Khutbah at Masjid al-Haram on Dutifulness to Parents

 

Khutbah at Masjid al-Haram on

Dutifulness to Parents*

Dr Mozammel Haque

 

Imam of Masjid Al Haram Makkah Sheikh Dr. Yasser Al Dosari delivered his devotional Khutbah on Friday 14 November 2025 about the dutifulness towards parents. Sheikh Dr. Yasser al-Dosari said: “O servants of Allah, among the beauties of Islam, its noble virtues and the greatest deeds by which one draws close to the Sovereign, the All-Knowing, is dutifulness to parents. It is among the loftiest acts of worship and the most noble form of obedience. It is from the qualities of the prophets, the traits of the chosen ones, and the habits of the righteous. Through it, mercy and divine pleasure are attained, and blessings and forgiveness are drawn. Allah elevated its rank, raised its status, and honoured its position. HE paired the mention of parents with mention of HIMSELF, and their right with the right, and gratitude to them with gratitude to HIM - as an act of honouring  them, exalting their place, and motivating HIS servants to treat them with excellence. He said, “Exalted is the ONE Who speaks with perfect knowledge. “YOUR Lord has decreed that you worship none but HIM, and to parents good.” [Al-Isra 17:23]. And HE said: “Worship Allah and associate nothing with HIM, and show excellence to parents.” [An-Nisa 4:36]. 

Professor Sheikh Dr Yasser al-Dosari

Professor Sheikh Yasser al-Dosari said, “O Muslims, dutifulness to parents is a divine command and a prophetic directive and no rational Muslim is unaware of the obligation of honouring the benefactor - and after Allah, no one has bestowed more favour on a person than his parents. They are the most deserving of your dutifulness, loyalty, kindness and giving. Allah the Exalted said: “And WE have enjoined upon man to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning (period) is thirty months.” [Al-Ahqaf 46:15].

Imam of Masjid al-Haram said, “Indeed, Allah has issued the Command to show excellence to parents, and He expressed it in general terms within the verse - so that all forms of goodness, kindness, gratitude and appreciation are included. HE made the parents the most deserving of noble companionship, beautiful treatment, fulfilling their rights, and avoiding any form of harm or disrespect. And in the Qur’an the description “noble word” is not used for addressing anyone except in HIS Saying: “And speak to them a noble word.” [Al-Isra 17:23].

Speaking about the beauties and completeness of Islam, Dr. Yasser Al-Dosari said, “Among the beauties and completeness of Islam is that it commands dutifulness to parents and good companionship with them even if they commit disbelief. Allah said: “If they strive to make you associate with ME that of which you have no knowledge, then do not obey them - but accompany them in the world with goodness.” [Luqman 31:15]. 

Speaking about the ugliest traits and the most disgraceful actions, Imam of the Masjid al-Haram mentioned, “Lo and behold - among the greatest forms of deprivation and among the hardest signs of being forsaken, is that a person sits with friends and companions, entertains them with the sweetest speech and the finest manners, yet does not behave the same way with his parents. By Allah - this, indeed, is among the ugliest traits and the most disgraceful of actions.”

Speaking about the most deserving of good companionships, Sheikh Dr Yasser Ad-Dosari mentioned, “Parents are the people most deserving of good companionship. It is reported from Abu Hurayrah (R.A.) that a man asked the Prophet (peace and blessings of Allah be upon him): “Who is the most deserving of my good companionship?” He (peace be upon him) said: “Your mother.” The man asked, “Then who?” He (peace be upon him) said, “Your mother.” The man asked, “then who?” He (peace be upon him) said, “Your mother.” The man asked again, “ Then who?” He (peace be upon him) said, “Your father.”  Reported by Al-Bukhari. 

Speaking about what helps to be dutiful to parents, Imam of the Masjid al-Haram, Makkah, said, “O people, among what helps a servant to be dutiful to his parents is to recall their beautiful kindness, their abundant giving, their immense charity and effort, their sincere striving, and their patient endurance in raising and caring for him and to remember that he will stand before Allah - and he will be questioned about this great right.”

There are many ways to be dutiful to parents.  Sheikh Dr Yasser Ad-Dosari said, “That the ways of being dutiful to parents are many and the paths of showing goodness toward them are plentiful. Among them are: loving them, honouring them, having mercy toward them, showing humility before them, treating them gently, seeking forgiveness and praying for them, fulfilling their needs, spending on them, visiting them often, bringing joy to their hearts and avoiding anything that upsets them.”

Speaking about when the parents reach old age, Imam of the Masjid al-Haram, Makkah, said, “O believers, this great right of parents becomes even more emphasised when they reach old age, when their strength weakens, and their ability diminishes. At that point, the station of goodness toward them becomes greater, and their need for dutifulness becomes even more urgent. Allah said: “If one or both of them reach old age with you, do not say to them even ‘uff’ and do not repel them, but speak to them a noble word. And lower to them the wing of humility out of mercy, and say: “My Lord, have mercy on them as they brought me up when I was small.” [Al-Isra 17:23].

