S E L E C T E D
K H U T. A B I
(SERMONS
& SPEECHES)
&
W R I T I N G S
*
BY
MUHAMMAD AMIN A.SAMAD
CONTENTS
Table of Contents
.............................................................. ii
Introduction …………………………….……………… . iv
Introduction to Second Edition …………………..……. v
The Significance of the Khut.bah …………..…………... vii
How to Perform the First Khut.bah ……….……………. ix
How to Perform the Second Khut.bah ….……………… x
1. The Truth ………………………………………….…
1
2. Yaqīn (Certainty) ……………………………….…… 3
3.
The Second View ………………………………… 7
4. ‘Umar, the Second Caliph …………………………
8
5.
Human Souls (Spirits) ………………………… 10
6.
Good Conduct ………………………………… 13
7. Arrogance ………………………………………… 17
8. Sound Heart ………………………………………. 20
9. As.h.āb al-Ukhdūd
(The makers of-the Pit of Fire….. 22
10. The Position of Fuqahā' (Muslim Jurists) …….… 25
11. Balā’ …………………………………………….……… 31
12. Kufr (Infidelity) ………………………………..…. 34
13. Fitnah ………………………………. 40
14. Salmān al-Fārisī (the Persian)
…………………… 47
15. ‘Abd Allāh bin Ubay ……………………………… 50
16. The Battle of Uh.ud (1) ………………..………… 56
17. The Battle of Uh.ud (2) ………………………..…. 58
18. The Battle of Uh.ud (3) ………. ………………….. 61
19. Prophet Muhammad’s Miracles ………………..… 64
20. The Qur’ān’s Prophecy (1) ………… ……………. 67
21. The Qur’ān’s Prophecy (2) ……………………….. 72
22. The Constricted Breast ………….……….….. 76
23. Water Cycle ……………………………………… 80
24. Isrā’ and Mi‘rāj …………………….. …………… 81
25. Fasting in Islam (1) ……………………………. 89
26. Fasting in Islam (2) ……………………………. 91
27. Fasting and Health…………………………….….. 97
28. ‘Īd al-Fit.r
………………………………….……… 102
29. ‘Id al-Ad.h.ā ……………………………….……… 105
30. Engagement & Marriage ……………………. 112
INTRODUCTION
بِسْمِ اللهِ الرَّحْمنِ الرَّحِيْم
In the Name of Allah, Most Gracious, Most Merciful
This booklet Khut.ab (sing.
Khut.bah) is intended to assist our
readers who are preparing their khut.bah (sermon)
or speeches and to those who are interested in learning more about Islam. It contains a collection of selected khut.ab (sermons) and speeches
delivered at Lac la Biche, Alberta—where I became an imām (minister)
from December 1982 till June, 1983—and Edmonton, Alberta—where I became a
secretary of the Canadian Islamic Centre (al-Rashid Mosque) from June 1985 till
October, 1988, and where I assisted Imam Youssef Chebli and took his place
during his absence.
Originally, the khut.ab were divided into two parts:
the first part was in Arabic, while the second part was in English. Since I do not include the Arabic texts in
this booklet, the English texts can be used in the first khut.bah (sermon), while the second one
is used from the du‘ā’ (supplication) only.
Some of my articles in the
newsletter of the Canadian Islamic Centre are also included in this
booklet. Hopefully they will be useful
to the readers.
I
admit that this booklet is far from being perfect. Hopefully, the improvement
will be made in the near future. Your
suggestion and advice will be highly appreciated.
My gratitude and
appreciation go to Br. Axel Mohamed Knoenagel and Br. Abu Dhar Parry for their
help in correcting and proofreading the manuscript. May Allah reward them for
their help.
Finally, as I am leaving
for Australia on October 27, 1988, I take this opportunity to say “good bye” to
all my friends and colleagues whose companionship I enjoyed. I shall miss you all, but you will remain in
my heart. May Allah reward your kindness
to me during my stay with you in this beautiful country, Canada, and in this
beautiful province, Alberta.
May Allah accept this
humble service to Islam, āmīn!!!
Edmonton,
October 1988/Rabī‘ al-Awwal, 1408
Muhammad Amin
Abdul-Samad
INTRODUCTION TO
SECOND EDITION
بِسْمِ اللهِ الرَّحْمنِ الرَّحِيْم
In the name of Allah,
Most Gracious, Most Merciful
This is the second edition of the
booklet Khut.ab printed
a decade ago. In this edition some corrections and revision have been made.
