Islam said:

When a man has two wives and he is inclined to one of them,

he will come on the Day of resurrection with a side hanging
down.
119 | KHUTBA NO. 13
 Ibn ‘Abbas’s Hadith, may Allah be pleased with them. ‘Ata’
related: We were with Ibn ‘Abbas at a funeral in Sarif, Ibn ‘Abbas
said: This is the wife of Allah’s Messenger ; so when you lift her
bier, do not shake her or disturb her, but be gentle, for Allah’s
Messenger had nine wives, with eight of whom he shared his
time, but to one of them, he did not allot a share.

Hence, Islam does allow having more than one wife, yet it
has set conditions for that, which is that the husband should be
fair with all his wives, and treat them equally, which is in some
instances is indeed very difficult.

In Islam, polygamy is considered to be a solution to a

social problem and not a problem. But in real life and in many
instances, polygamy has not become a social solution but it
has often become a problem. Instead of creating a harmonious
relationship between polygamous families, it turned out to be
creating difficulty and problems between couples.

The reason for multiple wives in Islam was not to satisfy

men’s desire and that’s it, but for the welfare of the widows and
the orphans of the wars. During war times, many women are
unable to find husbands, and they might prefer to be a co-wife
rather than be unmarried.

Prophet Muhammad is our example and model for good

character. He practiced polygamy as a solution to a social
problem. He married those whose husbands died and left wives
KHUTBA NO. 13 | 120
and children as orphans, those widows whose husbands were
killed in wars and those families who have no one to take care
of them.

Respected brothers in Islam, if you indeed wanted to practice

polygamy, certain conditions must be met and according to the
explanation of different Muslim scholars, polygamy can be put
into practice with the following considerations:

a) Exemplary justice: Marry women of your choice two,

three and four but if you can‘t give them justice, marry only
one;

b) Being just does not only mean being equal in love but
in material provision for the wives. In Islam, when we speak
of polygamy it is on qualitative justice and not on quantitative
justice.

Another important consideration of Polygamy is that once a

man wanted to marry another wife, the idea of addition must be
applied and not subtraction. According to some famous sayings;
my home my paradise. If you want to create another paradise,
you should not destroy your first home or your first paradise.

Multiple marriages lay a heavy responsibility on men, which

is why Allah allowed having more than one wife ONLY IF the
husband treats his wives equally. If a man has more than one
wife, he must treat them all in an equal manner, emotionally
and financially. For example, he has to provide separate living
121 | KHUTBA NO. 13
accommodation for each of his wives.

Since it is very difficult to be just with all wives, in practice,

most of the Muslim men need not have more than one wife.

Therefore, polygyny is NOT A RULE or an order but an

exception. Many people are under the misconception that it is
compulsory for a Muslim man to have more than one wife.

Also allowing multiple marriages is useful in case a man’s

wife is sterile and can’t give him the chance of being a father;
here he has the right to marry another wife, and leaving the
choice to her whether she wants to continue being his wife if he
marries another woman or not.

However men are prohibited from cheating on their wives,

meaning a man can’t marry another woman without the
knowledge of his wife. He should tell her, for she might refuse
such situation, and in this case it is totally her right if she asks
for divorce.

Muslim women can also set preconditions before entering

into marriage and those conditions can be stipulated in the
marriage contract. These conditions might be but not limited
to the consent of the first wife to a subsequent marriage and
decision on polygamous marriage should be jointly agreed by
the husband and the wife.

In the pre-Islamic period, men used to have many wives.

KHUTBA NO. 13 | 122
 One person had 11 wives and when he converted to Islam,
he asked Prophet Muhammad : “What should I do with my
wives?”

Prophet Muhammad replied: “Divorce them all except

four.”

My dear brothers and sisters in Islam! When non-Muslims

hear about Prophet Mohammad’s multiple wives, they might
conclude without much thought that he was a sensuous man.
But the truth is that Prophet Mohammad was devoutly married
to only one woman, Khadijah, for twenty five years. He remained
devoted to her from age 24 to 50. Only after her death, did the
Prophet marry other women. The reason behind the Prophet
marrying more than one wife was to spread Islam, and help the
Islamic message to reach out to the world.

