Innal hamdalillahi nahmaduhu wa nasta’iinuhu wa nastaghfiruhu wa

na’uudzubillaahi min syuruuri anfusinaa wa min sayyiaati a’maalinaa

mayyahdihillaahu falaa mudhillalahu wa mayyudhlilfalaa haadiyalahu

Allahumma sholli wa sallam ‘alaa muhammadin wa ‘alaa alihii wa ash

haabihi wa man tabi’ahum bi ihsaani ilaa yaumiddiin.

yaa ayyuhalladziina aamanuu ittaqullaaha haqqa tuqaatihi wa laa

tamuutunna ilaa wa antum muslimuun

Fastabiqul khairooti ayna maa takuunuu ya’ tinikumullahu jamii’an

innallaaha ‘alaa kulli syaiin

ammaa ba’du..

Dear respected Friday Jemaah,

Let us have taqwa to Allah s.w.t. with the utmost taqwa. Know that every
action that we do in this world will be judged and every word that we
utter will be weighed in the Hereafter.

Dear Jemaah,

The sermon last week affirmed the importance for a Muslim to obtain a
true and correct understanding with regards to his or her religion. There
are numerous verses from the Quran and Sunnah that emphasize the
importance of understanding the meaning behind a religious text. Allah
s.w.t. mentions in the Quran:

Which means: “[This is] a blessed Book which We have revealed to you,
[O Muhammad], that they might reflect upon its verses and that those of
understanding would be reminded.”

The Prophet s.a.w. also once said: “When Allah wishes good for
someone, He bestows upon him the understanding of religion.” (Hadith
narrated by Bukhari/Muslim)

This guidance from Allah s.w.t. and the Prophet s.a.w. assert the
importance of thinking about, observing and understanding (tafaqquh)
the teachings of Islam thoroughly. Why is this so, dear Jemaah? It is
because religious texts like the Quran and Hadith are open to various
interpretations. Like it or not, we are indirectly affected and influenced by
our surroundings, lifestyle and the culture of thought of the society as
well as the period that we live in. There is a reason for every action
taken, spoken or otherwise and this includes religious texts like the
Quran and Hadith of the Prophet s.a.w. It is on this basis, therefore, to
understand a particular religious text, we must know its background and
context. This gives us a more accurate picture regarding the meaning of
that particular religious text. Consequently, if we fail to understand the
background of a verse from the Quran or Hadith, it is feared that we
might use it as a basis for something it is not meant for, or worse, for
something that stands in direct opposition. This ‘ilm is known as
Asbabun Nuzul and it discusses reasons behind the revelations of the
Quranic verses as well as explains its context and backstory. Whereas
the ‘ilm that discusses the context and background of Hadith is known as
‘ilm Asbabul Wurud. Mastery of these two disciplines will provide us with
a clearer picture on the background of a particular Quranic verse or
Prophetic hadith.

Dear Jemaah,

Understanding background and context is not only limited to religious

texts. It is also required to understand the writings of the ‘ulama.

It is undeniable that the ‘ulama have left behind an immense wealth of

knowledge for us to inherit. They have contributed in enriching our
religious thought and put tremendous effort in producing various
publications to provide explanation on religious matters and religious
texts. However, dear Jemaah, when reading these writings, we may find
statements or interpretations that seem to be in opposition to the
realities of life in this era. If we put that particular interpretation into
practice, it will not only cause confusion but also bring with it negative
consequences.

For example, when flipping through the pages of fiqh books by ‘ulama
hundreds of years ago, we find that some of them give special attention
to the ruling that it is compulsory to migrate from a non-Islamic country
(Darul Harb) which means a country in conflict and migrate to an ‘Islamic
country’ also known as the “Darul Islam”.