Like in the first edition the translation of Qur’ānic verses in this second
edition is also based mainly on that of Abdullah Yusuf Ali and occasionally on
that of Muhammad Marmaduke Pickthall. However, as A.Y. Ali’s translation of the
Qur’ān has been revised I have followed this revised translation.
A.Y. Ali’s
translation of the Qur’ān was edited and revised by the Presidency of Islamic Researches, IFTA
Call and Guidance in Saudi Arabia (ca. 1980 C.E.) where a group of Muslim
scholars were involved in this task. One
of the most conspicuous revision was the
replacement of the word “God “ with
“Allah”. This is probably to
emphasize that the proper name of God
among Muslims is “Allah”, and therefore should not be translated. This is one view among Muslim scholars.
Another view
says that “Allah” is the Arabic name for “God” in English. The Christian Arabs, for example, use the
term “Allah” in their language. So the Jews worship “Elohim”, the French people “le Dieu”, the Germans “der Got”, and the
Italians “il Dio”. This might be the reason why some translators of the Qur’ān
translate the name Allah into the languages they are using in their
translation.
The Arabic word for “son of” is إبْن (ibn) or بِنْ (bin, which is spelled Ben in English) and
abbreviated as “b.” are all used in this booklet. For example, ‘Abdullah b. ‘Umar, Abdullah ibn
‘Umar, and Ibn ‘Umar are used. The term Ibn is used when the father’s
(or forefather’s) name is used only without mentioning the personal name, such
as Ibn ‘Umar, mentioned above.
In this edition I use
transliteration of the Arabic words and names based on combination of two
slightly different systems of teransliteration: the one used by the Library of
Congress in Washington, D.C., U.S.A. and the other by the Institute of Islamic
Studies at McGill university in Montreal, Canada. For example, the term إسْلامِيَّة is transliteraterd as islāmiyyah (with
double y and h representing the tā’ marbūt.ah) rather than islāmīyah (McGill),
or islāmiyya (Library of Congress).
Some exceptions, however, are given to names which are too familiar in
the English language spelling, such as “Abdullah”, which can be also written
and transliteraed as ‘Abd Allāh, “Omar” with ‘Umar, “Ali” with “‘Alī”. Both are
still used in this edition.
Since the Muslims do not believe in the divinity of Jesus,
although they believe him as one of the great prophet of God, C.E. (Christian Era) is used rather than A.D.
(Anno Domini, in the year of the Lord, meaning Jesus). B.C. (Before Christ) is
still used, and for the Islamic calender, A.H. (Anno Hijrah, in the year of the
Prophet’s migration to Madinah). If both Christian and Islamic calendars are
used, the Islamic calender is used first without mentioning A.H. or C.E. For example, Abū Hurayrah (d. 58/677), means
that the Prophet’s companion Abū Hurayrah died in 58 A.H. corresponding to 677
C.E.
The abbreviation p.b.u.h. (peace be upon him) is ued
after the name of Allah’s prophets to show love and respect towards them. In
Arabic, صَلَّى اللهُ
عَلَيْهِ وَسَلَّمْ (may Allah bless him and grant him peace) is used after ther
Prophet’s name, whereas after other prophets it is used عَلَيْهِ السَّلامْ
(peace be upon
him).
It is unfortunate that the Arabic texts in this booklet
cannot be easily vowelized (vocalized) in the computer. To do it manually would
not be very clear and efficient. Therefore, I highly recommend you to refer the
Qur’ānic texts to the Qur’ān itself if you have difficulty in reading these
divine texts in this booklet. Otherwise, just read the translation. With regard
to other Arabic texts you can skip them if you cannot get any help from
anywhere.
To err is human, and nobody is perfect. I know that this booklet is far from perfect,
even in its second editon. But if you are
satsified with the basic information you get from it and happy to pass
it to others in you sermon or in any occasion, I would think that I have
achieved my goal through this booklet.
Finally, I
would like to express my sincere gratitude and high appreciation to Mrs. Clare
Bailey of the WISE employment office at Camberwell for her asistance,
expecially in proofreading this revised booklet. I also appreciate the
friendship and companionship of many of Indonesians students as well as
residents in Melbourne. Thank you all
for your kindness.
