namāz of mo’min chapter 08 friday congregational namāz

8/3/2019 Namz of Momin Chapter 08 Friday Congregational Namz

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Chapter: 8

Friday Congregational Namz(Namz-e Jmah)

Rules and Regulations

Pertaining to

Namz of Momin(A comprehensive guide )


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Chapter 8: Friday congregational namz

(Qr'n Shareef, Soorah: 62 Al-Jmah, Verse: 9)O you who believe! When the call is made for altl Jmah

(Friday congregational namz) hasten to the remembrance ofAllh and leave off all the merchandise. That is the best for you,

if you know.

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Contents1. Permissible timings 219

2. Divine excellences of namz-e Jmah 219

3. Prerequisites for namz-e Jmah3.1 City or suburb3.2 oh'r time3.3 Islamic ruler3.4 Khbah

3.4.1 Introduction3.4.2 Khbah is zik'r-e ilhee3.4.3 Who can deliver khbah

3.4.4 Snnat elements inkhbah

3.4.5 Mstaab elements inkhbah3.4.6 Makrooh elements inkhbah3.4.7 Decrees for khbah listener

3.4.8 Miscellaneous issues3.5 Khbah prior to namz

220-234221223224

225-234225225226227229

229230232234

3.6 Congregation

Who can lead namz-e Jmah

Secondary congregation ofnamz-e Jmah Not permissible

Three male mqtadee minimumrequirement for jamat

3.7 Common permission

235-236235

235

236236

4. On whom namz-e Jmah is far?4.1 Free (not slave)

4.2Male (zkoor)4.3 Sane4.4 Adult4.5 Urbanite4.6 Healthy4.7 Non-hindrance (adam-e mne)

240-243241241241241242242243

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5. Essential issues pertaining to namz-e Jmah 244-246

5.1 Far element in namz-e Jmah5.2 Snnat element in namz-e Jmah5.3 Mstaab element in namz-e Jmah5.4 arm element in namz-e Jmah5.5 Makrooh element in namz-e Jmah5.6 oh'r namz on Friday5.7 Rectification of missed obligations in

namz-e Jmah5.8 No namz-e Jmah for women

244244245245245245

246246

6. Secondary azn of Jmah (azn-e khbah) 247-2546.1 Objective of secondary azn6.2 Historical background6.3 When and who introduced the azn-e

khbah?6.4 Azn-e khbah from inside the precincts

of mosque is forbidden6.5 Al arat forbids us too, to execute azn-

e khbah from inside the precincts of themosque

6.6 When and who introduced the bidat ofsecondary azn to be called from insidethe precincts of mosque?

6.7 Put a stop to the system of calling azn-ekhbah from inside the precincts of themosque in your city

6.8 Conclusion6.9 Further reference

247248

249

249

251

252

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Friday congregational namz consists of fourteen rakatsincluding two rakats far. It is far-e ain for every man (onwhom it is obligatory) to perform two rakats far incongregation. He, who disbelieves or slights it, becomes a kfir(infidel). It is a far stronger than the namz-e oh'r.

As Saturday was given to Jews and Sunday to Christians,Friday has been given to Mslims. On this day there areauspiciousness and goodness for Mslims. We will discuss

namz-e Jmah under following heads:

Permissible timings for namz-e Jmah

Divine excellences of namz-e Jmah

Prerequisites for namz-e Jmah

On whom namz-e Jmah is far?

Essential issues pertaining to namz-e Jmah

Secondary azn of Jmah (azn-e khbah)

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1. Permissible timings:

Mstaab time for namz-e Jmah is the same as of

namz-e oh'r. (Barr-Riq)

2. Divine excellences:

2.1 adee Shareef:

Mslim, Ab Dood, Tirmizee and Ib'n-e Mjah hasquoted this adee from arat Ab Hrairah thatuoor-e Aqdas has narrated that:

All sins that are committed within one week from oneFriday to another Friday will be forgiven to those who

after making ablution in order come for namz-e Jmahand listen sermon (khbah) silently.

2.2 adee Shareef:

It is written in aee Mslim from arat Abdllh ib'n-eMasood that uoor-e Aqdas has once

narrated that:I am thinking of to order a person to lead namz-e

Jmah and set afire houses of those who miss namz-eJmah.

2.3 adee Shareef:

uoor-e Aqdas has narrated that: Allh will seal the hearts of those who will skip

three consecutive Jmah namz due to laziness. Those who fail to attend three consecutive namz-e

Jmah without any excuse (authentic lawful reason),will be adjudged pretender to Islm (mnfiq).

Those who avoid three consecutive namz-e Jmah,throw Islm aback.

Aforesaid adee (2.3) is quoted by followingMoaddieen:1. Ab Dood, Tirmizee, Nasa'ee and Ib'n-e Mjah

ascribing to arat Ab Jaad mree,

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2. Imm Mlik ascribing to arat afvn bin Solaim3. Imm Amad ascribing to arat Ab Qatdah.

3. Prerequisites for namz-e Jmah:

City or suburb oh'r time Islamic ruler Khbah

Khbah prior to namz Congregation

Common permission

It is written in Fatv Raaviyyah-III/746 that there areseven conditions for the validity of namz-e Jmah.

(1) City or suburb,(2) Time of oh'r,(3) Islamic ruler or his deputy or ruledby a Governor authorized by Islamic ruler, who canlead the namz-e Jmah if required,

(4) Khbah within stipulated time of oh'r,(5) Khbah prior to namz and atleast before three sane male Mslim,(6) Congregation of at least three sanemale Mslims,(7) Common permission.

3.1 City and suburb:

Definition of CitySuburbs - part of the city

Villagers may come to city for namz-e Jmah

Do not establish namz-e Jmah in villages

3.1.1 Issue: City is must to establish namz-e Jmah.According to Imm-e am Ab anifh city canbe defined and described as:

City is densely populated and well-defined area thatincorporates buildings, lanes, streets and permanent

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market. It should be a district or taluka level place(heading many villages). There should be a ruler and acourt where public disputes can be solved by judge/s.

(Fatv Raaviyyah- III / 703)3.1.2 Issue: True definition of a city is:

The area (habitation or population) incorporating manylanes, a permanent market (market should not be

transitory), and geographically divided into talukas eachheading many villages and whole area governed

(administered) by a Governor1. There should be a judgefully empowered to do justice in the process of solving

the public disputes. This is the true definition of a city.Namz-e Jmah is lawful only for areas fulfilling above-mentioned criteria. (Fatv Raaviyyah-III/672)

3.1.3 Issue: Surrounding areas of the city that are meant forpublic amenity, for instance grave yard, ground for horserace 2, cantonment area, station etc., will be consideredas part of city even if these areas are in outskirts of thecity (suburbs). Here namz-e Jmah is lawful. (Ghnyah,Bahr-e Shariat)

3.1.4 Issue: Jmah is far on those who can hear the azncalled from the mosque of the city area and they cancome for the namz-e Jmah without any undueproblem, even though, that locality (where azn call isheard) may be to some extent away from the city. (Drr-e Mkhtr, Bahr-e Shariat)

3.1.5 Issue: Those who reside in villages adjacent to cities,should come to city for namz-e Jmah. (Bahr-eShariat - IV/ 94)

3.1.6 Issue: Jmah is unlawful in villages. Those who performJmah namz in village will be sinner. In village Jmahis neither far nor performance lawful and henceresponsibility of namz-e oh'r persists even afterperforming namz-e Jmah. (Fatv Raaviyyah-III/671,710)

1 Currently, Collector who works on behalf of Government2 At the present time a play ground to play any sort of games

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3.1.7 Issue: Jmah must not be established in those villageswhere until that time it was not there. Similarly it shouldnot be stopped in those villages where it has been

already established since long. There is no need toprevent people of such villages from performing namz-e Jmah. It is better that they are remembering andworshipping the Allh and His Prophet inwhat so manner it may be. If forbidden, there arechances that they may abstain from the daily namz(oh'r).