It is obvious that if he was after physical pleasure, he didn’t

have to wait until he was more than fifty years old to start
marrying other wives. His later marriages were for various
reasons, some marriages were with the view to help widows
whose husbands had been killed for the sake of Islam, others
were to cement relationships with devoted followers like Abu
Bakr Al-Sadeeq (RA, may Allah be pleased with him). Some of
his marriages were to build strong relations with various tribes
that were at war with Muslims. In brief, Prophet Mohammad’s
marriages always had Islamic motives.

123 | KHUTBA NO. 13

 Some of the non-Muslims misunderstand polygyny and
claim that it is one of the negative aspects of Islam, but in fact
Islam sought to control and regulate the number of wives rather
than give free license. And the permission given to men to have
more than one wife is controlled with the conditions Allah has
set before marrying another wife.

Therefore, polygamy my dear brothers and sisters is allowed

in Islam PROVIDED THAT man would be able to do justice to
his wives despite a stern warning from Allah.

Let us ask Allah to guide us and accept our prayers.

O Lord! Guide us lest we be misguided by the evils in dealing

with women especially the wives, and grant us lawful ways
through earning for our families appropriate sustenance in
order for them to fulfill their rights over us.

‫ميظعلا ناءرقلا يف مكلو يل هللا كراب‬، ‫امب مكايإو ينعفنو‬

‫ميكحلا ركذلاو تايآلا نم هيف‬، ‫يل هللا رفغتسأ و اذه يلوق لوقأ‬
‫هورفغتساف بنذ لك نم نيملسملا رئاسلو مكلو‬، ‫باوتلا وه هنإ‬
‫ميحرلا‬.

May Allah direct me and you to the blessings of the Glorious

Qur’an and benefit me and you in whatever is in it of the Ayat
and Wise Dhikr. I say this and ask Allah the Great and the Most
Honored for forgiveness for me, you and all Muslims for every
sin. Invoke Him for forgiveness, for He is Oft-Forgiving, the
Most Merciful.

KHUTBA NO. 13 | 124

KHUTBA No.14: Divorce In The Perspective Of Islam

‫ هدمحن هلل دمحلا‬، ‫ هنيعتسنو‬، ‫ هيلإ بوتنو هرفغتسنو‬، ‫ذوعنو‬

‫انلامعأ تائيس نمو انسفنأ رورش نم هللاب‬، ‫لضم الف هللا هدهي نم‬
‫ هل‬، ‫هل يداه الف للضي نمو‬، ‫كيرش ال هدحو هللا الإ هلإ ال نأ دهشأو‬
‫هل‬، ‫هبحصو هلآ ىلعو هيلع هللا ىلص هلوسرو هدبع ادمحم نأ دهشأو‬
‫نيدلا موي ىلإ ناسحإب مهعبت نمو نيعمجأ‬.

All Praise is due to Allah, We praise Him and we seek help

from Him. We ask forgiveness from Him. We repent to Him;
to Him and we seek refuge from our own misdeeds and evil
dictation. Anyone who is guided by Allah, he is indeed guided;
and anyone who has been left astray, will find no one to guide him.

I bear witness that there is no deity but Alláh, the Only One
without any partner; and I bear witness that Muhammad is
His servant, and His Messenger. May the peace and blessings
of Allah, be upon him, his family, his companions and everyone
who follows on their footsteps until the day of resurrection.

‫دعب امأ‬:
‫ هللا دابع‬، ‫ هتاقت قح هللا اوقتا‬، ‫هتيصو يه هللا ىوقت نإف‬
‫نيرخآلاو نيلوألا يف‬.

Having said that:

125 | KHUTBA NO. 14

 Servants of Allah fear Allah as He should be feared. Indeed
Taqwa (to fear Allah) is Alláh’s advice to first and last man on
earth.

‫ىلاعت و هناحبس هللا لاق‬:

‫َّنُتوُمَت َالَو ِهِتاَقُت َّقَح َهَّللٱ ْاوُقَّتٱ ْاوُنَمآ َنيِذَّلٱ اَهُّيَأٰي‬

‫َنوُمِلْسُّم ْمُتْنَأَو َّالِإ‬. (‫نارمع لآ ةروس‬:۱۰۲)

Allah the Most High said:

“O you who believe! Fear Allâh (by doing all that He has
ordered and by abstaining from all that He has forbidden)
as He should be feared. [Obey Him, be thankful to Him, and
remember Him always], and die not except in a state of Islâm
(as Muslims) with complete submission to Allâh.” (3:102)