Melbourne,
September, 2000
Muhammad Amin A. Samad
THE SIGNIFICANCE OF
THE KHUT.BAH
Khut.bah
literally means a speech. Technically,
it is a sermon delivered at the congregation in the mosque, especially on
Friday before performing the congregational prayer. The khut.bah is a
part of the prayer and therefore it has to be performed properly. It is divided into two parts. The first part contains exhortation to the
Muslims to stick to their religion, to do good and to avoid evil. It also contains teachings about Islam and
contemporary issues concerning Islam and the Muslims. The second khut.bah
contains du’a (supplication) for all Muslims.
Khut.bah
is also delivered after performing the ‘Īd prayer: ‘Īd al- Fit.r (festival of break-fasting) and ‘Īd
al-Ad.h.ā (festival
of sacrifice). However, this khut.bah is not a part of the
id-prayer. Therefore, people who cannot
stay because of extreme necessity to leave can go, although this practice is
not recommended.
Contrary to the Friday khut.bah, ‘Īd khut.bah is neither started with the ādhān
(calling for prayer) nor concluded with iqāmah (calling to start
praying). After all, there is no prayer
after the ‘Īd khut.bah. The prayer has been done before the khut.bah. This is the main difference between the
Friday khut.bah and
the‘Īd khut.bah.
Since
the introductory part of the ‘Īd khut.bah is
different from that of the Friday khut.bah I am
including one khut.bah for
the ‘Īd al- Fit.r and ‘Īd
al-Ad.h.ā with its
introductory section in this booklet.
You will notice that the introductory section starts with takbīr,
namely, glorifying Allah by saying Allāhu Akbar (Allah is the Greatest)
With regard to the ordinary khut.bah, if
you like to have an introductory section, the common pattern used after saying
the greeting assalāmu ‘alaykum, which means “peace be upon you”; if you
like, you can add with wa rah.matullāh wa
barakātuh, which means “and the mercy of Allah and His blessings,” is as
follows:
أَلْحَمْدُ
ِللهِ رَبِّ اْلعَالمَيِنْ, وَالصَّلاَةُ وَالسَّلاَمُ عَلىَ أَشْرَفِ اْلمُرْسَلِيْن,
سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِهِ وَصَحْبِهِ
أَجْمَعِيْن.
أَمَّا بَعْد :
If you want to
conclude your speech it is sufficient to repeat the same greeting mentioned
above, namely, assalāmu ‘alaykum.
Having this booklet in your hand, you will have no excuse any longer in not
performing the congregational Friday and ‘Īd prayers in your area.
HOW TO PERFORM THE
FIRST KHUT.BAH
If you are in charge of performing the
khut.bah come to the pulpit (or the
place where you should stand) and say the greeting, السَّلَامُ عَلَيْكُمْ
وَ رَحْمَةُ اللهِ وَ بَرَكَاتُه (assalāmu ‘alaykum wa rah.matullāh
wa barakātuh). Then sit down. Somebody will do the the ādhān (call
for prayer). From now on, everyone
should listen to your khut.bah.
Nobody is allowed to talk to each other or to start any prayer. However, those who have not completed their
prayers should continue and those who just arrive should perform their tah.iyyat al-masjid prayer, except if
they are following the H...anafī or the
Mālikī school. The new comers should say
the greeting assalāmu ‘alaykum slowly to themselves only so that not to
disturb the audience who are listening to the khut.bah.
When the ādhān is over, stand
up and say the introductory section of the first khut.bah
which should contain: tah.mīd
(praise), i.e., saying أَلْحَمْدُ ِلله (praise be
to Allah), the shahādatayn, i.e.,أَشْهَدُ أَنْ لَا إَلهَ إِلَّا الله وَ
أَشْهَدُ أنَّ مُحَمَّدًا رَسُوْلُ
الله (I bear witness that there is no god but
Allah, and I bear witness that Muhammad is the messenger of Allah), and s.alāwah, i.e., asking the blessing
of Allah on Prophet Muhammad by saying اللّهُمَّ صَلِّ عَلَى مُحَمَّد (O Allah, give Your blessing on Prophet
Muhammad). The shortest introductory section of the khut.bah (the first or the second) will
be as follows:
أَلْحَمْدُ
ِلله وَ أَشْهَدُ أَنْ لَا إَلهَ إِلَّا الله وَ
أَشْهَدُ أنَّ مُحَمَّدًا رَسُوْلُ الله
اللَّهَُّم صَلِّ وَسَلِّمْ عَلَى سَيَّدِنَا مُحَمَّدٍ
وَعَلىَ آلِهِ وَصَحْبِهِ أجْمَعِْين.
