Juma adhaan

Hidayat Ka Mohtaaj

Q:Is the First Azan practice as introduced by the Caliph Hazart Usman (RA) falls under the category of Ijmaa of Sahabah?
Can people just go and remove practices of Ijmaa of Sahabah with out consequences?
Is Ijmaa of Sahaba binding on the Ummah?
OR
Can you please confirm the status of the First Azan introduced by the Caliph Hazart Usman (RA) and its place in Shari'ah or opinions of four school of thoughts (mazahabs) (with complete references) and which opinion is a stronger opinion?
Is the Salat ul Juma still valid without this First Azan?

Narrated As-Saib bin Yazid:



In the life-time of the Prophet, Abu Bakr and Umar, the Adhan for the Jumua prayer used to be pronounced when the Imam sat on the pulpit. But during the Caliphate of 'Uthman when the Muslims increased in number, a third Adhan at Az-Zaura' was added. Abu 'Abdullah said, "Az-Zaura' is a place in the market of Madina." (Bukhari, Volume 2, Book 13, Number 35)



Narrated As-Saib bin Yazid:



The person who increased the number of Adhans for the Jumua prayers to three was Uthman bin Affan and it was when the number of the (Muslim) people of Madina had increased. In the life-time of the Prophet there was only one Muadh-dhin and the Adhan used to be pronounced only after the Imam had taken his seat (i.e. on the pulpit). (Bukhari, Volume 2, Book 13, Number 36)



Narrated Az-Zuhri:



I heard As-Saib bin Yazid, saying, "In the life-time of Allah's Apostle, and Abu Bakr and Umar, the Adhan for the Jumua prayer used to be pronounced after the Imam had taken his seat on the pulpit. But when the people increased in number during the caliphate of 'Uthman, he introduced a third Adhan (on Friday for the Jumua prayer) and it was pronounced at Az-Zaura' and that new state of affairs remained so in the succeeding years. (Bukhari, Volume 2, Book 13, Number 39)





Note:



First Adhan: After the Imam had taken his seat (i.e. on the pulpit).



Second Adhan: is the Iqamat (which can be described as an Adhan too).



These two Adhan were during the life time of the Prophet (Sallallahu Alaihi Wasallam), and Abu Bakr and Umar (RadhiyAllahu Anhuma).





The third Adhan mentioned in the above Ahadith is before the Khutba Adhan, this was introduced by Uthman (RadhiyAllahu Anhu). (Ma'arifus Sunan Vol. 4 Pg. 405, 406)





After analysing all these narrations we learn that the third Adhan (before the Khutba Adhan) of Jumuah is the Sunnah of Uthman (RadhiyAllahu Anhu) and Ijma us Sahabah (consensus of the Sahabah). ('Umadatul Qari Vol. 6 Pg. 211) (Darse Tirmidhi Vol. 2 Pg. 292, 293)



This ijma' is definite and Lazim (binding), whoever rejects this is not a Kafir but a Fasiq (transgressor). (Usul us Shashi Pg. 79)





Sunnah of the Khulafah-e-Raashideen:



Following the Sunnah of the Khulafah-e-Raashideen is in accordance to the command of Rasulullah (Sallallahu Alaihi Wasallam). Imaam Tirmizi (Rahmatullahi Alaih) narrates the following Hadith in Tirmizi Shareef in the section Abwaabul Ilm (chapters of knowledge) under the chapter - Chapter on holding firmly onto the Sunnah and Abstaining from Bid’ah.



Irbaad bin Saariya (RadhiyAllahu Anhu) narrates: “Rasulullah (Sallallahu Alaihi Wasallam) preached to us one day after Fajar with utmost eloquence which caused the eyes to tear and the hearts to tremble. A man then said: “Definitely this is the advice of a person bidding farewell, hence what do you emphatically command us with O Messenger of Allah? He (Rasulullah (Sallallahu Alaihi Wasallam) said: “I emphatically command you with the fear of Allah and the listening and obedience even (if your leader be) an Abyssinian slave. Verily who lives from amongst you will observe such dissension. Save yourself from newly invented matters because it is definitely misguidance. Whosoever reaches that era from amongst you then my Sunnah and Sunnah of the rightly guided Khulafa is mandatory upon him. Bite upon it (the Sunnah) with the molars (i.e. stick dogeddly to it or cling stubbornly to it). (Tirmizi vol.2 pg.92)



