In this brief article, some issues concerning the Friday sermon are presented:
Number 1:
The Messenger of Allah ﷺ used to deliver the Friday sermon from the minbar (pulpit).
See Sahih Ibn Khuzaymah (1/140, H: 1777, and its chain is hasan), Sahih al-Bukhari (1033), and Sahih Muslim (897, Darussalam: 2082).
Number 2:
The minbar of the Prophet ﷺ had three steps.
See Al-Mustadrak lil-Hakim (4/153-154, H: 7656, and its chain is hasan) and my book: Fadha’il-e-Durood wa Salam (p. 60-62).
Number 3:
There was enough space between the minbar of the Messenger of Allah ﷺ and the Qiblah (wall) for a goat to pass through.
See Sahih Muslim (509), Sahih al-Bukhari (497), and Sunan Abi Dawood (1082, and its chain is sahih).
Number 4:
The minbar of the Prophet ﷺ was made of wood.
See Sahih al-Bukhari (917) and Sahih Muslim (544).
Number 5:
The Messenger of Allah ﷺ would sit on the third step of the minbar.
(Sahih Ibn Khuzaymah 1/140, H: 1777, and its chain is hasan, also see point number 1).
Number 6:
It is not established from any authentic hadith that the khatib (sermon-giver) should say “Assalamu Alaikum” to the people after sitting on the minbar. The narration in Sunan Ibn Majah (1109) and others regarding this is weak due to the weakness (because of confusion in his memory) and tadlees (concealing the chain of narration) of Abdullah ibn Luhay’ah. There are also weak supporting narrations in Musannaf Ibn Abi Shaybah and Musannaf Abdur Razzaq, which, when combined, still render the narration weak.
If the Imam is already present in the mosque, he should ascend the minbar without saying salam and begin the sermon after the adhan. If he comes to the mosque from outside, he should say salam upon entering the mosque.
It is narrated from Amr ibn Muhajir that when Umar ibn Abdul Aziz (may Allah have mercy on him) ascended the minbar, he would say salam to the people, and they would reply. (Musannaf Ibn Abi Shaybah 2/114, H: 5197, and its chain is hasan).
Number 7:
Holding a staff (stick) or a bow during the Friday sermon is established from the Messenger of Allah ﷺ. See Sunan Abi Dawood (1096, its chain is hasan and authenticated by Ibn Khuzaymah: 1452).
Umar ibn Abdul Aziz (may Allah have mercy on him) delivered a sermon from the minbar while holding a staff. (Musannaf Ibn Abi Shaybah 2/115, H: 5207, and its chain is hasan).
It should be noted that holding a staff or a bow during the Friday sermon is not obligatory; therefore, the sermon is permissible without them.
Benefit: It is also established that the Messenger of Allah ﷺ held a staff on other occasions besides the sermon. See Musnad Ahmad (6/23, its chain is hasan) and it was authenticated by Ibn Hibban (6774) and Al-Hakim (2/285, 4/425-426) and Adh-Dhahabi agreed.
Number 8:
It is narrated from Sayyiduna Sa’ib ibn Yazid (may Allah be pleased with him) that during the time of the Messenger of Allah ﷺ, Abu Bakr, and Umar (may Allah be pleased with them), the first adhan would be given when the Imam sat on the minbar on the day of Jumu’ah. (Sahih al-Bukhari: 916).
Imam Sulayman ibn Tarkhan At-Taymi (may Allah have mercy on him), an Ahl al-Hadith (a mudallis of the second category according to Hafiz Ibn Hajar, and of the third category according to us), narrated this same hadith from Imam Ibn Shihab with the following words: “كان النداء علٰی عھد رسول اللہ ﷺ و أبي بکر و عمر رضي اللہ عنھما عند المنبر” “During the era of the Messenger of Allah ﷺ, Abu Bakr, and Umar (may Allah be pleased with them), the adhan used to be near the minbar.” (Al-Mu’jam al-Kabir by At-Tabarani, vol. 7, pp. 146-147, H: 6646).
