Purpose of Prophet hood – Perfection of Morals

The holy Prophet has stated the foremost purpose of his being sent down in this world and the method of his call to the people in these words:

“I have been sent only for the purpose of perfecting good morals.” ( AI-Muta)

That great message which has left an indelible impression on the history of life, and for propagating which and for bringing people under whose influence Prophet Muhammed (p.b.u.h.) worked ceaselessly. Its purpose was nothing else but to strengthen the moral character of the people so that the world of beauty and perfection may be illuminated before their eyes and they may try to achieve it consciously and with knowledge.

Worshipping has been made compulsory in Islam, and it has been included in the basic pillars of faith. But the Islamic forms of worship are not some sort of mystic exercises that link men with some unknown, mysterious being, and which subject men to perform useless acts and meaningless movements. All the Islamic compulsory forms of worship are designed as exercises and training to enable people to acquire correct morals and habits and to live righteously, and to adhere to these virtues till the end, whatever be the changes in their circumstances.

Prayer prevents commitment of Evil

Salat (prayer) is a compulsory form of worship, which is like an exercise towards which man is attracted with interest and willingness. He offers it continually, so that his life may be free from all diseases and the body may be healthy and strong. The holy Quran and the Sunnah of the Prophet both are the open proofs of these realities. When Allah commanded the compulsory prayers to be established, He stated its wisdom in this way:

“Prayer prohibits obscenity and evil.”

To keep away from evil, wickedness and to purify from bad deeds are also realities of the prayer. In a Hadith Qudsi it is stated:

“I accept the prayers of the person who adopts the policy of humility with it on account of My greatness, obliges My creatures, does not insist on sinning against Me, spends his day in remembering Me, and is kind to the poor, travellers, weak and the suffering people.”

Zakat is a means of purification

Zakat has been made compulsory on the eligible ‘scheduled’ ( sahibe Nisab) persons. It is Dot merely a tax that is collected from the pockets of the people, but its foremost purpose is to sow the seeds of kindness. sympathy and benevolence, and to provide a chance of introduction among the various sections of the society and to establish the relationship of love and friendliness. The purpose of paying Zakat has been stated in the Quran in the following words :

“O Prophet I Take charity from their property so that it may clean them and purify them.”-(Tauba.. 103)

To clean the self of the wor1d1y impurities and to raise the standard of the society to the heights of decency and purity are the wisdom behind the levy of Zakat.

For this reason the Prophet has taken it in a very wide sense, and to pay Zakat has been made compulsory for every eligible Muslim. The Prophet has said:

“To smile in the company of your brother is charity. To command to do good deeds and to prevent others from doing evil is charity. To guide a person in a place where he can go astray is charity. To remove troublesome things like thorns and bones from the road is charity. To pour water from your jug into the jug of your brother is charity. To guide a person with defective vision is charity for you.”-(Bukhari)

The environment of desert and the Bedouin life-an environment which had its basis on internal bickering and fights-in such an environment the teachings of Islam were presented to the world and they show what aims and purpose these teachings had, and it shows where these teachings led the Arabs in that dark and dismal environment.

Fasting is a stepping stone to righteousness

Similarly Islam has made fasting compulsory. But it is not envisaged that men should keep away from their carnal desires and other prohibited things for a fixed period only. The Prophet has said:

“Fasting is Dot the name of merely keeping away from eating and drinking, but it is keeping away from wicked and obscene things. If in the state of fasting, someone abuses you or picks up a quarrel with you, say: “I am fasting.”

Quran states the purpose of the imposition of fasting in these words:

“Fasting has been made compulsory for you, as it was made compulsory for those (followers of earlier prophets) who preceded you, so that you may become righteous.”(Baqarah.. 183)

Hajj is a compulsory pilgrimage to weaken the love for the world

Sometimes man thinks that to travel to the holy places and to perform pilgrimage, which has been made compulsory for every rich Muslim, and which is included in the basic pillars of Islam, is merely a form of worship that has no relation with the world of morality and character. This is a clear misunderstanding. Giving commands about this compulsory worship, Allah states:

“The months of Hajj are well-known. In these months whoever intends to perform Hajj should no~ indulge in sexual act, wicked act, and fighting during the Hajj. Whatever righteous ac, you will perform will be known to A11ah. Take with you provision for the journey (for Hajj), and the best provision is righteousness. So fear me, 0 men of understanding I” ( Baqarah : 197)

This is merely the main outline of the forms of worship which are well known and generally practiced in Islam and they are its basic pillars. They show us what a deep relationship is there between religion and morality and how strong and lasting is this relationship.

How varying are these forms of worship in their spirit and appearance from one another, but in those aim and purpose how close they are, which the holy Prophet declared his main objective.

Therefore, salat ( prayer), saum (fasting), zakat, Hajj and other forms of worship like these are the stepping stones for real perfection, and are the means of cleanliness and purity that make life secure and magnificent. On account of high attributes and noble qualities that are the inalienable parts and the consequences of these forms of worship, they have been given a very high and important place in Allah’s religion.