Imaam Tirmizi (Rahmatullahi Alaih) narrates this Hadith and commented: “This Hadith is Hasan and Sahih.” Both words indicating the authenticity of Tuhfatul Ahwazee (commentary of Tirmizi) states about this Hadith: “Imaam Ahmad, Abu Dawood and Ibne Majah (Rahmatullahi Alaihim) have reported it (this Hadith) and Abu Dawood (Rahmatullahi Alaih) maintained silence about it. Allamah Munziri (Rahmatullahi Alaih) transmitted the authentication of Imaam Tirmizi (Rahmatullahi Alaih) and confirmed it. (Tuhfatul Ahwazee vol.7 pg.368)



Hafiz Ibne Hajar (Rahmatullahi Alaih) examining this Hadith mentions: “Imaam Ahmad, Abu Dawod, Tirmizi, Ibne Majah, Ibne Hibbaan and Haakim (Rahmatullahi Alaihim) report it from Irbaad bin Saariya. Allamah Bazzaar (Rahmatullahi Alaih) said: “Its Sanad is more Sahih than the Hadith of Huzaifah (RadhiyAllahu Anhu).” (Talkheesul Habeer vol.2 pg. 190).



Muhammad Nasiruddeen Al-Albaani has mentioned this Hadith in his work in Sunan Ibne Majah entitled: “Sahih Sunan Ibne Majah.” He brought the Hadith with three different chains of narrators from Irbaad bin Saariya (RadhiyAllahu Anhu) and has regarded all to be Sahih.



We conclude that after all these authorities have proved this Hadith to be authentic, to follow the Sunnah of the rightly guided Khulafa is definitely in accordance to the Sunnah of Rasulullah (Sallallahu Alaihi Wasallam) and it is Wajibul Ittiba'(necessary to follow) also.



Allah Ta'ala says,



“They are those whom Allah had guided (Sahaba). So follow their guidance. (6:90)



"And follow the path of those who turn to me" (31:15).



“He who obeys the Messenger has indeed obeyed Allah.” (4:80)





Conclusion:



All the Sahabah (RadhiyAllahu Anhum) present had agreed upon this practice. From then onwards including the Khilafah of Ali (RadhiyAllahu Anhu), Tabi'een (successors), Tabi' Tabe'een, including the four Imams (Rahmatullahi Alaihim), up to this day the Muslim Ummah (at large) has followed this practice for the last 14 centuries.







Also, Jumu'ah Salah will be valid without the first Adhan but disliked to do so.







And Only Allah Ta'ala Knows Best.

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Moulana Qamruz Zaman
London, UK

MUNAJAAT

SHAYKH HAZRAT ZULFIQAR SAHAB NAQSHBANDI MERA DIL MACHAL RAHA HAI TERI YAAD MEIN ILAHI

TERE NAAM NE TO DIL MEIN EK AAG HAI LAGAI

TERA DAR TO TERA DAR HAI TERE DAR KI EK GADA NE

DUNIYA YADU KI AZMAT MERE DIL SE HAI MITAIE

TERE HUSN PAR MAIN QURBAN TERI NEEM SI NIGAH NE

MERE DIL KI UJDI BASTI EK PAL MEIN HAI BASAIE

MAIN TERI NAVAZISHO PAR HAIRAN HO RAHA HU

QARI NE MUJH KO SURAT RAHMAN HAI SUNAI

TERE AASHIQO MEIN JEENA TERE SANG-E-DAR PE MARNA

MAIN YAHI SAMAJH RAHA HU TERE DAR KI HAI RASAIE

MERI ZINDAGI KA HASIL TERI YAAD BAN GAYI HAI

TERE VASL KI TAMANNA MERE DIL MEIN HAI SAMAIE

MUJHE DARD-E-DIL MILA HAI SUN LO AI DUNIYA WALO

MAIN FAQIR-E-BENAWA HO MUJHE MIL GAYI HAI SHAHI

The Sweetness of Iman

The Sweetness of Iman

Mulla Ali Qari lived in Hirat and then emigrated to Makkah. His grave is in Jannatul Ma’la. He writes in the explanation of this hadith that whoever is granted the sweetness of Iman will most certainly die with Iman because Allah Subhanahu wa Ta’la will not grant the sweetness of Iman to one and then snatch it away. This is the third reward for protecting the gaze. Therefore, do a transaction of a good ending with Allah Subhanahu wa Ta’la by protecting your gaze wherever there are women eg. on the streets, airports, railway stations, shopping malls, etc. When the sweetness of Iman enters the heart, it never comes out again.

