Jumu'ah Prayer (with Sign Language) - Shaykh Abdul Hadi

Khutbah Opening

The Obligation of Seeking Knowledge

Brothers and sisters, seeking knowledge is essential upon every believer — male and female — ilm-e-naafi' (beneficial knowledge). As the Prophet (peace be upon him) strongly advised, he said:

"Seeking knowledge is an obligation upon every Muslim."
(Sunan Ibn Majah, Hadith 224)

There is no restriction of age and circumstances for seeking knowledge. A wise person can learn at any age and under any situation and circumstances to increase his knowledge, his ilm. There is no end to seeking knowledge. It can be so when we obtain academic achievement to a certain level only, but in sharia there is no limit or boundary. A person continues to learn throughout his life. As Allah says in chapter 39, verse 9:

"Say: are those who know equal to those who know not?"

Without knowledge, we cannot understand the basic requirements of our deen — even issues relating to our aqeedah, our faith, our iman: the difference between tawheed and shirk, between sunnah and bid'ah, and between sharia and culture, and between right and wrong. We don't understand what is right and what is wrong according to Islamic sharia if we don't have basic knowledge.

Practical Knowledge for Daily Life

So we need to increase our knowledge for practicing in our daily life — such as tahara, for example wudu and ghusl. If you go to the wudu place, for example, you will witness yourself that our respected brothers and elders don't know how to do wudu according to the sunnah of Rasulallah (peace be upon him). Is this not amazing — that a Muslim child born in a Muslim family does not know how to do wudu?

And similarly, many of our respected brothers and sisters don't know how to pray salat. To whom are you going to ask? In front of whom are you going to stand for salat? How are we going to complete our salat? Many of our respected brothers and sisters are not even aware of basic things relating to salat — what to read, how to read, and when you are going to read. Many don't know about this, although they are coming to pray.

Many Muslims don't differentiate between their culture and Islamic sharia, especially on occasions of joy or sadness, as well as in matters of huquq — the rights of others upon us. One of the grey areas which is misunderstood by many of our brothers and sisters is the matter of inheritance — how to distribute the wealth of a deceased person, who will get it and how much they are entitled to. Many of our brothers and sisters are either not aware or they don't bother to follow Islamic sharia after the death of someone.

The Dangers of Ignorance and Misleading Others

Another problem is that people will be asked about Islamic questions and they are misguided and they mislead others. Like recently, a television debate was going on and one person who claimed to be a mufti was asked about the marriage of a daughter-in-law after the death of his son — can a father-in-law marry her after the death of his son? He said yes. This was on a live program on TV. So you can understand — this is haram according to Islamic sharia. She will be considered your own daughter. How are you going to marry her? But that mufti sahib was saying yes, you can do this. So this is the situation nowadays.

Another issue we face is extremism and excessiveness in behaviour, while Islam has always emphasized following the middle path, maintaining check and balance to avoid going more or less than what is appropriate for a Muslim. But unfortunately, the problem affects Muslims — whether as individuals or acting collectively — they don't bother about this rule, the rule of balance, the rule of check and balance. And they are trying to promote extremism in their views.

Worse than this, if there are differences of opinion on certain issues, they refuse to interact with a Muslim brother who does not share their opinion or understanding on certain religious issues. They may even be more happy to link with non-Muslims to discuss their issues rather than with fellow Muslims. And one reason for all of this is their weakness — their weakness in knowledge, in ilm — but they are not prepared to seek and increase their knowledge, or to refer to scholars and those who have proper knowledge and understanding of the background of issues.

Differences of Opinion Among Scholars

We have to remember that having differences of opinion on Islamic issues is not a bad thing. This should not be an issue. The companions also differed in their opinions on certain issues. The great scholar Ibn al-Qayyim said: because the understanding of people is not equal, and there have been differences between the Sahaba — the companions, رضوان الله عليهم — such as between Umar ibn al-Khattab and Abdullah ibn Mas'ud, and between Zayd ibn Thabit and Abdullah ibn Abbas, and between many famous scholars: Imam al-Shafi'i and Imam Abu Hanifa, Imam Ahmad ibn Hanbal and Imam Malik. But they did not follow their desires. The reason for this difference is either in the understanding of the text itself, or not having a proper source to search for an authentic hadith on that particular issue.

There are many examples of that. Just for example — the understanding of whether after Salatul Asr, if someone enters the masjid, shall he pray Tahiyyatul Masjid before sunset or not? There is more than one opinion of scholars on this issue.