If these forms of worship do not purify the hearts of men, if they do not nourish best qualities in those who observe them, and if they do not improve and make firm the relationship .between Allah and His slaves, then there is nothing left for men but destruction and devastation.

Allah says:

“Surely, he who appears before his Lord as a criminal, there is hell for him, in which he will neither die nor will he live. And he who will appear before Him as a faithful, who has performed good deeds-for all such people there are high positions, ever green paradise,beneath which canals will be flowing; they will live in them for ever. This is the reward for him who adopts purity.” (Taha.. 74-76)

Source  : Muhammad Al Ghazali, Muslim Character, Chapter 1

Dear Friday Jemaah,

Inculcating in ourselves a deep sense of taqwa towards Allah makes us His gracious, courteous and polite servants who are compassionate towards others in their daily interactions with them.

Hence, let us be more determined in following Allah’s commandments and avoid what He has prohibited upon us, and by doing so, it will help us to instil in ourselves noble values and good traits that will radiate goodness in the lives of others and maintain the harmony in this plural society.

My dear brothers,

Islam teaches us to be courteous when we deal and interact with others. We are also taught to be aware of our actions and speech, making sure that we do not hurt others or cause conflicts among our brothers. Being careful with our words and actions can help to strengthen the ukhuwwah Islamiyyah.

At the same time, our gracious manners should not be limited to our brothers and sisters in Islam, but also to all of mankind in order to forge better ties with one another.

Remember that Rasulullah s.a.w was sent to this earth by Allah as a blessing to all. This includes his interactions with others, which he conducted with the best mannerisms – with much graciousness and politeness –  as Allah has commanded us to do in surah Al-Mumtahanah verse 8:

Which means: “Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes – from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.”

Dear brothers,

Based on this principle, the Prophet s.a.w introduced the values contained in the Treaty of Madinah, also known as Sahifah Madinah. Among the objectives of this treaty is to bring about reconciliation, peace and security among the different tribes and religions in Madinah, and to ensure the stability of Madinah Al-Munawarrah.

This also ensures that every resident of Madinah is treated with utmost respect and courtesy, and their rights protected.

Another important objective of this treaty was to prevent any conflict and animosity among the people of Madinah, and to establish that every single person in Madinah at that time was entitled to be treated with respect and dignity, and to have their rights safeguarded.

The existence of the Treaty of Madinah is evident that Islam honours relationships and places importance on developing a caring society in a multi-racial and multi-religious country.

However, despite the fact that we can find all these noble traits  contained in the Holy Quran and reinforced by the examples shown by Rasulullah s.a.w., why are there still existing sentiments that view our  some members of our society as lacking in values and graciousness?

In fact, there are those among us who will choose to only extend help to fellow Muslims. Isn’t it our responsibility, as the ummah of our beloved Prophet s.a.w to ensure that we continue to be compassionate and respectful to everyone around us, no matter who they are. This is supported by a hadith from Rasulullah s.a.w.:

Which means: “Fear Allah wherever you are, and follow up a bad deed with a good one and it will wipe it out, and behave well towards people.”  [Sunan Tirmidzi]

With this, I will conclude with two main points from today’s sermon:

First, we must treat everyone with good manners and respect, not just fellow Muslims.

In fact, we are also reminded by the Prophet s.a.w not to retaliate against those who treat us badly . Rather, we are encouraged to respond to bad deeds with good actions. This is the character and akhlak of Rasulullah, as a blessing to all. This is also the akhlak that we must aspire to emulate as the ummah of Rasulullah s.a.w.

In fact if we embody this mentality taught by the Prophet, we will we have more opportunity to perform many more good deeds and receive even bigger rewards because the pool of people we hope to touch is wider, not just towards fellow Muslims, but everyone. And at the same time, we are able to spread the true message of Islam, that Muslims are gracious, kind, compassionate and respectful to all, regardless of one’s race or religion.

Second, deepening our sense of taqwa and faith is not achieved only through performing acts of worship or ibadah, but also by instilling good akhlak in ourselves.

This is the biggest sunnah that we need to follow. Rasulullah s.a.w. taught mankind to accept Islam as a complete way of life. Islam is not only present in ibadah and zikir, but also in our akhlak and personality.

As a Mukmin who is committed and consistent with the teachings spread by Rasulullah s.a.w., we must increase our good deeds or amal, and bring ourselves closer to Allah s.w.t., not just through our relationship with Allah the Almighty, but also by being considerate to others.

May Allah s.w.t. bless us with His barakah for our good deeds in this world and the Hereafter, and may we be among His servants who are Muhsinin. Amin. Ya Rabbal ‘Alamin.         

Majlis Ugama Islam Singapura
Friday Sermon
22 March 2013 / 10 Jamadilawal 1434

Dear Friday jemaah,

Let us increase our taqwa towards Allah s.w.t. and continue to heed His commandments and avoid what He has forbidden upon us in order to attain Allah’s pleasure. Let us instill and maintain  good relations with one another, just as how Allah has showered us with His blessings and love.