‫ىلاعت هللا لاق‬:

“‫اهنم قلخو ةدحاو سفن نم مكقلخ يذلا مكبر اوقتا سانلا اهيأي‬
‫هب نولءاست يذلا هللا اوقتاو ءاسنو اريثك الاجر امهنم ثبو اهجوز‬
‫ءاسنلا(”ابيقر مكيلع ناك هللا نإ ماحرألاو‬:۱)

Allah the Most High said:

KHUTBA NO. 14 | 126
 “O mankind! fear your guardian Lord, who created you from
a single person, created, out of it, his mate, and from them twain
scattered (like seeds) countless men and women; -Fear Allah,
through whom ye demand your mutual (rights), and be heedful
of the wombs (the mothers that bore you): for Allah ever watches
over you.” (4:1)

O Muslims! Fear Allah, the Exalted, and obey Him and you
will earn success and happiness in this life and the Hereafter.
O slaves of Allah! Know that the religion is for Allah Alone and
He decides whatever He wills and guides who He wills. Allah
sent Muhammad and made him the greatest Imam and leader
and He does not accept Iman from anyone until and unless they
refer every matter of the religion to the Prophet’s judgment and
decision.

My brothers and sisters in Islam, we must understand that

Islam is the only true religion. Islam is the perfect and complete
code of life. The Qur’an is the final and Last Book of Allah,
revealed unto the Prophet Muhammad the last and seal of all
Prophets.

Islam does not only deal with Aqeedah (belief), Ibadat

(worship), Akhlaq (values) Mu’amalat (civil and social
transactions); Islam covers all aspects of life.

Respected brothers and sisters in Islam, marriage as

prescribed by God, is the lawful union of man and woman based
on mutual consent. Ideally, the purpose of marriage is to foster a
127 | KHUTBA NO. 14
state of tranquility, love and compassion in Islam, but this is not
always the case. Islam discourages divorce but, unlike in some
religions, it does make provisions for divorce by either party.

Divorce is the legal termination of the relationship between

husband and wife. It is allowed but discouraged in Islam. But
if the couple cannot live happily together, the harmonious
relationship can not be sustained anymore and after exhausting
all means of reconciliation, then they can resort to divorce as
the last option.

The Prophet said:

“The most detestable act that is allowed in the sight of Allah is

divorce”

God provides general guidelines for the process of divorce

with emphasis throughout on both parties upholding the values
of justice and kindness in formalizing the end to their marriage

‫ىلاعت هللا لاق‬

‫َّنِهِتَّدِعِل َّنُهوُقِّلَطَف َءآَسِّنلا ُمُتْقَّلَط اَذِإ ُّىِبَّنلا اَهُّيأاي‬
‫نِم َّنُهوُجِرْخُت َال ْمُكَّبَر َهَّللا ْاوُقَّتاَو َةَّدِعْلا ْاوُصْحَأَو‬
‫ٍةَنِّيَبُّم ٍةَشِحاَفِب َنيِتْأَي نَأ َّالِإ َنْجُرْخَي َالَو َّنِهِتوُيُب‬
‫ُهَسْفَن َمَلَظ ْدَقَف ِهَّللا َدوُدُح َّدَعَتَي نَمَو ِهَّللا ُدوُدُح َكْلِتَو‬
‫( ًارْمَأ َكِلَذ َدْعَب ُثِدْحُي َهَّللا َّلَعَل ىِرْدَت َال‬١) ‫َنْغَلَب اَذِإَف‬
‫ٍفوُرْعَمِب َّنُهوُقِراَف ْوَأ ٍفوُرْعَمِب َّنُهوُكِسْمَأَف َّنُهَلَجَأ‬
‫ْمُكِلَذ ِهَّلِل َةَداَهَّشلا ْاوُميِقَأَو ْمُكنِّم ٍلْدَع ىَوَذ ْاوُدِهْشَأَو‬
‫ِقَّتَي نَمَو ِرِخ ٌّالا ِمْوَيْلاَو ِهَّللاِب ُنِمْؤُي َناَك نَم ِهِب ُظَعوُي‬
KHUTBA NO. 14 | 128
 Allah said in Surah Talaq:

