Can I Pray in the Mosque During the Imam’s First Friday Sermon Which Is Not in Arabic?

Answered by Ustadh Tabraze Azam

Question: Assalam’aleykum,

Some mosques have two speeches on Friday. The first one is given by the Imam after the first call to prayer in Urdu. The actual Friday sermon is in Arabic and takes place after the second call to prayer.

Would it still be disliked to offer a voluntary prayer when the Imam is giving the first speech?

Answer: Wa alaikum assalam wa rahmatullah,

You should treat such a lecture as you would treat the official sermon (khutba).

However, if you need to make a missed prayer or prayers, and you have less than six in your dues, then this would take precedence, as it does in the official sermon, because the Friday prayer would not be valid without it.

[Tahtawi, Hashiyat al-Tahtawi `ala Maraqi al-Falah (2.134)]

Please see: Friday: Praying sunnas upon entering after the khutba starts

And Allah Most High alone knows best.

Tabraze Azam

Checked & Approved by Shaykh Faraz Rabbani

Photo:  Radomil

Be Light: Three Keys To Being Ambassadors Of The Prophet – Shaykh Faraz Rabbani’s khutbah at Houghton Masjid, South Africa

SouthAfrica2015-HoughtonMosque-ShaykhFarazRabbani-IMG_459426428-3Listen to Shaykh Faraz Rabbani’s jummah khutbah at Houghton Masjid, South Africa on 24th July 2015.

While other Prophets were given “manifest proofs” (bayyinat) by Allah, the Prophet Muhammad (peace and blessings be upon him) was himself sent as a manifest proof (al-bayyina) of the truth.
“Those who reject (Truth), among the People of the Book and among the Polytheists, were not going to depart (from their ways) until there should come to them manifest proofs, A messenger from Allah, rehearsing scriptures kept pure and holy, Wherein are laws (or decrees) right and straight.” [Surat al-Bayyina, verses 1-3]
He embodies, manifests and serves as clear proof of Guidance and Truth.This is why he is referred to as being the Shining Light (siraj munir). “And as one who invites to Allah’s (grace) by His leave, and as a shining light.” [Surat al-Ahzab: verse 46]
Shaykh Faraz Rabbani explains the essential characteristics of the Prophetic way in this Friday khutbah at the Houghton Mosque in Johannesburg. The Prophetic way is a way of beauty, virtue, mercy and excellence.To be true followers of the Beloved Messenger of Allah (peace and blessings be upon him and his folk) we must strive to reflect this shining light–and to strive to become “manifest proofs” in our own examples of truth, guidance and good.
Shaykh Faraz explains three keys to this, namely:
(1) the light of faith, nurturing it with dhikr and uprightness
(2) the light of good character in dealings, seeking Allah thereby — Hadith.
(3) the light of excellence in choices, choosing Allah in tests, trials and all decisions.
Your financial support is crucial to our #SpreadLight campaign, which seeks to provide truly excellent Islamic learning to at least 1,000,000 seekers of knowledge in the coming year. This will serve as an ongoing charity (sadaqa jariyah) so please donate today.

The New Hijri Year – A Cambridge Khutba with Shaykh Abdal Hakim Murad

And whoever migrates in the path of Allah shall find abundant recompense and breadth.’  [Surah al-Nisa, Verse 100]
On the last day of the year the Sheikh describes some heroic events in the Sira of the Blessed Prophet, which is divided into the Makkan and the Madinan periods by the Hijra. Unlike the Exodus, which ended with divine punishment, the Hijra brings an age of forgiveness and hospitality and charity. The example of Asma bint Abi Bakr shows Islam’s generosity of spirit, and its complete rejection of the values of the Jahiliyya.
Download the Khutba here.

A Time to Build: How Believers Respond To Trials and Tests – Faraz Rabbani Eid Khutba at SeekersHub Toronto

Shaykh Faraz Rabbani delivered this brief, timely Khutba on how the believer sees everything–both difficulty and ease, joys and tribulations–as blessings from Allah, and then responds accordingly.
Shaykh Faraz emphasized that this is a time to build, in our own lives, our families, communities, and as an Umma …
Please note: Khutba commences at 8:30 on the video. Audio also available below.