As quoted in Drr-e Mkhtr, once Ameerl-momineen,Maul Ali saw a person offering naf'l namz after

Eid namz. Despite the fact that naf'l is makrooh afternamz-e Eid, he did not forbid. On asking by someone Ameerl-momineen, Maul Ali replied, I am

afraid to be a part of the threat (vaid) as Allh hascautioned through Qr'n Shareef:

Have you seen him who prohibits (Allhs) devotee whenhe (she) offers alt (namz)!

(Qr'n Shareef, Soorah: 96-Alaq, Verse- 9 & 10)(Fatv Raaviyyah-III/710 to 714, 719)

3.1.8 Issue: As per anafee school of Islamic jurisprudence, namz-e Jmah is unlawful in villages.However, because of ignorance, in some villages it hasbeen found that people used to perform namz-e

Jmah. They should not be instructed to discontinuetheir practice rather they should be advised to performfourrakats far of namz-e oh'r in addition to namz-e

Jmah. This is because responsibility of oh'r namz stillremains over them even though they have offered

Jmah namz. Therefore namz-e oh'r is must forthem. (Fatv Mafviyah, page-213)

3.1.9 Issue: Religious authorities have commanded to offerfour rakats oh'r namz after namz-e Jmahprecautionary in case of discordance about a placewhether it is a city or village. But this decree is forspecial elite (religious dignitaries) and not for commonpeople. (Fatv Raaviyyah-III/688)

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3.1.10 Issue: Namz-e Jmah is essential in those placeswhere there is discordance about whether the place isvillage or city. In these places if namz-e Jmah is

missed, it is just like turning your face (in sense ofleaving) from Shair-e Islm (signs of Islamic rules andculture). Precautionary four rakats namz should beoffered after Jmah namz. This verdict is for somespecial elite (religious dignitaries). Common peopleshould avoid oh'r namz. (Fatv Raaviyyah-III/675)

3.2 oh'r time:

3.2.1 Issue: Time of oh'r is prerequisite for

khbah and namz-e Jmah. Khbah will berendered invalid if delivered beforecommencement of the stipulated time fornamz-e oh'r. Invalid khbah in turn rendersthe namz-e Jmah null and void. (Bahr-eShariat)

3.2.2 Issue: If Jmah namz is delayed so much sothat stipulated oh'r time exhausts, then qaof oh'r is to be performed. In case, if Jmahnamz is being performed and meanwhile

stipulated time for namz-e oh'r exhausts just before making salm, namz becomesnull and void and consequently qa ofnamz-e oh'r is to be offered. (Bahr-eShariat)

3.3 Islamic ruler:3.3.1 Issue: One of the basic condition for the validity of

namz-e Jmah is presence of Islamic ruler or hisdeputy. This can be fulfilled by a proxy, as in the case ofnamz where tayam'mm is valid in lieu of ablution inabsence of water. Similarly, in absence of Islamic ruler,Mslims can appoint an imm whose deliverance ofkhbah and immat (leading namz-e Jmah) will belawful. (Fatv Raaviyyah-III/682, 718)

3.3.2 Issue: Islamic king or ruler himself or his deputy shoulddeliver khbah and lead the namz-e Jmah. India is a

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Drl Islm3. However, in absence of Islamic king or ruler(as it happens in India), imm selected by commonpeople for Jmah namz will lead the namz-e Jmah.

(Fatv Raaviyyah-III/690, 691)

Authors note:

Those who are appointed to lead five daily namzes, canlead namz-e Jmah. They are appointed and / oragreed on their appointment for immat and thereforethey are eligible for delivering khbah and leadingnamz-e Jmah.

3.4 Khbah:

IntroductionKhbah is zik'r-e ilheeWho can deliver khbah

Snnat elements in khbah

Mstaab elements in khbahMakrooh elements in khbah

Decrees for khbah listenerMiscellaneous Issues pertaining to khbah

3.4.1 Introduction:

The homily (a religious discourse intended for spiritualedification) delivered at public by a permanently fixedimm or by any imm with prior permission ofpermanently fixed imm at the congregation of Fridayand Islamic festivals, which must be read in Arabic

3 Drl Islm: According to Arabic lexicographers it means thosecountries, which are either presently or previously ruled by theIslamic ruler. Drl arb means Non-Mslim country.

In 1298 AH (1888 AD), when Al arat, Imm Amad Rawere only 24 years old, one Mr Mirz Ali Baig from

Badayun (UP, India) submitted an inquiry application askingwhether India is Drl Islm or Drl arb. In reply, Al arat,Imm Amad Ra issued fatv that: India is Drl Islm,because Drl arb is that country where Islamic laws andconventions cannot be promulgated. As such conditions do notexist in India therefore it is Drl Islm.

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only, all over the world. (It is sin to read khbah inother than Arabic language)

3.4.1.1 Issue: Khbah is a prerequisite for namz- Jmah.Without khbah namz-e Jmah is invalid. Anindividual who is unable to deliver khbah, cannotbecome imm for namz-e Jmah. (FatvRaaviyyah-III/747)

3.4.1.2 Issue: Just before khbah azn is called in front ofkhaeeb (imm - who delivers sermon). Khaeeb canreply and supplicate d. (Tabiyeenl aqiq)

3.4.1.3 Issue: Khaeeb should recite taavvz and tasmiyahsilently in the beginning and then should commencethe deliverance of khbah. (Fatv Raaviyyah-III/740)

3.4.1.4 Issue: Khbah should be delivered at least beforethree male Mslims excluding khaeeb. If khaeebrecites khbah solitarily, then it is not a valid khbah.(Drr-e Mkhtr, Raddl-Mtr, Bahr-e Shariat)

3.4.2 Khbah is zik'r-e ilhee:

3.4.2.1 Issue: Khbah is zik'r-e ilhee. However, if with the

intention of khbah recited once (Alamd-

lillh) or (Sb'nallh) or (Lailha illallh), in that case far element of khbah isaccomplished. But it is makrooh if khbah isconcluded after reciting only this much. (Drr-eMkhtr, Raddl-Mtr, Bahr-e Shariat)

3.4.2.2 Issue: For a valid khbah, its intention is must and isa condition. If khaeeb (imm - who delivers sermon)

sneezes on pulpit and says (Alamd-lillh), inthat case its (khbah) far element is not fulfilled andhence khbah is not executed. (Fatv Raaviyyah-III/676)

3.4.2.3 Issue: If khaeeb sneezes on pulpit and says

(Alamd-lillh), or in surprise says -

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(Sb'nallh) or (La ilha illallh), inthat case far element of khbah is not fulfilled andhence khbah is not executed. (lam-geeri, Bahr-e

Shariat)

3.4.2.4 Issue: It is utmost essential for khaeeb to know thatkhbah is nothing but zik'r-e ilhee, so that he canmake niyyat for khbah. If khaeeb delivers khbahwithout knowing the literal meaning of word khbah,namz will be rendered invalid. This is because, for avalid khbah, niyyat is a condition. In absence ofniyyat, khbah turns to be null and void and without,

namz-e Jmah will also be rendered invalid. (Raddl-Mtr, Fat'l Qadeer, Fatv Raaviyyah-III/677)

3.4.3 Who can deliver khbah:

3.4.3.1 Issue: None can deliver khbah without permission ofpermanent appointed imm. If an individual deliverskhbah without prior permission of permanently fixedimm, khbah tends to be unlawful leading to invalid

namz-e Jmah. (Drr-e Mkhtr, lam-geeri, FatvRaaviyyah-III/728)

3.4.4 Snnat elements in khbah:

1. Khaeeb should be pure, neat and clean.2. Khaeeb should deliver khbah in standing posture.3. Khaeeb should sit on pulpit before commencing

khbah.