There are many forms of disobedience to parents. Mentioning about the different forms of disobedience to parents, Professor Sheikh Dr Yasser Ad-Dosari said, “Indeed, the forms of disobedience are too many to count, and its types are too vast to enumerate. They include: Raising one’s voice against them, harsh reprimanding, frowning at them, mockery, contempt, lack of respect and reverence, speaking harshly, disregarding their tears, hurting their ears, provoking them through sinful acts, neglecting obligatory duties, and mocking their customs, traditions and values - among other things, are the manifestations of ingratitude, denial, poor manners, and ungratefulness.”

He also mentioned, “Whoever disobeys his parents is led to loss and deprivation, and just as a person judges, so he will be judged. And whoever treats his parents with excellence, Allah treats him with excellence, and he attains divine pleasure. Allah, the Most Merciful, said: “Is there any reward for good other than good?” [Ar-Rahman 55:60]. 

Following is the Full Khutbah of the Masjid al-Haram

Makkah by Professor Sheikh Dr. Yasser Al-Dosari

The Imam of the Masjid al-Haram, Makkah, started by saying, “All praise is due to Allah - praise to the One of Majesty and Honour - of Bounty and Generosity. HE has poured upon HIS servants immense blessings and great gifts.  HE commanded them to show dutifulness to parents and to maintain ties of kinship, and HE made that a cause for the forgiveness of sins and misdeeds. 

The imam continued, I bear witness that there is no god except Allah Alone, without partners - the Most High, the Source of Peace and I bear witness that Muhammad is HIS servant and HIS Messenger, sent as a Mercy for all creation. May Allah send HIS Blessings, peace and grace upon him, his family and his companions and all who follow them, with excellence, for as long as nights and days continue to alternate. 

 “As for what follows, I advise you, O  people, and myself, to have Taqwa of Allah. Whoever seeks goodness and righteousness, aims for triumph and success,  and desires true prosperity - let him take Taqwa as his provision and let excellence be his path and method. “ Indeed, Allah is with those who have Taqwa - those who excel in their deeds.” [An-Nahl 16:28].

Professor Sheikh Dr Yasser Ad-Dosari said, “O servants of Allah, among the beauties of Islam, its noble virtues and the greatest deeds by which one draws close to the Sovereign, the All-Knowing, is dutifulness to parents. It is among the loftiest acts of worship and the most noble form of obedience. It is from the qualities of the prophets, the traits of the chosen ones, and the habits of the righteous. Through it, mercy and divine pleasure are attained, and blessings and forgiveness are drawn. Allah elevated its rank, raised its status, and honoured its position. HE paired the mention of parents with mention of HIMSELF, and their right with the right, and gratitude to them with gratitude to HIM - as an act of honouring  them, exalting their place, and motivating HIS servants to treat them with excellence. 

He said, “Exalted is the ONE Who speaks with perfect knowledge. “YOUR Lord has decreed that you worship none but HIM, and to parents good.” [Al-Isra 17:23]. And HE said: “Worship Allah and associate nothing with HIM, and show excellence to parents.” [An-Nisa 4:36].

And it is reported from Ibn Umar (R.A.), the Prophet (peace and blessings of Allah be upon him) said: “The Pleasure of the Lord lies in the pleasure of the parents, and the Anger of the Lord lies in their anger.” Reported Tabarani.

The Imam of Masjid al-Haram said, O Muslims, dutifulness to parents is a divine command and a prophetic directive and no rational Muslim is unaware of the obligation of honouring the benefactor - and after Allah, no one has bestowed more favour on a person than his parents. They are the most deserving of your dutifulness, loyalty, kindness and giving. Allah the Exalted said: “And WE have enjoined upon man to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning (period) is thirty months.” [Al-Ahqaf 46:15].

 “Indeed, Allah has issued the Command to show excellence to parents, and He expressed it in general terms within the verse - so that all forms of goodness, kindness, gratitude and appreciation are included. HE made the parents the most deserving of noble companionship, beautiful treatment, fulfilling their rights, and avoiding any form of harm or disrespect. And in the Qur’an the description “noble word” is not used for addressing anyone except in HIS Saying: “And speak to them a noble word.” [Al-Isra 17:23].

Dr. Yasser Al-Dosari said, “Among the beauties and completeness of Islam is that it commands dutifulness to parents and good companionship with them even if they commit disbelief. Allah said: “If they strive to make you associate with ME that of which you have no knowledge, then do not obey them - but accompany them in the world with goodness.” [Luqman 31:15]. 

He said, “Lo and behold - among the greatest forms of deprivation and among the hardest signs of being forsaken, is that a person sits with friends and companions, entertains them with the sweetest speech and the finest manners, yet does not behave the same way with his parents. By Allah - this, indeed, is among the ugliest traits and the most disgraceful of actions.

Professor Sheikh Dr Yasser Ad-Dosari continued, “O brothers and sisters in faith, dutifulness to parents is among the most beloved acts of obedience to the Lord of all creation. 

It is reported from Abdullah ibn Mas’ud (R.A.) who said: I asked the Messenger of Allah (peace and blessings of Allah be upon him): “which deed is most beloved to Allah, the Exalted?” He (peace be upon him) replied: “Prayer at its proper time.” I said: “then what?” He (peace be upon him) said: “Dutifulness to parents.” This Hadith has been agreed upon. ( by Al-Bukhari and Muslim). 