Friday: Praying sunnas upon entering after the khutba starts

Answered by Shaykh Sohail Hanif
Question: If we enter the masjid on Friday and the khutbah has already started, should we pray two rakat tahiyatul masjid or not? Please explain in the light of the hadith in which the Prophet (saws) asked a sahabi to get up and pray while he (saws) was delivering the khutbah.
Answer: In the Name of Allah, Most Gracious, Most Merciful
Assaalamu alaykum
In the name of Allah Most Gracious and Merciful.
May the peace and blessings of Allah be on our master Muhammad, his folk and companions and all who step in his blessed footsteps until the last day.
Both the Hanbali and Shafi’i schools state that it is recommended for a latecomer to the Friday prayer to pray the 2 rakats for greeting the mosque even if the Imam is giving the khutba (Friday sermon). The Hanafi and Maliki schools however consider this to be an impermissible act.
The former two schools take as a basis for this ruling the hadith of Jabir ibn ‘Abdullah found in Sahih Muslim that the Prophet (Allah bless him and give him peace) said ‘When of you comes on Friday and the imam has come out [to give the khutba] then let him pray two rakats’. In addition there is the hadith also related by Jabir ibn ‘Abdullah that is found in sahih al-Bukhari that ‘A man came whilst the Prophet (Allah bless him and give him peace) was delivering the khutba on Friday so he said “Have you prayed O so-and-so?”. The man replied “No”. The Prophet said “Stand and pray two rakats”.
Despite the seemingly clear indication of the two aforementioned rigorously authenticated hadiths, the Hanafis and Malikis deemed it impermissible to pray during the khutba. They based this ruling on a number of considerations some of which are mentioned below. The followed discussion is largely taken from the two great commentaries on Sahih al-Bukhari; Faid al-Bari by Imam al-Kashmiri [2:238, Maktaba Haqqania] and ‘Umdat al-Qari by Imam al-‘Ayni [6:230, Bulaq].
Despite the above two hadiths, it is transmitted from the majority of the early Muslims from the Sahaba, including Umar, Uthman and Ali, and the Tabi’in that they did not deem it permissible to pray during the khutba. This was mentioned by Imam al-Nawawi in his commentary on Sahih Muslim quoting Qadi Iyad from his own commentary on Sahih Muslim, whilst Imam al-Nawawi only named ‘al-Hasan al-Basri and others’ from the early Muslims as following the Shafi’i opinion. [al-Minhaj Sharh Sahih Muslim ibn al-Hajjaj, 6: 400. Dar al-Ma’rifa] In addition, not praying during the khutba was the practice of the people of Madina [‘amal ahl al-Madina] which is a mutawatir practical transmission from the Sahaba to the Tabi’in of Madina to the Tabi’ al-Tabi’in upon which Imam Malik based his school.
The fact that the majority of the early community where not applying what is indicated by these hadiths does not mean that they were somehow going against the prophetic guidance. Rather it indicates that they understood from the Prophet (Allah bless him and give him peace) that one was not to pray in that time, based on sayings of the Prophet and other considerations not all of which have necessarily been transmitted to us. This is why the practice of the early community is seen as a source of law in itself as their practice was a practical transmission of knowledge, just as their teaching hadiths was an oral transmission of knowledge.
It is agreed upon that speaking is not allowed during the khutba. Among the evidences for this is Allah most high’s saying ‘When the Qur’an is recited to you then be silent and listen attentively that haply you may be shown mercy’ [7:205].
Imam al-Sawi mentions in his supercommentary on the tafsir al-Jalalayn that the Qur’anic exegetes mention four possible reasons for this verse being revealed [asbab nuzul]. Firstly that it was revealed concerning the khutba. This is the preferred opinion according to Jalaladdin al-Suyuti in the tafsir al-Jalalayn, explaining that the khutba was referred to as ‘Qur’an’ because that is what much of it comprises of. Secondly that it is a general command referring to whenever the Qur’an is recited. Thirdly, that it was revealed to stop people from speaking to each other when praying behind an imam as they used to do before speaking during the prayer was forbidden. Fourthly, that it was revealed concerning reciting the Qur’an aloud when one is praying behind the imam. [Hashiya al-Sawi ‘Ala al-Jalalayn, 2:311, Dar li Ihya al-Turath al-‘Arabi]. Imam al-Nasafi mentions in his tafsir that the most correct opinion is that it was revealed concerning both reciting behind the imam and speaking during the Friday khutba. [Madarik al-Tanzil wa Haqa’iq al-ta’wil, 1:628, Dar ibn Kathir]