Dear jemaah,

As a gesture of our appreciation Allah’s compassion forus, we are required to be compassionate to Allah’s creations. This includes our neighbours and those who are weak such as the poor and needy. Allah s.w.t. says in the Quran in surah An-Nisaa’ verse 36:

Which means: “Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbour, the neighbour farther away, the companion at your side, the traveler, and those whom your right hands possess. Indeed, Allah does not like those who are self-deluding and boastful.”

My dear brothers,

The commandment to do good to one another is so crucial that Allah s.w.t has linked it with the command to not associate Allah with others. 

In fact, among the earliest transformation that Rasulullah s.a.w. brought with him was to encourage the Companions to be be caring and concerned towards one another, especially to their neighbours.

Rasulullah s.a.w. once said in a hadith, which means:

“By Allah, a believer’s faith is not complete, By Allah a believer’s faith is not complete", and he was asked, "Who do you mean ya Rasulullah?" (The person whose faith is not complete), and the Prophet replied, "It is the person whose neighbour is not secure from his wrongful conduct”. [Bukhari & Muslim]

What are the steps that we can take to instill good manners towards our neighbours, in today’s context?

First, build good relations with our neighbours, especially those who stay beside us.

With our hectic work schedules, commitments outside the house, and the fact that  many people these days are more comfortable interacting through social media, we may find it all the more challenging to interact with our neighbours. This is unfortunate because physically, they are the closest to us. They are also the first ones to help us if there is an emergency at home. Thus, how can we bridge the gap between ourselves and our neighbours?

My brothers, why don’t we take the first step by approaching our neighbours and getting to know them, or strengthen our relationship with them by sharing with them somedishes and cakes that we prepare during Ramadan, or even during Eidulfitri or Eiduladha?

Or perhaps, we can buy them a souvenir when we go overseas for a holiday. This gesture may seem small but it will definitely leave a lasting impact on our neighbours.

“Give gifts and you will love one another” [Al-Adab Al-Mufrad by Imam Bukhari]

Second, Be concerned about the well-being of our neighbours, especially those who are in need and facing hardship.

My brothers, there are some people who like to make comments about how there are still many more efforts that need to be done to instill the spirit of helping others, or those who complain that the community is severely lacking the spirit of volunteerism, and not enough people are coming forward to offer assistance.

However, have we ourselves taken the initiative to volunteer and help others? Remember that it starts with ourselves. We can start by extending help to our neighbours who are close to us, regardless of their religion and race. We can begin by making it a point to find out about the well-being of our elderly neighbours, especially those who stay alone because they do not have any relatives, or have been abandoned by their family members.

As neighbours, the Muslim community should spread goodness to those around them. This was encouraged by Rasulullah s.a.w. who was sent as a blessing to all. As his ummah, we should strive to spread blessings to those around us and it is not a dream that cannot be fulfilled.

There are many opportunities for us to show others that Muslims are well-mannered and courteous people, for example when we meet our neighbours along the corridor, or while waiting for the lift, it is not a difficult task to offer them a smile and ask how they are doing.

If they are carrying heavy items, why not offer to help them carry their things? These acts may seem trivial, but it will leave a lasting impression on our neighbours.

Dear brothers,

Let us strive to renew and strengthen our ties with our neighbours today. May Allah s.w.t. reward us generously for our efforts and may we become a peaceful society. Amin, Ya Rabbal ‘Alamin.       

Majlis Ugama Islam Singapura
Friday Sermon
15 March 2013 / 2 Jamadilawal 1434

Friday Sermon, 24 August 2012 / 6 Syawal 1433, Singapore

A Reminder For Parents – Lessons From The Story Of Luqman Al-Hakim

My dear brothers blessed by Allah,

Let us increase our taqwa to Allah s.w.t. Let us renew our determination to perform what has been commanded, and to leave behind what has been prohibited. Let us remain steadfast in performing our obligations with wisdom and faith.

Dear honoured jemaah,

In conjunction with this blessed month of Syawal, let us take this opportunity to foster closer relationships with our family members. Let us enliven this month of Syawal through mutual advice and reminders of good deeds, particularly among close family members. In performing this, let us be driven by encouragements of love and affection, as well as the need to touch the hearts and minds of our family members. May they accept our advice and reminders positively.

For this purpose, we can take the example of the advice given by Luqman Al-Hakim in the Al -Quran. He was a pious man and his advice was recorded by Allah s.w.t. in surah Luqman verse 13:

Meaning: “Behold! Luqman said to his son by way of instruction: "O my son! Join not in worship (others) with Allah: for false worship is indeed a great injustice.’ ”

Allah s.w.t. also commends in the same surah in verse 17:

Meaning: “O my son! Establish regular prayers, enjoin what is just, and forbid what is wrong: and bear with patient constancy whatever befalls you. Indeed, this is firmness (of purpose) in (the conduct of) affairs.”

My dear beloved brothers,

I wish to invite you to analyse the advice contained in these two verses, and the manner in which Luqman Al-Hakim conveyed them.

If we analyse, we will find that the contents of the advice given by Luqman contains three main important aspects in Islam: that is Aqidah, Amalan and Akhlak, or Faith, Practices and Moral Values. Luqman began his advice with an important topic of aqidah (faith), namely that one must never associate something with Allah. This is consistent with the approach of the Al-Quran that prioritises matters relating to aqidah through verses revealed before the emigration of the Prophet s.a.w., or commonly known as the Makkan verses.