4. Khaeeb should stand on pulpit to deliver khbah.5. Khaeebs face should be towards audience(mqtadee)

6. Khaeebs back should be towards qiblah.7. Attention of audience should be towards khaeeb.8. Khaeeb should recite taavvz silently before

commencing khbah.9. Khaeeb should deliver khbah with audible voice to

all listeners.

10.Khbah should be started with the word (Al-amd).

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11.Allh should be praised in khbah.12. Oneness of Allh and Prophethood of uoor- e

Aqdas should be witnessed in khbah.

13.Offer drood shareef to uoor-e Aqdas .14. Recite at least one verse of Qr'n Shareef in khbah.15. Khbah should be in two phases.16. In first phase of khbah, there should be sermon

(homily) and advices.17.In second phase of khbah amd (praise of Allh

), an (praise), shahdat (Oneness of Allh )and Drood Shareef should be repeated.

18.To supplicate d for all Mslims in second phase of

khbah.19.Both phases of khbah should not be too lengthy. It

should be short one to save audience from tirednessand uneasiness.

20.Khaeeb should sit on the pulpit between two phasesof khbah at least for the time taken to recite threeverses.

(lam-geeri, Drr-e Mkhtr, Ghnyah, Bahr-eShariatIV/97)

3.4.4.1 Issue: It is snnat to deliver khbah in two phases.(Drr-e Mkhtr, Ghnyah)

3.4.4.2 Issue: It is snnat to sit between two phases ofkhbah by khaeeb for the time taken to recite threeverses. (Fatv Raaviyyah- III/768)

3.4.4.3 Issue: Snnat is to stand on the pulpit to deliverkhbah. There were three steps in the pulpit of uoor-e Aqdas and he used to sit on the top of it.uoor-e Aqdas used to deliver khbahfrom top (third) step. arat iddeeque-e Akbarused to deliver khbah from second step. aratFrooq-e am has delivered khbah fromthird step of the pulpit. In days of Umn Ghanee

, he used to stand on first step of the pulpit forkhbah. When he was asked the reason, he explainedthat: If I stand up on second step, people mayconsider me of the equal status of arat iddeeque-eAkbar and if I stand up on third step, the people

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may consider me equivocal to arat Frooq-e am, hence I selected first step and delivered

khbah in standing position. Thus leaving no chance

to compare me with uoor-e Aqdas .(Bkhree Shareef, Mslim Shareef, Raddl-Mtr,Fatv Raaviyyah- III/700)

Authors Note: True snnat is to stand up on the thirdstep of the pulpit for khbah. (Fatv RaaviyyahIII/700)

3.4.4.4 Issue: Khbah of Jmah can be delivered orally(without reading book) or from an open book (withreading book). It does not make any difference as faras lawfulness of the khbah is concerned.Nevertheless, oral recitation (without the help of openbook) is more in accordance to snnat. (FatvRaaviyyah-III/741)

3.4.4.5 Issue: While delivering khbah, khaeeb used to takea stick in hand. According to some Islamic scholars it issnnat and some other consider it as makrooh. It is

obvious that even if by any means it is a snnat, itcannot be snnat-e makkadah. That is why to remainaway from controversy, if there is no compulsion; oneshould abstain from taking stick in hands whiledelivering khbah. (Fatv Raaviyyah-III/684)

3.4.5 Mstaab elements in khbah:

Degree of loudness should be slightly less in secondphase of the khbah than the first one.

There should be remembrance of Khlafe Rshideen

4

in second phase of the khbah.

4 Khlaf-e Rshideen: Commanders of the right path; Ibid page554-569

1. arat Ab Bak'r iddeeque2. arat mar Frooq-e am3. arat Umn Ghanee4. arat Maul Ali Mrta

The superiority of the four Caliphs to one another is in accordance withthe sequence of their Caliphates.

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There should be remembrance of respected bothuncles of uoor-e Aqdas namely aratamzah and arat Abbs along with

Khlaf-e Rshideen. Second phase of khbah should start with following

wordings:

3.4.6 Makrooh (disapproved) elements in khbah:

3.4.6.1 Issue: To add a foreign language (other than Arabic) inkhbah is makrooh-e tanzeehee and against snnat-emtvrea (inherited snnat). If entire khbah isdelivered in foreign language, it is makrooh of a greatextent. (Fatv Raaviyyah-III/720)

3.4.6.2 Issue: It is against snnat-e mtvreah (inherited

snnat) for Mslims to say Urdu couplets or Urdupoetry during Friday khbah. Acts that are againstsnnat-e mtvresah (inherited snnat) are makrooh.Some people place indigestible excuses that commonpublic do not understand the meaning of khbahdelivered before them in Arabic language, andtherefore they took assistance of Urdu language tomake them understand in a better way. But thisexcuse is irrational, false and invalid. Thousands ofnon- Arabic cities or countries were conquered in thedays of ahbah-e Kirm and thousands of non-Arabic people used to come for namz-e Jmah.Nevertheless, nowhere we would find description ofdelivering khbah in other than Arabic language.(Fatv Raaviyyah-III/684, Drr-e Mkhtr)

3.4.6.3 Issue: It is makrooh not to recite verses from Qr'nShareef by khaeeb. Moreover, it is also makrooh notto pause and sit in between two phases of khbah.

(lam-geeri)

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3.4.7 Decrees for khbah listener:

3.4.7.1 Issue: The acts (affairs), which are arm (unlawful,forbidden) for namz are also arm during khbah(for instance eating, drinking, talking etc). (ilyah,lam-geeri, Fatv Raaviyyah- III/695)

3.4.7.2 Issue: It is far to listen khbah with great attention.Do not engage in any sort of activity. It is vjib to drawdeep attention physically (i.e. with whole body) andmentally towards khbah. Even if voice of khbah isnot heard, one is supposed to remain silent and drawhis whole attention towards khbah. Involvement in

any sort of activity is arm (unlawful, forbidden) evenfor those who cannot hear khbah owing to fartherdistance from khaeeb. (Fat'ul Qadeer, Raddl-Mtr, Fatv Raaviyyah-III/698)

3.4.7.3 Issue: During khbah mqtadee should sit just as heis in qadah. (lam-geeri, Raddl-Mtr, Ghnyah,Bahr-e Shariat)

3.4.7.4 Issue: It is arm (unlawful, forbidden) to drink even a

sip of water during khbah. It is also arm to have alook towards anybody with turning ones neck. (FatvRaaviyyah-III/696)

3.4.7.5 Issue: To reply salm is also arm during khbah.(Fatv Raaviyyah-III/697)

3.4.7.6 Issue: During secondary call for congregational Fridaynamz (azn-e nee of Friday) do not kiss your thumb(taqbeel-e ibhmain) on hearing the name of uoor-eAqdas and rather simply recite DroodShareef silently without giving movement to yourtongue. (Fatv Raaviyyah-II/759)

3.4.7.7 Issue: It is far to remain silent. Recite Drood Shareefon the name of Holy Prophet from thedeepest heart without giving movement to yourtongue. (Drr-e Mkhtr, Fatv Raaviyyah-II/709)

3.4.7.8 Issue: It is vjib to listen attentively, when immdelivers khbah. It is absolutely unlawful to recite

va'if. It is a sin to perform naf'l namz while khbahis being delivered. (Fatv Raaviyyah-III/704)

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3.4.7.9 Issue: Whilst khbah is being delivered; utterance ofany word (viz. keep silence, shut your mouth, silenceplease, etc) is forbidden and absurd. Moreover it is

also arm (unlawful, forbidden) to command for Am'r-bil- mroof (teaching and preaching Islamiccommandments).