O Prophet when you divorce women, divorce them at their

‘Iddah (prescribed periods), and count (accurately) their ‘Iddah
(periods). And fear Allâh your Lord (O Muslims), and turn them
not out of their (husband’s) homes, nor shall they (themselves)
leave, except in case they are guilty of some open illegal sexual
intercourse. And those are the set limits of Allâh. And whosoever
transgresses the set limits of Allâh, then indeed he has wronged
himself. You (the one who divorces his wife) know not, it may be
that Allâh will afterward bring some new thing to pass (i.e. to
return her back to you if that was the first or second divorce).
Then when they are about to fulfill their term appointed, either
take them back in a good manner or part with them in a good
manner. And take for witness two just persons from among you
(Muslims). And establish the witness for Allâh. That will be an
admonition given to him who believes in Allâh and the Last Day.
And whosoever fears Allâh and keeps his duty to Him, He will
129 | KHUTBA NO. 14
make a way for him to get out (from every difficulty).

And He will provide him from (sources) he never could

imagine. And whosoever puts his trust in Allâh, then He will
suffice him. Verily, Allâh will accomplish his purpose. Indeed
Allâh has set a measure for all things.

And those of your women as have passed the age of monthly

courses, for them the ‘Iddah (prescribed period), if you have
doubts (about their periods), is three months, and for those
who have no courses [(i.e. they are still immature) their ‘Iddah
(prescribed period) is three months likewise, except in case
of death] . And for those who are pregnant (whether they are
divorced or their husbands are dead), their ‘Iddah (prescribed
period) is until they deliver (their burdens), and whosoever fears
Allâh and keeps his duty to Him, He will make his matter easy
for him.

That is the Command of Allâh, which He has sent down to

you, and whosoever fears Allâh and keeps his duty to Him, He
will remit his sins from him, and will enlarge his reward.

Lodge them (the divorced women) where you dwell, according

to your means, and do not treat them in such a harmful way that
they be obliged to leave. And if they are pregnant, then spend on
them till they deliver. Then if they give suck to the children for
you, give them their due payment, and let each of you accept the
advice of the other in a just way. But if you make difficulties for
one another, then some other woman may give suck for him (the
KHUTBA NO. 14 | 130
father of the child). (Qur’an 65:1-6)

On the other hand, the Holy Prophet of Islam said:

Ibn ‘Umar, may Allah be pleased with them, reported: I di-

vorced my wife while she was menstruating during the lifetime
of Allah’s Messenger (may peace be upon him). ‘Umar bin Al-
Khattab (may Allah be pleased with him) asked Allah’s Messen-
ger (may peace be upon him) about it, whereupon Allah’s Mes-
senger (may peace be upon him) said: Command him (‘Abdullah
bin ‘Umar) to take her back (and keep her) and pronounce divorce
when she is purified and she again enters the period of menstrua-
tion and she is again purified (after passing the period of menses),
and then if he so desires he may keep her and if he decides to
divorce her (finally) before touching her (without having an inter-
course with her), for that is the period of waiting (‘Iddah) which
Allah, the Exalted and Glorious, has commanded for the divorce
of women.

Dear brothers and sisters in Islam as mentioned in the above

verses of the Qur’an, and the tradition of the Holy Prophet
husband and wife are encouraged to appoint arbitrators as the
first step to aid in reconciliation in the process of divorce. If the
reconciliation step fails, both husband and wife are guaranteed
their right to divorce as established in the Qur’an, but the
question lies in what is the procedure for each.

When a divorce is initiated by the husband, it is known

as Talaq. The pronouncement by the husband may be verbal
131 | KHUTBA NO. 14
or written, but once done, a waiting period of three months
(‘iddat) must take place in which there are no sexual relations
even though the two are living under the same roof. The
waiting period helps prevent hasty decisions made in anger and
enables both parties to reconsider as well as determine if the
wife is pregnant. If the wife is pregnant, the waiting period is
lengthened until she delivers. At any point during this time, the
husband and wife are free to resume their relationship, thereby
stopping the divorce process. At this time, the husband remains
financially responsible for the support of his wife.

The divorce initiated by the wife is known as Khul (if the

husband is not at fault) and entails the wife giving her dowry to
end the marriage because she is the “contract” breaker. In the
instance of talaq where the husband is the “contract” breaker,
he must pay the dowry in full in cases where all or part of it was
deferred.

