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The Radiant Intentions of the Pious by Habib Umar bin Hafiz

At gatherings of remembrance; before reading about the Prophet and his life (may Allah bless him and grant him peace), the scholars traditionally make a number of intentions, followed by a recitation of Surat al-Fatihah; donating its reward to the Prophet (may Allah bless him and grant him peace) in the hope that their remembrance and their intentions are accepted.
Here are some of the intentions that Sayyidi al-Habib `Umar bin Hafiz (may Allah preserve him and benefit us by him) makes at these blessed gatherings. The original Arabic is also provided below.
We recite the Fatihah..
with the intention that Allah—by us remembering Him and remembering His Messenger, our Master Muhammad (may Allah bless him and grant him and his Family and Companions peace) and his birth and awesome attributes—opens the doors to attaining His support and assistance and guidance and to attaining uprightness and the speedy relief of the suffering of the Islamic Ummah..
with the intention that Allah deflects calamities from us and from all of the people of la ilaha ill’Allah in the East and the West..
with the intention that He grants us His guidance in all our movements and our stillness and that He makes us firm upon the truth in what we say, we do and we believe..
with the intention that He enables us to perfect our following of this Prophet, the Chosen One, Muhammad (may Allah bless him and grant him and his Family and Companions peace) in our words and deeds and intentions and aims and desires and our movements and our stillness and in every state, inward and outward, and that He allows us to beautify our emulation of him and allows us to walk along his path and drink from the waters he has drunk from..
with the intention that by him (may Allah bless him and grant him peace) He looks upon us, our families, our children, those dear to us and our descendants and upon those who are attached to us..
with the intention that He fills our hearts with the light of faith and certainty and knowledge of Him.. that He makes us among those He has chosen to bring close to Him and among those He has blessed with the realities of sincere and pure slavehood to Him..
with the intention that He protects us from all harm and that He rectifies the inward and the outward, and that He allows us to attain the realities of taqwa..
with the intention that He makes the Prophet (may Allah bless him and grant him peace) pleased with his Ummah and that He makes us, our families, our children and our friends a joy to his eye..
and that He grants us the greatest portion of His remembrance and the remembrance of this Prophet, the Chosen One..
and that He grants us the greatest portion of His closeness and the closeness of this Prophet, the Chosen One..
and that He grants us the greatest portion of His love and the love of this Prophet, the Chosen One..
and that He grants us the greatest portion of His care and the care of this Prophet, the Chosen One..
and that He grants us the greatest portion of His pleasure and the pleasure of this Prophet, the Chosen One..inwardly and outwardly in every state and in every affair in this life, the Barzakh, the next life and that He gathers us together in the highest level of Firdaws while He is pleased with us.
with the intention that He gives us the greatest portion of being with him in the Barzakh and in the shade of the Throne and at the Pool and when he passes over the Bridge, and when he enters Paradise (may Allah bless him and grant him and his Family and Companions peace).
with the intention that He rectifies our hearts and our bodies, our inward and our outward and all our affairs, that He deflects all evil from us..
with the intention that He raises the ranks of the pious people of this Ummah and all the pious people and that we receive the blessings of the Prophets and Messengers and their families and those that follow them with excellence and that He gives them the greatest of rewards on our behalf and that He unites us with them in the Abode of Mercy while He is pleased with us, without any prior punishment or reprimand or trial or account..
with the intention of removing the tribulations that have befallen us and all the Muslims inwardly and outwardly..
with the intention that Allah blesses us with the most noble of attributes and unites us with the best of groups and that He rectifies every affair inwardly and outwardly in this life and the next..
with the intention that he gives us the best of endings in goodness, gentleness and wellbeing..
with the intentions that the pious people have made and will make and all pious intentions that the knowledge of our Lord, the Most Compassionate, the Most Merciful, encompasses for us and the whole Ummah..
We donate the reward of the Fatihah to the spirit of the Prophet Muhammad (may Allah bless him and grant him and his Family and Companions peace) – al-Fatihah.
Please include the translator, Ustadh Amin Buxton (Allah preserve him and his teachers, and benefit us by them), in your prayers.