 “And parents are the people most deserving of good companionship. It is reported from Abu Hurayrah (R.A.) that a man asked the Prophet (peace and blessings of Allah be upon him): “Who is the most deserving of my good companionship?” He (peace be upon him) said: “Your mother.” The man asked, “Then who?” He (peace be upon him) said, “Your mother.” The man asked, “then who?” He (peace be upon him) said, “Your mother.” The man asked again, “ Then who?” He (peace be upon him) said, “Your father.”  Reported by Al-Bukhari. 

 The Imam said, “Dutifulness to parents is also a cause of longer life, extended lifespans, and blessings in provision and wealth. It is reported from Anas ibn Malik (R.A.): The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever loves that his life be extended and his provision increased, let him be dutiful to his parents and maintain family ties.” Reported Ahmad.

 “And dutifulness to parents is among the causes of the acceptance of Repentance and forgiveness of sins. It is reported from ibn Umar (R.A.) that a man came to the Messenger of Allah (peace and blessings of Allah be upon him) and said: “O Messenger of Allah, I have committed a major sin - is there any Repentance (Taubah)?” The Messenger of Allah (peace be upon him) said: “Do you have parents?” He said; “No.” the Messenger of Allah said: “Do you have an aunt (mother’s sister)?” He said: “Yes.” The Messenger of Allah said: “Then show them dutifulness to her.” Reported by Ahmad and At-Tirmidhi.

Professor Sheikh Dr Yasser Ad-Dosari said, “Dutifulness to parents is also among the causes for acceptance of supplication. It is reported from Umar ibn Al-Khattab (R.A.) who said; I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “There will come to you a man named Uways ibn Amir, he will come with the reinforcements from Yemen, from the tribe of Murad, then from the Qaran. He used to have a leprosy, and Allah cured him of it, leaving only an area the size of a dirham. He has a mother to whom he is exceptionally dutiful. If he were to swear an oath by Allah, Allah would fulfil it. So if you are able to ask him to seek forgiveness for you, then do so.” So Umar said to him, ‘Seek forgiveness for me.’ And he did.” Reported by Muslim.

 The Imam continued, “O people, among what helps a servant to be dutiful to his parents is to recall their beautiful kindness, their abundant giving, their immense charity and effort, their sincere striving, and their patient endurance in raising and caring for him and to remember that he will stand before Allah - and he will be questioned about this great right. 

“Allah has combined these two reminders ( the reminder of parental sacrifice and the reminder of accountability before HIM) in HIS Saying: “WE have enjoined upon the man (care) for his parents. His mother carried him (increasing her) in weakness upon weakness, and his weaning is in two years. Be grateful to ME and to your parents: to ME is the final destination.” [Luqman 31:14].

The Imam said, “And know - May Allah have mercy on you - that the ways of being dutiful to parents are many and the paths of showing goodness toward them are plentiful. Among them are: loving them, honouring them, having mercy toward them, showing humility before them, treating them gently, seeking forgiveness and praying for them, fulfilling their needs, spending on them, visiting them often, bringing joy to their hearts and avoiding anything that upsets them. 

Sheikh Dr Yasser Al-Dosari continued, “O believers, this great right of parents becomes even more emphasised when they reach old age, when their strength weakens, and their ability diminishes. At that point, the station of goodness toward them becomes greater, and their need for dutifulness becomes even more urgent. Allah said: “If one or both of them reach old age with you, do not say to them even ‘uff’ and do not repel them, but speak to them a noble word. And lower to them the wing of humility out of mercy, and say: “My Lord, have mercy on them as they brought me up when I was small.” [Al-Isra 17:23]. And it is reported from Abu Hurayrah (R.A.); the Prophet (peace and blessings of Allah be upon him) said: “May he be humiliated! May he be humiliated! May he be humiliated!” It was asked: “Who, O Messenger of Allah?” He (peace be upon him) said: “Whoever lives to see one or both of his parents in old age, and yet does not enter Paradise.” Reported by Muslim. 

The Imam said, “And know - May Allah have mercy on you - that dutifulness to parents does not end with their death, nor with the death of one of them. Rather, the door of dutifulness remains open, and the opportunities for doing good to them remain vast. This is done through: abundant supplication and seeking forgiveness for them, giving charity on their behalf, fulfilling their wills, paying off their debts, maintaining ties with their relatives, and honouring their friends. It is reported from Abu Hurayrah (R.A.); the Messenger of Allah (peace and blessings of Allah be upon him) said: “When a person dies, his deeds are cut off except for three: a continuous charity, knowledge from which others benefit, or a righteous child who prays for him.” Reported by Muslim. 

 Sheikh Dr Yasser Al-Dosari continued, “O servant of Allah, may Allah bless me and you in the Qur’an and Sunnah, and benefit us with what is in them of verses and wisdom. I say what you hear and I seek Allah’s forgiveness for me and you - so seek HIS forgiveness: Indeed, HE is the Forgiving, the Merciful.

Second Part

Professor Sheikh Dr Yasser Ad-Dosari again started, “All praise is due to Allah, and blessings and peace be upon the Messenger of Allah, our Prophet Muhammad, his family, companions, and those who follow them. As for them, it is reported from Abu Bakr (R.A.) that the Prophet (peace and blessings of Allah be upon him) has said: “Shall I inform you of the greatest of sin?” They said: “ Yes, O Messenger of Allah.” He (peace be upon him) said: “Associating partners with Allah and disobedience to parents.” Agreed upon. 