The chain of this narration is authentic up to Imam Sulayman At-Taymi, but the narration itself is weak due to tadlees.
This narration is considered completely authentic by two types of people:
i: Those who blindly rely on Hafiz Ibn Hajar’s categorization of narrators.
ii: Those who outright deny that trustworthy narrators could be mudallis—namely, the Jama’at al-Mas’udiyyin, which is a Kharijite sect of the modern era.
Note: The narration about the adhan being given near the door of the mosque (Sunan Abi Dawood: 1088) is weak due to the ‘an’ (from) of the mudallis Muhammad ibn Ishaq ibn Yasar, and it is rejected and repudiated because it contradicts the narration of Sulayman At-Taymi.
Number 9:
The recitation of Surah Qaf in every Friday sermon is established from the Messenger of Allah ﷺ. See Sahih Muslim (873, Darussalam numbering: 2014).
Allamah An-Nawawi said: “و فیہ استحباب قراءۃ قٓ أو بعضھا في کلّ خطبۃ” “And in this (hadith) is the proof that it is recommended (mustahabb) to recite Surah Qaf or part of it in every sermon.” (Sharh Sahih Muslim by An-Nawawi 6/161 under H: 873).
Sayyiduna Umar (may Allah be pleased with him) liked to recite Surah Aal-Imran in the Friday sermon. (Musannaf Ibn Abi Shaybah 2/115, H: 5203, and its chain is hasan).
Sayyiduna Umar (may Allah be pleased with him) recited Surah An-Nahl in the sermon on a Friday and afterward explained to the people that if someone does not perform the prostration of recitation, there is no sin on them. (See Sahih al-Bukhari: 1077, meaning the prostration of recitation is not obligatory).
From this, we learn that reciting Surah Qaf in the Friday sermon is not fard (obligatory), wajib (compulsory), or necessary, but rather it is a Sunnah.
Number 10:
The Messenger of Allah ﷺ would deliver the Friday sermon standing, then he would sit, then he would stand again (and deliver the second sermon). (Sahih al-Bukhari: 920, Sahih Muslim: 861).
He ﷺ would deliver the sermon standing, then sit, then stand and deliver the sermon. So, whoever tells you that he delivered the sermon sitting has lied. (Sahih Muslim: 862, Darussalam: 1996).
This shows that delivering the sermon or a speech while sitting on Friday (without a legitimate Shari’ah excuse) is not established.
Number 11:
The prayer of the Messenger of Allah ﷺ was of moderate length, and his sermon was also of moderate length. See Sahih Muslim (866).
Once, Sayyiduna Ammar ibn Yasir (may Allah be pleased with him) gave a very brief and eloquent sermon, then said that he heard the Messenger of Allah ﷺ say: ((إن طول صلاۃ الرجل و قصر خطبتہ مئنۃ من فقھہ فأ طیلوا الصلوۃ وأقصروا الخطبۃ و إن من البیان سحرًا ۔)) “Indeed, a man’s lengthy prayer and short sermon are a sign of his understanding (fiqh). So, make the prayer long and the sermon short. And indeed, some speech is like magic.” (Sahih Muslim: 869).
Two points are learned from this hadith:
i: The Jumu’ah prayer should be longer than usual prayers, and the sermon should be shorter than usual sermons.
ii: Those who give very long sermons on Friday and deliver them while sitting without a legitimate Shari’ah excuse are not fuqaha (jurists).