For your
convenience I give seven examples of the introductory khut.bah. The last one deals with the
birthday of the Prophet.
۱- أَلْحَمْدُ لِلَّهْ , نَحْمَدُهُ وَ
نَسْتَـعِيْنُهُ وَ نَسْتَـغْفِرُهُ وَ نَسْتَهْدِيْهِ وَ نُؤْمِنُ بِهِ وَ نَتَوَكَّلُ
عَلَيْهُ وَ نَعُوْذُ بِاللهِ مِنْ شُرُوْرِ أَنْفُسِنَا وَمِنْ سَيِّئَاتِ أَعْمَالِنَا.
مَنْ يَهْدِ اللَّهُ
فَهُوَ الْمُهْتَدِ وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيًّا مُرْشِدًا.
وَ أَشْهَدُ أَنْ لَا إَلهَ إِلَّا الله وَحْدَهُ
لَا شَرِيْكَ لَهُ, وَأَشْهَدُ أنَّ مُحَمَّدًا عَبْدُهُ وَرَسُوْلُه, بَعَثَهُ
اللهُ بَشِيْرًا وَ نَذِيْرًا وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ وَسِرَاجًا مُنِيرًا.
اللّهُمَّ صَلِّ وَ سَلِّمْ عَلىَ عَبْدِكَ وَ رَسُوْلِكَ سَيِّدِناَ مُحَمَّدٍ وَ
عَلَى آلِهِ وَ صَحْبِهِ أَجْمَعِيْن. أَمَّا بَعْــدُ
۲- أَلْحَمْدُ لِلَّهْ , نَحْمَدُهُ وَ
نَسْتَـعِيْنُهُ وَ نَسْتَـغْفِرُهُ وَ نَعُوْذُ بِاللهِ مِنْ شُرُوْرِ أَنْفُسِنَا
وَ مِنْ سَيِّئَاتِ أَعْمَالِنَا. مَنْ يَهْدِ اللَّهُ فَلاَ
مُضِلَّ لَهُ وَمَنْ يُضْلِلْ فَلاَ هاَدِيَ لَهُ. وَ أَشْهَدُ
أَنْ لَا إَلهَ إِلَّا الله وَحْدَهُ لَا شَرِيْكَ لَهُ وَ أَشْهَدُ أنَّ مُحَمَّدًا
عَبْدُهُ وَ رَسُوْلُه أَرْسَلَهُ بِالْحَقَّ بَشِيْرًا وَ نَذِيْرًا بَينَ يَدَيْ
السَّاعَة. مَنْ يُطِعِ اللّهَ وَ رَسُوْلَهُ فَقَدْ رَشَدَ.
وَ مَنْ يَعْصِهِمَا فَإِنَّه لَا يَضُر ُّإلاَّ نَفْسَهُ وَ لَا يَضُرُّ اللهَ شَيْئًا.
اللّهُمَّ صَلِّ وَ سَلِّمْ عَلىَ عَبْدِكَ وَ رَسُوْلِكَ سَيِّدِناَ مُحَمَّدٍ وَ
عَلَى آلِهِ وَ صَحْبِهِ أَجْمَعِيْن. اللّهُمَّ صَلِّ وَ سَلِّمْ عَلىَ سَيِّدِناَ
مُحَمَّدٍ وَ عَلَى آلِهِ وَصَحْبِهِ أَجْمَعِيْن. أَمَّا بَعْــدُ
٣- أَلْحَمْدُ لِلَّهْ , نَحْمَدُهُ وَ نَسْتَـعِيْنُهُ
وَ نَسْتَـغْفِرُهُ وَ نَعُوْذُ بِاللهِ مِنْ
شُرُوْرِ أَنْفُسِنَا وَ مِنْ سَيِّئَاتِ أَعْمَالِنَا. مَنْ
يَهْدِ اللَّهُ فَلاَ مُضِلَ لَهُ وَمَنْ يُضْلِلْ
فَلاَ هَادِيَ لَهُ. وَ أَشْهَدُ أَنْ لَا
إَلهَ إِلَّا الله وَحْدَهُ لَا شَرِيْكَ لَهُ وَ أَشْهَدُ أنَّ مُحَمَّدًا عَبْدُهُ
وَ رَسُوْلُه أَرْسَلَهُ بِالْحَقَّ بَشِيْرًا وَ نَذِيْرًا بَينَ يَدَيْ
السَّاعَة. مَنْ يُطِعِ اللّهَ وَ رَسُوْلَهُ فَقَدْ رَشَدَ.