All six authentic books of adee have quotedfollowing adee:

3.4.7.9.1 adee Shareef: According to arat AbHrairah uoor-e Aqdas has oncenarrated that:

When you say, keep silence during khbah-e Jmah,you have ended in a foolish job.

3.4.7.9.2 adee Shareef:

According to Ms'nad-e Amad and Snan Ab Dood,Ameerl-momineen arat Maul Ali hasreported that once uoor-e Aqdas narratedthat:

Those who say, keep silence to their friends duringFriday khbah, have indulged in a foolish job and for

them there is no avb on that Jmah.(Fatv Raaviyyah-III/697)

3.4.7.10 Issue: It is forbidden to say (meen) or raisehands for d when khaeeb begs d for Mslimsduring khbah. Doer will be sinner. (Drr-e Mkhtr,Bahr-e Shariat)

3.4.7.11 Issue: While listening khbah body movement isforbidden. To listen khbah in standing positionwithout any undue authentic reason is against sun'nat.

There is a common trend that when khaeeb says

(va-la-zikrllhi Tal l......) in thelast portion of khbah, people used to stand up fornamz. This is arm (unlawful, forbidden). Stillkhbah is not finished. Few words are yet to bedelivered. Since any movement during khbah is

forbidden, such precocious standing up for namzbecomes arm. (Fatv Raaviyyah-II/743)

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3.4.8 Miscellaneous issues pertaining to khbah:

3.4.8.1 Issue: If someone is performing four rakats snnat-emakkadah namz and imm has started deliveringkhbah, in that case one should curtail and concludethe namz after two rakats by making salm. Thisnamz must be repeated from the very beginning afterperforming snnat-e badiyah5 (Fatv Raaviyyah-III/611)

3.4.8.2 Issue: Undoubtedly it is lawful to supplicate d bykhaeeb in-between two phases of khbah. In the

same way, there is no harm if mqtadee alsosupplicates d from the Almighty Allh toprotect them from indulgence into the worldly affairsduring khbah and save their tongue from any sort ofmovement. (Inyah, Shar'-e Vaqyah, FatvRaaviyyah-III/723, 764)

3.4.8.3 Issue: If the gap (rest) between khbah and namz ismuch more, then khbah is rendered invalid and thatshould be repeated once again. (Drr-e Mkhtr, Bahr-

e Shariat)

5 It is to be noted that curtailed snnat-e qabliah (initial four rakatssnnat-e makkadah of jmah) is to be repeated again afterperforming snnat-e badiyah.

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3.4.8.4 Issue: It is bidat6 to turn face right or left whilereciting drood shareef during khbah. (Drr-eMkhtr, Bahr-e Shariat)

3.4.8.5 Issue: Namz of Shfeee mqtadee will be renderedinvalid if Hanafite khaeeb does not recite followingverse and drood shareef in first phase of khbah.

Ooeekm bi-taqvallh

6 Bidat:(A) Heresy;(B) Innovation that may be in belief or practice.

1.Bidat-e amaliyyah (Innovation in practice):

(a) Bidat-e asanah (praiseworthy innovation)Bidat which is in accordance with the principals andcanons of Islamic law and the snnat and has beendeduced analogically from the Qr'n Shareef or snnat(through qiys).

Bidat-e asanah are of three sorts:I. Bidat-e jizah (permissible)

This is an act that Shariat has not prohibited andthat is done without expecting any reward orpunishment for it. For example: Wearing nice andattractive clothing.

II. Bidat-e mstaabbah (appreciable):

This is an act that is done with anticipation forearning reward. For example: to hold gathering ofMaulood {gathering to celebrate the Holy Prophets

nativity}, to say Ftihah for souls ofdeceased Mslims etc.

III. Bidat-e vjibah (essential):This is an act that has not been prohibited in theShariat but to omit it will lead to critical breakdownin religious practices. For example: tarvee namz,to construct religious institutions, mosques, andwater reservoir (tank) for ablution, to print the HolyQr'n in press, to put expressions (Irb) in the HolyQr'n such as zabar, zer, pesh etc.

(b) Bidat-e sayye'ah (Offensive innovation)Contradicts the Qr'n Shareef and snnat. e.g. khbah

of Eid and Jmah in a language other than ArabicBidat-e say'yah are of two sorts:

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I affirm and advise you to fear with the anger of Allh

This is because, for Shfeee sect vaiy'yat7 and

drood shareef are basic and essential elements of thekhbah. Incomplete khbah (in absence of thesebasic elements) invalidates namz of Shfeeemqtadee. Therefore, in presence of other sects ofAh'l-e snnat, khaeeb should respect their faith.(Fatv Raaviyyah-III/722)

3.5 Khbah prior to namz:

3.5.1 Issue: It is a condition for the validity of namz-e Jmahthat khbah should be delivered in time and prior tonamz. Namz-e Jmah will be rendered null & void ifprior to namz khbah is not delivered. (Drr-eMkhtr, Bahr-e Shariat)

I. Bidat-e makroohah (abominable) This is an act, performance of which will lead toannihilation of snnat. It is makrooh-e tareemee ifsnnat-e makkadah is annihilated. And, it ismakrooh-e tanzeehee if snnat-e ghair-makkadah isannihilated. For example: Delivering khbah in alanguage other than Arabic is bidat-e makrooh-etareemee.

II. Bidat-e arm (unlawful, forbidden) This is an act, performance of which will lead toannihilation of vjib. For example: Test-tube babydeveloped from sperm or ovum of other than

husband and wife.2.Bidat-e itiqdi (innovation in belief):

This is new belief (which is in contradiction of Qr'n Shareefand snnat), which has found its way in Islm after theblessed age of uoor-e Aqdas . For instance,Vahbeeism, Qadariyyah, Qadiyanism

(C) According to Urdu lexicographers the word Bidat is generallyunderstood to mean: Bidat -e Say'yah (Offensive innovation).

7 Vaiy'yat: Teaching, testament (to recite entire ooeekm).Lexically it is understood to mean: will, but here this word is usedin the context of testament.

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3.6 Congregation (Jamat):

Who can lead namz-e Jmah?

Secondary jamat of Jmah

Three male mqtadee minimum requirement forjamat

3.6.1 Who can lead Namz-e Jmah?

3.6.1.1 None other than fixed permanent imm of the mosque:

Issue: Every person cannot lead Jmah as well as Eidnamz unlike other namzes (where anybody whofulfills the criteria for being imm can lead the namz).Suppose, there is a mosque situated nearby roadwhere imm is not appointed for regular namz.

Travelers used to come in-groups and perform theirnamzes. In this mosque, if a group of travelers comeand perform namz-e Jmah under the leadership ofany one among them followed by several such groups

(may be 10 to 12) and performing the namz-e Jmah.In this particular example, Jmah namz of none ofthem is in order and namz of all groups including firstone is rendered invalid. Please note that for all of themfar of namz-e oh'r is still due. (Drr-e Mkhtr,Fatv Raaviyyah-III/723)

3.6.2 Secondary Jamat of Jmah:

3.6.2.1 Issue: If 15 20 people come to mosque after namz-e Jmah and wish to establish secondarycongregation, it is improper. They cannot do so. Oncenamz-e Jmah is over in a locality or area, it cannotbe repeated and secondary congregation cannot beestablished in the same locality. Further, secondarycongregation in another mosque of the same areawhere Jmah namz is not being offered, in openground or in someones house, is also improper and

invalid. It should be noted that congregation fornamz-e oh'r too is invalid after namz-e Jmah.

