Islamic Articles, - * The Last Sermon of the Prophet Muhammad SAW

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Prophet Muhammad’s SAW Farewell Sermon / خطبة الودا, Khutbatu l-Wada
9 DhulHijjah 10 AH (9 March 632) at Mount Arafat
Prophet Muhammad (peace be upon him) undertook his farewell pilgrimage in the year 10 A.H. His farewell pilgrimage to Mecca is one of the most significant historical events in the minds of Muslims, for it was the first and last pilgrimage made by Prophet Muhammad, as well as being the model for performing the fifth pillar of Islam, the Hajj.
Prophet Muhammad’s final sermon was delivered during the Hajj of the year 632 C.E., the ninth day of Dhul Hijjah, the 12th month of the lunar year, at Arafat, the most blessed day of the year. There were countless Muslims present with the Prophet SAW during his last pilgrimage when he delivered his last Sermon.
Even today the Last Sermon of Prophet Muhammad SAW is passed to every Muslim in every corner of the word through all possible means of communication. Muslims are reminded about it in mosques and in lectures. Indeed the meanings found in this sermon are indeed astounding, touching upon some of the most important rights Allah has over humanity, and humanity has over each other. Though the Prophet’s soul SAW has left this world, his words are still living in our hearts.
After praising and thanking Allah, Prophet Muhammad SAW said:
“O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and TAKE THESE WORDS TO THOSE WHO COULD NOT BE PRESENT HERE TODAY.
O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds. ALLAH has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer any inequity. Allah has Judged that there shall be no interest and that all the interest due to Abbas ibn Abdul Muttalib (Prophet’s uncle) shall henceforth be waived…
Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.
O People, it is true that you have certain rights with regard to your women, but they also have rights over you. Remember that you have taken them as your wives only under Allah’s trust and with His permission. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well as never to be unchaste.
O People, listen to me in earnest, worship Allah, say your five daily prayers (Salah), fast during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you can afford to.
All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves.
Remember, one day you will appear before Allah and answer your deeds. So beware, do not stray from the path of righteousness after I am gone.
O People, no prophet or apostle will come after me and no new faith will be born. Reason well, therefore, O People, and understand words which I convey to you. I leave behind me two things, the QURAN and my example, the SUNNAH and if you follow these you will never go astray.
All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness, O Allah, that I have conveyed your message to your people”.
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ايها الناس اسمعوا مني ابين لكم فأني لا ادري لعلي لا القاكم بعد عامي هذا في موقفي هذا. ايها الناس ان دماءكم واموالكم حرام عليكم الى ان تلقوا ربكم كحرمة يومكم هذا في شهركم هذا في بلدكم هذا الا هل بلغت ؟ اللهم فاشهد
فمن كانت عنده امانه فليؤدها الى من ائتمنه عليها. ان ربا الجاهليه موضوع. وان اول ربا ابدا به ربا عمي العباس بن عبد المطلب ، وان دماء الجاهليه موضوعه ،واول دم أبدأ به دم عامر بن ربيعه بن الحارث ،وان مأثر الجاهليه موضوعه غير السدانه والسقايه والعمد قود وشبه العمد ما قتل بالعصا والحجر وفيه مائة بعير ،فمن زاد فهومن اهل الجاهليه .