وَ مَنْ يَعْصِهِمَا فَإِنَّه لَا يَضُر ُّإلاَّ نَفْسَهُ وَ لَا يَضُرُّ اللهَ شَيْئًا.
اللّهُمَّ صَلِّ وَ سَلِّمْ عَلىَ سَيِّدِناَ مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ
أَجْمَعِيْن. أَماَّ بَعْدُ
٤- اَْلْحَمْدُ ِللهِ حَمْدًا يَنْبَغِيْ لِجَلاَلِ
وَجْهِهِ وَعَظِيْمِ سُلْطَانِه. وَ أَشْهَدُ أَنْ لَا إَلهَ إِلَّا الله وَحْدَهُ
لَا شَرِيْكَ لَهُ وَ أَشْهَدُ أنَّ مُحَمَّدًا رَسُوْلُ اللهِ صَفْوَةُ أصْفِيَائه.
اللّهُمَّ صَلِّ وَ سَلِّمْ عَلىَ سَيِّدِناَ مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ
أَجْمَعِيْن. أَماَّ بَعْدُ
٥- أَلْحَمْدُ لِلَّهِ الَّذِيْ جَعَلَ اْلمَوْتَ
رَاحَةً لِلْأَبْرَارِ يَنْقُلُهُمْ مِنْ دَارِ ْالهُمُوْمِ وَاْلبَلاَءِ وَاْلأَكْدَارِ,
دَارِاْلبَأْسِ وَالضَّرَّاءِ وَاْلَأخْطَارِ إِلىَ دَارِ الرَّاحَةِ وَ الْفَرَحِ
وَ اْلِاسْتِبْشَارِ دَارِ الْخُلْدِ وَ اْلبَقَاءِ وَ اْلقَرَارْ. وَ أَشْهَدُ أَنْ
لَا إَلهَ إِلَّا الله وَحْدَهُ لَا شَرِيْكَ لَهُ, يَخْلُقُ مَا يَشَاءُ وَ يَخْتَارْ.
وَ أَشْهَدُ أنَّ مُحَمَّدًا عَبْدُهُ الْمُصْطَفَى اْلمُخْتَار. اللّهُمَّ صَلِّ وَ
سَلِّمْ عَلىَ عَبْدِكَ وَ رَسُوْلِكَ سَيِّدِناَ مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ
أَجْمَعِيْن . أَمَّا بَعْــدُ
٦- اَْلْحَمْدُ ِللهِ الْوَاحِدِ الْقَهَّار,
غَافِرِ الذَّنْبِ شَدِيْدِ الْعِقَابِ, نَحْمَدُهُ وَ نَسْتَـعِيْنُهُ وَ نَسْتَـغْفِرُهُ
وَنَسْتَهْدِيْهِ, وَنَعُوْذُ بِاللهِ مِنْ شُرُوْرِ أَنْفُسِنَا وَ مِنْ سَيِّئَاتِ
أَعْمَالِنَا. مَنْ يَهْدِ اللَّهُ فَلاَ مُضِلَّ لَهُ وَمَنْ
يُضْلِلْ فَلاَ
هاَدِيَ
لَهُ. وَ أَشْهَدُ أَنْ لَا إَلهَ إِلَّا الله وَحْدَهُ لَا شَرِيْكَ لَهُ,
تَبَارَكَ اسْمُهُ وَ عَلاَ شَأْنُهُ, وَ أَشْهَدُ أنَّ مُحَمَّدًا عَبْدُهُ وَ رَسُوْلُه
وَصَفِيُّهُ وَ خَلِيْلُهُ, سَلَّ الرِّسَالَةَ وَ أَدَّى اْلأَمَانَةَ وَ نَصَحَ
الْأُمَّةَ. اللّهُمَّ صَلِّ وَ سَلِّمْ عَلىَ سَيِّدِناَ مُحَمَّدٍ وَ عَلَى آلِهِ
وَ صَحْبِهِ وَمَنِ اهْتَدى بِهَدْيِهِ وِ اسْتَمْسَكَ بِسُنَّتِهِ وَسَلِّمْ
تَسْلِيْمًا كَثِيْرًا, أَمَّا بَعْدُ
٧. أَلْحَمْدُ لِلَّهِ,
جَعَلَ مِيْلاَدَ الرَّسُوْلِ فَضْلاً وَنِعْمَةً وَهُدًى وَرَحْمَةً. وَ أَشْهَدُ
أَنْ لَا إَلهَ إِلَّا الله وَ أَشْهَدُ أنَّ مُحَمَّدًا عَبْدُهُ وَ رَسُوْلُهُ