The famous scholar Sufyan al-Thawri — who was a great scholar and muhaddith — he said: it is not recommended for someone to object or oppose a person who is following something against his own understanding, as long as both are sincerely trying to follow the Quran and sunnah of Rasulullah (peace be upon him). But unfortunately, some brothers, when they see something against their own understanding, they rush to issue harsh words without asking about the background or seeking proper knowledge or understanding the reality. And they want to impose what they have understood onto others as well.

The Problem of Blind Following

Another problem we face — and it is sometimes very serious and illogical — is the blind following of someone. Some insist on following a particular alim, imam or scholar in everything he said, and they do not bother about what Rasulullah (peace be upon him) said. They may ignore a hadith. There are many such cases — you can see many brothers saying, "We know this is an authentic hadith, we know this is in Sahih Bukhari and Sahih Muslim, but because of our imam, because of our maulana sahib, because of our scholar's opinion, we cannot take this hadith." Is this correct for a wise person? You are reading and confirming that this is a hadith from authentic sources, and still you are not ready to follow Rasulullah (peace be upon him), with many excuses. But they are not ready to give up the opinion of their chosen scholar.

Although all famous scholars have strongly advised their immediate students: do not insist on my opinion, because I might say something today and might change tomorrow if I find an authentic hadith. If you read fiqh books, you will read many things like: "This is the old opinion, but I have changed my opinion now — why? Because I found an authentic hadith." This was their advice, and they were pious people, and their aim was to follow the Quran and sunnah of Rasulullah (peace be upon him). This was their advice to their students as well as to those who came after them. This was their will.

Unfortunately the situation has now changed, where people have started to blindly follow them against their own will, their own teaching, and their own advice. And this is one extreme. Another extreme is that some don't want to seek advice from any scholar and they depend on their own knowledge and understanding. They also make many mistakes in understanding and applying their knowledge because they don't have basic knowledge, but they are not ready to ask the ulama.

So we must learn to be tolerant and to be understanding about each other.

The Quran: The Book of Guidance

Starting from Quran al-Majeed — the Quran is the last and final Book of Allah, the final revelation from Allah, revealed upon the last and final messenger, Muhammad (peace be upon him), as a book of guidance. Guidance to whom? لِلنَّاسِ — for all mankind, regardless of his background or language. The Quran was revealed as a book of guidance for each and every person on this globe. As Allah says:

"The month of Ramadan in which the Quran was revealed — a guidance for people, clear evidence from Allah" — to understand what is tawheed, to understand what is prophethood, to understand what is the akhirah, to understand what is jannah and jahannam and who will be entitled for them.

And also the Quran is Al-Furqan — the criterion. If you want to understand what is right and what is wrong, who is the criterion? Me? You? Scholar sahib? Shaykh sahib? Or peer sahib? No — not at all. The criterion is what Allah revealed in the Quran al-Majeed and what the Prophet (peace be upon him) explained. This is the criterion. So we have to understand the Quran in that sense.

We have to read the Quran al-Majeed. As I said, there is no limit of age or circumstances. Mashallah, in this city around us, there are many sisters and many brothers — although they are old in age and weak in physical condition — but they are learning the Quran al-Majeed, they are trying to understand the message of the Quran al-Majeed. Alhamdulillah.

Otherwise, you can see there is a contradiction between our practical life and what the Quran al-Majeed is saying. Many brothers and sisters are doing things which are not appropriate for a Muslim. The Quran is saying to do something, but we are not ready to do it. And the Quran is saying do not do something, but we are more than happy to do it. Where is iman then? So we have to understand the meaning and message of the Quran al-Majeed, because the Quran was revealed as a book of guidance. The Quran is the criterion.

True Respect for the Quran

We have many sources for understanding the Quran. If you know the Arabic language, you can directly understand the teaching of the Quran al-Majeed. But for some reason, if you don't understand the Arabic language, there is still no excuse — you can understand the meaning of the Quran. Alhamdulillah, many translations and many levels are available nowadays.

But there should not be a contradiction between our life and what the Quran al-Majeed is saying. Otherwise, we have a concept of respect for the Quran — but how? When you go to the court taking out the Quran, you are trying to use the Quran al-Majeed to show that you are a true believer. Or someone who is suffering from a physical problem is trying to purchase a tawiz from the Quran al-Majeed to remove their physical problem, to get a cure — because of a tawiz of the Quran they are wearing. And some brothers don't read the Quran in their lifetime, but after death, their family members and friends are trying to transfer the sawab — the reward — of Quran recitation to the person who passed away.