الفاتحة أن الله يفتح لنا بذكره وذكر رسوله النبي سيدنا محمد صلى الله عليه وعلى آله وصحبه وسلم وذكر مولده الكريم وشمائله العظيمة أبواب التأييد والنصرة والتسديد والاستقامة والفرج العاجل لجميع أمة الإسلام وأن يدفع البلاء عنا وعن أهل لا إله إلا الله في مشارق الأرض ومغاربها، وأن يلهمنا رشدنا في حركاتنا وسكناتنا وأن يثبتنا على الحق فيما نقول وفيما نفعل وفيما نعتقد وأن يرزقنا حسن المتابعة لهذا النبي المصطفى محمد صلى الله عليه وعلى آله وصحبه وسلم في الأقوال والأفعال والنيات والمقاصد والإرادات والحركات والسكنات في جميع الأحوال والشؤون في الظهور والبطون، وأن يرزقنا سبحانه وتعالى حسن الاقتداء به والسير في دربه والشرب من شربه، وأن ينظر به صلى الله عليه وسلم إلينا وإلى أهلينا وإلى أولادنا وإلى ذوينا وإلى ذرارينا وإلى من يوالينا وأن يملأ قلوبنا بأنوار الإيمان واليقين والمعرفة، وأن يجعلنا سبحانه وتعالى ممن ارتضاهم الله لقربه وشرفهم بحقائق العبودية له المحضة الخالصة، وأن يقينا الأسوى، ويصلح لنا السر والنجوى ويحققنا بحقائق التقوى، وأن يسره صلى الله عليه وسلم في أمته وأن يجعلنا سبحانه وتعالى وأهلينا وأولادنا وأصحابنا قرة عين له ويجعلنا من أسعد الناس بذكره وذكر هذا النبي المصطفى ومن أسعد الناس بقربه وقرب هذا النبي المصطفى ومن أسعد الناس بحبه وحب هذا النبي المصطفى ويجعلنا من أسعد الناس بعنايته وعناية هذا الحبيب المصطفى ويجعلنا من أسعد الناس برضاه ورضا هذا الحبيب المصطفى صلى الله عليه وعلى آله وصحبه وسلم ظاهراً وباطناً في كل شأن وحال في الدنيا والبرزخ والآخرة وأن يجمعنا به في الفردوس الأعلى وهو راضٍ عنا ويجعل لنا سبحانه الحظ الأوفر من الاجتماع به في البرزخ والاجتماع به في ظل العرش والاجتماع به على الحوض المورود والاجتماع به عند المرور على الصراط والاجتماع به عند دخول الجنة صلى الله عليه وعلى آله وصحبه وسلم، وأن الله يصلح قلوبنا وقوالبنا وظواهرنا وبواطننا وشؤوننا كلها، وأن يدفع عنا الشرور كلها ويعلي درجات الصالحين من أمته وجميع الصالحين ويعيد علينا عوائد النبيين والمرسلين وآل كل منهم وتابعيهم بإحسان ويجزيهم عنا خير الجزاء ويجمعنا بهم في مستقر الرحمة وهو راضٍ عنا من غير سابقة عذاب ولا عتاب ولا فتنة ولا حساب وبنية كشف البلايا عنا وعن جميع المسلمين في الظواهر والخفايا وأن يهبنا الله أعلى المزايا ويلحقنا بخيار السرايا ويصلح لنا كل الشأن ظاهراً وباطناً في الدارين ويختم لنا بأكمل الحسنى في خير ولطف وعافية وعلى ما نواه الصالحون وعلى ما ينويه الصالحون وعلى ما أحاط به علم ربنا الله الرحمن الرحيم من صالح النيات لنا وللأمة أجمعين وإلى حضرة النبي محمد صلى الله عليه وآله وصحبه وسلم . الفاتحة

What is the Straight Path of Islam? “Guide us to the Straight Path” Explained – Shaykh Faraz Rabbani

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What is the Straight Path we ask for in Surat al-Fatiha when we say: “Guide us to the Straight Path.” [Qur’an, 1.6] Why do believers–people of guidance–ask Allah for guidance?

In this insightful khutba, Shaykh Faraz Rabbani explains what guidance is; that the straight path is the direct way to the desired goal; what the believer seeks in life–Allah’s closeness and pleasure, and eternal success; the relationship between the straight path and the good of this life and the next… and more.

Shaykh Faraz emphasizes that this seeking of the straight path relates to seeking Allah–and making the right choice–in every life circumstance.