الَّذِيْ رَفَعَ اللهُ ذِكْرَهُ وَ أَعْلىَ قَدْرَهُ. اللّهُمَّ صَلِّ وَ سَلِّمْ وَ بَارِكْ عَلىَ سَيِّدِناَ مُحَمَّدٍ وَ عَلَى
آلِهِ وَ صَحْبِهِ وَالتَّابِعِين. أَمَّا بَعْــدُ
You may add the word ammā
ba‘d ("now to the point") after saying he introductory khut.bah as mentioned above.
As
the khut.bah should contain a
Qur’ānic verse and advice (was.iyyah)
to the Muslims many people say after the introductory khut.bah the following:
أَيُّهَا
اْلمُسْلِمُوْن, أُوْصِيْكُمْ وَإيَّايَ بِتَقْوَى اللهِ فَقَدْ فَازَ اْلمُتَّقُوْنِ.
قَالَ اللهُ تَعَالىَ:
"يَا أَيُّهَا الَّذِينَ آَمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ
وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ"
َ (آل
عمران : ۲
٠۱)
The
meaning: “O believers, I advise you and myself to fear Allah, for those who
fear Him will prosper. Allah says, ‘O
ye who believe! Fear Allah as He should be feared, and die not except in a
state of Islam’” (Qur’ān, Āl-‘Imrān 3:102).
Now,
you can choose a suitable topic in this booklet. Then read the following supplication and then
sit down.
بَارَكَ
اللهُ لِيْ وَ لَكُمْ قِي ْالقُرْآنِ اْلعَظِيْم, وَ نَفَعَنِيْ وَ إِيَّاكُمْ بِماَ
فِيْهِ مِنً اْلآيَاتِ وَ الذِّكْرِ اْلحَكِيْمِ , أَقُوْلُ قَوْلِي هَذَا وَ اسْتَغْفِرُ
اللهَ لِي وَ لَكُمْ وَ لِسَائِرِ اْلمُسْلِمِيْنَ مِنْ كُلِّ ذَنْبٍ , فَاسْتَغْفِرُوْهُ,
إِنَّهُ هُوَ اْلغَفُوْرُ الرَّحِيْم.
While you are sitting about one
minute or so you can read a short du’a for yourself slowly, then stand
up again. Now you are ready for the second khut.bah.
TO PERFORM THE SECOND KHUT.BAH
After
performing the first khut.bah stand
up again and say again the introductory section of the khut.bah. You can continue with your topic if you like,
but it should be short to make room for the supplication.
You
can choose any supplication you like, but it should contain a supplication for
the Muslims or the believers also instead of just praying for yourselves. Some of these supplications are as follows:
أَللّّهُمَّ اغْفِرْ لِلْمٌسْلِمِيْنَ وَ
اْلمُسْلِمَاتِ وَ اْلمُؤْمِنِيْنَ وَ اْلمُؤْمِنَاتِ اْلأَحْيَاءِ مِنْهُمْ وَ اْلأَمْوَاتِ,
إنَّكَ سَمِيْعٌ قَرِيْبٌ مُجِيْبُ الدَّعَوَاتِ وَ قَاضِيُ الْحَاجَات.