In the case that the husband is at fault and the wife is

interested in divorce, she can petition a judge for divorce, with
cause. She would be required to offer proof that her husband
had not fulfilled his responsibilities. The judge would make
that determination based on the facts of the case and the law
of the land. If the woman had specified certain conditions in
her marriage contract, which were not met by the husband, she
could obtain a conditional divorce.

Respected brothers and sisters in Islam, in the teachings

of Shari’ah, divorce is classified into:
KHUTBA NO. 14 | 132
 a. Talaq: When divorce is initiated by the husband.
b. Tafwid or delegated talaq: Delegated Talaq can be done
before, during and after solemnization of the marriage (women
should know that this is their right and should be made known
to them during premarital counseling)
c. Zihar: Instance where the husband likens the wife to her
mother, then the husband can’t touch the wife anymore and
woman can go to court and demand kaffara

d. Ilah: Husband tells wife “I will not touch you”, then the
wife can ask court for husband to divorce or husband pays the
kaffara

e. Khul: Instance where the wife does not like the husband,
and returns the mahr in part or in full to buy her freedom.

f. Li’an: Instance where the husband accuses the wife of

committing adultery, then husband will be required to take an
oath 4 times that the wife committed adultery, and fifth oath -
God’s curse be upon him if he is lying; this can be offset by the
wife also taking oath 4 times that the husband is lying, fifth oath
that God’s curse be upon her if he is telling the truth, then the
effect of Li’an, is that the court will issue a perpetual decree of
divorce

g. Faskh: Divorce by court order. This is an open right of

women because she can petition the court to grant divorce
due to reasons as impotency, battering, physical and emotional
133 | KHUTBA NO. 14
violence, imprisonment of the husband for 6 consecutive months,
negligence or failure to support. Husband will be notified and
can contest the petition.

h. Mubara’at: Mutual decision to separate.

The controversy with divorce lies in the idea that men seem
to have absolute power in divorce. The way the scholars in the
past have interpreted this is that if the man initiates the divorce,
then the reconciliation step for appointing an arbiter from both
sides is omitted. This diverges from the Qur’anic injunction.
The differences in powers of the husband and wife with regard
to divorce can be extracted from the following verse of Surah
Baqarah:

Allah the Most Sublime said:

The rights of the wives (with regard to their husbands) are

equal to the (husbands;) rights with regard to them, although men
have precedence over them (in this respect). And God is almighty
wise. (2:228)

It is in the next verse in Sura An-Nisa, according to existing

interpretations, the reason for the small difference:

KHUTBA NO. 14 | 134

 Allah the Most High said:

Men shall take full care of women with the bounties which
God has bestowed more abundantly on the former than on the
latter, and with what they may spend out of their possessions.
And the righteous women are the truly devout ones, who guard
the intimacy which God has (ordained to be) guarded. (4:34)

It is clear in the Qur’an that there is a “degree” of difference

with regards to the rights of husband and wife in divorce, what
is not clear, however, is the specific privileges each is entitled to.
This has been the interpretation of the jurists. It should be noted,
also, that if the difference is due in part to the man being the
financial supporter, then it must follow that but, if the woman
shares or is the main financial contributor to the family that this
privilege should apply to her as well.

Many of the laws regarding divorce are of the scholars’

interpretations of the relatively few Qur’anic references. As with
all human laws, they must adapt to dynamic circumstances.
Issues like custody have become controversial. For example,
the Qur’an advises the husband and wife to consult each other
in a fair manner regarding their children’s future after divorce
(2:232-3)

135 | KHUTBA NO. 14

 Various laws regarding custody of the children have been
legislated by a few jurists. Some jurists have stipulated that
custody of the child is awarded to the mother if the child is
under a certain age and to the father if the child is older. There
is no Qur’anic text to substantiate the arbitrary choosing of age
as a determinant for custody. Similarly, with regard to the issue
of alimony, the Qur’an addresses the ex-husband’s financial
obligation to his ex-wife but it does not provide a specific
formula for the amount of support (2:241, 65:4-7). This is open
for negotiation between parties and should be in proportion
with the husband’s financial income.