We must ensure, my brothers, that our children must not only know that there is a God. But they also need to understand our total dependence on Allah ‘Azza Wa Jalla. Teach our children that while we sometimes rely on other people to achieve something in life, ultimately, it is Allah s.w.t. who determines that we will achieve all our hopes and our dreams.

Therefore, it is important for them to not forget to place their hopes in Allah s.w.t. Remind our children to make Allah s.w.t. the focus of all their aspirations, and there is no other god or creations that has the same ability equal to Allah s.w.t. As mentioned in Surah Al-Ikhlas verses 1-2:

Meaning: “Say: He is Allah, the One and Only; Allah, the Eternal, the Absolute.”

This is then followed by Luqman’s advice to his son to establish prayers and to invite goodness and forbid evil. This constitutes the practical aspect of his advice, and it comes after he has emphasised the importance of correct belief in Allah s.w.t.

In this regard, we must emphasise and cultivate our children from young the easier practices first. For example, we should familiarise our children with the concept of saving, spending and donate. We can do this by means of channelling some funds for charity, or we can make them accustomed to performing voluntary works with us. Encourage our children to help our relatives or neighbours who may be in need. By doing so, our children’s hearts will be conditioned to perform charitable deeds.

All these teachings must be accompanied with encouragements, praises and support. More importantly, good examples set by parents must be established. Our children will not appreciate performing any good deeds if they do not witness for themselves their parents doing them together.

My dear beloved brothers,

Another lesson that we can learn from the advice given by Luqman Al-Hakim is the approach in conveying his advice to his son. As a father, Luqman intimates himself to his son by expressing his love and affection to him. While advising his son, he calls him by using a sweet and loving term of that is ‘bunayya’, which means a beloved son. Observe how Luqman uses words that appeal to his son, so that he will listen and respond to the advice that his father dispenses.

Clearly, the choice of words used in calling out to our child plays an important role in the way we communicate. Similarly with time, choose an appropriate time to talk to our children. Avoid those moments when they are too tired or hungry, as they have just returned home from school.

The same goes for our child’s name. In the process of giving our views and advices to our children, why don’t we call them by using beautiful titles or nicknames that they like? It can be a name that is a doa if said repeatedly. I am convinced that if we are wise in choosing the appropriate time to give advice, deliver them in a firm manner but without our tone being too high or too low, InsyaAllah, some of the messages that we wish to give them will be positively embraced and accepted by them.

The method used by Luqman is very beneficial in helping to facilitate the understanding by the listener. This method is compatible with the ‘athar’ or words narrated by Sayyidina ‘Ali bin Abi Talib r.a. which reads:

Meaning: “And speak to the people at the level of their understanding.” [Recorded by Imam Bukhari as a ‘Taaliq’ in his Sahih Bukhari].

This is another act that we should emulate as parents. In conveying advice to our children, have we ensured that our children easily understand the language we used? Do we provide relevant examples so that they can appreciate the message that we wish to deliver?

Frequently, we wish to reprimand our children about something that they have done, but have we ensured that the manner in which we approach them is acceptable to them? Often, we have an important piece of advice to share with our family members, but due to a lack of understanding the appropriate way to deliver them, the message was not appreciated effectively.

As parents, knowledge about effective communication is extremely important so that we are able to guide and assist our children in times when they desperately needs us, whether it is during examination period, when they are approaching adolescence, or in any phase of their lives.

My dear beloved and respected brothers,

Let us cultivate a determination to learn from the pearls of wisdom of the Anbiyaa’ and the Solihin, by emulating them in the course of our daily lives. Let us enhance our parental skills, so that we can engage with our children and understand them emotionally and intellectually. May Allah help us in fulfilling our responsibilities with wisdom and may we be counselled by the guidance of Allah s.w.t. Amin Ya Rabbal ‘Alamin.

Friday Sermon, Majlis Ugama Islam Singapura, 5 October 2012 / 18 Zulkaeddah 1432

Dear blessed jemaah,

Let us have taqwa to Allah s.w.t. Perform all of His commandments. Avoid all of His prohibitions. Hold on tight to the two living legacies of the Prophet s.a.w., that is the Al-Quran and Al-Sunnah.

My dear beloved brothers,

Every thing that happens certainly has their own causes, purposes and specific wisdom behind them. Truly, Allah s.w.t. does not create nor will something in vain. Surely, there is wisdom behind every of Allah’s command and determination. For this reason, in the revelation of the Al-Quran for example, has its own purpose which is a blessing and guidance for all of humankind. Allah says in Surah Yunus, verse 57:

Meaning: “O humankind! There has come to you a direction from your Lord and a healing for the (diseases) in your hearts, and for those who believe, a guidance and a Mercy”

Al-Quran aims to provide us with the basic guidance of Islamic Syariah that we require to organize our life in this world. Islamic Syariah is holistic and comprehensive. It does not only relate to matters of jurisprudence and Fiqh, as commonly thought by some people. But it incorporates all aspects of the human life that includes personal, family and societal relationships. Islamic Syariah serves as a compass and a guide for Muslims based on morals, dignity and ethical considerations, as well as to strengthen our spiritual development.