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Each and every person will have to perform namz-eoh'r alone once namz-e Jmah is over. (FatvRaaviyyah-III/690, Tanveerl Abr)

3.6.2.2 Issue: Congregational namz-e Jmah cannot berepeated in a mosque by two different groups ofpeople. If done so, the first congregation, which wasestablished under the leadership of permanentappointed imm, is in order. Secondary congregationunder the leadership of un-appointed and temporaryimm will be adjudged invalid. However, if both immsare un-appointed and not fixed by the common peopleof the area, then namz of both tends to be null &

void. (Fatv Raaviyyah-III/691, 708)

3.6.3 Three male mqtadees: A minimum prerequisiteto establish jamat:

3.6.3.1 Issue: At least three mqtadee are must for thecongregation of namz-e Jmah unlike other namzeswhere one or two mqtadee meet the requirement.Congregation of namz-e Jmah will not be in orderunless there are three male mqtadee. (lam-geeri,

Tanveerl Abr, Fatv Raaviyyah-III/683)

3.7 Common permission:

Open for all Mslims The condition of common permission will not be

dishonored if following people are prevented fromentry into the mosque:i. Womenii. Apostate, hypocrite and misled

3.7.1 Issue: Common permission means any Mslim canperform namz-e Jmah without any hindrance. Ifnamz-e Jmah is performed after closing the door ofthe mosque to prevent entry, the namz will berendered invalid. (lam-geeri)

3.7.2 Issue: Namz-e Jmah will be rendered valid ifperformed in the palace of a king with open door sothat common person can attend the congregation,

though no body comes and joins the congregation.However, if doors of the palace are closed or guarded

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by guards to prevent the entry of common people,namz will be rendered null and void. (lam-geeri,Bahr-e Shariat IV/99)

3.7.3 Issue: Apostate, hypocrite, misled and unfaithfulpersons who do not maintain decorum and behaveimpudently in the honorable court of Rasoolallh

and seduce innocent Mslims to spoil theirimn, ought to be stopped from entering mosque. Thiswill not be considered as against the condition ofcommon permission. However, it is an anti-detrimentalact. (Fatv Raaviyyah-VI/103, 106, 109, 433 & 447)

Adee supporting above-mentioned issue:3.7.3.1 adee Shareef:

In aee Mslim Shareef it is reported that according toarat Ab Hrairah uoor-e Aqdashas once narrated that:

You keep yourself unattached with them and keep them

apart from you so that they may not lead you astray andindulge you in trouble.

arat Ib'n-e ibbn has further added in aforesaidadee that:

Do not perform namz-e janzah (burial namz) forthem as well as along with them.

(Ref: An'nahyl-akeed-Ani-alt-e vared-at-taqleed: 8by Al- arat)

3.7.3.2It is written in Drr-e Mkhtr:

8 An'nahyl-akeed-Anis-alt-e varad-at - taqleed: Alarat rules out the validity of any sort of namz behind Ghair-Mqallid (they also call themselves as Ah'l-e adee or Vahbee) inthis book.

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All obnoxious and pernicious objects and tormentorsshould be stopped and kept away from mosque, thoughthey may be harming simply by means of their tongue.

3.7.4 Issue: It is vjib to eliminate tormentor from mosque byall possible means, even though they would harm simplyby means of their tongue. Further, stern action must betaken against tormentors especially if they spreaddisbelief and misled people from religion. (FatvRaaviyyah-VI/103, 106, 109, 433 & 447)

3.7.5 Issue: Presence of an apostate in a row of acongregation is unlawful owing to his non- authentic

namz. However, externally an apostate seems to be innamz but as a matter of fact, he is not. And,consequently it results in a breach in the row of thecongregation. Making breach in the row of acongregation is arm (unlawful, forbidden). Therefore,Mslim leaders should prevent such pretenders of Islmfrom entering mosque and save namz of Mslims fromspoiling. (Fatv Raaviyyah-VI/103, 106, 109, 433 &447)

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3.7.6 Issue: In recent era Vahbee9, Deobandee10, Naj'deeand Qdiynee11 should be considered as apostate andhypocrite.12 (Fatv Raaviyyah-VI/103, 106, 109, 433,

447).3.7.7 Issue: It has been commanded by our religious leaders

to expel from the mosque to those who hurt others evenwith their tongue. It is utmost essential to prevent entryinto the mosque of those who cause hue and cry and

9 Vahbee: Moammad ib'n-e Abdl Vahhb produced the hereticidea of Vahbee sect.He was born in 1115 AH (1703 AD) and diedin 1206 AH (1792 AD). British hired him with the sole purpose of

weakening the Islm. They (Vahbee sect) misinterpreted Qr'nShareef in accordance with their own ideas and with basic intentionto please British Government, their employer. In order to deceiveMslims (Ah'l-e snnat), they said they were in ambalee mazhab.However, most of the ambalee scholars wrote books refutingthem and explaining that they were heretics. They are disbelieversbecause they belittle prophets and the auliy

.

The heretic Vahbee sect is based on following essentials:

1. Allh can lie (Allh forbid).2. They interpret Qr'n Shareef according to their own

understanding.3. They say that the Prophet was not a superhuman.

He was a simple human being witout any supernatural power. They reject the facts reported by abah-e Kirm andscholars of Ah'l-e snnat.

4. They say all non-vahbees including persons who imitate oneof the four mazhabs are disbelievers.

5. They say a person who prays by making the Holy prophetand the auliy intermediaries between

himself and Allh will become a disbeliever.6. They say it is arm to visit prophets mausoleum

or those of the auliy .7. They reject the concept of Maulood (celebration of birthday of

uoor-e Aqdas , Ftiah (reading the Ftiah oncertain fixed days after persons death seeking intercession forhim or her with Allh ) and nida-e ghair- Allh (callingupon one other than Allh for help). They say doer willbecome a disbeliever.

They (Vahbee) also call themselves as Ah'l-e adee or Non-conformist (ghair-mqallid) as they do not follow any imm fromfour mazhabs. As Moammad ib'n-e Abdl Vahhb was from

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create disturbance. (Fatv Raaviyyah-VI/103, 106,109, 433, 447)

.

3.7.8 Issue: Ladies must be prevented and discouraged fromentering into the mosque since their presence maycause disturbance. The condition of commonpermission will not be dishonored with this. (Raddl-Mtr', Bahr-e Shariat IV/99)

Postscript:

Najad, they are also known as Naj'dee.10

Deobandee: A group of Indian Conformist (follow any one immfrom four mazhabs) who believe in and follow views of IsmeelDehlavee, Ashraf Ali Thnvee, Rasheed Amad Gangohee,Qaseem Nnotvee and Khaleel Amad Ambethvee. They alsoaccept Moammad ib'n-e Abdl Vahhab of Naj'd as their leader andhence they are also known as Vahbee.

The heretic Deobandee sect is based on following essentials:1. Allh can tell a lie.2. Allh does not know beforehand what His creations would do.

Allh comes to know of their doings only after they have donesomething.

3. Shain (Satan) and the Angel of death are moreknowledgeable than the Holy Prophet is.

4. The kind of knowledge and the amount of knowledge of theunseen given by Allh Tal to the Holy Prophethas also been given to animals, lunatics and children.

5. Even the thought of the holy Prophet occurringduring namz is much worse than to be immersed in thethought of an ox or a donkey.

6. To the common people, the expression "Khtim-un-Nabiy-yeen"means the "last Prophet". To the knowing people this isnot a correct view. Even if a Prophet was to be born after theHoly Prophet it would still have no effect on theconcept of the finality of Moammad .