Number 12:
The following sermon is absolutely established from the Messenger of Allah ﷺ: ((إِنَّ الْحَمْدَ لِلّٰہِ نَحْمَدُہُ وَ نَسْتَعِیْنُہُ، مَنْ یَّھْدِہِ اللہُ فَلاَ مُضِلَّ لَہُ وَ مَنْ یُّضْلِلْ فَلاَ ھَادِيَ لَہُ، وَ أَشْھَدُ أَن لاَّ إِلٰہَ إِلاَّ اللہُ وَحْدَہُ لَا شَرِیْکَ لَہُ وَ [أَشْھَدُ] أَنَّ مُحَمَّدًا عَبْدُہُ وَ رَسُوْلُہُ، أَمَّا بَعْدُ:)) (Sahih Muslim: 868, Sunan an-Nasa’i 6/89-90, H: 3280, its chain is sahih and the addition is from it).
((فَإِنَّ خَیْرَ الْحَدِیْثِ کِتَابُ اللہِ، وَ خَیْرَ الْھَدْيِ ھَدْيُ مُحَمَّدٍ (ﷺ) وَ شَرَّ الْأُمُوْرِ مُحْدَثَاتُھَا وَ کُلَّ بِدْعَۃٍ ضَلاَلَۃٌ)) (Sahih Muslim: 867).
It is narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Prophet ﷺ said: “Every sermon that does not have the Tashahhud in it is like a leprous hand (i.e., flawed and deficient).” (Sunan Abi Dawood: 4841, its chain is sahih and authenticated by At-Tirmidhi: 1106, and Ibn Hibban: 1994, 579).
Tashahhud here means the Kalimah Shahadah (testimony of faith). See Awn al-Ma’bud (4/409).
Note: In Sunan Abi Dawood (2118), Sunan At-Tirmidhi (1105), Sunan an-Nasa’i (1405), and Sunan Ibn Majah (1892), the Khutbat al-Hajah is mentioned as the sermon for Nikah (marriage), which also includes the recitation of three verses: An-Nisa (1), Aal-Imran (102), and Al-Ahzab (70-71).
This sermon has two chains of narration:
i: Shu’bah and others from Abu Ishaq from Abu Ubaidah from Abdullah ibn Mas’ud (may Allah be pleased with him) (this chain is disconnected).
ii: Narrators other than Shu’bah: from Abu Ishaq As-Sabi’i from Abu Al-Ahwas from Abdullah ibn Mas’ud (may Allah be pleased with him) (its chain is weak due to the tadlees of Abu Ishaq, who narrated with ‘an’).
In Musnad Ahmad (1/393, H: 3721), there is a truncated narration from Shu’bah via the chain of Abu Ishaq from Abu Al-Ahwas, but the chain after Abu Al-Ahwas is not mentioned, hence this narration is disconnected.
Imam Al-Bayhaqi (7/146) narrated with an authentic chain from Shu’bah: “عن أبي إسحاق عن أبي عبیدۃ قال: و أراہ عن أبي الأحوص عن عبداللہ عن النبي ﷺ”. This shows that the chain is doubtful due to the word “أراہ” (I think), meaning it is weak.
It is established from the Messenger of Allah ﷺ to recite the first verse of Surah An-Nisa and the eighteenth (18th) verse of Surah Al-Hashr in the sermon.
Number 13:
It is narrated from Sayyiduna Jabir ibn Samurah (may Allah be pleased with him) that “کان للنبي ﷺ خطبتان یجلس بینھما، یقرأ القرآن و یذکرّ الناس ۔” “The Prophet ﷺ had two sermons between which he would sit, he would recite the Qur’an and admonish the people.” (Sahih Muslim: 862, Darussalam: 1995).
From this hadith, we learn two main objectives of the Friday sermon:
i: Recitation of the Qur’an.
ii: Admonishing the people, meaning the Friday sermon is both a remembrance (dhikr) and a reminder (tadhkir).