So if we stop for a while here to think about logic — is this the respect of the Quran al-Majeed? That you don't read the Quran, but you are taking the Quran for your oath in court? You don't read the Quran al-Majeed, but you are trying to purchase a tawiz to remove your physical problem? You don't read the Quran al-Majeed in your lifetime, but after death your family members or friends are trying to transfer sawab — reward — to you? The person who did not read in his lifetime, the person who did not practice in his lifetime on the Quran al-Majeed — how is he going to get benefit after death?

We just have to use common sense, my brothers and sisters — about what is going on around our community and our society. Many brothers are thinking this is the only respect of the Quran. No — this is not respect. If you want to show real respect to the Quran, open it, read it, understand it, and implement it.

If the Quran is saying do — stop for a while to discuss with your family members. Are we doing this? If there is any weakness, to make tawbah. And if the Quran is saying for something don't — stop for a while to think and apply on your family members, on yourselves. If the Quran says don't but I am doing that, that will be my failure.

So my request to all our brothers and sisters: try to read the Quran al-Majeed, try to understand the Quran al-Majeed, and also try to implement whatever you are reading. Spare some time — spare half an hour, 10 minutes every day — to read the Quran al-Majeed with your family members.

The Hadith: The Second Source

And this is the first source. The second source is the hadith of Rasulullah (peace be upon him). Try to take any hadith book with any alim and try to understand the hadith of Rasulullah (peace be upon him). You will feel as though Rasulullah (peace be upon him) is among us and he is explaining to us. If you read hadith and if you understand hadith, you will feel that Rasulullah (peace be upon him) is giving these instructions for us and teaching us. Read hadith as well, and teach your children also.

May Allah give us tawfiq and ability for understanding the teaching of the Quran and the sunnah of Rasulullah (peace be upon him) and following the best.

Practical Advice for Seeking Knowledge

I request all brothers and sisters: seek and improve your knowledge, and do so from the appropriate sources, reliable scholars, and trustworthy ulama. Focus and concentrate on practical daily issues rather than going into theories and issues that are not related to us and don't affect our practical life.

Some brothers are asking about issues that don't affect their practical life, but they ignore issues relating to their practical life — saying these are all minor issues. They don't bother about the practical things, and by that excuse they dismiss them as very little and minor. But big issues according to their own understanding — because they don't want to practice, they don't want to bother. So always they are trying to discuss those instead. This is not the sign of a wise person. As a wise person, we have to start from issues directly relating to our practical life.

O brothers, knowledge is light. So Muslims should learn useful knowledge. Allah says: "Say, are those who know equal to those who know not?" And the Prophet (peace be upon him) said:

"Seeking knowledge is an obligation upon every Muslim."
(Sunan Ibn Majah, Hadith 224)

And he said:

"Whoever follows a path in which he seeks knowledge, Allah will make easy for him a path to Paradise."
(Sahih Muslim, Hadith 2699)

So this is a legal demand for every Muslim, because without right knowledge we don't know the difference between tawheed and shirk, between sunnah and bid'ah, and we don't distinguish between truth and falsehood.

And another issue which is very dangerous is hastiness in issuing fatwa and religious answers without knowing the issues and without fulfilling the necessary conditions for fatwa. And another problem, because of lack of knowledge and understanding in religion, is exaggeration and extremism — while religion is easy. The Prophet (peace be upon him), when given a choice between two things, chose the easier of the two.

So one of the problems in these days is: if one holds an opinion which opposes another, he hates him. Some brothers like to force everyone to do what they see fit, and if one of them differs on some issue, they quickly speak against him, using unscientific methods without trying to understand the background. And this is nothing but blind fanaticism and a lack of knowledge and understanding in religion.

So the problem of some is blind imitation and religious fanaticism, while the famous imams opposed this and insisted on adhering to the Book and sunnah. Look at Imam Malik — he used to say: "All of us are taken and rejected, except the owner of this grave," pointing to the grave of the Prophet. And so did all the imams. But the problem in these days is that people imitate them blindly and leave authentic hadiths aside.

And on the other side, some brothers don't care about the scholars and don't take knowledge from the people of knowledge, but depend on themselves and on their personal reading. We encourage the brothers to get useful knowledge from religious scholars, and not to be in a hurry — especially in issuing fatwas against others, especially in matters that have more than one opinion from the people of knowledge.

Closing Du'a

Indeed, Allah and His angels send salutations upon the Prophet. O you who believe, send salutations upon him and send salutations of peace.