Among the hadiths that enjoin one to silence during the khutba is the rigorously authenticated hadith from the Prophet that he said ‘If you say to the person next to you ‘Be quiet’ on Friday during the sermon then you have committed a blameworthy and rejected act (laghw)’. [Muslim]. And he also said (Allah bless him and give him peace) ‘Whoever performs the ablution and perfects his ablution then comes to the Friday prayer and listens attentively and remains silent he will be forgiven for everything between it and the other Friday with an additional three days and whoever touches pebbles has committed something rejected and blameworthy (laghw)’. [Muslim] This hadith indicates that in addition to speaking, even unnecessarily fidgeting during the khutba is impermissible as in the prayer.
The Maliki Qadi, Abu Bakr ibn al-Arabi, mentions in his commentary on the Jami’ of Tirmidhi that if even forbidding the evil, an otherwise obligatory act, is forbidden during the khutba, as indicated by the hadith forbidding one from saying ‘be quiet’ to another person as it prevents one from ‘listening attentively’ to the khutba, then it is a fortiori that praying the two rakats of greeting the mosque should be forbidden during the khutba as firstly it is not obligatory and secondly it takes longer and so interferes even more with the obligation of listening attentively. He also adds that it is established that if the imam has started in the obligatory prayer, a latecomer is not permitted to busy himself with praying any other sunna but must join the imam, then so too the khutba, which has the ruling of a prayer in that it takes the place of two rakats of Dhuhr and one cannot talk or fidget during it. [as quoted in Umdat al-Qari]
There are hadiths and statements from the early Muslims that clearly indicate the contrary. These include the hadith in the Musnad of Imam Ahmad that, ‘The Muslim when he performs the purificatory bath for Friday then comes to the mosque without harming anyone, if he does not find that the imam has come out [for the khutba] he prays as much as he likes and if he finds that the imam has come out, he sits, listens attentively and remains silent until the imam completes his Friday [prayer].’ Al-Haythami mentions in Majma’ al-Zawa’id that this hadith has a reliable chain of narrators. Furthermore, Al-Tabarani relates in his Mu’jam from ‘Abdullah ibn Umar that he said ‘I heard the Prophet (Allah bless him and give him peace) say “When one of you enters the mosque and the imam is on the pulpit then there is no speech or prayer until the imam finishes”’. The chain of transmission of this particular hadith is deemed week but it has exterior considerations that strengthen it [qara’in]. Among them is that it corresponds to what ibn Abi Shayba transmits concerning ibn Umars opinion pertaining to praying during the khutba and also what was transmitted by Nawawi, as mentioned above, that it is the opinion of the majority of the Sahaba and the Tabi’in. It is a legal principle that a week hadith if it is supported by being practiced by the early community it is strengthened such that it is possible to use it to prove a case.
The incident of the man that was told to get up and pray two rakats appears to apply specifically to that particular person. They deduced this for a number of reasons:
4.1 The other versions (riwayas) of the hadith give further information of the incident not provided in the version related by Bukhari.
i. Other versions indicate that the Prophet (Allah bless him and give him peace) refrained from continuing with the khutba until he had finished praying. Daruqutni mentions this incident in his sunan from Anas ibn Malik that ‘a man entered the mosque and the Messenger of Allah was delivering the khutba, so the Prophet (Allah bless him and give him peace) said to him “Stand and pray two rakats” and withheld from continuing with the khutba until he had finished praying’, and so the man was not guilty of praying during the khutba.