 The Imam said, “Indeed, the forms of disobedience are too many to count, and its types are too vast to enumerate. They include: Raising one’s voice against them, harsh reprimanding, frowning at them, mockery, contempt, lack of respect and reverence, speaking harshly, disregarding their tears, hurting their ears, provoking them through sinful acts, neglecting obligatory duties, and mocking their customs, traditions and values - among other things, are the manifestations of ingratitude, denial, poor manners, and ungratefulness. 

 “Whoever disobeys his parents is led to loss and deprivation, and just as a person judges, so he will be judged. And whoever treats his parents with excellence, Allah treats him with excellence, and he attains divine pleasure. Allah, the Most Merciful, said: “Is there any reward for good other than good?” [Ar-Rahman 55:60]. 

 Dua and Supplication

The Imam continued, “O servants of Allah, that, and send blessings and peace upon the best of creation, the master of all prophets and messengers and Allah has said: “Indeed, Allah confers blessings upon the Prophet, and HIS angels [ask HIM to do so.]. 

 “O you who have believed ask [Allah to confer] blessings upon him and ask [Allah to grant him] peace.” [Al-Ahzab 33-56].

 “O Allah, send Your blessings, peace and grace upon Your trustworthy Messenger, upon his pure and righteous family, upon his wives, the Mothers of the Believers and grant Your pleasure upon the four rightly guided Caliphs, upon all the companions, and upon those who follow them with excellence until the Day of Judgement. And include us with them by Your pardon, generosity, and benevolence. O Most Generous of the generous. 

 “O Allah, honour them and the Muslims, protect the foundations of the religion, make this country safe, secure and prosperous, and bless all lands of the Muslims. O Lord of the Universe. 

 “O Allah, grant success to our leader, our ruler, the Custodian of the Two Holy Mosques, and to his crown Prince, in all that You love and are pleased with. Guide them, with aides, and those who assist them to all that benefits the country and the people, and strengthens and empowers Islam and the Muslims. 

 “O Allah, grant success to the rulers of the Muslims in all that You  love and are pleased with. 

“O Allah, protect and grant victory to our security men and soldiers defending our frontiers, and be for them a helper, supporter, and aid.

 “O Allah, relieve the distress of those who are burdened, ease the grief of the distressed, settle the debts of those in debt, heal our sick and the sick among the Muslims, and have mercy upon our deceased and the deceased among the Muslims - especially our fathers and mothers - and have mercy on them as they raised us when we are small. 

 “O Allah, be for our brothers in Palestine, grant them safety, security, peace, and reassurance. 

 “O Allah, protect Al-Masjid Al-Aqsa, and make it elevated and honoured, until the Day of Judgement by Your Mercy, O Most Merciful of the merciful. 

 “O Allah, You are Allah: There is no god but YOU. YOU are Rich, and we are poor. Send down upon us rain, and do not let us be among the despairing. 

 “O Allah, grant us rain - a pleasant, wholesome rain; abundant, plentiful, widespread, beneficial and not harmful: immediate and not delayed - by which You revive the land, grant relief to the servants, and make it sufficient for the near and far. 

 “O Allah, grant us a merciful downpour - and a rain of torment nor affliction, not a rain that causes destruction or flooding. 

 “O Allah, we seek Your forgiveness: Indeed, You are Ever-Forgiving, so send down upon us rain in abundance. 

 “Our Lord, grant us goodness in this world and the hereafter, and protect us from the punishment of the Hellfire. 

 “Glory be to Your Lord, the Lord of Honour, from what they describe. Peace be upon the messengers, and all praise is due to Allah, Lord of the worlds.”

 *Acknowledgement

*Courtsey:

 Haramain Sharafain &

Islam Channel, U.K.

The Muslim Declaration on Nature - Assisi 1986

 

The Muslim Declaration on Nature – Assisi 1986

 

By His Excellency Dr. Abdullah Omar Nasseef

 

This Muslim Declaration on Nature was one of original Assisi Faith Declarations created in 1986, for a meeting held in Assisi by WWF-International and the Alliance of Religions and Conservation (ARC). The meeting stemmed from an idea by HRH the Prince Philip, to invite five leaders of the five major world religions – Buddhism, Christianity, Hinduism, Islam and Judaism – to come and discuss how their faiths could help save the natural world. www.arcworld.org

The essence of Islamic teaching is that the entire universe is Allah’s creation. Allah makes the waters flow upon the earth, upholds the heavens, makes the rain fall and keeps the boundaries between day and night. The whole of the rich and wonderful universe belongs to Allah, its Maker. It is Allah who created the plants and the animals in their pairs and gave them the means to multiply. Then Allah created mankind – a very special creation because mankind alone was created with reason and the power to think and even the means to turn against his Creator. Mankind has the potential to acquire a status higher than that of the angels or sink lower than the lowest of the beasts.

The word ‘Islam’ has the dual meaning of submission and peace. Mankind is special, a very particular creation of Allah. But still we are Allah’s creation and we can only properly understand ourselves when we recognise that our proper condition is one of submission to Allah who made us.