أَللَّهُمَّ أَصْلِحْ لَنَا دِيْنَنَا
الَّذِي هُوَ عِصْمَةُ أَمْرِناَ, وَ أَصْلِحْ لَنَا دٌنْيَانَا التَّيِ إلَيْهَا
مَعَاشُنَا, وَ أَصْلِحْ لَنَا آخِرَتَنَا الَّتِي إلَيْهَا مَعَادُنَا . وَاجْعَلِ
اْلحَيَاةَ زِيَادَةً لَنَا فِي كُلِّ خَيْرٍ, وَ اجْعَلِ اْلمَوْتَ رَاحَةً لَنَا
مِنْ كُلِّ شَرٍّ.
أَللَّهُمَّ
أَصْلِحْ وُلَاةَ أُمُوْرِنَا, وَ اجْعَلْ وِلَايَتَنَا فِيْمَنْ خَافَكَ وَ اتَّقَاكَ
وَ اتَّبَعَ رِضَاكَ يَا رَبَّ الْعَالمَيِنْ.
أَللَّهُمَّ نَوِّرْ عَلَى أَهْلِ اْلقُبُوْرِ قُبُوْرَهُمْ
, أَللَّهُمَّ اْغفِرْ لِلْأحْيَاءِ وَيَسِّرْ لَهُمْ أُمُوْرَهُمْ.
أَللَّهُمَّ تُبْ عَلىَ التَّائِبِيْنَ وَ اْغِفرْ
ذُنُوْبَ اْلمُذْنِبِيْن وَ اْشفِ مَرْضَى اْلمُسْلِمِيْنَ وَ اكْتُبِ الصِّحَّةَ
وَ اْلعَافِيَةَ وَ التَّوْفِيْقَ وَ اْلهِدَايَةَ لَنَا وَ لِكَافَةِ أُمَّةِ مُحَمَّدٍ
أَجْمَعِيْن.
أَلَّلهُمَّ ارْفَعْ مَقْتَكَ وَ غَضَبَكَ عَنَّا
, وَ لَا تُؤَاخِذْنَا بِمَا فَعَلَ الْسُّفَهَاءُ مِنَّا , وَاْقضِ حَوَائِجَ السَّائِلِيْن.
أَللَّهُمَّ أَعِزِّ الإسْلاَمَ وَ اْلمُسْلِمِيْنَ
وَ أَذِلِّ الشِّرْكَ وَ الْمُشْرِكِيْنَ وَدَمِّرْ وَ أَهْلِكْ أَعْدَاءَكَ أَعْدَاءَ
الدِّيْن.
أَللَّهُمَّ
أَرِنَا الْحَقَّ حَقًّا وَ ارْزُقْنَا اتِّبَاعَهُ وَ أَرِنَا البَاطِلَ بَاطِلاً
وَارْزُقْنَا اجْتِنَابَهُ.
أَللَّهُمَّ
وَحِّدْ صُفُوْفَ الْمُسْلِمِيْنَ وَوَحِّدْ كَلِمَتَهُمْ وَانْصُرْهُمْ عَلَى
أَعْدَائِهِمْ.
أَللَّهُمَّ
آمِنَّا فِيْ أَوْطَانِنَا وَ أَصْلِحْ وُلاَةَ أُمُوْرِنَا وَلاَ تُسَلِّطْ
عَلَيْنَا بِذُنُبِنَا مَنْ لَا يَخَافُكَ وَلاَ يَرْحَمْنَا.
رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِْينَا أَوْ
أَخْطَأْنَا رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ
مِنْ قَبْلِنَا رَبَّنَا وَلَا ُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا
وَاغْفِرْ لَنَا وَارْحَمْنَا أَنْتَ مَوْلَانَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ.
رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا
لِلْمُتَّقِينَ إِمَامًا.
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً
وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ.
After
citing the du‘ā’ (supplication) you conclude the khut.bah with the following (optional):
عِبَادَ الله, إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ
وَإِيتَاءِ ذِي الْقُرْبَى وَيَنْهَى عَنِ الْفَحْشَاءِ
وَالْمُنْكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ.
اُذْكُرُوْا اللهَ يَذْكُرُكُمْ,
وَاشْكُرُوْهُ عَلىَ نِعَمِهِ يَزِدْكُمْ, وَلَذِكْرُ اللَّهِ
أَكْبَرُ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ.
أَقِمِ الصَّلَاةَ!
After citing this conclusion,
step down the pulpit and your khut.bah
becomes complete.