ii. Some versions seem to indicate that the khutba had not yet begun. Al-Nasa’i mentions this hadith under the heading ‘chapter concerning the prayer before the khutba’ from Jabir that ‘Sulaik al-Ghatafani (the man in question) came whilst the Messenger of Allah (Allah bless him and give him peace) was seated on the pulpit and Sulaik sat down before praying so the Prophet said to him “Did you pray two rakats?”, he said, “No.” The Prophet said “Stand and pray them”’. A version mentioned in Muslim’s Sahih indicates the same meaning.
iii. Other versions mention that he was a very poor man and did not have decent clothes to wear to the Friday prayer, and in some versions he had hardly any clothing, so the Prophet (Allah bless him and give him peace) told him to stand and pray so that everybody could see his poverty and give him some charity. Versions to this effect are mentioned in the Musnad and by Ibn Hibban in his sahih, Imam al-Tahawi and Al-Nasa’i in his sunan who mentioned this version under the heading ‘urging to charity’ seeing as it was the key lesson to be gained from the incident. Of these hadiths is the one mentioned by Al-Nasa’i from Abu Sa’id al-Khudri that ‘a shabbily dressed man came on Friday and the Prophet (Allah bless him and give him peace) was giving the khutba so the Messenger of Allah (Allah bless him and give him peace) said to him ‘Have you prayed?’ He said ‘No.’ [The Prophet] said ‘Pray two rak’ats’. The Prophet (Allah bless him and give him peace) then urged people to give charity [during the khutba]. They gave the Prophet (Allah bless him and give him peace) a number of items of clothing of which two were given to the man…’[to the end of the hadith]
The various versions might seem contradictory as some indicate that the khutba had started, was paused for the man to finish praying and then continued, whilst others indicate that it had not yet started. Badr al-‘Alam al-Mirtahi in al-Badr al-Sari a supercommentary on Faid al-Bari mentions that what must have happened, joining between the various versions, is that the Prophet (Allah bless him and give him peace) was seated on the pulpit about to deliver the khutba when the man walked in. Upon seeing his poverty stricken state he withheld from starting the khutba and told the man to pray so that everybody present would see him. He (Allah bless him and give him peace) waited for the man to finish and then started with the khutba in which he urged people to give in charity resulting in the man being given some items of clothing. As for the hadiths that mention that the Prophet (Allah bless him and give him peace) was delivering the khutba when the man came, the reporters of those hadiths must have meant that he was in the act of delivering the khutba in that he was on the pulpit and was just about to start, and this is a figurative usage of the verb ‘he is delivering the khutba’ [yakhtubu] that the Arabic verb can be used to indicate. [al-Badr al-Sari ila Faid al-Bari, 2:341, Maktaba Haqqania]
4.2 There are many hadiths that make mention of people coming late to the Friday prayer without any indication that they prayed two rakats to greet the mosque or were told to do so. These hadiths include the following:
i. Imam al-Bukhari relates on the authority of Abdullah ibn Umar that ‘While Umar ibn al-Khattab was standing delivering the khutba on Friday a man from the first of the Emigrants from the companions of the Prophet (Allah bless him and give him peace) came in. So Umar called to him “What hour is this?” He said “I was busied so I did not return to my family until I heard the call to prayer so I did not do more than performing the ablution (wudu)” [Umar] said “And ablution as well? And you know that the Prophet (Allah bless him and give him peace) used to enjoin performing the purificatory bath (ghusl).”
Here after being rebuked for not performing the ghusl there is no mention in this or any other version of this hadith that the late comer offered two rakats to greet the mosque nor was told to do so. Other versions of the hadith mention the late comer to be Uthman ibn Affan (Allah be pleased with him).
ii. Imam al-Bukhari relates on the authority of Anas ibn Malik that ‘a man entered the mosque on a Friday and made his way towards the pulpit where the Prophet was delivering the khutba. He faced the Prophet and said “O Messenger of Allah, our wealth has been destroyed and our paths cut off so ask Allah to send us rain”. The Messenger of Allah raised his hands and said “O Allah give us to drink”….to the end of the hadith, and there is again no command to the man to pray nor is it mentioned that he offered two rakats.