“For the Muslim, humankind’s role on earth is that of a Khalifah – vicegerent or trustee of Allah. We are Allah’s stewards and agents on Earth. We are not masters of this Earth; it does not belong to us to do what we wish. It belongs to Allah and He has entrusted us with its safekeeping.”

And only when we submit to the Will of Allah can we find peace: peace within us as individuals, peace between man and man, and peace between man and nature. When we submit to the Will of Allah, we become aware of the sublime fact that all our powers, potentials, skills and knowledge are granted to us by Allah. We are His servants and when we are conscious of that, when we realise that all our achievements derive from the Mercy of Allah, and when we return proper thanks and respect and worship to Allah for our nature and creation, then we become free. Our freedom is that of being sensible, aware, responsible trustees of Allah’s gifts and bounty.

For the Muslim, mankind’s role on earth is that of a Khalifah – vicegerent or trustee of Allah. We are Allah’s stewards and agents on Earth. We are not masters of this Earth; it does not belong to us to do what we wish. It belongs to Allah and He has entrusted us with its safekeeping. Our function as vicegerents, Khalifahs of Allah, is only to oversee the trust. The khalifah is answerable for his/her actions, for the way in which he/she uses or abuses the trust of Allah.

Islam teaches us that we have been created by Allah, that we will return to Allah for Judgement, and that we are accountable for our deeds as well as our omissions. The khalifah will have to render an account of how he treated the trust of Allah on the Day of Reckoning. The notion that describes the accountability of the khalifah is akhirah (the Hereafter). Islam is the guidance of how to live today so that we can face the akhirah: it is the Message which informs us of what will be involved in that reckoning.

The central concept of Islam is Tawhid – the Unity of Allah. Allah is Unity and His Unity is also reflected in the unity of mankind, and the unity of man and nature. His trustees are responsible for maintaining the unity of His creation, the integrity of the Earth, its flora and fauna, its wildlife and natural environment. Unity cannot be had by discord, by setting one need against another; it is maintained by balance and harmony. Therefore, Muslims say that Islam is the middle path and we will be answerable for how we have walked this path and how we have maintained balance and harmony in the whole of creation around us.

So unity, trusteeship and accountability, that is tawhid, khalifah and akhirah, the three central concepts of Islam, are also the pilars of the environmental ethics of Islam. they constitute the basic values taught by the Qur’an. it is these values which led Muhammad, (peace be upon him), the Prophet of Islam, to say: ‘Whosoever plants a tree and diligently looks after it until it matures and bears fruit is rewarded’, and ‘If a Muslim plants a tree or sows a field and men and beats and birds eat from it, all of it is a charity on his part’, and again, ‘The world is green and beautiful, and Allah has appointed you as His stewards over it.’ Environmental consciousness is born when such values are adopted and become an intrinsic part of our mental and physical make-up.

And these are not remote, other-wordly notions, they concern us here and now. If you were to ask me what the notion of the Hereafter has to do with here and now, my answer might surprise you. I would say nuclear power and biotechnology. Both of these are very present here-and-now issues. Both have benefits and costs. Both have implications for the health and well being of mankind and nature. If I sincerely intend to be Allah’s khalifah, His steward on Earth, then I must have an opinion about them and prepare myself to make chioces about them, because I will be accountable for what mankind has wrought with these devices in the Hereafter.

Islam is a very practical world view. It seeks, in all its principles and injunctions, to give pragmatic shapes to its concepts and values. Indeed, the notion of tawhid and khalifah have been translated into practical injunctions in the Shari’ah (Islamic Law). Surah Shari’ah institutions as haram zones, inviolate areas within which development is prohibited to protect natural resources, and hima, reserves established soley for the conservation of wildlife and forests, form the core of the environmental legislation of Islam.

The classical muslim jurist, Izzad-Din Ibn Abdas-Salam, used these aspects of the Shari’ah when he formulated the bill of legal rights of animals in the thirteenth century. Similarly, numerous other jurists and scholars developed legislations to safeguard water resources, prevent over-grazing, conserve forests, limit the growth of cities, protect cultural property, and so on. Islam’s environmental ethics then are not limited to metaphysical notions; they provide a practical guide as well.

Muslims need to turn to this nexus of values, this way of understanding themselves and their environment. The notions of unity, trusteeship and accountability should not be reduced to matters of personal piety; they must guide all aspects of their life and work. Shari’ah should not be relegated just to issues of crime and punishment, it must also become the vanguard for environmental legislation.

We often say that Islam is a complete way of life, by which it is meant that our ethical system provides the bearings for all our actions. Yet our actions often undermine the very values we cherish. Often while working as scientists or technologists, economists or politicians, we act contrary to the environmental dictates of Islam. We must imbibe these values into our very being. We must judge our actions by them. They furnish us with a world-view which enables us to ask environmentally appropriate questions, to draw up the right balance sheet of posibilities, and to properly weigh the environmental costs and benefits of what we want, what we can do within the ethical boundries established by Allah, without violating the rights of His other creations.