ايها الناس ان الشيطان قد يئس أن يعبد في ارضكم هذه،ولكنه قد رضي أن يطاع فيما سوى ذلك مما تحقرون من اعمالكم . ايها الناس ان النسيئ زياده في الكفر يضل به الذين كفروا يحلونه عاما ويحرمونه عاما ليواطئوا عدة ما حرم الله وان الزمان قد استدار كهيئته يوم خلق الله السموات والارض، وان عدة الشهور عند الله اثنا عشر شهرا في كتاب الله يوم خلق الله السموات والارض،منها اربعة حرم ثلاث متواليات وواحد فرد: ذو القعده ،ذو الحجه،محرم،ورجب الذي بين جمادي وشعبان . الا هل بلغتّ؟ اللهم اشهد أيها الناس ان لنسائكم عليكم حقا ولكم عليهن حق. الا يوطئن فرشكم غيركم،ولا يدخلن احدا تكرهونه بيوتكم الا بأذنكم ولا يأتين بفاحشه ،فأن فعلن فان الله أذن لكم أن تعضلوهن وتهجروهن في المضا جع وتضربوهن ضربا غير مبرح ،فان انتهين وأطعنكم فعليكم رزقهن وكسوتهن بالمعروف،وانما النساء عندكم عوان و لايملكن لانفسهن شيئا ، أخدتموهن بأمانة الله واستحللتم فروجهن بكلمة الله فاتقوا الله في النساء واستوصوا بهن خيرا الا هل بلغت؟ اللهم اشهد ايها الناس انما المؤمنون اخوه ولا يحل لامرئ مال اخيه الا عن طيب نفس منه الا هل بلغت؟ اللهم اشهد فلا ترجعن بعدي كفارا يضرب بعضكم رقاب بعض ،فاني قد تركت فيكم ما ان اخذتم به لم تضلوا بعده : كتاب الله الا هل بلغت؟ اللهم اشهد ايها الناس ان ربكم واحد وان اباكم واحد كلكم لآدم وادم من تراب اكرمكم عند الله اتقاكم ،ليس لعربي فضل على عجمي الا بالتقوى. الا هل بلغت؟اللهم اشهد
ايها الناس ان الله قد قسم لكل وارث نصيبه من الميراث ولا تجوز لوارث وصيه ولا تجوز وصيه في اكثر من الثلث والولد للفراش وللعاهر الحجرمن ادعى الى غير ابيه اوتولى غير مواليه فعليه لعنة الله والملائكة والناس اجمعين لا يقبل منه صرف ولاعدل . والــــــــــــــــــــــــــــــــســــــــــــــــــــــــــــــــلام عليكم ورحمة الله
ايها الناس ان الله قد قسم لكل وارث نصييبه من الميراث ولا تجوز لوارث وصيه،ولا تجوز وصيه في اكثرمن الثلث والولد للفراش وللعاهر الحجر ،من ادعى الى غير ابيه او تولى غير مواليه فعليه لعنة الله والملائكه والناس اجمعين لا يقبل منه صرف ولاعدل والسلام عليكم ورحمة الله وفي هذا اليوم امتن الله على المؤمنين بقوله(اليوم اكملت لكم دينكم واتممت عليكم نعمتي ورضيت لكم























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Regards;
NAJIMUDEEN M/
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Islamic Articles, - * How to perform Salat-l-Istikhara

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Salat-l-Istikhara
Anytime a Muslim is making a decision, he or she should seek Allah’s guidance and wisdom. Allah alone knows what is best for us, and there may be good in what we perceive as bad, and bad in what we perceive as good.
If you are ambivalent or unsure about a decision you have to make, there is a specific prayer for guidance (Salat-l-Istikhara) that you can do to ask for Allah’s help in making your decision. Should you marry this certain person? Should you attend this graduate school? Should you take this job offer or that one? Allah knows what is best for you, and if you are not sure about a choice that you have, seek His guidance.
Salat al-Istikhara is a powerful tool that Allah has given us to ask His guidance in all matters. We should not hesitate to pray Istikhara before making any choice in our lives, big or small.
It’s important to do this prayer with sincerity, knowing in our hearts that only Allah can give us the guidance we seek, and resolved to follow the guidance He gives us, even if it clashes with our own desires.
We should also say the dua with firm conviction, not begging or pleading, but asking Allah clearly for guidance.
And we should not be impatient after our dua. We do not put Allah on a timetable. And we should not expect some sort of miracle, or a dream full of signs and symbols. These things are not necessary. We simply say our prayers and trust that Allah has heard us and will answer us in the way that is best.
Salat-l-Istikhara is described in the Hadith narration below.