My beloved brothers,

In principle, Islamic Syariah aims to preserve the well being of the individual and society. Islamic laws are established with the objective of defending this exact purpose, to assist in the betterment and perfection of human lives in this world. To understand the purpose of Islamic Syariah, renowned Islamic scholars such as Al-Ghazali, Imam Al-Shatibi, Ibnu Qayyim and Ibnu ‘Ashur have explained and deliberated profoundly on this knowledge of Maqasid Syariah.

But what is ‘Maqasid Syariah’? Why do we need to understand this and what is the benefit to our religious life? Maqasid Syariah is the objective established when deriving laws according to Islamic Syariah. It is a branch of Islamic knowledge that aims to explain the ‘why’s’ to Islamic laws. Understanding and learning the ‘Maqasid’ will increase our appreciation of the teachings of Islam and every of its laws and jurisprudence. It helps us to appreciate the spirit and considerations required to develop a particular ruling. In fact, understanding the ‘Maqasid’ has the potential to help us appreciate the need to abide by the commandments of Allah, while at the same time to give us the understanding of how important it is for us to avoid the prohibitions of Allah s.w.t.

For example, the ‘Maqasid’ provides us with answers to the objectives and purposes of the obligation of prayers, the prohibition of alcohol, and other aspects of Fiqh.

Similarly, we will find that the dimension of ‘Maqasid’ in Islamic Syariah provides the tools of discussion and deliberations by scholars through detailed studies on the verses of Al-Quran and the hadiths of Rasulullah s.a.w. in identifying the wisdom behind every implementation of Syariah of the laws of Allah s.w.t.

Among the essential ‘Maqasid’ that was identified is achieving people’s welfare, and this objective is achieved through mercy and justice. Imam Ibn Qayyim Al-Jauziyyah explains in his book ‘I’lam Al-Muwaqqi’in’ that the basis and foundation of Islamic Syariah is all about wisdom and achieving people’s welfare in this world and in the hereafter. It is based on the principles of justice and mercy. Therefore, all forms of injustices and oppressions that seek to bring harm and  jeopardise the welfare of the people are not part of Islamic Syariah.

The discussion on ‘Maqasid Syariah’ is also aimed to increase our spiritual awareness in appreciating the need to serve Allah. Among the wisdom identified in ‘Maqasid’ is to establish taqwa in the hearts of a righteous servant, and this is the purpose for the commandment of the five daily prayers, the obligation to fast in the month of Ramadan and other good deeds that we perform.

‘Maqasid’ also provides the explanation to the wisdom behind the rules of performing charity or infaq, to do good unto others, to respect our neighbours and to spread compassion. The aim is to maintain social cohesion so that peace and harmony can be preserved. Rasulullah s.a.w. said in a hadith which means: “He who believes in Allah and the Last Day, let him honour his neighbour; and he who believes in Allah and the Last Day, let him honour his guest.” Hadith narrated by Imam Bukhari and Muslim.

My dear beloved jemaah,

The scholars have classified ‘Maqasid’ into three levels of necessity: the basic needs or ‘daruriyaat’, general needs or ‘hajiyaat’ and perfection and luxuries or ‘tahsiniyaat.’ The basic need is the most important need placed by the Syariah upon each individual. This basic need is further classified intointo five things, and that is in the preservation of religion (Deen), life (Nafs), intellect (‘Aql), progeny (Nasb) and property (Ma’al).In discussing this,, Imam Al-Ghazali added one more component to the five, and that is the preservation of honour.

This basic need is an essential element in ensuring the benefit and well-being of humanity. That well-being will be jeopardy if, for example, the intellect or ‘Aql does not function properly. This is the objective behind the prohibition of alcohol and other substances that may impair the sanity and consciousness of our mind. For this same reason, Islam obliges us to seek knowledge. This is consistent with the hadith of Rasulullah s.a.w. which means: “The seeking of knowledge is obligatory upon every Muslim.” Hadith narrated by Imam Ahmad.

Human benefit or well-being will also be affected if no efforts are taken to ensure the health of the soul or ‘Nafs’ by ensuring the protection of our environment. This is one of the reasons why Prophet Muhammad s.a.w. prohibits all shapes and forms of harm, abuse and destruction to fellow humankind, animals or flora and fauna.

Human’s well-being is also affected if the economic system is not based on social justice. This is one of the reason why Islam prohibits usury, bribery, corruption, gambling and any forms of fraud in financial transactions. Similarly, Islam places importance in protecting one’s progeny or lineage (‘Nasb’). Islam places due concern on this matter and this can be seen through Islamic jurisprudence in promoting marriage, prohibiting adultery (zina), mandating the care and custody of children, payment of maintenance and so on. In fact, the ultimate goal of Syariah is none other than in the protection of the religion, and this need is beyond fulfilling our well-being in this world, but also for the benefit of the hereafter.