iii. Al-Nasa’i in the chapter ‘stepping over peoples necks on Friday’ mentions a hadith in which a man was stepping over people’s necks making his way towards the front of the mosque during the khutba and the Prophet said to him “Sit down for you have caused harm”. In this hadith there was a direct command for the man to sit so he could not have prayed to greet the mosque.
iv. Imam Muslim relates from Abu Rifa’a that ‘I came towards the Prophet (Allah bless him and give him peace) while he was giving the khutba. I said “O Messenger of Allah, an estranged man has come asking about his religion, he does not know what his religion is”. The Messenger of Allah came towards me and left his khutba until he reached me and was brought a chair, I thought the legs were made of iron. The Prophet sat on it and started teaching me from what Allah had taught him. Then he returned to his khutba and completed it.’ Again no mention is made of this man being told to pray two rakats before or after being taught by the prophet.
4.3 There is no real indication that the man was praying the two rakats for greeting the mosque. The fact that the Prophet (Allah bless him and give him peace) asked him whether he had prayed, despite the fact that he had just entered the mosque, implies that the Prophet (Allah bless him and give him peace) was referring to prayers that the man could have prayed at home, i.e. the pre-Friday sunnas, and not the prayer for greeting the mosque. This being the case, this hadith cannot really be used to prove that one should greet the mosque during the khutba.
As for the other hadith quoted in favour of the Shafi’i opinion, namely ‘When of you comes on Friday and the imam has come out [to give the khutba] then let him pray two rakats.’ The Hanafi scholars have given a number of answers. Kamal ibn al-Humam mentions that the hadith must mean that one should do so provided that the imam is silent as happened in the sunna (referring to the above mentioned incident) or possibly the hadith was said in the time before speech and unnecessary actions were forbidden during the khutba.[Fath al-Qadir, 2:68, Dar al-Fikr] Mufti Taqi al-Uthmani explains why the hadith is not acted upon in it’s outward meaning in his Dars Tirmidhi with the following points:
A general rule when dealing with seemingly contradictory texts with one text forbidding an act and another permitting, is that precedence is given to the text forbidding the act.
This version of the hadith is not supported in its meaning by the Qur’anic text, rather it appears to oppose it.
It is not supported by the general practice of the Sahaba and the Tabi’in.
It is closer to being precautious in one’s religion (ihtiyat) to act contrary to this hadith as nobody says that praying the two rakats for greeting the mosque is obligatory whereas the hadiths forbidding speech and prayer do indicate that it is sinful to pray. Not praying, therefore, avoids sin without any doubt, whereas there are strong indications that praying in that time is sinful. [Dars Tirmidhi, 2:291, Maktaba Dar al-‘Ulum]
To conclude it is clear from the above discussion that the science of hadith and the science of fiqh are by no means one and the same thing despite what many well-meaning though not well-educated Muslims might believe. It is not sufficient to know a particular hadith regarding a particular subject. A legal ruling regarding anything must take into account all the hadiths that pertain to that particular issue along with relevant Qur’anic verses as well as all that has been transmitted from the early Muslim community. Unless one is able to do all this as well as apply well proven principles to judge between the various evidences, then one has no right to deem oneself right just because one has found a particular hadith that suits one, nor to deem others wrong for acting contrary to that hadith. Rather all must submit to the rulings of the schools of sacred law that transmit the opinions of the imams of the early Muslim community as well as those imams that followed them in knowledge and virtue, may Allah be pleased with them all. Any approach other than this is surely dangerous and destructive.
And Allah alone gives success.
Sohail Hanif