Narrated Jabir bin ‘Abdullah: The Prophet salallahu alaihi wasallam used to teach us the way of doing istikhara (istikhara means to ask Allah to guide one to the right sort of action concerning any job or a deed), in all matters as he taught us the Surats of the Quran. He said, “If anyone of you thinks of doing any job he should offer a two Rakat prayer other than the compulsory ones and say (after the prayer):
اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ وَتَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوبِ اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِيَ الْخَيْرَ حَيْثُ كَانَ ثُمَّ ارْضِنِي بِهِ
‘Allahumma inni astakhiruka bi’ilmika, Wa astaqdiruka bi-qudratika, Wa as’alaka min fadlika al-‘azlm Fa-innaka taqdiru Wala aqdiru, Wa ta’lamu Wala a’lamu, Wa anta ‘allamu l-ghuyub. Allahumma, in kunta ta’lam anna hadha-l-amra Khairun li fi dini wa ma’ashi wa’aqibati amri (or ‘ajili amri wa’ajilihi) Faqdirhu wa yas-sirhu li thumma barik li Fihi, Wa in kunta ta’lamu anna hadha-lamra shar-run li fi dini wa ma’ashi wa’aqibati amri (or fi’ajili amri wa ajilihi) Fasrifhu anni was-rifni anhu. Waqdir li al-khaira haithu kana Thumma ardini bihi.’
(O Allah! I ask guidance from Your knowledge, And Power from Your Might and I ask for Your great blessings. You are capable and I am not. You know and I do not and You know the unseen. O Allah! If You know that this job is good for my religion and my subsistence and in my Hereafter–(or said: If it is better for my present and later needs)–Then You ordain it for me and make it easy for me to get, And then bless me in it, and if You know that this job is harmful to me In my religion and subsistence and in the Hereafter–(or said: If it is worse for my present and later needs)–Then keep it away from me and let me be away from it. And ordain for me whatever is good for me, And make me satisfied with it). The Prophet added that then the person should name (mention) his need.
Sahih Al-Bukhari – Book 21 Hadith 263
* When making the dua, the actual matter or decision should be mentioned instead of the words “hathal-amra” (“this matter”).
What needs to be noted is that the answer to one’s istikhara prayer does not come simply in the form of dreams and feelings but in how Allah facilitates and unfolds events for an individual after he or she genuinely strives to do what is best.
Take the most effective means, which includes consulting those whose knowledge and wisdom one has confidence in, and place your trust in Allah.
Lastly, one needs to be patient in terms of receiving the answer to their prayers. Remember the words of our Prophet salallahu alaihi wasallam, “The supplication of everyone is granted as long as he does not show haste and does not say that he made a supplication but it was not accepted.” [Abu Dawud, Tirmidhi, Ibn Majah]
And Allah knows best, He is the All-Seeing, All-Hearing, the best Planner. May He guide us and ease all our difficulties. Ameen.












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Regards;
NAJIMUDEEN M/
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General hadeeths, Dought & Clear, - * The basic principle concerning the Muslim’s speech is that it should be truthful and honest; he should not speak on the basis of speculation, or about that of which he has no knowledge

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Is speaking about things one does not know properly a sin?
Is speaking about things one does not remember correctly a sin?
Is speaking about things one does not know at all a sin?
Praise be to Allah
Firstly:
The Muslim should strive to speak the truth and be honest, and his words should be useful, whether they are about worldly matters or matters of the hereafter.
He should not speak too much about that which is of no benefit and serves no purpose, and he should avoid speaking on the basis of speculation or speaking of that of which he has no knowledge, because this is what it means to be truthful and honest. Allah, may He be glorified and exalted, had instructed His believing slaves to be with those who are true (in word and deed), as He says (interpretation of the meaning):“O you who believe! Fear Allah, and be with those who are true (in words and deeds)” [at-Tawbah 9:119].
Ibn Katheer (may Allah have mercy on him) said:
Be true and adhere to truthfulness and be with those who are true, and you will be saved from doom and be granted relief from hardship. End quote.