 

If we use the same values, the same understanding in our work as scientist or technologist, economist or politician, as we do to know ourselves as Muslims – those who submit themselves to the Will of Allah – then, I believe, we will create a caring and practical way of being, doing and knowing; a true Islamic alternative to the environmentally destructive thought and actions which dominates the world today.

 

Posted in: @Parliament of World Religions

Article, Special Feature

Courtesy

Copyright @Parliament of World Religions

Written by Dr. Abdullah Omar Naseef

February 20, 2015

 

Dr Abdullah Omar Nasseef Attends Islamic-Catholic Committee Meeting in Rome

 

WMC’s President attends Islamic-Catholic 

Committee Meeting in Rome in 2008

Dr Mozammel Haque

There can be no true and lasting peace without Justice. This statement came out from the 14th meeting of the Islamic-Catholic Liaison Committee held in the Vatican, on 11-13 June 2008, corresponding to 7-9 Jumada at-Thani, 1429 A.M. The Catholic delegation was headed by Cardinal Jean-Louis Tauran, President of the Pontifical Council for Interreligious Dialogue, Vatican City. There were ten participants from the Muslim world and ten from the Vatican and other Churches. Usually, the Committee pick up the current topic for discussion every year. Some scholars from both sides prepare papers for presentation.

This year the theme was "Christians and Muslims as Witnesses of the God of Justice, of Peace and of Compassion in a World Suffering from Violence". There were six papers: three from the Muslim world and another three from the Catholic group.

Speaking about the subject, Dr. Abdullah Omar Nasseef, the President of the World Muslim Congress, who attended the meeting, told me in an interview, while he was passing through Heathrow airport on his way back to Saudi Arabia: "The papers were on 'God is God of Mercy' and we are witnesses of the Mercy of God. Islam and other religions call for justice and kindness and harmony among the people. This is what we emphasized. This year the discussion was very good and straightforward; because we know all religions call for peace and order and kindness and cooperation between the religions".

Dr. AI-Moqri Abou Zyad al-ldrissi from Morocco spoke on the subject 'God is the God of Mercy'. He also spoke on the Mercy from the Life of the Prophet (peace be upon him) and his behaviour. Dr. al-ldrissi is an MP in the Parliament of Morocco and the Chairman of the Moroccan-Russian Friendship Organization. He is also a good writer. A Member of Parliament from Algeria, an ex-Minister, also spoke about Justice, Islam, and so on and there were two more speakers. There was Sheikh Professor Shaheed of the Supreme Muslim Council of Ireland. He is the chair of the European Muslim Council.

"There were some absentees. Some of the members failed to attend the meeting and sent their apologies, such as the apologies which came from AI-Azhar. The Muslim World League was not there and also some other members," said Dr. Nasseef.

The Pontifical Council released a statement about the meeting, which had the theme "Christians and Muslims as Witnesses of the God of Justice, of Peace and of Compassion in a World Suffering From Violence."

Statement

The Vatican statement said, "The topic was treated from a religious point of view according to the teaching of our two religious traditions."

The committee agreed on five points, the first being that "from the inherent dignity of each human being stem fundamental rights and duties."

They added: "Justice is a priority in our world. It requires, beyond the implementation of the existing legal provisions, the respect of the fundamental needs of individuals and peoples through an attitude of love, fraternity and solidarity. There can be no true and lasting peace without justice.

"Peace is a gift from God and also requires the commitment of all human beings, and particularly believers, who are called to be vigilant witnesses to peace in a world afflicted by violence in many forms.

"Christians and Muslims believe that God is compassionate and therefore they consider it their duty to show compassion towards every human person, especially the needy and the weak." Finally, the committee affirmed that "if authentically practiced, effectively contribute in promoting brotherhood and harmony in the human family."

The Islamic-Catholic Liaison Committee, with four international Islamic organisations convening annually, came into being in 1995, about years ago when Dr. Nasseef was in the Muslim World League as Secretary General. In 1998, an agreement was signed with AI-Azhar, one of the world's oldest universities and Islam's most widely known and respected institution of higher learning. And there were regular meetings. Sometimes there were special and extraordinary meetings on some issues such as 9/11 and some other issues. Generally, the Islamic-Catholic Committee meets once in a year.

After the meeting, the participants of the Islamic-Catholic Meeting were taken to the Pope Benedict XVI. About the meeting with the Pope, Dr. Nasseef said, "he was kind and welcomes everybody, he encourages the dialogue and is looking forward that the religions can cooperate to bring peace and harmony between people and to eliminate some of the difficulties which are being faced here and there." Cardinal Jean-Louis Tauran and Archbishop Pier Luigi Celata, the President and the Secretary, respectively, of the Vatican dicastery participated.

International Islamic Conference for dialogue

Replying to my queries about the International Islamic Conference for Dialogue at Makkah al-Mukarramah, Dr. Nasseef said, "The Pope mentioned very briefly. He is looking forward that according to the wishes of King Abdullah of Saudi Arabia some regular arrangements can be made for religions to work together and there is international dialogue between religions and civilizations groups. He is hoping that this will happen."

Dr. Nasseef also added, "The Pope was encouraging. And the Cardinal Tauran, head of the Catholic delegation and in-charge of inter-religious dialogue in the Vatican City, was very positive and his words were very encouraging.” – M. H.