The Friday sermon is not like the prayer, a form of remembrance in which there is no admonishment or any kind of conversation. Rather, it is established from authentic hadiths that the Messenger of Allah ﷺ and the Sahabah (Companions) would talk to each other when necessary. For example:
i: He ﷺ said to a companion: “((أصلّیتَ یا فلان؟ ۔))” “O so-and-so! Have you prayed (two rak’ahs)?” He replied: “No.” He ﷺ said: “((قم فارکع۔))” “Stand up and pray.” (Sahih al-Bukhari: 930, Sahih Muslim: 875).
ii: Once, while the Messenger of Allah ﷺ was delivering the Friday sermon, a man stood up and said: “O Messenger of Allah! The livestock and goats are perishing, so pray to Allah to send rain.” (Sahih al-Bukhari: 933, and the wording is his, Sahih Muslim: 897).
iii: Once on a Friday, while the Prophet ﷺ was giving a sermon, people stood up and said loudly: “O Prophet of Allah! There is a drought of rain, the trees have turned red, and the livestock have perished.” (Sahih al-Bukhari: 1021, Sahih Muslim: 932).
iv: A man was coming on Friday, stepping over people’s necks, so the Messenger of Allah ﷺ said to him: “((اجلس فقد آذیت۔))” “Sit down, for you have caused harm (to the people).” (Sunan Abi Dawood: 1118, its chain is sahih and authenticated by Ibn Khuzaymah [1811], Ibn Hibban [572], and Al-Hakim on the condition of Muslim [1/288 H: 1061] and Adh-Dhahabi agreed).
v: Once, after ascending the (minbar) on a Friday, the Messenger of Allah ﷺ said: “((اجلسوا))” “Sit down.” Ibn Mas’ud (may Allah be pleased with him) heard this and sat down at the door of the mosque (out of his zeal to follow the Sunnah). When the Messenger of Allah ﷺ saw him, he said: “((تعال یا عبداللہ بن مسعود!))” “Come, O Abdullah ibn Mas’ud!” (Sunan Abi Dawood: 1091, its chain is hasan, the hadith of Ibn Jurayj from ‘Ata ibn Abi Rabah is strong and authenticated by Ibn Khuzaymah: 1780, and Al-Hakim on the condition of the two Sheikhs 1/283-284 and Adh-Dhahabi agreed).
vi: Sayyiduna Umar (may Allah be pleased with him) once spoke to a man (Sayyiduna Uthman, may Allah be pleased with him) during the Friday sermon, and he also spoke in reply. May Allah be pleased with them both. See Sahih al-Bukhari (878) and Sahih Muslim (845).
This shows that along with admonition and advice in the sermon, it is permissible for the khatib and the audience to have necessary religious conversations with each other with a legitimate Shari’ah reason. Therefore, the analogy (qiyas) of those who compare the sermon to the prayer is invalid.
From the two proofs above: yudhakkirun-naas (admonishing the people) and the conversation between the khatib and the audience, it is understood that after the Sunnah Friday sermon and the recitation of the Qur’an, it is permissible to provide translation and explanation of the Qur’an and Hadith in the language of the audience.
The 4th-century Hijri Hanafi jurist, Abu al-Layth al-Samarqandi, said: “قال أبو حنیفۃ: ۔۔۔۔ أو خطب للجمعۃ بالفارسیۃ ۔۔۔ جاز” “Abu Hanifah said: …or if he gives the Friday sermon in Persian… it is permissible.” (Mukhtalif al-Riwayah, vol. 1, pp. 80-81, para 4).
Burhan al-Din Mahmud ibn Ahmad al-Hanafi said: “ولو خطب بالفارسیۃ جاز عند أبي حنیفۃ علٰی کل حال۔” “And if he gives the sermon in Persian, it is permissible in all circumstances according to Abu Hanifah.” (Al-Muhit al-Burhani, vol. 2, p. 450, para: 2166).
Note: Such unsourced references are considered proofs in “Hanafi Fiqh” among the Hanafis. Therefore, these references have been presented as a binding argument.
The retraction of Imam Abu Hanifah from this fatwa is not proven by any sahih or hasan chain of narration, nor is the disapproval of giving the Friday sermon in a non-Arabic language established from him or any of the righteous predecessors (Salaf as-Salihin). Whatever the followers of Deoband and Barelvi schools say in this regard is all false and invalid.
