Thursday 21 March 2013

[PF:171956] The Friday — Jumu'ah Prayer

..:: The FridayJumu'ah Prayer ::..

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Hadrat Salman
Radi Allahu Ta'ala Anhu reported that the Messenger of Allah has said,

لا يغتسل رجل يوم الجمعة ، ويتطهر ما استطاع من طهر ، ويدهن من دهنه ، أو يمس من طيب بيته ثم يخرج ، فلا يفرق بين اثنين ، ثم يصلى ما كتب له ، ثم ينصت إذا تكلم الإمام ، إلا غفر له ما بينه وبين الجمعة الأخرى
"If a man takes bath on Friday; purifies himself as much as he can with ablution, applies oil from his oils, or uses any available perfume in his house, then goes out and, without squeezing between two men, prays what is prescribed for him, then remains silent when the Imam speaks (delivers sermon) his (minor) sins between that time and the next Friday will be forgiven." [Sahih Bukhari, Vol. 1, Page 121, Book on the Friday Prayer]

Hadrat Abu Hurairah
Radi Allahu Ta'ala Anhu reported that the Messenger of Allah has said,

إذا كان يوم الجمعة ، وقفت الملائكة على باب المسجد يكتبون الأول فالأول ، ومثل المهجر كمثل الذى يهدى بدنة ، ثم كالذى يهدى بقرة ، ثم كبشا ، ثم دجاجة ، ثم بيضة ، فإذا خرج الإمام طووا صحفهم ، ويستمعون الذكر
"When Friday comes, the angels stand at the door of the mosque recording the people in the order of their arrival. The parable of the first comer is like the parable of one who sends (to Makkah) a she-camel for sacrifice; the man who comes next is like the one who sends a cow for sacrifice, next a sheep, next like the one who sends a hen, next like the one who sends an egg. Then when the Imam stand up (on the Minbar/Pulpit) to deliver the sermon, they close their sheets and listen to the remembrance (sermon)." [Sahih Bukhari, Vol. 1, Page 127, Book on the Friday Prayer / Sahih Muslim, Vol. 1, Page 282, Book on the Friday Prayer]

Hadrat Samurah ibn Jundab
Radi Allahu Ta'ala Anhu reported that the Messenger of Allah has said,

من ترك الجمعة من غير عذر فليتصدق بدينار فإن لم يجد فبنصف دينار
"Whosoever omits the Friday prayer without excuse he should give a Dinar in alms; or if he does not have (it), half a Dinar." [Musnad Imam Ahmad, Vol. 5, Page 632 / Sunan Abi Dawud, Vol. 1, Page 151, Book on Prayer]

Hadrat Samurah ibn Jundub
Radi Allahu Ta'ala Anhu reported that the Messenger of Allah has said,

احضروا الذكر وادنوا من الإمام فإن الرجل لا يزال يتباعد حتى يؤخر فى الجنة وإن دخلها
"Be present at the sermon (delivered on Fridays) and draw near the Imam; because whoever always keeps far away will likewise, be far away (towards the back) in Paradise, even though he will enter it." [Sunan Abi Dawud, Vol. 1, Page 158, Book on Prayer]

Hadrat Ibn 'Umar
Radi Allahu Ta'ala Anhu reported that the Messenger of Allah has said,

إذا نعس أحدكم يوم الجمعة فليتحول من مجلسه ذلك
"When any of you dozes (in the Masjid) during the Friday prayer, he should change his place (if possible)." [Sunan Tirmidhi, Vol. 1, Page 115, Chapters on the Friday Prayer]

Hadrat Anas Radi Allahu Ta'ala Anhu reported that

إذا اشتد البرد بكر بالصلاة ، وإذا اشتد الحر أبرد بالصلاة ، يعنى الجمعة
When it was very cold, the Holy Prophet used to observe the prayer early; and when it was very hot, he used to delay the prayer till it was cooler. This refers to the Friday prayer. [Sahih Bukhari, Vol. 1, Page 124, Book on the Friday Prayer]

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Notes:


1. All those who listen to the mu'azzin calling out the Adhan for the Friday prayers in front of the Imam, should not reply to his words. This is a more preventative ruling. [Fatawa-e-Radawiyyah]

It has been stated in al-Durr al-Mukhtar [Page 57]:

One should not reply with the tongue, to the words of the Adhan called in front of the imam, prior to the Khutba (sermon).

In Radd al-Muhtar Vol. 1 Page 575 it has been stated:

It is makruh (disliked) to reply to the (words of the) Adhan at such a time.

2. On hearing the Adhan for the Khutba, when the mu'azzin calls out the Blessed Name of the Holy Prophet, then it is best not to kiss ones thumbs at that time. The Durud Sharif (invoking blessings) on the Messenger of Allah should also be recited from the heart; not from the tongue, as remaining silent in this particular time is Fard (obligatory). This rule only applies to the adhan for the khutba, otherwise in the other adhans one should kiss their thumbs, place them on their eyes as this is Mustahab. [Fatawa-e-Radawiyyah]

In Radd al-Muhtar Vol. 1 Page 575, it has been stated:

The more favoured opinion is to invoke blessings (send durud) upon the Holy prophet from one's heart (and to recite anything from the tongue).