The opinions stated by these jurists were shaped by the social as well as
political conditions of their times that differ from the reality of life in this
era. Their writings were intended to give an explanation to a people who
lived in a world that witnessed persistent conflicts between different
religions. It was a time when it was un-imaginable that Muslims would be
able to live peacefully with non-Muslims in a single country.
However with the shift in the political system, as well as the concept of
modern citizenship, and through the application of international law,
people today are given the rights to travel freely and reside in a nation
regardless of their religious or ethnic background, contesting the
suitability of the classical classification of the world as explained in
traditional fiqh. This is the view of many contemporary ‘ulama such as
Sheikh Abdullah Bin Bayyah and others.

Hence dear Jemaah, understanding the background of the socio-

religious and socio-political context as well as the reality of life that
surrounds a particular writing will provide the reader a comprehensive
picture of why such a statement or fatwa was given.

This explanation is important as we find a group of people in this day

and age, who, without observing the context or background of a
particular religious text or writings of the ‘ulama, seem to lose faith in
religion and themselves. Some of them claim that the administrative
system of the different nations today are un-Islamic simply because it is
not a caliphate or an ‘Islamic state’. And that Muslims who live in places
like Indonesia or Japan are unable to practice their faith fully. This
results in the extraction of the views of classical scholars who lived
hundreds of years ago and in a specific context to be practiced in
today’s 21st century.

Therefore, whenever we read or receive an opinion that was taken from

classical ‘ulama, we must discuss them with local and contemporary
scholars who understand the condition and context of the world we live
in so as to obtain proper advice and further guidance.

barakallahu lii wa lakum fill qur’aanil azhiim wa nafa’nii wa iyyaakum

bima fiihi minal aayaati wa dzikril hakiim. Aquulu qowlii hadzaa wa
astaghfirullaaha lii wa lakum wa lisaa iril muslimiina min kulli danbin
fastaghfiruuhu innahu huwal ghafuurur rahiimu.

Lalu duduk sebentar, beristighfar dan membaca shalawat.

Naik mimbar untuk memulai khutbah kedua.
Innal hamdalillahi robbal’aalamiin wa asyhadu an laa ilaaha illahllaahu
wa liyyash shalihiina wa asyhadu anna muhammadan khaatamul
anbiyaai wal mursaliina allahumma shalli ‘alaa muhammadan wa ‘alaa
aali muhammadin kamaa shollayta ‘alaa ibroohiima wa ‘alaa alii
ibroohiim, innaka hamiidum majiid. Wa barok ‘alaa muhammadin wa
‘alaa aali muhammadin kamaa baarokta ‘alaa ibroohiima wa ‘alaa alii
ibroohiim, innaka hamiidum majiid.
Ammaa ba’ad..

Dear Jemaah

As a conclusion,

We do have to be more careful on interpreting the Quran or Hadith. They

are not similar with dictionary that fully translated to our language. They
have meaning that should be interpreted.

The last one,

It is not our intention to claim that the views of classical ‘ulama are
incorrect or have no value. However, we have to admit that their views
which were suitable for their particular needs and time might not be
suitable for us today.

May we be considered to be among those who the Prophet s.a.w.

characterised as people who Allah s.w.t. bequeathed understanding of
religion and that He blesses us with Taufiq to practice religion according
to His commands and guidance. Amin.

Allahummagh fir lilmuslimiina wal muslimaati, wal mu’miniina wal

mu’minaatil ahyaa’I minhum wal amwaati, innaka samii’un qoriibun
muhiibud da’waati.

Robbanaa laa tuaakhidznaa in nasiinaa aw akhtho’naa. Robbanaa walaa

tahmil ‘alaynaa ishron kamaa hamaltahuu ‘alalladziina min qoblinaa.
Robbana walaa tuhammilnaa maa laa thooqotalanaa bihi, wa’fua ‘annaa
wagh fir lanaa war hamnaa anta maw laanaa fanshurnaa ‘alal qowmil
kaafiriina.

Robbana ‘aatinaa fiddunyaa hasanah wa fil aakhiroti hasanah wa qinaa

‘adzaabannaar. Walhamdulillaahi robbil ‘aalamiin