This Friday sermon was delivered at the Brampton Islamic Centre.

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A Response to Critics Who Say Surah al-Fatiha Can’t Be Revelation

Answered by Sidi Faraz A. Khan

Question: Certain critics of Quran point out that since surat al Faitiha is a prayer to Allah, it cannot be a revelation as it implies Allah is addressing Himself. Moreover, the “Say” found in beginning of other verses, is not used here.  Is this a valid criticism ?

Answer:Assalamu alaikum wa rahmatullah,

I pray this finds you in the best of health and faith.

The criticism is baseless and would come only from one who has never studied the Qur’an with any serious thought, let alone sincere evaluation.

The entire Qur’an, according to Muslim beliefs, is a revelation from Allah and hence is given to us, for us to recite. The first word revealed chronologically was iqra’ (Read!), and so the rest of revelation follows as a recital for Muslims.

Surah al-Fatiha

The Fatiha is a summation of the entire Qur’an, and the verses of addressing Allah (“You alone do we worship…”) are sent by Allah to us, to teach us the most proper way of turning to Him and calling on Him in supplication.

One of the secrets of the Qur’an is in its change of “person” with respect to pronouns, a rhetorical device in Arabic called iltifat. As an example, the Fatiha begins by Allah addressing Himself in the third person, “In the name of Allah, All-merciful, All-compassionate. All praise be unto Allah, Lord of all the worlds. The All-merciful, All-compassionate. Master of the Day of Judgment.”

Then Allah switches from the third person to second person and states, “You alone do we worship, and You alone do we seek help from.”

In His own revelation, directed towards us so that we may recite it back to Him, Allah is teaching us a very powerful lesson through a mere change of person. As Imam Baydawi explains, this switch reflects the spiritual ascent of the believer, who begins by knowing his Lord through His names and attributes, yet progressively draws nearer to his Lord to the extent that his knowledge of Allah goes from “talking about” to “talking to.” The believer now directly addresses his Lord, as if “He Who was merely known has become seen, and He Who was merely comprehended has become directly experienced, and He Who was [seemingly] absent is now present.” [Baydawi, Anwar al-Tanzil wa Asrar al-Ta’wil]

The Surahs with “Say”

As for the surahs that begin with the word “Say” (qul), Allah Most High chose this word for those specific surahs alone, again due to the rhetorical impact that this word brings in the context of those particular surahs, namely, Jinn, Kafirun, Ikhlas, Falaq, and Nas. There is something unique about these surahs, such that to begin with the word “Say” is most appropriate and impactful.

For example, for Surah al-Kafirun alone, Imam Razi lists 43 possible reasons as to why Allah began the first verse with the word “Say.” Some of these reasons are as follows:

(1) The Prophet (peace and blessings be upon him) was gentle by nature, and was commanded to deal with his people in a gentle manner. So to emphasize the fact that this surah was revealed by Allah, Allah begins by “Say,” highlighting thereby that the intensity and harshness of this surah is not from the person of Muhammad, but rather pure revelation from his Lord.

(2) The Prophet (peace and blessings be upon him) was surely going to convey this surah to the polytheists of Mecca, regardless of whether Allah began with “Say” or not. Yet this surah deals particularly with the distinction between monotheism and polytheism, and so for Allah to begin with “Say” only emphasizes the gravity and utter crime of their polytheism.

(3) The previous surah (in terms of placement within the book itself) is Surah al-Kawthar, in which Allah defends His beloved Messenger (peace and blessings be upon him) from his detractors, ending the surah with “Verily the one that hates you is cut off [from good].” Although the verse applies to anyone who has animosity against the Blessed Prophet, it was revealed particularly in response to a man who mocked the Prophet after the latter lost his son, saying that surely Muhammad will be cut off now, i.e., in terms of progeny, such that no one will remember him after his demise. So by beginning the very next surah with “Say,” it is akin to Allah saying to His beloved, “When they mentioned you in an unbecoming manner, I defended you Myself. So when they mention Me in an unbecoming manner, by ascribing partners to Me, I want you yourself to defend Me. Say: O disbelievers! I do not worship what you worship…” [Razi, Mafatih al-Ghayb]

This is only a glimpse into the miraculous word choice of the Qur’an. Its language incapacitated the very best of Arab rhetoricians. A proper appreciation would take volumes more, and still only graze the surface.