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3. To read the khutba in any language other than Arabic or to amalgamate another language with the khutba read in Arabic is disliked (makruh) and against the sunnat that has been transmitted from our pious predecessors. [Fatawa-e-Radawiyyah, Bahar-e-Shari'at]

4. Some people lift their hands in the time that is between the two khutbas delivered by the Imam. This should not be done, as it is necessary to remain silent throughout and in between the two khutbas. [Bahar-e-Shari'at – Vol. 1 Chapter 4 Page 90-91]

5. It is not permissible to establish the Friday Prayer in villages. However, if people do pray it, then one should not prevent them. [Fatawa-e-Radawiyyah]

6. Because the Friday Prayer is not allowed in the villages (and in some countries), the Zohar (Mid-Noon prayer) is still fard upon them, though they may have prayed the Friday Prayer. Hence, it is obligatory that one prays the 4 Rakahs fardh salaah for Zohar if one has prayed the Friday Prayer in villages or places where the Friday Prayer cannot be established due to reasons as explained by the Shari'ah.

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From where should the Adhan for the Khutba be Called?

Hadrat Sa'ib ibn Yazid reported that

كان يؤذن بين يدى رسول الله -صلى الله عليه وسلم- إذا جلس على المنبر يوم الجمعة على باب المسجد وأبى بكر وعمر
When the Holy Prophet used to sit on the pulpit (on Friday), the call to prayer (adhan) was said near the door of the mosque, in front of the Holy Prophet. This was the same manner in which the adhan was called in the times of Hadrat Abubakr and Hadrat 'Umar. [Sunan Abi Dawud, Vol. 1, Page 155, Book on Prayer]

Notes:

From this Hadith we understand that it is Sunnah to call the Adhan from outside of the Masjid (Prayer Hall). The Adhan for the Khutbah during the blessed era of the Holy Prophet and his blessed vicegerents: Hadrat Abubakr and Hadrat 'Umar was always called from outside of the Masjid. This is why the scholars have disallowed calling the adhan from inside the Masjid. [This has been stated in Fatawa-e-Qazi Khan Vol. 1 Page 78, Fatawa-e-'Alamgiri Vol. 1 Page 55.]

In al-Bahr al-Raiq it has been stated:

It is impermissible to call the Adhan from inside the Masjid. [Vol. 1 Page 268]

In Fath al-Qadir it has been stated:

The scholars of Jurisprudence have stated that the Adhan should not be given from inside the Masjid. [Vol. 1 Page 215]

In al-Tahtawi (hashiya on Maraqiy al-Falah) it has been stated:

It is makruh (disliked) to give the Adhan from inside the Masjid. This has also been stated in al-Qahastani. [Page 17]

Hence, the practice of calling the Adhan from inside the Masjid is incorrect. It is obligatory upon Muslims to leave what is wrong and abide by the rules of fiqh and Hadith.

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— — —
Extracted From

Anwaar al-Hadith, Chapter 3, Pages 107 to 110
by Hadrat Allama Mufti Jalal al-Din Qadiri al-Amjadi
English Translation: Mawlana Kalim al-Qadiri [Bolton - U.K.]

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{Islamic Mailing Group} Khutbah on Tijaarat - 22March 2013

Jumuah Khutba In'sha'Allah

Jadeed Tijaarat ke Jadeed Masaail 

SHAIKH NOORUDDIN UMARI 

FRIDAY 22ND MARCH 2013 

Masjid E Ibad Ur Rahman DHANKOTA GOLKONDA, HYD 

1:00 PM 

Separate Seating Arrangement For Ladies

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[karachi-Friends] Daily Qur'an & Hadith 22 Mar 2013 (09 Jamadi Al`Awwal 1434)

English Translation of Al-Quran

[21].Al-Anbiya [The Prophets]

Ayat 78. And (remember) Dawud (PBUH)(David) and Suleiman (PBUH)(Solomon), when they gave judgment in the case of the field in which the sheep of certain people had pastured at night and Allah was witness to their judgment.

Ayat 79. And Allah made Suleiman (Solomon) to understand (the case), and to each of them Allah gave Hukman (right judgment of the affairs and Prophethood) and knowledge. And Allah subjected the mountains and the birds to glorify Our Praises along with Dawud (PBUH)(David), And it was We Who were the doers (of all these things).