Mulla Ali Qari (Rahimahullah) states that this hadith contains an indication to a good ending - a life that ends on Iman. Today the sweetness of Iman is being distributed in all places like the streets, airports and shopping malls. The condition is that one must not stare at the shops for these sweets, namely ghair mahram forms. If someones’s sugar is over the limit and he looks at a sweet shop, his sugar will not increase by merely looking but one’s gaze is such a dangerous thing that by merely looking, the poison enters one.

Rasûlullah Sallallahu alayhi wa sallam said that the one who merely looks at strange women; he does not use her or speak to her has committed adultery of the eyes. This is a hadith of Sahih Bukhari. I request the Ulama to have a look at this hadith in Sahih Bukhari (vol.2 Kitabul Istizan). An evil glance is the adultery of the eyes. This includes staring at beardless youth.

Therefore, those who commit adultery of the eyes and see dreams of becoming a saint should beat their heads. Is this the way to become a saint?

May Allah give me hidayat to protect my gaze........aameen

Source: Purpose of Life - by Hazrat Maulana Shah Hakeem Muhammad Akhtar Sahab (damat barkatuhum)

Evil Glance

One who Casts Evil glances is Cursed by Nabi ﷺ
The one who casts evil glances is cursed by Nabi ﷺ. Nabi ﷺ says in a Hadith mentioned in Mishkaat Shareef:

لعن اللہ الناظر والمنظور الیھ

“May the curse of Allah be upon the one who casts evil glances and upon the one who presents him/herself to be looked at.” (Mishkaat; Pg. 270)

If casting evil glances was a minor sin, then Nabi ﷺ, being a mercy to mankind would not have cursed its perpetrator. The curse of Nabi ﷺ is clear proof that this is a very despicable crime. The meaning of curse is to become distant from the mercy of Allah. Imam Raghib Isfahani mentions in Mufradaatul Qur’aan that the definition of لعنة (curse) is:

البعد عن الرحمة

“To become distant from mercy.”

Thus, he who has become distant from the mercy of Allah Ta’ala, cannot gain salvation from the evils of his Nafs. Only he who is under the shade of Allah’s mercy can attain salvation from the evils of the Nafs. Allah Ta’ala says:

ان النفس لامارة بالسوء

The Nafs abundantly commands evil.”
(Sura Yousuf; Ayat 53, Juz 13)

So how is it possible to be saved from the evils of Nafs? Allah Ta’ala further says:

الا مار حم ربی

“Except by the mercy of my Lord.”

From this, we understand that the only way to be saved from the evils of the Nafs is to come under the shade of Allah’s mercy. Allah Ta’ala who is the Creator of this Nafs Himself has proclaimed that those who are in His mercy will be saved. Therefore, the one who has come under the shade of الا مارحم ربی his Nafs did not remain امارة بالسوء (excessively commanding evil) rather it became امارة بالخیر (abundantly commanding good). This is why after the command of guarding the eyes, یغضوا من ابصارھم , Allah Ta’ala mentions, ویحفظوا فروجھم “Guard the private parts.” Because through the blessings of fulfilling the divine command of Allah Ta’ala and saving oneself from the curse of Nabi ﷺ one comes under the shade of Allah’s mercy. Now his private parts will also be safeguarded. Form this we conclude that the reward of guarding the eyes is that the private parts become safeguarded. On the contrary, if a person does not guard his eyes then he cannot guard his private parts either and curses which descends upon him is a separate punishment on its own.

Reply to adhaan

Hadhrat Abdullah ibn Mubarak , the well known scholar, had a neighbor, who was a blacksmith.

Following the shaikh's death , one of his students saw him in a dream and asked him about his circumstances. Shaykh replied that Allah has been very kind and merciful with me, and granted me such and such, etc. In Jannah, I had such and such building, but then I saw an even higher and loftier building. So I asked who that belonged to, and I was given the reply that it belonged to my neighbor the blacksmith.

Following that, the people investigated this neighbor, and they saw two things in him:

1) He used to beat metal with a huge hammer, etc. However, when the voice of the mu'adhin came, he stopped right where he was, even stopping his hammer in mid-air, not moving anything while the adhan was called. After adhan was over, then he brought down the hammer.

2) Sometimes he used to go on the roof of his house, and he would see next door the Halaqah of Abdullah ibn Mubarak going on. So he would in his heart yearn that he could be among those students and scholars, and make dua to Allah that I want to be from among them, but due to circumstances, I cannot.
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