الحمد لله على نعمة الإسلام والحمد لله على نعمة الجماعة والحمدللهعلى الأخوة والوفاء وعلى التعاون على البر والتقوى، نحمده تعالى ونستعينه، ونشكره تعالى ونستغفره ونستغيثه، نعوذ بالله من شرور أنفسنا ومن سيئات أعمالنا، من يهد الله فهو المهتد ومن يضلل فلن تجد له وليا مرشدا، ونشهد أن لا إله إلا الله وحده لا شريك له، له الملك و له الحمد، يحيي ويميت، بيده الخير، وهو على كل شيء قدير، ونشهد أن سيدنا و مولانا محمداً عبده ورسوله، وحبيبَه وصفيَّه، بلغ الرسالة وأدّى الأمانةَ ونصح الأمة، النبي الأمي الذي أرسله الله بالهدى والدين الحق، بشيرا ونذيرا بين يدي الساعة، صلى الله عليه وسلم وعلى آله وأصحابه ومن تبعهم بإحسان إلى يوم الدين
أما بعد! فيا عباد الله اتقوا الله حق تقاته ولا تموتن إلا وأنتم مسلمون. يأيها الذين ءامنوا اتقوا الله وقولوا قولا سديدا يصلح لكم أعمالكم ويغفر لكم ذنوبكم. ومن يطع الله ورسوله فقد فاز فوزا عظيما. اتقوا الله فيما أمر وانتهوا عما نها عنه وزجر.
يأيها المسلمون! يقول الله تعالى في محكم آياته وهو أصدق القائلين:
Allah says in His noble Book, the translation of which is:
“Those who pledge you their allegiance, pledge allegiance to Allah. Allah’s hand is over their hands. He who breaks his pledge only breaks it against himself. But as for him who fulfils the contract he has made with Allah, We will pay him an immense reward.” (Surat al-Fath. 48:10) Continue reading “Mawsim Khutbah October 14th 2022 “
We are gathered here this weekend to celebrate the birthday of Shaykh Abdalqadir as – Sufi. To really celebrate him we need to remind ourselves of his teaching and what he brought us throughout his life. He did not call to himself, but to the remembrance of Allah and His Messenger sallallahu alayhi wa sallim, and what was established in Madinah as a blueprint for all of mankind, the Deen established and practiced in its purest and most perfect form.
As he said at the start of Root Islamic Education:
“Islam is not, and can never be, by definition, in crisis or need of revisionist change, Islam, Kitab wa Sunnah, is immutable in all places until the end of time. It is itself a critique and balance-principle against which all human ventures must be measured and themselves revised and changed”.
Great Mosque of Granada anniversary, June 29th 2019
I would like to thank you for allowing me the opportunity to talk at the anniversary of the Great Mosque of Granada on a theme that is of vital importance and interest. The women have had quite a week! Today, we invite the men to share in some of our reflections and conclusions that took place at the very first Women’s Encounters Conference.
Let me begin by providing some context. Last year at the Mawsim of Shaykh Dr. Abdalqadir as-Sufi in Cape Town, a group of women preparing breakfast in a house overlooking the sea were inspired to come together to make a space for a gathering of women from all of our various communities. Hajja Jadiya Martinez took on this task and gained the support of Rais Abu Baker Rieger, who stressed the importance of conveying and sharing the conclusions with the men. An organizing team consisting of Hajja Zulaikha Lund, Hajja Atika Jiminez, Tahira Narbona and Aisha Hernandez was created in order to assist Hajja Jadiya in the realisation of this conference which has taken months of careful preparation. We can only thank them all and ask Allah to bless them for putting together this conference.
Below is a link to Mega for hafidh Luqman Nieto’s talk at the Granada Mosque Anniversary entitled, ‘The Mosque in Modern Society; it’s Importance for Muslims and Da’wa’. Delivered on Sunday 8th July 2018.
“At a certain stage the bedouin in their power of growth and expansion, and by a genetic vitalisation denied the passive urban community, begin to identify themselves as a new civic force. A natural need becomes wedded to a higher evaluation, an evaluation of themselves. There emerges among them the most powerful force that social man can experience. It is kinship, but not of blood. It transcends the tribal and the familial. This unification of the group takes them to the Second Stage. Stage Two is defined by Ibn Khaldun with the term ‘Asabiyya’. Asabiyya, normally ‘kinship’, is here used to mark as distinctive the bond, the life and death unifying bond of a brotherhood without blood ties. In the excellent Pléiade edition of ‘The Muqaddima’ its editor and translator calls it ‘esprit de corps’, but it is much more than that, for it has in it also a moral evaluation as in the term ‘Futuwwa’, chivalry or nobility of character. Asabiyya unites men to find the power to act and transform and command. If its motor power is high, its brotherhood is raised higher. If the binding factor (religio – to bind together) is there, that is Divine religion, it is, that being its highest possibility, assured a triumph.”