Conclusion of the Research: On Friday, after the Sunnah sermon in Arabic and the recitation of the Qur’an (e.g., Surah Qaf), it is permissible to give admonition and advice in the language of the audience (e.g., Urdu, Pashto, Punjabi, etc.), and it is absolutely not makruh (disliked) or haram (forbidden).
Number 14:
During the Friday sermon, if someone comes from outside, the ruling for him is to pray two brief rak’ahs and then sit down. See Sahih al-Bukhari (1166) and Sahih Muslim (875).
Number 15:
It is not established that the audience should sit in the tashahhud posture during the sermon.
Number 16:
One should reach the mosque before the Friday sermon begins because when the sermon starts, the angels roll up their registers and begin to listen to the remembrance, i.e., the sermon.
See Sahih al-Bukhari (881) and Sahih Muslim (850).
Number 17:
During the sermon (except for Istisqa’ – prayer for rain), one should not raise both hands for supplication but should only point with the index finger. See Sahih Muslim (874).
Number 18:
If there is a legitimate need, it is permissible to appeal for donations and charity during the Friday sermon.
See Musnad al-Humaydi, my research (741, its chain is hasan) and Sunan At-Tirmidhi (511, who said: “Hasan Sahih” and it was authenticated by Ibn Khuzaymah: 1799, 1830, 2481).
Number 19:
It is not established for the khatib to make gestures to the right and left with both hands or wave his hands in the air (in a fiery manner) during the Friday sermon.
Number 20:
During the Friday sermon, except for legitimate and polite questions and answers with the permission of the khatib, all kinds of conversation are prohibited and forbidden for the audience.
For the prohibition, see Sahih al-Bukhari (910, 934) and Sahih Muslim (851, 857).
Number 21:
One should face the Imam, i.e., the khatib, during the Friday sermon. This is established from the Tabi’in (successors of the Companions) such as Qadi Shurayh, ‘Amir ash-Sha’bi, and Nadr ibn Anas, among others. See Musannaf Ibn Abi Shaybah (2/118 H: 5227, its chain is sahih, H: 5229, its chain is sahih, H: 5230, its chain is sahih).
Indeed, it is established from Sayyiduna Anas (may Allah be pleased with him) that on Friday, he would face the minbar (i.e., the khatib). (Musannaf Ibn Abi Shaybah 2/118 H: 5233, its chain is sahih, also see Al-Awsat by Ibn al-Mundhir 4/74-75).
Number 22:
It is forbidden for the audience to sit in the ihtiba’ posture (sitting on the buttocks with the knees drawn up and clasped by the hands) during the Friday sermon.
See Sunan Abi Dawood (1110, its chain is hasan, and deemed hasan by At-Tirmidhi: 514).
Number 23:
On Friday, if a person enters the mosque (i.e., sets foot in the mosque), it is permissible to (quietly) say salam to the people nearby, as is established from Hakam ibn ‘Utaybah and Hammad ibn Abi Sulayman, and those people should reply. (See Musannaf Ibn Abi Shaybah 2/120 H: 5260, its chain is sahih).
And in this situation, not saying salam and not replying is also permissible, as is understood from the practice of Ibrahim an-Nakha’i. See Musannaf Ibn Abi Shaybah (2/121 H: 5264, its chain is sahih, H: 5268, its chain is sahih) and point: 6.
Number 24:
One should send blessings (Durood) upon the Prophet ﷺ in every sermon.
Sayyiduna Ali (may Allah be pleased with him) ascended the minbar, praised Allah, and sent blessings upon the Prophet ﷺ. (Zawa’id Abdullah ibn Ahmad ‘ala Musnad al-Imam Ahmad 1/106 H: 837, its chain is sahih).