7. A follower apparently excels his Prophet in deeds.8. The Holy Prophets wish for something to happen is

of no consequence.9. Any Mslim who regards the Prophet or the friends of Allh to

be Allhs creations and bondsmen and yet makes them hisadvocates and intercessors, and gives nazr and niyz equalsAbu Jahl in apostasy.

10. Meeld shareef, giyrhveen shareef, 'urs shareef, ftihah

khawani, and ieesl-e-avb, all are unlawful and badinnovations and the ways of the infidel Hindus.

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Although the women are exempted from namz-eJmah, aforementioned issue elaborates the abhorrenceregarding entering mosque by women.

4. On whom namz-Jmah is far?

Namz-e Jmah is vjib on those who fulfills below-mentioned all seven criteria:

Free (not slave) Male (zkoor) Sane Adult Urbanite

Healthy Non-hindrance (adam-e mne)

4.1 Free:

One should not be the slave of anyone. Lexically theterm slave is used to understand to mean a person whois anothers property.

4.1.1 Issue: Jmah is not far on slaves as theirowner can deny permission to perform namz-e

Jmah.

13

(lam-geeri, Bahr-e Shariat IV/99)11 Qdiynee: Founded by Glm Amad. He was a heretic. He died

in 1326 AH (1908 AD). Formerly he claimed to be a mjaddid; thenhe promoted his claim to being the promised Mehdee; his nextstep was to assert that he was Jesus the Messiah. Finally heannounced that he was Prophet and had been revealed a newreligion. His sect spread among ignorant people in Punjab andBombay. The Qdiynee sect is still spreading under the name ofAmadiyah movement in Europe and America.

12 For detail see: saml armain ala-manaril-kf're val-main.(Published in 1323 AH): The book by l arat describing allFatv (decrees) issued by 36 great muftees of Makkah shareefand Madeenah mnavvarah about Vahbism and Qdiynism anddeclaring them as heretics and non-Mslims.

13 Authors Note: Aforesaid issue does not apply nowadays, assystem of slavery has been abolished. In old days there were twotypes of persons (1) Free and (2) Slaves. Slaves were beingpurchased and sold in the market. Aforesaid issue applies to theseslave persons. One should not interpret and equate slaves asservants. Servant is a person employed to perform duties forothers, especially in a house on domestic duties or in the service ofa government. Remember that namz-e jm'ah is far onemployees.

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4.2 Male (zkoor):

The condition of being male (and qualities traditionallyassociated with males) is must. For female namz-e

Jmah is not far. Ladies should perform namz-e oh'r.

4.3 Sane:

All modes of ibdat (including namz) is far only tosensible persons with normal psychological status (notbeing mad). Namz-e Jmah is not far on mad persons.

4.4 Adult:As a matter of fact, all modes of ibdat (includingnamz) is far only to adults. Following the same rule,namz-e Jmah is far on those who have attained theage of majority. For minors, namz-e Jmah is not far.However, minors can join congregation of namz-e

Jmah.

4.4.1 Issue: A minor can neither lead namz-e Jmahnor deliver khbah. Minors are not entitled for immat(leading namz) and hence cannot deliver khbah.(lam-geeri, Fatv Raaviyyah-III/686)

4.5 Urbanite:

The person should be an urbanite. He should not bevillager or a tourist. Namz-e Jmah is not far ontravelers.

4.6 Healthy:This means that health should permit a person to go tomosque for namz-e Jmah. Namz-e Jmah isexempted for those who are: Sick Attendant of a severely ill patient Very aged and extremely weak Blind With amputated or paralyzed legs

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4.6.1 Issue: Namz-e Jmah is not far on sickpersons.Here sickness means

(a) Inability to walk (unable to go to mosque),(b) Enhancement of severity of illness on going outside,(c) Decrease in the recovery of ailment on going

outside .(Ghnyah, Bahr-e Shariat)

4.6.2 Issue: Very aged persons who are extremelyweak are considered sick and namz-e Jmah is not faron them. (Drr-e Mkhtr, Bahr-e Shariat, FatvRaaviyyah-I/636)

4.6.3 Issue: Namz-e Jmah is not far on attendantof a severely ill patient where condition of the patientmay deteriorate if left alone and unattended andmoreover there is none other person to take care of thepatient. (Drr-e Mkhtr, Bahr-e Shariat)

4.6.4 Issue: Namz-e Jmah is not far on one-eyedpersons with extremely poor visual acuity. (Drr-eMkhtr, Raddl-Mtr)

4.6.5 Issue: Namz-e Jmah is not far on blindpersons who cannot reach mosque alone. Neverthelessnamz-e Jmah is absolutely far on persons with verypoor vision who as per norms fall under the category ofblindness but without assistance can walk and goanywhere they wish (on roads or in market) easily. (Drr-e Mkhtr, Raddl-Mtr)

4.6.6 Issue: Namz-e Jmah is not far on personswith one leg amputated or paralyzed and are unable togo to mosque. However, it becomes far if they can go tomosque even with support. (Drr-e Mkhtr, Bahr-eShariat)

4.7 Non-hindrance (adam-e mne):

This means, none should be prevented by means ofnaught from attending namz-e Jmah.

4.7.1 Issue: Namz-e Jmah is not far on prisoner orhouse arrested persons or if there is fear of being

attacked by enemy. (Raddl-Mtr', Bahr-e Shariat)

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4.7.2 Issue: Namz-e Jmah cannot be performed inprison or reformatory where common public cannot gofor namz on regular bases, despite the fact that

permission for daily congregational namz and fastinghave been sanctioned to the inmates. On Friday,congregation for namz-e oh'r too should not beestablished if prison or reformatory is located in urbanarea. All inmates will have to offer namz-e oh'r alone.Congregation for namz-e oh'r on Fridays can beestablished only if prison or reformatory is located inrural area. (Tanveerl Abr, Fatv Razaviy'yahIII/724)

4.7.3 Issue: Namz-e Jmah is not far when there is

heavy rain or storm making impossible to reach themosque. (Bahr-e Shariat - IV/100, Fatv Raaviyyah-I/634)

4.7.4 Issue: If there are chances of thievery in absenceof, and no one is available to guard and take care of thevaluables and belongings of a person, then namz-e

Jmah is not far on that particular person. (lam-geeri,Ghnyah)

5. Essential issues:(Pertaining to namz-e Jmah)

Far element in namz-e Jmah

Snnat element in namz-e Jmah

Mstaab element in namz-e Jmah

arm element in namz-e Jmah

Makrooh element in namz-e Jmah oh'r namz on Friday

Rectification of missed obligations in namz-e Jmah

No namz-e Jmah for women

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5.1 Far element:

5.1.1 Issue: Jmah is far-e ain (religious duty that is

incumbent on every individual Mslim). Injunction ofnamz-e Jmah is more stressed than namz-e oh'r.One who denies this far is infidel. (Drr-e Mkhtr)

5.1.2 Issue: Namz-e Jmah is far on the Mslims of DrlIslm, that is on the Mslims of the countries that are: Ruled by Islamic Government Ruled by Non- Islamic Government but previously ruled

by Islamic Government and still signs of Islm and itsculture present (viz. mosques, permission to offer

namz in public, wear Islamic dress and observe aswell as maintain Islamic culture etc). All cities of Indiafall under this category.