 

First Published in

The Muslim World, January Issue, 2008,

Published by Motamar al-Alam-Al-Islami,

Islamabad Pakistan

 

 

 

Professor Dr Tariq Ramadan on Prophet Muhammad (peace be upon him)

 

Professor Dr Tariq Ramadan on Prophet Muhammad (PBUH)

 “Say [O Messenger]: If you love God, follow me:

God will love you.” – Al-Qur’an*

 

Dr. Mozammel Haque

The Messenger taught his Companions to love God, and the Qur’an taught them in return: “Say [O Messenger]: If you love God, follow me: God will love you and forgive you your sins.” (Al-Qur’an; 3:31)

 This is the month of Rabi al-Awwal, when Prophet Muhammad (peace be upon him), the last and final Prophet of Almighty Allah, was born in Makkah. The Holy Qur’an, the Final Revealed Book, was revealed to him through Angel Gabriel. I was reading a book: The Messenger: The Meanings of the Life of Muhammad, (peace be upon him by Tariq Ramadan and I am presenting some of his thoughts and ideas through this column. “He (The Prophet) received and transmitted the last revealed book, the Qur’an, which repeatedly insists on the eminent and singular position of the Messenger of God, all at once a prophet, a bearer of news, a model, and a guide. He was but a man, yet he acted to transform the world in the light of Revelation and inspirations he received from God, but also fully accepted his own humanity in what makes Muhammad an example and a guide for the Muslim faithful.” (page ix)

 Intimate relationship of trust and love

While pointing out the intimate relationship of love and trust, Professor Ramadan wrote: The essence of the Islamic message is wholly expressed in this intimate relationship of trust and love with the Most High, establishing a direct link between the individual and his or her Creator, Who has chosen to demonstrate exemplary behaviour through a messenger, a human being, whom He has set as a model. Three verses were later to synthesize the exact substance of this teaching: “When My servants as you concerning Me; I am indeed close [to them]: I respond to the prayer of every supplicant when he or she calls on Me.” (Al-Qur’an; 2:186)

 The Prophet (peace be upon him), at the heart of this intimate relationship, opens the way: Allah the Almighty said: “Say: If you love God, follow me: God will love you and forgive you your sins.” (Al-Qur’an; 3:31)

 The Prophet is the epitome of the human being aspiring to the divine beyond the finitude of life: Al-Qur’an says: “You have indeed in the Messenger of God an excellent example for the person who hopes in [aspires to get close to] God and the final Day and who remembers God intensely.” (Al-Qur’an; 33:21)

 Not to compromise principles for wealth and power

In the early years in Makkah when the situation was getting increasingly difficult for Muslims, when insults, rejection, and ill-treatment became the rule, Prophet Muhammad (peace be upon him) began looking for a solution to alleviate the trials and suffering endured by the first Muslims. He was thought of approaching Walid, the chief of the Makhzum clan. Professor Ramadan wrote the story thus: “While he was setting forth his arguments and trying to win Walid’s support, the Prophet was interrupted by a blind man, poor and old, who had already converted to Islam and was asking him to recite some surahs from the Qur’an for him. Muhammad first turned aside calmly, but he soon became irritated by the insistence of this old man, who was preventing him from presenting his case to Walid. The chief, full of contempt, eventually refused even to hear the matter. A surah was to be revealed as a result of this incident, requiring Muslims to draw a lesson from it for eternity:

 “In the name of God, Most Gracious, Most Merciful. He (the Prophet] frowned and turned away, because the blind man came to him. But what could you tell but that perhaps he might grow in purity? Or that he might receive admonition, and the reminder might profit him? As to one who regards himself as self-sufficient, you attend to him, though it is no blame to you if he does not grow in purity. But as to he who came to you striving earnestly, and with fear [in his heart], of him you were unmindful. By no means [should it be so]! For it is indeed a message of remembrance. Therefore let who will, keep it in remembrance.” (Al-Qur’an; 80:1-12)

 “The Prophet, moved by his desire to protect his community, is here reproached by his Educator, who teaches him never to turn away from a human being, regardless of whatever difficult circumstances the Prophet might be facing, even though the person might be poor, old and blind. Seeking the protection of a person of distinction, socially and politically useful, Muhammad (peace be upon him) had neglected a poor man, apparently of no significance to his cause, who was asking for spiritual solace; this mistake, this moral slip, is recorded in the Qur’an, which through this story teaches Muslims never to neglect a human being, never to turn away from the poor and needy, but rather to serve and love them. The Prophet was never to forget this teaching, and he repeatedly invoked God, saying: “O God, we implore You to grant us piety, dignity, [spiritual], wealth, and love of the poor.”

 Commenting on this Professor Ramadan wrote: “No one must ever let power or social, economic, or political interests turn him or her away from other human beings, from the attention they deserve and the respect they are entitled to. Nothing must ever lead a person to compromise this principle of faith in favour of a political strategy aimed at saving or protecting a community from some peril. The freely offered, sincere heart of a poor, powerless individual is worth a thousand times more in the sight of God than the assiduously courted, self-interested heart of a rich one.” (page 48-49).