Also see Jala’ al-Afham fi Fadl as-Salat was-Salam ‘ala Muhammad Khayr al-Anam ﷺ (p. 368-371, and the researched edition by Sheikh Mashhur Hasan p. 438-442) and Kitab al-Umm by Ash-Shafi’i (1/200, Mukhtasar al-Muzani p. 27).
Number 25:
It is narrated from Muhammad ibn Zayd ibn Abdullah ibn Umar ibn Al-Khattab (may Allah have mercy on him) that on Friday, Abu Hurairah (may Allah be pleased with him) would stand on one side of the minbar, place the soles of his shoes on his arms, then hold the wood (rummanah) of the minbar and say: “Abu al-Qasim ﷺ said, Muhammad ﷺ said, the Messenger of Allah ﷺ said, the Truthful, the Verified ﷺ said.” Then he would later say: “Woe to the Arabs from the evil that is near.” Then when he would hear the sound of the Imam’s exit from the door of the maqsura (enclosure), he would sit down. (Al-Mustadrak by Al-Hakim 1/108 H: 367, he authenticated it on the condition of the two Sheikhs, and Adh-Dhahabi said: “فیہ انقطاع” “There is a disconnection in it,” meaning this narration is disconnected. 3/512 H: 6173, and Al-Hakim authenticated it and Adh-Dhahabi agreed!!).
Adh-Dhahabi forgot in his second agreement, but it is clear from his first statement that this narration is disconnected because the meeting of Muhammad ibn Zayd ibn Abdullah ibn Umar with Sayyiduna Abu Hurairah (may Allah be pleased with him) is not proven.
Sarfaraz Khan Safdar Deobandi presented this weak narration as proof that “the practice of giving a speech before the Friday sermon is established from several companions.” (Rah-e-Sunnat, p. 301).
In this regard, Sarfaraz Khan Safdar also mentioned a chainless story attributed to Sayyiduna Tamim Ad-Dari (may Allah be pleased with him) via Al-Isabah (vol. 1, p. 184), which is unproven and rejected due to being without a chain.
Sayyiduna Abdullah ibn Busr (may Allah be pleased with him) used to sit and narrate hadiths before the Imam’s arrival on Friday. See Al-Mustadrak (1/288 H: 1061, Sahih Ibn Khuzaymah 3/156 H: 1811, its chain is sahih) and the same is mentioned in point 13, sub-point 4.
It is wrong to derive proof for the prevalent Urdu, Pashto, and Punjabi speeches of the Deobandis and Barelvis from this incident of Sayyiduna Abdullah ibn Busr (may Allah be pleased with him). This is because Sayyiduna Abdullah ibn Busr (may Allah be pleased with him) used to narrate hadiths in Arabic, not give speeches in Urdu, Pashto, or Punjabi (!).
Therefore, the Barelvi’s second objection against the Deobandis: “Giving a speech before the Friday sermon is a bid’ah (innovation), but you also do it,” as mentioned in Rah-e-Sunnat (see p. 301), is absolutely correct and justified.
A response to this objection is only possible when both the followers of Deoband and Barelvi schools together prove that a certain companion used to first give a speech in Persian and then deliver the two Friday sermons only in Arabic. And if they cannot do so, then their objection to translating and explaining the Book and the Sunnah in non-Arabic languages like Urdu for the understanding of the people, after the Sunnah Friday sermon in Arabic and the recitation of the Qur’an, is invalid.
Number 26:
It is permissible to give a second sermon (speech) other than the Friday sermon while sitting. (See Sahih al-Bukhari: 921).
Number 27:
If there is an excuse, the khatib can ask another person to come forward to the prayer mat to lead the prayer. See Masa’il al-Imam Ahmad wa Ishaq ibn Rahwayh (1/229, para: 526).
But it is better that the khatib himself leads the prayer.
Number 28:
One should pray for the religion of Islam and for the Muslims in the sermon.