(Fatv Raaviyyah-III/716)

5.2 Snnat element:

5.2.1 Issue: There is discord regarding number of rakats insnnat-e badiah of Jmah. Real doctrine is four rakatsand to be scrupulous be it six rakats.14(Drr-e Mkhtr,Fatv Raaviyyah-III/693)

5.3 Mstaab element:

5.3.1 Issue: Following acts are mstaab on Friday in relationto namz-e Jmah: To arrive at mosque a little bit earlier, To do misvk (tooth-brush), To wear neat and clean preferably white cloths, To use oil and scents To take bath on Friday (in fact, a snnat deed)

(lam-geeri, Ghnyah)

14 Authors note: There is disagreement among Islamic scholarsregarding number of rakats of snnat-e makkadah and snnat-eghair - makkadah. According to one school of thought it is fourrakats and another school of thought says six rakats snnat-emakkadah namz in Jmah namz. It is obvious that there is nodiscord for initial four rakats snnat-e makkadah. Now as far astwo rakats are concerned, perform it as snnat-e makkadah.With this both school of thoughts will be satisfied. Remember that

those who perform snnat-e ghair-makkadah namz will berecompensed but those who relinquish will not be punished andthose who relinquish snnat-e makkadah namz will be punished.

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5.3.2 Issue: Preferably nail trimming and hair cutting shouldbe done after namz-e Jmah. (Drr-e Mkhtr, Bahr-eShariat)

5.4 arm element:

5.4.1 Issue: It is arm (unlawful, forbidden) to merchandiseafter azn for namz-e Jmah. The acts that have beendeclared arm after azn call are all worldly affairs,which may differ us from zik'r-e ilhee. (TafseerKhazinl -Irfn 997)

5.4.2 Issue: It is not arm if journey has been commenced

and the city area has been crossed before zavl. It isforbidden to start journey after zavl. Once zavl hasstarted, one must start his journey after namz-e

Jmah. (Drr-e Mkhtr, Bahr-e Shariat)

5.5 Makrooh element:

5.5.1 Issue: It is unlawful and makrooh-e tareemee toperform congregational namz-e oh'r for thoseindividuals on whom namz-e Jmah is not far.

Congregation for namz-e oh'r is unlawful whether it isbefore or after namz-e Jmah. (Drr-e Mkhtr)

5.6 oh'r namz on Friday:

5.6.1 Issue: Those who could not perform namz-e Jmah, should perform namz-e oh'r alone, withoutazn. It is forbidden to offer namz-e oh'r incongregation. (Drr-e Mkhtr, Bahr-e Shariat IV/102)

5.6.2 Issue: Those individuals, on whom namz-e Jmahis not far should offer namz-e oh'r alone. If this is thecase, then it is better and advisable to perform namz-eoh'r after congregation of Jmah namz is over.Performance of namz-e oh'r prior to Jmah namz ismakrooh. (Drr-e Mkhtr)

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5.6.3 Issue: Those mosques should be kept closed duringoh'r time where namz-e Jmah is not being

established. (lam-geeri, Bahr-e Shariat)

5.6.4 Issue: In villages namz-e oh'r can be performed incongregation with azn on Friday. (lam-geeri, Bahr-eShariat IV/102)

5.7 Rectification of missed obligations in namz-eJmah:

5.7.1 Issue: It is better not to perform sajdah-e sah'v innamz-e Jmah as Islamic theologians have permittedto do so just for the reason that to avoid disturbance inhuge crowd. (Drr-e Mkhtr, Raddl-Mtr, FatvRaaviyyah-III/689)

5.7.2 Issue: If initial four-rakats snnat-e makkadah namzis missed, then perform this after congregation with theniyyat of snnat. This namz will be ad (regular namz,which is being performed in time), rather than qa. If

stipulated time for namz-e Jmah (oh'r) has elapsed,then there is no need to perform qa of this snnat-emakkadah namz. (Drr-e Mkhtr, Barr-Riq,Fatv Raaviyyah-III/461)

5.8 No namz-e Jmah for women:

5.8.1 Issue: Ladies should perform namz-e oh'r on Friday.However, if there is a house adjoining mosque in eastdirection, in that case ladies of that house can follow

imm of the mosque and subsequently can performnamz-e Jmah. For them, namz-e Jmah is better.(Drr-e Mkhtr, Bahr-e Shariat)

6. Secondary azn for namz-e Jmah:(Azn-e khbah)

We will discuss azn-e khbah under following heads:

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Objective of secondary azn Historical background When and who introduced the azn-e khbah?

Azn-e khbah from inside the precincts ofmosque is forbidden Al arat forbids us too, to execute Azn-e khbahfrom inside the precincts of the mosque When and who introduced the bidat of secondary Aznto be called from inside the precincts of mosque? Put a stop to the system of calling azn-e khbah frominside the precincts of the mosque in your city Conclusion Further reference

6.1 Objective of secondary azn:

The purpose of azn is to announce the commencementof congregational namz and to call for namz who haveyet not come to the mosque so that they may come and

join the congregation. This view is universally agreedand can be understood with common sense.

The purpose of azn-e khbah on Friday is same. People

should consider this as final call for namz-e Jmah andcome to the mosque at the earliest to join thecongregation. This purpose (calling those who have yetnot come for namz) will be fulfilled only if azn is calledfrom outside mosque. If azn is called from insidemosque, people may not listen to the call and purposewill remain unfulfilled.

6.1.1 Issue: There are two azn calls for namz-e Jmah. Firstazn15 is called in the beginning and second azn16 iscalled exactly at the time of khbah. Azn-e khbahshould be called from outside the precincts of mosque.At some places due to ignorance it is found that azn-ekhbah is called from inside the mosque, near the pulpitand in front of imm. These ignorant people considerthis as snnat. But according to the rules of Islamic

jurisprudence it is bidat. (Fatv Raaviyyah-III/730)

15 First azn Hereafter we will call this as: azn for namz-eJmah.

16 Second azn - Hereafter we will call this as: azn-e kh'bah.

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6.2 Historical background:

In the days of uoor-e Aqdas azn wascalled from the gate of the mosque. In the days ofKhlaf-e Rshideen the same rule was followed.Azn had been never called from inside the precincts ofmosque in the days of uoor-e Aqdas as wellas Khlafe Rshideen . (Fatv Raaviyyah-III/726)

adee Shareef:

According to a adee reported by Dood ascribingto Saeb bin Yazeed through Zohree17,Moammad bin Ish'hq18, Moammad bin Salmah and

Nfailee.On Friday when Rasoolallh used to come on

pulpit, azn was called at the gate of the mosque infront of him (before khbah). Same system continued inthe days of arat Ab Bak'r iddeeque, arat Frooqe

am .

(Quoted by Al arat in Aufal lmhfee Azn-e yaumilJmah19 from Snan of Ab Dood I/156)

This adee proves that custom of calling azn fromthe gate of mosque was present right from the days

17 Zohree (50 124 AH): mar bin Abdl Azeez had asked him tocollect adee from all possible sources to save and preserve theauthenticity of adee.

18 Moammad bin Ish'hq (D: 151 AH): Renowned maddi andstudent of Zohree.

19Aufal lumhfee azn-e yavmil jmah: Book written by l arat.

Detail is given in this book proving the authenticity of azn to becalled from outside the precincts of mosque.

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of uoor-e Aqdas and arat Ab Bak'riddeeque .

6.3 When and who introduced the

secondary azn?(To be called from outside the precincts of mosque)

When Ameerl-Momineen arat Umn Zoon-noorainbecame Caliph of Mslims there was only one

azn (azn-e khbah) that was called at the gate of themosque. Later on he introduced the trend of asuperfluous azn to be called in the beginning but noalteration was done in the already existed system ofazn to be given just before khbah at the door of the

mosque.From aforesaid discussion we conclude that:

.