There has been much distortion and propagation of mistruth

about a woman’s rights in matters of marriage and divorce. It is
only with self-education and awareness of the Qur’anic text that
both men and women can come to know the truth of what God has
prescribed and to closely evaluate the scholarly interpretations to
ensure that the spirit of justice is carried out in Sura Al-Baqarah:

Allah the Most High said:

When you divorce women and they fulfill the term of their
(Iddat), either take them back on equitable terms or set them free
on equitable terms; but do not take them back to injure them, (or)
to take undue advantage; if anyone does that, he wrongs his own
KHUTBA NO. 14 | 136
soul. Do not treat God’s Signs as a jest, but solemnly rehearse
God’s favors on you, and the fact that He sent down to you the
Book and Wisdom, for your instruction. And fear God, and know
that God is well-acquainted with all things. (2:231)

Therefore, my dear brothers and sisters in Islam, when

Islam allows divorce, it will materialize only after all efforts for
amicable settlement are exhausted. That is how Islam preserved
the institution of marriage. Although divorce is permitted
in Islam, it is discourage on the other hand. We then ask the
guidance and blessings of the Almighty to protect and safeguard
the institution of marriage and be one of those indeed successful
in this world and in the world hereafter.

O Allah! Grant us more knowledge of Islam and make us

firm on its path until the day we meet You as Muslims who did
not deviate or change Your religion. O Allah, the Lord of all
that exists! O Allah! Show us the truth as such, and grant us the
quality of following and embracing it. Show falsehood to us as
such, and grant us the quality of avoiding it.

May Allah direct me and you to the blessings of the Glorious

Qur’an and benefit me and you in whatever is in it of the Ayat
and Wise Dhikr. I say this and ask Allah the Great and the Most
Honored for forgiveness for me, you and all Muslims for every
sin. Invoke Him for forgiveness, for He is Oft-Forgiving, the
Most Merciful.
137 | KHUTBA NO. 14
KHUTBA No. 15: Islamic Inheritance

‫ هدمحن هلل دمحلا‬، ‫ هنيعتسنو‬، ‫ هيلإ بوتنو هرفغتسنو‬،

‫انلامعأ تائيس نمو انسفنأ رورش نم هللاب ذوعنو‬، ‫هللا هدهي نم‬
‫ هل لضم الف‬، ‫هل يداه الف للضي نمو‬، ‫هللا الإ هلإ ال نأ دهشأو‬
‫هل كيرش ال هدحو‬، ‫هيلع هللا ىلص هلوسرو هدبع ادمحم نأ دهشأو‬
‫نيدلا موي ىلإ ناسحإب مهعبت نمو نيعمجأ هبحصو هلآ ىلعو‬.

All Praise is due to Allah, We praise Him and we seek help

from Him. We ask forgiveness from Him. We repent to Him;
to Him and we seek refuge from our own misdeeds and evil
dictation. Anyone who is guided by Allah, he is indeed guided;
and anyone who has been left astray, will find no one to guide
him.

I bear witness that there is no deity but Alláh, the Only One
without any partner; and I bear witness that Muhammad is
His servant, and His Messenger. May the peace and blessings
of Allah, be upon him, his family, his companions and everyone
who follows on their footsteps until the day of resurrection.

‫دعب امأ‬:
‫ هللا دابع‬، ‫ هتاقت قح هللا اوقتا‬، ‫هتيصو يه هللا ىوقت نإف‬
‫نيرخآلاو نيلوألا يف‬.

Having said that:

KHUTBA NO. 15 | 138
 Servants of Allah fear as He should be feared. Indeed Taqwa
(to fear Allah) is Alláh’s advice to first and last man on earth.

‫ىلاعت هللا لاق‬:

‫َّنُتوُمَت َالَو ِهِتاَقُت َّقَح َهَّللٱ ْاوُقَّتٱ ْاوُنَمآ َنيِذَّلٱ اَهُّيَأٰي‬

‫َنوُمِلْسُّم ْمُتْنَأَو َّالِإ‬. (‫نارمع لآ‬:۱۰۲)

Allah the Most High said::

“O you who believe! Fear Allâh (by doing all that He has
ordered and by abstaining from all that He has forbidden) as He
should be feared. [Obey Him, be thankful to Him, and remember
Him always], and die not except in a state of Islâm (as Muslims)
with complete submission to Allâh.” (3:102)

‫ىلاعت هللا لاق‬:

"‫اهنم قلخو ةدحاو سفن نم مكقلخ يذلا مكبر اوقتا سانلا اهيأي‬
‫هب نولءاست يذلا هللا اوقتاو ءاسنو اريثك الاجر امهنم ثبو اهجوز‬
‫ءاسنلا("ابيقر مكيلع ناك هللا نإ ماحرألاو‬:۱)