Number 29:
When the khatib arrives at the exact time for the Friday sermon, he should sit on the minbar, meaning he should not pray two rak’ahs, as Abu al-Walid al-Baji has proven from the authentic incident of Sayyiduna Umar (may Allah be pleased with him): “فإذا خرج عمر و جلس علی المنبر و أذن المؤذنون” “Then when Umar (may Allah be pleased with him) would come out and sit on the minbar, the muezzins would give the adhan.” (Al-Muntaqa Sharh al-Muwatta, vol. 2, p. 113).
Number 30:
On Friday, everyone (whether the khatib or the general worshippers) should wear good clothes.
See Sunan Abi Dawood (343) and Musnad Ahmad (3/81, its chain is hasan).
Number 31:
The best clothing is white clothing.
See Sunan Abi Dawood (4061, its chain is hasan) and authenticated by At-Tirmidhi (994), Ibn Hibban (1439-1441), and Al-Hakim on the condition of Muslim (1/354) and Adh-Dhahabi agreed.
Other clothing is also permissible, provided it does not contradict any Shari’ah proof. (See Surah Al-A’raf: 32).
Number 32:
It is narrated from Sayyiduna Amr ibn Hurayth (may Allah be pleased with him) that the Messenger of Allah ﷺ gave a sermon to the people while he was wearing a black turban. (Sahih Muslim: 1359, Darussalam: 3311).
Note: A white turban is also permissible as it is established from hadith that the Messenger of Allah ﷺ tied a white turban on the head of Sayyiduna Abdur-Rahman ibn Awf (may Allah be pleased with him). See Al-Mustadrak (vol. 4, p. 540, H: 8623, Ittihaf al-Maharah 8/590, H: 10015, and it is a hadith hasan li-dhatihi) and p. 598.
Number 33:
Wearing a cap is also permissible.
See At-Tarikh al-Kabir by Al-Bukhari (1/428, from Abu Musa al-Ash’ari, may Allah be pleased with him, mawqufan ‘alayh, and its chain is sahih).
Number 34:
The Messenger of Allah ﷺ gave a sermon in Mina, and he was wearing a striped red cloak.
(Musnad Ahmad 3/477, its chain is sahih, Sunan Abi Dawood: 4073).
Number 35:
The Friday sermon should be given from the minbar.
See point number 1, and Majmu’ Sharh al-Muhadhdhab (4/527).
Number 36:
The minbar should be on the right side, as it is in the Prophet’s Mosque.
Number 37:
Raising slogans of Takbir or any other slogans during the sermon is not established.
Number 38:
It is not established for the khatib to repeatedly make the congregation recite “SubhanAllah” during the sermon.
Number 39:
It is necessary for the public to listen only to the sermons of scholars with correct beliefs (‘aqidah) and to stay away from all kinds of sermons by the people of innovation (ahl al-bid’ah), as is established from the hadith: “من وقرصاحب بدعۃ فقد أعان علٰی ھدم الإسلام” “Whoever respects an innovator has helped in the demolition of Islam.” (Kitab ash-Shari’ah by Al-Ajurri, p. 962, H: 2040, its chain is sahih, Ilmi Maqalat, vol. 2, p. 556) and from general Shari’ah proofs.
Number 40:
One should seek forgiveness (istighfar) at the end of the sermon, as is established from the general meaning of the hadith of Kaffarat al-Majlis (expiation for a gathering). See Sunan Abi Dawood (4857, its chain is sahih, 4859, its chain is hasan).
وَبِاللّٰہِ التَّوْفِیْقُ
ھٰذٙا مٙا عِنْدِی وٙاللہُ تٙعٙالیٰ اٙعْلٙمْ بِالصّٙوٙاب
Written by: Muhaddith al-‘Asr Hafiz Zubair Ali Zai (rahimahullah)
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Discover 20+ names of the Holy Quran from verses, including Al-Quran, Al-Furqan, Adh-Dhikr, with translations and explanations Read More
Detailed Islamic history on Caliph Umar Farooq's family, wives, children, concubines, martyrdom date debates, and authentic hadith references. Read More