My dear blessed jemaah,

Islamic Syariah according to ‘Maqasid’ will certainly increase our understanding of the Islamic Syariah. The treasures and legacies left behind by Islamic scholars in the past must be preserved and continued so that our Islamic Syariah today will remain dynamic, relevant and able to achieve the aims as determined by Allah s.w.t.

May through our understanding of ‘Maqasid’, we will be able to continue to adhere to the teachings of Islam, appreciate the wisdom behind the laws of Allah s.w.t. and become his obedient servants. Amin Ya Rabbal ‘Alamin.

Majlis Ugama Islam Singapura
Friday Sermon, 27 July 2012 / 7 Ramadan 1433, Singapore
Upholding The Great Legacy of Prophet Muhammad s.a.w.

My dear blessed jemaah,

In conjunction with the arrival of this blessed Ramadan, let us welcome it by increasing our taqwa through striving to relentlessly uphold Allah’s commandments, as well as to constantly refrain from committing any of His prohibitions. May we always be protected and remain on His straight path of Siraatal Mustaqim, Amin ya Rabbal ‘Alamin.

We are indeed grateful to Allah s.w.t. for once again gathering us in this month of Ramadan. It is a month specifically prepared by Allah s.w.t. for us to reap the benefits and advantages through the blessings of the Al-Quran, which are the words of Allah divinely revealed to the most noble of prophets, Prophet Muhammad s.a.w., as a miraculous legacy to be inherited by humankind till the end of time.

An additional benefit for the believers is that we get to inherit the sole scripture protected by Allah s.w.t., despite the many transgressions committed by humankind. This is clear as promised by Allah s.w.t. in surah Al-Hijr verse 9:

Meaning: “Indeed, it is We who sent down the Qur’an and indeed, We will be its guardian.” 

My dear beloved brothers,

Let us ask ourselves, do we realize that what we have in our possession all these while, that we grasped and read every day is an excellent book of Allah? Yes, my dear brothers, it is indeed a special and precious book. In fact, the Prophet Muhammad s.a.w. used to remind us of the greatness of the Al-Quran in his saying, which means:

“Kitabullah (or the book of Allah); within it contains news of people from the earlier generation, as well as news of future people to come. It is the law (as a determinant of every matter) between yourselves. It is also the judgment which you should not trivialize. Whoever abandons it with pride will be destroyed by Allah, and whoever seeks guidance other than it, will be lost. It is the strong rope of Allah, and contains within it all forms of reminders and wisdom.” 

“In reality, it is the straight path. Your desires will not be diverted to other paths by reading it. It also cannot be amended by the tongues that read it. Researching and contemplating it will not just stop at the hands of the ‘ulama. It will not be damaged or corrode despite repeated readings. It will also not stop displaying the evidences of its miracles. In fact, even the jinns will be impressed when it hears it being recited.”

Meaning: “Indeed, we have heard an amazing Qur’an!”

“Those who constantly refers to it, will be on the path of truth. Those who judge according to it, will be on the path of just and fairness. Those who belief and worship from it, will be rewarded. And those who make doa with it, will have been guided to the straight path.” Hadith narrated by Imam Darimi.

Dear beloved jemaah blessed by Allah, 

This is the Kitabullah, the Book of Allah. This is the Book that we hold on to. This is the Book that was revealed to people of earlier generations who drink intoxicants as their daily diet. This is the Book that was revealed to the community who previously were willing to kill even their own children because it did not meet their own desires. A community that formerly enslaved others and did not respect the rights of humanity. A community that were known to oppress against the weak. A community that had once looked down on their women.

However, we can see how that same community as a result of the guidance from the noble Al-Quran, their appreciation from the lessons and exemplary stories contained in the Al-Quran, their appreciation of the beauty of parables and models narrated in the Al-Quran, through the appreciation of the exemplary characteristics of those pious and God-conscious people who lived in the era of al-Quran.

Al-Quran had indeed transformed this community into the best generation produced in the history of humanity. The generation that drafted the first constitution in modern human history. The generation who were no longer swayed and influenced by the trappings of this world. The generation who fought for the equality of humankind and respect human rights. The generation that proactively seek to establish justice and in pursuing peace among the people. The generation that were the first in the pages of history to elevate the status of women to a noble position never thought in the generations before them.

Let us take the opportunity in this blessed month, to truly become intimate with, and feel the greatness of the Al-Quran in our hearts. Let us together embrace and appreciate the content of the Al-Quran that has, and will again give birth to a better and outstanding generation, as long as we hold tightly to it. It will be unfortunate if we do not improve ourselves, if we do not take this opportunity and benefit from the great legacy that was left by our beloved Rasulullah s.a.w. Worst still, we do not want to be among those who abandons the Al-Quran and considers it as an ancient relic of history. Allah s.w.t. says in surah Al-Furqaan verse 30:

Meaning: “And the Messenger has said, “O my Lord, indeed my people have taken this Qur’an as [a thing] abandoned”  

So let us pray together that this Ramadan will enliven our hearts to approach and embrace the greatest miracle that our Prophet s.a.w has left us, that is the Al-Quran Al-‘Azim.

Second Sermon

Allahumma Ya Rahman, Ya Rahim

Make the Al-Quran as an illuminating light in our hearts.

As a guide for our life’s journeys.