Allah the Most High said::

“O mankind! fear your guardian Lord, who created you from

a single person, created, out of it, his mate, and from them twain
scattered (like seeds) countless men and women; -Fear Allah,
through whom ye demand your mutual (rights), and be heedful
of the wombs (the mothers that bore you): for Allah ever watches
139 | KHUTBA NO. 15
over you.” (4:1)
O, Brothers and sisters in Islam! I exhort to myself and you
to have fear for Allah, the Holy One, internally and apparently
through the time. We must observe true obedience to Allah and
His Messenger so that we may become successful in this World
and the Eternal Life Hereafter. One of the manifestations of fear
and obedience to Allah and to His Prophet is the application of
Islamic principles of inheritance.

Dear brothers and sisters in Islam! In the present situation, one

of the sources of significant controversy both inside and outside
the Muslim community is the Islamic law of inheritance. This
"law" is in fact a continuing process of interpretation of Qur’anic
rules and principles to form the complex "laws" of inheritance
under Islam. It is a dynamic process which, based on specific
text in the Qur’an and traditions of the Prophet Muhammad ,
continue to be discussed in each Islamic age by Muslim scholars
addressing changing issues and times.

Before delving into this complicated and controversial

area, one must first realize that Islam revolutionized women's
inheritance rights. Prior to the Qur’anic injunction -- and indeed
in the west until only recently -- women could not inherit from
their relatives, and in the case of Arabia at least, were themselves
bequeathed as if they were property to be distributed at the death
of a husband, father, or brother. Thus, Islam, by clearly stating in
the Qur’an that women have the right to inherit for themselves,
changed the status of women in an unprecedented fashion.

KHUTBA NO. 15 | 140

 Allah the Most High said:

There is a share for men and a share for women from what is left
by parents and those nearest related, whether, the property be
small or large - a legal share. (Qur’an 4:7).

Thus, whether women can inherit at all is not the controversy.

Rather, the dispute centers around the "share" that is to be
inherited.

The same chapter of the Qur’an goes on to state in detail the

division of property based on the number of relatives and the
level of kinship of the inheritor. The injunction that a male
relative receives a share equal to that of two females applies
only to the inheritance of children by their parents. Parents who
inherit from a deceased child, for example, each inherit one-
sixth of the property if the deceased child is survived by a child
of his or her own. In that instance, the division is equal between
the mother and the father of the deceased. The verse then states
what the mother shall receive if the deceased left no children or
if the deceased left siblings.

141 | KHUTBA NO. 15

 Allah the Most High said:

Allâh commands you as regards your children's (inheritance);

to the male, a portion equal to that of two females; if (there
are) only daughters, two or more, their share is two thirds of the
inheritance; if only one, her share is half. For parents, a sixth
share of inheritance to each if the deceased left children; if no
children, and the parents are the (only) heirs, the mother has
a third; if the deceased left brothers or (sisters), the mother has
a sixth. (The distribution in all cases is) after the payment of
legacies he may have bequeathed or debts. You know not which of
them, whether your parents or your children, are nearest to you
in benefit, (these fixed shares) are ordained by Allâh. And Allâh
KHUTBA NO. 15 | 142
is Ever All ¬Knower, All ¬Wise. (Qur’an 4:12)

In that which your wives leave, your share is a half if they have
no child; but if they leave a child, you get a fourth of that which they
leave after payment of legacies that they may have bequeathed or
debts. In that which you leave, their (your wives) share is a fourth
if you leave no child; but if you leave a child, they get an eighth of
that which you leave after payment of legacies that you may have
bequeathed or debts. If the man or woman whose inheritance is in
question has left neither ascendants nor descendants, but has left
a brother or a sister, each one of the two gets a sixth; but if more
than two, they share in a third; after payment of legacies he (or
she) may have bequeathed or debts, so that no loss is caused (to
anyone). This is a Commandment from Allâh; and Allâh is Ever
All¬ Knowing, Most ¬Forbearing. (Qur’an 4:11-12)

‫ىلاعت هللا لاق‬:

‫سيل كله اؤرما نإ ةلالكلا ىف مكيتفي هللا لق كنوتفتسي‬
‫نإف دلو اهل نكي مل نإ اهثري وه و كرت ام فصن اهلف تخأ هل و دلو هل‬
‫ءآسن و الاجر ةوخإ اوناك نإ و كرت امم ناثلثلا امهلف نيتنثا اتناك‬
‫لكب هللاو اولضت نأ مكل هللا نيبي نييثنألا ظح لثم ركذللف‬
‫ميلع ءىش‬. (‫ءآسنلا‬:١٧٦)

Allah the Most High said:

"They ask you for a legal verdict. Say: "Allâh directs (thus)
about Al¬ Kalâlah (those who leave neither descendants nor
ascendants as heirs). If it is a man that dies, leaving a sister,
but no child, she shall have half the inheritance. If (such a
143 | KHUTBA NO. 15
deceased was) a woman, who left no child, her brother takes her
inheritance. If there are two sisters, they shall have two-thirds
of the inheritance; if there are brothers and sisters, the male will
have twice the share of the female. (Thus) does Allâh makes clear
to you (His Law) lest you go astray. And Allâh is the All-Knower
of everything." (4:176)

Presumably, dear servants of Allah, that the father and the

mother inherit equally in a given situation. The rationale behind
a brother receiving double his sister's share, on the other hand, is
based on the Islamic legal presumption that he has an obligation
to provide for her support. Bearing in mind that these verses
were revealed in Arabia over 1400 years ago, when women had
no financial security other than what was provided by men, these
verses demonstrate the care and respect given to the family unit,
and ensured that women's rights would continue to be protected.
Hence, brothers with sisters were given larger shares than their
sisters, together with the legal obligation to spend a portion of
this wealth on those sisters.

Respected brothers and sisters in Islam, within the field of

Islamic scholarship, there is much discussion on the topic of
inheritance. There are scholars who argue that these rules apply
only if no will was left by the deceased and that the division can
be changed by a will. Presumably, the will would be analogous
to a debt and would be paid prior to any other disbursement
of property. This is the analogy of Fathi Osman in his book,
“Muslim Women in the Family and in the Society”.
Furthermore, a tradition of the Prophet Muhammad states
KHUTBA NO. 15 | 144
that a person can will up to one-third of his or her property in
any manner, thus allowing equalization of gender-based default
presumptions. Moreover, transfers of property can be made
during the life of the testator.

But remember respected servants of Allah, the majority of

schools argue that the verses on inheritance provide a guidance
as to who should be provided for and at what level. Furthermore,
there are scholars who maintain that these laws are applicable
only in an Islamically-based legal system and government
where a woman would have recourse against a relative who was
obligated to provide for her but failed to do so. One may argue
that in the absence of a complete application of Islamic law,
where the rights of women will have no teeth, Muslims should
turn to the spirit of that law, which is justice, and find ways to
accomplish this goal. This is especially true where Muslims are a
minority, as in the Philippines. Muslim scholars, legislators, and
researchers must -- and are beginning to -- boldly address this
issue to focus on these challenges.

The Islamic law on inheritance, like all issues in Islamic law,

is a dynamic process that must respond to the many challenges
and opportunities and that, we Muslims, must respond as well
in this world of materialism.

Dear Muslims, let us all pray for guidance and success in this
world and in the world hereafter.

O Allah! Grant us more knowledge of Islam and make us

145 | KHUTBA NO. 15
firm on its path until the day we meet You as Muslims who did
not deviate or change Your religion. O Allah, the Lord of all
that exists! O Allah! Show us the truth as such, and grant us the
quality of following and embracing it. Show falsehood to us as
such, and grant us the quality of avoiding it.

‫ميظعلا ناءرقلا يف مكلو يل هللا كراب‬، ‫امب مكايإو ينعفنو‬

‫ميكحلا ركذلاو تايآلا نم هيف‬، ‫يل هللا رفغتسأ و اذه يلوق لوقأ‬
‫هورفغتساف بنذ لك نم نيملسملا رئاسلو مكلو‬، ‫باوتلا وه هنإ‬
‫ميحرلا‬.

May Allah direct me and you to the blessings of the Glorious

Qur’an and benefit me and you in whatever is in it of the Ayat
and Wise Dhikr. I say this and ask Allah the Great and the Most
Honored for forgiveness for me, you and all Muslims for every
sin. Invoke Him for forgiveness, for He is Oft-Forgiving, the
Most Merciful.

KHUTBA NO. 15 | 146