And Allah knows best.

wassalam

Faraz

Checked & Approved by Faraz Rabbani

Merely Reciting Surat al-Fatiha in the Friday Sermon (Khutba)

Answered by Mufti Muhammad ibn Adam

 Question :   Sometimes where we perform Jumu’ah Salat, we don’t have anyone who is able to give the Khutba in Arabic. However, there are people who have memorized parts of the Qur’an. In this case, if a person only recites Surat al-Fatiha, Surat al-Ikhlas or other similar Surahs from the Qur’an, will the Khutba be considered valid?

                      

Answer : According to Imam Abu Hanifa (may Allah be pleased with him), the mere recitation of a Surah or some verses from the Qur’an is enough for the Jumu’a sermon (khutba) to be considered valid, provided this is done with the intention of Khutba. However, it is somewhat disliked (makruh tanzih) to suffice with verses from the Qur’an, as this will entail omitting the various Sunnas of the Friday sermon.

 

It is stated in Maraqi al-Falah:

 

It is acceptable to suffice in the [Jumu’a] Khutba with the pure mention (dhikr) of Allah Most High such as saying Subhan Allah, Al-Hamdulillah, La ilaha illallah or Allahu Akbar, but with dislike (karaha) due to leaving out the Sunna [method of Khutba], according to Imam Abu Hanifa.” Tahtawi adds in his commentary that the dislike here is somewhat disliked (karaha tanzihiyya). (Maraqi al-Falah sharh Nur al-Idah with the Hashiya of Tahtawi, P: 513)

 

It is mentioned in Al-Fatawa al-Hindiyya that the Jumu’a Khutba comprises of certain obligatory (fard) and Sunna acts. As for the obligatory acts, these are two: 1) Time, which begins after midday (zawal), and that the Khutba must be delivered before the prayer. 2) The remembrance or mention (dhikr) of Allah Most High. This can be carried out by uttering Al-Hamdulillah, La ilaha illallah or Subhan Allah. As for the Sunna acts, these are fifteen such as starting the Khutba with the praise of Allah (hamd), pronouncing the Shahadatayn, sending blessings upon the Messenger of Allah (Allah bless him & give him peace), counselling, and reciting at least three short verses (or one long verse) from the Qur’an. (Al-Fatawa al-Hindiyya 1/146-147)

 

As such, Imam Abu Hanifa is of the view that anything that can be termed as the “Dhikr of Allah” is sufficient for the validity of the Khutba regardless of the duration, and as such, merely uttering “Al-Hamdulillah” is sufficient. However, it is offensive to omit the various Sunna acts of the Khutba. He supports his view with the following verse of the Qur’an:

 

“O you who believe, when the call for prayer is proclaimed on Friday, hasten for the remembrance of Allah, and leave off business. That is much better for you, if you but know.” (Surah al-Jumu’a, V: 9)

 

In this verse, the command is to hasten towards the “remembrance of Allah (dhikr)” without detailing whether this “Dhikr” must be long or short. As such, the mere utterance of a word that can be termed as “Dhikr” is enough to deem the Khutba as valid. (See: Radd al-Muhtar 2/148 and Maraqi al-Falah P: 514)

 

Imam Abu Yusuf and Imam Muhammad ibn al-Hasan (may Allah have mercy on them) of the Hanafi School, however, are of the opinion that it is necessary that the Khutba is long enough to the extent that it can be called a sermon. The minimum requirement is to deliver the Khutba for the duration in which one is able to recite the Tashahhud (Al-Tahiyyat to wa Rasuluh). (See: Radd al-Muhtar 2/148 and Maraqi al-Falah P: 513)

 

In light of the above, if one was to merely recite Surat al-Fatiha or Surat al-Ikhlas, the Khutba would be considered valid, since this would fulfil the requirement of “mentioning the name of Allah (dhikr)” However, one should avoid doing this in future. If there is no one available to deliver the Khutba in Arabic, the one delivering the Khutba should at least begin with the praise of Allah Most High, say the Shahadatayn, recite three short verses of the Qur’an and send blessings (salawat) upon the Messenger of Allah (Allah bless him & give him peace). This should be repeated in both Khutbas.

 

And Allah knows best

Muhammad ibn Adam

Darul Iftaa

Leicester , UK