The Language of the Friday Sermon (Khutba) in the Maliki School

Answered by Shaykh Rami Nsour

Question: As salamu ‘alaykum. It is valid in the Maliki school for the person giving the Friday khutba to translate passages from the Arabic khutba in the local language for the assembly, or is it forbidden to have any word in other language than Arabic in the khutba?


Arabic in the Khutba

According to the Maliki school, the Khutba must be in Arabic for it to be valid. If one were to speak English for a short portion of the Khutba, it would not invalidate the Khutba. This is with the condition that the speech in a non-Arabic language was not very long.

When one speaks a non-Arabic language in the prayer, it is as if they are silent. This is based on the principle of “that which is not recognized by the Shariah is treated as if it does not exist” (al ma’dumu shar’an kal ma’dumi hissan) A pause in the Khutba is permissible if it is not long. So when someone speaks a non-Arabic language, it does not count and therefore is given the ruling of silence. This same rule applies to the Khutba of Eid.


If a person is in a non-Arabic speaking country, they can have a short lesson in language other than Arabic and then give an all-Arabic Khutba. The scholars mention that even if a people do not understand Arabic, the Khutba portion should still be in Arabic. They say that there is a secret in that Arabic language in that it can reach the hearts of those who cannot understand it.

The Wisdom of Arabic

Shaykh Muhammad Illish, in his footnotes on the marginal notes of Dusuqi on the Sharh al Kabir on Khalil mentions this. He says about the Khutba being in Arabic, “Even if the congregation are non-Arabic speakers, because the words of truth will reach and affect the heart, even if their meaning is not understood. This is the same as the recitation of the Quran.”

He then goes on to say, “The person giving the Khutba must understand the words, and so it is not sufficient for a non-Arabic speaker to merely say the words if he does not understand them.”


The platform of the Friday prayer is a crucial part of maintaining Islam among the community members. For a those living in a non-Arabic speaking land, all care should be taken in not cancelling or avoiding the Friday prayer. If the Maliki ruling cannot be maintained following the above guidelines (including having Arabic and interspersed English) then a community should seriously consider following the valid opinion of another school that allows a non-Arabic khutba. I have discussed a similar situation in the following answer:

Is Friday Prayer Valid in a Rented Space in the Maliki School?

And Allah knows best.

What is Required for a Valid Friday Prayer?

Answered by Ustadh Tabraze Azam

Question: As-salamu alaykum

I have a question about organizing Jumu’ah prayers in the Hanafi school at a location such as a school hall.

At my school, students are unable to leave Friday to go to the Mosque, so for the last 2-3 years I have organized prayers in a school classroom with around 20 students joining. Because the school is closed off to the general public, is it still permissible to perform Jumu’ah in this way?

In addition to that, please can you give me the details of what makes a valid Jumu’ah, and any resources I could use for the Arabic Khutbah.

Jazak Allah Khayr.

Answer: Wa alaikum assalam wa rahmatullah,

I pray this message finds you well, insha’Allah.

[1] Yes, it would be permitted to pray the Friday Prayer in a school, as described, considering that it is permitted to pray it in multiple locations.

[2] The only integral of the Friday sermon is remembrance of Allah. Please also see: Merely Reciting al-Fatiha in the Friday Sermon (Khutba)

And Allah alone gives success.



Checked & Approved by Faraz Rabbani

“Delusions of Love – When The Heart Tries To Go It Alone” – Abrar Qadir

“Delusions of Love – When The Heart Tries To Go It Alone” – Abrar Qadir

Among the more telling hadith regarding the Muslim’s relationship with the Prophet
involves Umar ibn al-Khataab’s declaration to the Prophet, “O’ Messenger of God, you are
dearer to me than everything except myself!” The Prophet responded, “By the One in whose
hand is my life, your faith will not be complete until I am dearer to you than your own self.”
After this, Umar (r) then said, “However, now, by Allah, you are dearer to me than my own
self.” At this the Prophet said, “Now, Umar, your faith is complete.”

In my experience, relating of this hadith tends to lead to a chorus of “SubhanAllah”, and
yet I can’t help but feel that layman understanding has neglected major lessons from this story.
The ultimate directive of this hadith is spelled out clearly, but the process for achieving this love
dearer than love of self often goes uncommented on. It is important to remember for a
moment the immensity of Umar ibn al-Khataab – the man who would have been a prophet had
prophecy not ended with the Seal (s), the man who was beloved to God even while bowing to
idols. This man, even this man, did not instinctually love the Prophet in a manner indicating
complete faith. This is despite being one of the great men to ever walk the earth, and being one
of the Prophet’s closest companions. This should cause the rest of us, at this point especially
those around the world boasting and barking of their desire to kill a no-name “filmmaker”, to
reflect on the validity our claims regarding our love for the Messenger of God.

Unlike Umar ibn al-Khataab, Muslims today have never held the Messenger’s hand,
never broken bread with him, never been reassured by his smiling face. And yet it too is
incumbent upon us to love the Messenger as Umar (r) did, more than our selves. This tells us
something about this love. In practice then it would seem that to conceive of this love as pure
instinct would be extremely shortsighted. All those things which inspire love for another are
glaringly absent from our relationship with the Prophet, namely those having to do with
familiarity of presence, and the bond of shared experience. It is clear then that unlike say the
love one has for their mother, love of the Prophet has a heavy intellectual element, layers
which cannot be added without intense reflection, thought, even planning, and perhaps most
importantly in light of recent events, knowledge.