Tafseer Ibn Katheer(4/230)
As-Sa‘di (may Allah have mercy on him) said:
“and be with those who are true” that is, those who are true in word, deed and conduct, those whose words are true and whose deeds and conduct cannot be but based on truth, devoid of laziness and apathy, free of bad intentions, and based on sincerity and good intentions. For truthfulness leads to righteousness, and righteousness leads to Paradise. End quote.
Tafseer as-Sa‘di(p. 355)
Abu Dawood (4989) and at-Tirmidhi (1971) narrated that Ibn Mas‘ood said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Beware of lying, for lying leads to wickedness and wickedness leads to Hell. A man may lie and strive hard in lying until he is recorded with Allah as a liar. You should be truthful for truthfulness leads to righteousness and righteousness leads to Paradise. A man may speak the truth and strive hard in speaking the truth until he is recorded with Allah as a speaker of truth.”.
Classed as saheeh by al-Albaani inSaheeh Abi Dawood
Allah and His Messenger (blessings and peace of Allah be upon him) have forbidden us to engage in speculation or suspicion. Allah, may He be exalted, says (interpretation of the meaning):
“O you who believe! Avoid much suspicion, indeed some suspicions are sins”
[al-Hujuraat 49:12].
Al-Bukhaari (5143) and Muslim (2563) narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “Beware of suspicion, for suspicion is the falsest of speech.”
And Allah, may He be exalted, says (interpretation of the meaning):
“And follow not (O man i.e., say not, or do not or witness not, etc.) that of which you have no knowledge”
[al-Isra’ 17:36].
Ibn Katheer (may Allah have mercy on him) said:
Qataadah said: Do not say, “I saw” when you did not see, or say “I heard” when you did not hear, or “I know” when you do not know, for verily Allah will question you about all of that.
What we may conclude from their comments is that Allah, may He be exalted, forbids speaking without knowledge; in fact He forbids speculation or suspicion, which is based on imagination. End quote.
Tafseer Ibn Katheer(5/75)
Al-Qutaybi said: Do not speak on the basis of speculation and suspicion.
Tafseer al-Baghawi(5/92)
As-Sa‘di (may Allah have mercy on him) said:
That is, do not speak of that of which you have no knowledge; rather make sure that everything that you say or do is based on proper knowledge, and do not think that you will be let off for that. End quote.
Tafseer as-Sa‘di(p. 457)
The prohibition on such talk is more emphatic when it comes to matters of Islamic teachings and rulings on halaal and haraam. It is not permissible for anyone to speak about the religion of Allah without knowledge, or on the basis of speculation and conjecture. Imam Ahmad (6702) narrated from ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him) from the Prophet (blessings and peace of Allah be upon him) that he said: “The Qur’an was not revealed to contradict itself; rather parts of it confirmed other parts. Whatever you understand of it, act upon it, and whatever you do not understand of it, refer it to one who has knowledge of it.”
It was classed as saheeh by the commentators onal-Musnad.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Whatever a person knows, he is obliged to follow it and act upon it, because in his case that is like a leader. Whatever he is ignorant of, such as that which he is confused about and does not know its meaning, he should leave it to one who has knowledge of it. End quote.
Bayaan Talbees al-Jahamiyyah(8/377)
See also the answer to question no. 126198
Based on that:
The Muslim should not speak about anything of which he does not have sufficient knowledge, or anything of which he does not remember the details correctly, or anything of which he has no knowledge. Rather he should speak – if he does speak – on the basis of knowledge, otherwise remaining silent is safer. Allah does not require him to speak on the basis of speculation or suspicion, which is the falsest of speech, or to speak of that of which he does not have sufficient knowledge.
The Muslim may sometimes be required to speak on the basis of speculation and what he thinks is the case or of that which he does not remember well. In that case he should explain that to his listener, and tell him that he is only speaking on the basis of speculation or what he thinks is the case, and not on the basis of certain knowledge.
Conclusion:
The Muslim should not speak of anything except that which he knows for certain, and he should avoid speaking on the basis of speculation, conjecture and possibilities, except within the limits dictated by interests, when one may sometimes speak in that manner.
And Allah knows best.























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Regards;
NAJIMUDEEN M/
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