“History, with its many examples of how the thirst for power and wealth has led individuals to compromise their principles, has since taught us how true this intuition was. In this respect, another of the Prophet’s warnings echoes in our minds, addressing his spiritual community for the centuries to come: “For every [spiritual] community there is an object of discord, tension, and disorder [fitnah], and for my community, this object is money.”, quoted by Professor Ramadan (page 49).

 Begin every act invoking the Name

of Allah the Almighty

While writing the biography of the Prophet (peace be upon him), Professor Ramadan mentioned another incident. The Quraysh were at a loss about how to prevent the Prophet’s message from spreading further. They decided to send a delegation to Yathrib to ask Jewish dignitaries. The Rabbis suggested the people of Makkah should ask him three key questions. Back in Makkah, they went to the Prophet (peace be upon him) and asked him the three questions. The Prophet replied almost instantly: “I shall answer your questions tomorrow!” (page 57)

 But the next day, the Angel Gabriel did not appear. There was no Revelation. Nor did the Angel come the day after. Professor Ramadan said, “Two weeks later, he received a Revelation and an explanation: “Never say of anything, “I shall do that tomorrow,” except: “If God so wills,” and remember your Lord [Rabb, “Educator”] when you forget, and say: “I hope that my Lord will guide me ever closer than this to the right course.” (Al-Qur’an; 18:23-24)

 “This Revelation once again involved and a teaching: it reminded the Prophet that his status, his knowledge, and his fate depended on his Rabb, on the One and Sovereign God, and that he must never forget it. This is how one should understand the meaning of the phrase Insha Allah, “if God so wills”: it expresses the awareness of limits, the feeling of humility of one who acts while knowing that beyond what he or she can do or say, God alone has the power to make things happen. This is by no means a fatalistic message: it implies not that one should not act but, on the contrary, that one should never stop acting while always being aware in one’s mind and heart of the real limits of human power. For the second time, the Prophet was called to account by the Transcendent. Whatever adversity one faces, one’s strength and freedom on earth consist in remaining constantly aware of one’s dependence on the Creator.” (page 57)

 “Only later was the Prophet to receive the answers to the three questions he had been asked. The delay was paradoxically to strengthen the believers’ conviction and to baffle the Prophet’s interlocutors: his initial inability to answer and then the belated communication of Revelation proved that Muhammad (peace be upon him) was not the author of the Book that was being constituted and that he did actually depend on his Rabb’s will,” wrote Professor Ramadan (Page 58).

 Remember God’s Infinite Power and never

pronounce final judgement on anybody

While narrating the story of Umar’s conversion, Professor Ramadan wrote: Umar had gone out of his home determined to kill the Prophet, blinded by his absolute negation of the One God; there he was, a few hours later, changed, transformed, as the result of a conversion induced by a text and the meaning of God. He was to become one of the most faithful Companions of the man he had wished dead.”

Commenting on Umar’s conversion, Professor Ramadan wrote: “This heart’s revolution was a sign, and it carried a twofold teaching: that nothing is impossible for God, and that one should not pronounce final judgements on anything or anybody. This was a reminder of the need of humility in all circumstances: for a human being, remembering God’s infinite power should mean healthy self-doubt as to oneself and suspending one’s judgement as to others. Thus, the more he moved forward with God, every day becoming more of a model for his Companions and for eternity, the more the Prophet was attaining humility and modesty as expressed in being, knowledge, and judgement.” (Page 65).

 Key to Paradise

This year, 2013, during the month of Rabi al-Awwal, I was reading a book , Biography of the Prophet (peace be upon him) written by Shaikh Abdullah Ibn Al-Shaikh Muhammad Ibn Abdul Wahab, translated by Sameh Strauch and published by Darussalam, in 2006.

The Prophet (peace be upon him) said to Mu’az, “Oh, Mu’az! You are going to People of the Scripture and they will ask you regarding the keys to Paradise; tell them that the keys to Paradise are the words: “La Illaha Illallah” (None has the right to be worshipped except Allah). These words pass through everything until they reach Allah, and there is no barrier between Him and it. Whoever comes on the day of Resurrection with these words, sincerely, they will outweigh his sins.” (Vol. II, page 859)

 Equality before law

During the Conquest of Makkah, a woman from Banu Makhzoom stole something and the Messenger of Allah (peace be upon him) was informed of it and he ordered that her hand be cut off, as reported in the authentic Hadith. Her people hastened to Usamah Ibn Zaid Ibn Harithah to ask him to intercede for her with the Prophet (peace be upon him). When Usamah interceded for her with the Messenger of Allah (peace be upon him), the colour of the face of Allah’s Messenger changed and he said, ‘Do you intercede with me in a matter involving one of the legal punishments prescribed by Allah?”

 In the afternoon, the Messenger of Allah (peace be upon him) got up and delivered a sermon to the people. He praised Allah as He deserves to be praised and then said; “Amma Badu

 (To proceed): The nations prior to you were destroyed because if a noble person amongst them stole, they used to excuse him, and if a poor person amongst them stole, they .would inflict the legal punishment on him. By Him in Whose Hand is Muhammad’s soul, if Fatimah, the daughter of Muhammad stole, I would cut off her hand.” (Vol. II, page 689).

*First published in The Muslim Weekly, London in 2010 &

also in the monthly Magazine , The Muslim World, published 

by World Muslim League, Pakistan in March 2010.