One has to be on guard to ensure that love for “my Prophet” is not actually love
for “my”, with “Prophet” an arbitrary addendum. God repeatedly remarks in the Quran,
through stories of opposition to the prophets, the human tendency to love that which has been
passed down to you simply because it belongs to your inherited identity, despite not having
reflected on the substance of the belief. In response to the absurd film, many Muslims have
remarked on their ability to “do anything out of love for the Prophet.” (Referring of course to
their juvenile intentions to bring death to the filmmaker). The irony of course being that the
Prophet forcefully spoke against hot-headedness, and against “ends justify the means”
behavior. The irony is lost on those who have been taught love of the Prophet as a purely

emotional mechanism, even if they have knowledge of the Prophet’s patient and gentle
character. Even more hopeless is the situation for those who actually have never been taught
the inspiring stories of forbearance, and make no mistake there are plenty of Muslims who
physically recoil at criticism of the Prophet even if they cannot recite any incident from the
Seerah to explain what it is about the Prophet that they love. This is not proof of the Prophet’s
greatness; this is proof of the human capacity for shallowness.

If there is a takeaway from the riotous and misdirected vengeful response to this
pathetic attempt at a film, it is not just the crisis of Islamic education, but the folly of our
confidence about our love of the Prophet. In particular those who seem to be trying to take the
easy way out of the laborious efforts required to establish and nourish this love for the
Prophet. If anything, this reeks of laziness, as causing a ruckus, starting a few fires and making
cardboard signs makes for a much easier display of love than devoting one’s life to
understanding the essence of a 7th century Arab Prophet. If it took Umar (r) 5 minutes to think
through his dearer-than-life devotion to the Prophet, then to expect the same process to take
less than 5 decades for the rest of us is basically absurd. This is not a love which can blossom
without careful thought, a thirst for knowledge of the Seerah, and hours of silent reflection.
When the aqal is not an active participant in the process, displays of this love will similarly be
devoid of sanity. Thus do we have a situation where the intellect did not warn protestors that a
poor quality film with minimal viewership will die a very quick death unless it becomes the basis
for mobbing embassies.

Going forward, let us be honest with ourselves, the way Umar ibn al-Khataab was. Let us
not pretend we’ve put in the necessary work to have developed a love of epic proportions for
the Prophet. The heart cannot make this journey alone – prepare the Ummah’s collective
intellect for the long, winding road to love.

Abrar Qadir is a recent graduate of Georgetown University Law Center, currently residing in
California’s Bay Area. His articles can be found on, and he maintains a regular
blog at

Shaykh Babikir: Eid Address – Eid al-Adha 1432 – Video

Shaykh Babikir: Eid Address – Eid al-Adha 1432 / 6.11.2011 [Part 1] – YouTube


Eid is a day on which the perfection of humanity is celebrated, and the unity of man is displayed. It is the day we stand together, greet one another and share from the same plate, whether we are black or white, rich or poor.

Part I:


Part II:



Excerpted from Shaykh Babikir’s Eid Address at London Central Mosque on 6.11.2011

Full podcast available now on ‘Seminars with a Spiritual Master’ as audio or video.


Shaykh Babikir

Closeness & Thankfulness – Eid al-Fitr Khutba 2011 – Faraz Rabbani at SeekersHub Toronto – Video & Audio

SeekersHub’s Free Islamic Podcast: Eid al-Fitr Khutba – 2011:

In the first Eid khutba at SeekersHub Toronto, Shaykh Faraz Rabbani explains that the central lesson of Ramadan–learned through the fasting, prayer, recitation of Qur’an, and other spiritual acts in the month–is seeking closeness to Allah.

It is this meaning of seeking closeness that we celebrate and express thankfulness for on the day of Eid, and which we must strive to nurture past Ramadan, in all our actions of devotion & life.

It is through realizing our neediness to Allah that we can attain this closeness; and it is only through this realization that we can be truly thankful & find purpose in life.


Part I

Part II



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