[Tafseer]  And remember David and Solomon, when they gave judgment in the matter of the field into which the sheep of certain people had strayed by night: Allah did witness their judgment. To Solomon Allah inspired the (right) understanding of the matter: to each (of them) Allah gave Judgment and Knowledge; it was Our power that made the hills and the birds celebrate Our praises with David: it was Allah Who did (all these things). The sheep, on account of the negligence of the shepherd, got into a cultivated field (or vineyard) by night and ate up the young plants or their tender shoots, causing damage, to the extent of perhaps a whole year's crop. David was king, and in his seat of judgment he considered the matter so serious that he awarded the owner of the field the sheep themselves in compensation for his damage. The Roman Law of the Twelve Tables might have approved this decision, now obsolete. His son Solomon, a mere boy of eleven, thought of a better decision, where the penalty would better fit the offence. The loss was the loss of the fruits or produce of the field or vineyard: the corpus of the property was not lost. Solomon's suggestion was that the owner of the field or vineyard should not take the sheep altogether but only detain them long enough to recoup his actual damage, from the milk, wool, and possibly young of the sheep, and then return the sheep to the shepherd. David's merit was that he accepted the suggestion, even though it came from a little boy: Solomon's merit was that he distinguished between the corpus and income, and though a boy, was not ashamed to put his case before his father. But in either case it was Allah Who inspired the true realization of justice. He was present and witnessed the affair, as He is present everywhere. Whatever is in the heavens and the earth celebrates the praises of Allah. Even the "thunder repeated His praises"; 13:13. All nature ever sings the praises of Allah. David sang in his Psalms, 148:7-10: "Praise the Lord from the earth, ye...mountains and all hills...creeping things and flying fowl!" All nature sings to Allah's glory, in unison with David, and angels, and men of Allah.  

English Translation of Hadith  

Hazrat Abu Said Al-Khudri (May Allah be pleased with him) reported: I heard the Messenger of Allah [SAWW](PBUH) saying, "When one of you sees a dream that he likes, then it is from Allah. He should praise Allah for it and relate it to (others).''

Another narration adds: Messenger of Allah [SAWW](PBUH) said, "He should not report it except to those whom he loves. And if he sees one which he dislikes, then it is from the Satan. He should seek refuge in Allah against its evil and should not mention it to anyone. Then it will not harm him.''

[Al-Bukhari Book 09, Chapter 87, Hadith # 114] 

Lesson : as mentioned above in Surah Al-Anbiya Ayat 79."And Allah subjected the mountains and the birds to glorify Our Praises along with Dawud (PBUH)" There are clear instructions from Messenger of Allah (PBUH) about both good and bad dreams. A good dream means a good news sent by Allah to a person who has seen it. It should be related only to those who are close to his heart and not to such people who may start nourishing malice against him like the brothers of Prophet Yusuf (Joseph). A bad dream should be attributed to Satan and not be described to others because it often causes one to be pessimistic and it may be taken as a bad omen, which is not allowed in Islam. Rather, a man should seek Allah's Refuge against its evil. And if he puts faith in Allah, no harm will come to him.   

 

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جزاكم الله خيرا وأحسن الجزاء في الدنيا والأخرة

{Kantakji Group}. Add '11747' Fwd: IIBI's 7th Annual Three-Day Workshop, Friday, 14th - Sunday, 16th June, 2013

---------- Forwarded message ----------
From: Farhan Quadri <farhan.quadri@islamic-banking.com>
Date: Thu, Mar 21, 2013 at 4:53 PM
Subject: IIBI's 7th Annual Three-Day Workshop, Friday, 14th - Sunday, 16th June, 2013
To: "kantakji@gmail.com" <kantakji@gmail.com>


 

Dear

The 7th Annual Three-day Workshop 2013 on STRUCTURING INNOVATIVE ISLAMIC FINANCIAL PRODUCTS is being held in London from Friday, 14 June to Sunday, 16 June 2013. This is part of the important initaives of the Institute of Islamic Banking and Insurance (IIBI) to develop human capital and best practices for the Islamic financial services industry.
 
The workshop is being hosted by Enrst & Young UK and supported by AAOIFI Bahrain , ISRA Malaysia and CISI UK.
 
The impact of the growth of Islamic finance is increasingly visible in many countries of the world. With Islamic banks competing for business of conventional banks, and with conventional banks also developing their own Shari'ah compliant financial products, it is essential to have the knowledge and the ability to structure new financial products that conform to the Shari'ah requirements. This includes enhancing our understanding about realising the overall Shari'ah objective of preventing harm and promoting the well-being of society as a whole through real economic transactions.
 
Islamic banks have to innovate in structuring new Islamic financial products for modern markets using traditional trading contracts. Critics of Islamic finance practices have expressed concerns that financial products developed by Islamic banks are modelled after those offered by conventional banks with an 'Islamic' label. It is thereore important to address such concerns by enhancing and strengthening the knowledge of those involved in structuring and providing Islamic financial products. 
 
The three-day workshop in London will familiarise participants with issues and best practices with regard to structuring Islamic financial products, giving particular attention to improving and updating the understanding of the Shari'ah requirements and the moral and social objectives during the product development cycle.  The use of case studies and group activity should encourage coordination and exchange of ideas among participants.

The workshop fee is £1,090.00 only and has been kept reasonable to encourage wide participation. The number of places is restricted to 50, therefore, you are requested to register early. The fee does not include accommodation and those registering to attend may approach IIBI to assist in locating suitable hotel accommodation. You may register and make payment online. 

We request you to circulate the information among your colleagues and other persons in your network who would be interested to attend. 

Thank you.

 

View Workshop Programme and Register

                        

 
 
For further information please contact:
Mr. Farhan Rafiq Quadri


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