As a reprieve to our sorrows.

As a remedy to our illnesses.

As a redeemer of our sins.

And let us be in your sight, as an Ahli Al-Quran, whom you are pleased with.

Allahumma Ya Khabir, Ya ‘Alim

Ya Allah! We beseech You,

Bestow upon us the love of reading Your noble Book,

The love to understand its contents therein,

The love to implement Your commands,

And the fear of Your punishments,

Hoping for Your forgiveness.

Friday Sermon, 28 Dec 2012, Singapore

Dear jemaah blessed by Allah,

Every Friday, we are reminded to increase our taqwa toward Allah s.w.t. This is because taqwa is the key to the doors of virtue. Taqwa is the compass that leads to the path of protecting ourselves from badness- whether in actions, speech or thoughts. Taqwa will also shine the path toward Allah s.w.t. And among the ways to bring us closer to taqwa is to be just and fair in our actions. As commanded by Allah s.w.t. in surah Al-Maa’idah verse 8:

Which means: “Be just; that is nearer to righteousness..”

My dear brothers,

The topic of justice in Islam is a wide and exhaustive topic. However, today I will share three important points as a reminder for all of us, as to how we can inculcate this trait into our daily lives.

Firstly, justice in enriching our souls. All of us work hard every day and night, to earn income to sustain our families, but we must ensure that our spiritual and emotional needs are also met in order to attain peace and calmness in our lives.

The stressful environment at work or school, added on by the fast pace of life will definitely impact us emotionally. Unconsciously, such as a hectic lifestyle, can cause us to be angered easily, causing exasperation, anxiety and dissatisfaction in our lives. As an example, we are able to see this reflected clearly in the comments we read on Facebook and the newspapers. In fact, if we do not control these feelings of unhappiness, it can cause depression and may cause one to lose hope. Worse, it may affect our manners in dealing with others

This is where we should be fair to ourselves. Our hearts and souls face numerous daily pressures and it needs space to calm down. Thus, this is where we need to bring ourselves closer to Allah s.w.t. The five daily prayers which we perform daily should be seen as a much needed break for our hearts and souls.

Treat this as a time for our souls to recharge and find strength through Allah s.w.t. so as to enable us to move on with our daily lives. When our minds are stressed up, and our souls feel suffocated, take ablution (wudhu) and turn to Allah s.w.t to pour our hearts out. Always remember, my brothers, Allah’s message to us in surah Al-Ra’ad verse 28:

Which means: “ Those who have believed and whose hearts are assured by the remembrance of Allah . Unquestionably, by the remembrance of Allah hearts are assured.”

Second, to be just in our actions and balanced in seeking duniawi  and ukhrawi knowledge.

My brothers,

A person who is just is also one who is balanced in his knowledge of worldly matters and the hereafter. Only when one is just in seeking both would he be able to achieve true satisfaction. Many of us may have attained material success with our knowledge of the world, but we have yet to feel neither satisfied nor calm. Even though they are able to fulfill their material needs, but they are still unsure of the true meaning of life. What is their purpose in life and where are their lives headed?

This is where the role of religious knowledge plays a part. It is the compass that points us to eternal happiness that is sought by mankind. With this knowledge, they will be able to achieve happiness and feel the calmness in their lives.  Allah s.w.t. has taught us to ask for goodness in this world and the hereafter. Allah said in surah Al-Baqarah verse 201:

Which means: “ But among them is he who says, "Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire.”.

My brothers, have we equipped ourselves with both these knowledge? Do we truly know and understand our religion that we are confident and clear on why we profess our belief? If we have children, are we able to explain to them when asked?

In fact, even if we already have basic religious knowledge, let us continue to deepen our understanding, for there are still many branches of knowledge to study such as Hadith, Tafsir and more, which must be explored and through which we will be able to learn the lessons that can be applied for us to achieve prosperity in this world and the hereafter.

Third, to be just in helping the people around us.

My brothers, Allah s.w.t. advised us in surah Al-Nahl verse 90:

Which means: “Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded.”

In this verse, we find that the commandment to be just in our actions is followed by the call to act with compassion (ihsan). This is a reminder that while we strive to do good and work toward success and contentment for ourselves, we cannot forget to seek the same for those around us. The heart of a Mukmin will not be at ease if he knows that his relatives, friends or even neighbours are struggling.

Some of us may have received our year-end bonus and Alhamdulillah some have had the opportunity to travel with our families. At the same time, if we have been blessed with good fortune, let us not forget our friends who are in need. Take the time to ask how they are doing.

Even if it seems our wealth will decrease physically, the joy that we feel from helping those in need, and maybe even the reward from Allah in the form of other blessings (rezeki) will be surely be felt. This is the promise of Prophet Muhammad s.a.w. to us in a hadith narrated by Imam At-Tirmidzi:

Which means: “Wealth will not be decreased by giving to charity”

Hopefully, through our sincere and dedicated efforts to inculcate the spirit of justice in our lives, Allah will reward us with calmness in our hearts, happiness and His pleasures in this world and the hereafter. Amin, Ya Rabbal ‘Alamin.

Source : Friday Sermon, Singapore Islamic Authorities Dec 28,2012

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• Author : Hassan al-Banna
• Title : Peace In Islam
• Genre : Islamic Life
• Publish : 1948

‘Peace in Islam’ is an essay written by Imam Hasan Al-Banna in 1948 in the monthly magazine known as Shihaab.

It is the right of the new Muslim generation to have access to the writings of this great reformer; especially on this important topic. The attention of western writers, in particular the orientalists, has been directed at this crucial topic; the majority of them view Islam as a religion which was established and spread by the sword. They are certainly mistaken.

The Imam’s argument in this essay is that Islam is a religion of love and peace, and indeed, the true manifestation of human brotherhood. In an age of violence and instability, this conception of the role of Islam in establishing world peace and human camaraderie, as it did in the past, is needed very much and it is also an inspiring call for mankind.

This book is of two parts, the first part elaborates on the reformist movements in the Islamic World, the causes, then the answer to the question: Is the Islamic threat- a myth or reality? Then he describes the Human Brotherhood concept of Islam.

In the second part, the Imam elaborates on Jihad, and why fighting is allowed in Islam. He defines the purposes of war in Islam and answers the commonly asked question: Was Islam spread by the sword? and what steps Islam has taken in terms of guaranteeing peace.

The Imam, may Allah bless him, shows us that ultimately, and insha’ Allah (God-willing) time will be a witness to this, only Islam can save mankind from itself.

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• Author : Maulana Abu Ala Maududi
• Title : The Ethical Viewpoint of Islam
• Genre : Ethics
• Publish : 1965

Maulana Maududi has discussed, in his inimitable style, the nature of the moral problem and the viewpoint which Islam puts forth in this respect. His two discourses are being presented in this brochure to the English speaking public. "The Ethical Viewpoint of Islam" is an address delivered at Islamia College, Peshawar, on 14th February 1944. [1. Nine editions of this address have been published in Urdu, the latest in 1965 was published by the Islamic Publications Ltd Lahore.] An English translation was published in 1946 but it was defective in more than one respect and the author was dissatisfied with the same. That is why a new translation was undertaken and is now presented to the public. It is impossible to recapture in a translation the beautiful Urdu style of the author. Maulana Maududi is not only a great thinker, he is also a man of letters who wields a powerful pen and has a unique style of his own. If the translator has been able to convey the line of the author’s reasoning, not to say the form and style, he will feel more than rewarded.

While going through this discourse the reader should keep in view the fact that it was delivered in February 1944 when the world was caught in the grip of Second World War and human blood had become thinner than water The international situation of 1944 is acting as background to the address and is reflected between the lines. There are certain veiled references to the then prevailing conditions and the monstrous situation created by the menace of Fascism and Nazism and the reader can better appreciate them if this fact is kept in mind. The central problem, however, remains unchanged. The moral crisis persists, it has now sought new channels for its expression. The socio-political scene continues to be shrouded, only the manifestations have taken new shapes.

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• Author : Sayyid Qutb
• Title : The America I have Seen
• Publish : 1951
• Genre : Social Critic

He was critical of many things he had observed in the United States: its materialism, individual freedoms, economic system, racism, brutal boxing matches, “poor” haircuts, superficiality in conversations and friendships, restrictions on divorce, enthusiasm for sports, lack of artistic feeling, “animal-like” mixing of the sexes (which “went on even in churches”), and strong support for the new Israeli state. Hisham Sabrin, noted that:

As a brown person in Greeley, Colorado in the late 40s, studying English he came across much prejudice. He also felt quite appalled by what he perceived as loose sexual openness of American men and women (a far cry by any measure, from Musha, Asyut where he grew up). But, in fact this American experience was not truly a crisis for Qutb, but rather a moment of choice and fine-tuning of his already Islamic identity. He himself tells us on his boat trip over “Should I travel to America, and become flimsy, and ordinary, like those who are satisfied with idle talk and sleep. Or should I distinguish myself with values and spirit. Is there other than Islam that I should be steadfast to in its character and hold on to its instructions, in this life amidst deviant chaos, and the endless means of satisfying animalistic desires, pleasures, and awful sins? I wanted to be the latter man.”.

Qutb noted with disapproval the sexuality of American women:

the American girl is well acquainted with her body’s seductive capacity. She knows it lies in the face, and in expressive eyes, and thirsty lips. She knows seductiveness lies in the round breasts, the full buttocks, and in the shapely thighs, sleek legs—and she shows all this and does not hide it.

He also commented on the American taste in arts:

The American is primitive in his artistic taste, both in what he enjoys as art and in his own artistic works. “Jazz” music is his music of choice. This is that music that the Negroes invented to satisfy their primitive inclinations, as well as their desire to be noisy on the one hand and to excite bestial tendencies on the other. The American’s intoxication in “jazz” music does not reach its full completion until the music is accompanied by singing that is just as coarse and obnoxious as the music itself. Meanwhile, the noise of the instruments and the voices mounts, and it rings in the ears to an unbearable degree… The agitation of the multitude[2] increases, and the voices of approval mount, and their palms ring out in vehement, continuous applause that all but deafens the ears.