1. Only one azn just before khbah (azn-e khbah)was used to be called at gate of the mosque in thedays of uoor-e Aqdas , arat Ab Bak'riddeeque and arat mar Frooq-e am .

2. In the days of arat Umn Ghanee and whenarat Maul Ali became Caliphs of Mslims,there were two azn calls. First azn (azn for namz-e Jmah) was called in the beginning and secondazn (azn-e khbah) was called exactly beforekhbah at the gate of mosque. It had never beencalled from inside the precincts of mosque.

6.4 Azn-e khbah from inside theprecincts of mosque is forbidden:

We will go through five authentic quotations, which willfully explain and prove that calling azn-e khbah frominside the precincts of mosque is forbidden.

6.4.1 Quotation:

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Iqmat will be said from inside the precincts of themosque. As far as azn is concerned, it should be fromminaret. If minaret is not there, azn should be called

from the place outside but attached to the mosque.Scholars have said that azn should never be called

from inside the precincts of mosque.(Fat'l Qadeer, Printed in Mir (Egypt), I/171)

6.4.2 Quotation:

It is Makrooh to execute the azn from inside theprecincts of the mosque. Clear verdict regarding this canbe found in the following books of Jurisprudence:

(1) Fat'l Qadeer(2) Khaznatl Mfteen(3) lam-geeri(4) Barr-Riq(5) shiyah avee Alal MrqeeylFal(6) Raddl-Mtr (Fatv shmee)(7) Barjandee(8) Fatv Khniyah(9) Sirajl Vahhj(10) Mkhtaarl vaqyah

6.4.3 Quotation:

In book Qahistnee it has been quoted from a booknamely Na'm that execution of azn from inside the

precincts of the mosque is makrooh. In Fatl Qadeer itis described that if a high platform (or minaret) is notbuilt for azn then it should be called from the area

outside the precincts of the mosque but attached to it.(shiyah avee I/128, Printed in Egypt)

6.4.4 Quotation:

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Azn should be called from the minaret or from the areaoutside the precincts of the mosque. It should never becalled from inside the precincts of the mosque.

(Fatv Khniyah)

6.5 Al arat forbids us too, to executeazn-e khbah from inside the precincts ofthe mosque:

Azn-e khbah of Jmah should be executed fromoutside the mosque but in front of imm. Khaeeb andMazzin must see each other while azn-e khbah isbeing executed.

Execution of azn-e khbah from outside theprecincts of the mosque is must even if construction(design) of the mosque is such that a pillar or wall comesin between mazzin and khaeeb who is sitting on thepulpit. In some mosques azn-e khbah is called from

within the mosque in front of khaeeb and they excuseby putting forward the reason of faulty design of themosque. This reason is unlawful and unacceptable.Islamic jurisprudence emphasizes more on execution ofazn-e khbah from outside the precincts of mosquerather than in front of khaeeb.

To be in front of khaeeb and to call azn fromoutside the precincts of mosque both are snnat acts.However, both are contradictory to each other. Oneshould adopt the better option. Here more stressedsnnat is not to execute azn-e khbah from within themosque.

All books of Islamic Jurisprudence and literature likeFatv Qee Khn, Khaznatl Mfteen, Barr-Riq,Barjandee, lam-geeri, shiyah avee AlalMrqeeyl Fal and Fat'l Qadeer clearly mentionthat the act of executing azn-e khbah from within the

precincts of mosque as makrooh.

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Do not execute azn-e khbah from within the mosque.(Fatv Raaviyyah-III/729, 731)

Al arat Imm Amad Ra, a renowned Leader ofthe people following traditions of the Holy Prophet

, reformer of the religion and scholar of thetradition from Bareilly city (Al arat Imm-e Ah'l-eSnnat, Mjaddid-e deen-o Millat, Imm Amad RaMaddi-e Bareilvee ) has strictly forbidden tocall azn from within the mosque (opposite pulpit) asstated in below mentioned two issues in FatvRaaviyyah.

1. It is obvious that the reason for dispute isimpudicity and lack of courteousness in the court ofAllh . If the peon (mace-bearer) shouts fromwithin the courtroom to courtiers and asks them tobe present themselves for salm to the king, thenthis behavior will be termed as impudent. Those whohave not seen the kings court can understand thisby comparing from the court of the law where if aplaintiff, defendant or witnesses are to be called,they are supposed to be called from outside thecourtroom by the peon. If peon calls from within thecourtroom, he will be punished for the bad manner.Usually to maintain decorum, known methods inaccordance with the custom are adopted. (FatvRaaviyyah-III/729)

2. Compare the call to plaintiff, defendant or witness bypeon of the court of law to remain present before the

judge as discussed in aforementioned issue withazn. Azn is a call for namz where worshiper has toremain present in the court of Allh . If plaintiff,defendant or witness cannot be called from withinthe courtroom of a judge, then how can we think ofcalling worshiper in the court of Allh from withinthe mosque? (Fatv Raaviyyah-III/730)

6.6 When and who introduced the bidat of

secondary azn to be called from inside theprecincts of mosque?

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Eighty years after the era of Ameerl-momineen aratmn Ghanee the bidat of calling (Azn-ekhbah) from inside the precincts of mosque was

introduced. It is written by Imm Ibnulhjj Makkee hasmentioned in his book Madkhal that a Marvnee kingcalled King Hishm bin Abdl Mlik Marvn20 has alteredthis snnat of abah.

Era of this Marvnee king came 80 years afterAmeerl-momineen arat Umn Ghanee .

Bidat of executing azn-e khbah from within themosque was introduced by tyrannical Marvnee Caliph

who had martyred arat Zaid, grandson of aratImm ssain .

Hishm ib'n-e Abdl Mlik (birth 72 AH - death 125AH) enforced the system of azn-e khbah within themosque. Those who insist for execution of azn-ekhbah from within the mosque are following bidatinvented by this tyrannical Caliph. He had martyredarat Zaid ib'n-e arat Sayyedn Imm Zainlbedeen ib'n-e arat Imm ssain ib'n-e arat

Sayyedn Ali . Hishm ib'n-e Abdl Mlik hadcrucified arat Zaid and after that he did notallow the burial of the dead body. Dead body of aratZaid remained there for years but the bodyremained un-putrefied and unchanged. However clothsworn by arat Zaid got disintegrated and when privateparts were likely to be exposed at that time Allhordered a spider to cover the private parts of aratZaid with dense web resembling loincloth. After thedeath of Hishm ib'n-e Abdl Mlik, dead body wasburied.(Fatv Raaviyyah-II/414, 410)

20 King Hishm bin Abdl Mlik Marvn (born 72 AH and died 125AH) was one of the tyrannical Caliphs of the Damascus (Syria) basedUmayyad dynasty. He succeeded his brother Yazid bin Abdl Mlik(71-105 AH) in 105 AH and his reign lasted until 125 AH, when he wassucceeded by his nephew Valid bin Yazeed (90-126 AH).

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6.7 Put a stop to the system of calling azn-e khbah from inside the precincts of themosque in your city:

Azn-e khbah had been never called from inside theprecincts of mosque in the days of uoor-e Aqdas

and Khlafh-e Rshideen . All greatIslamic scholars have clearly mentioned in their booksthat Azn inside the precincts of the mosque isforbidden. Even if with all these evidences and crystalclear facts, azn-e khbah is being called from insidethe precincts of the mosque in your city, in that case thisheresy (bidat) should be stopped immediately and

according to snnat-e Rasl and snnat-e abah, youconvince them to adopt practice of calling azn-ekhbah from outside the precincts of the mosque.

6.8 Conclusion:

It is a snnat of uoor-e Aqdas andKhlaf-e Rshideen to execute azn-ekhbah of Jmah from outside the precincts of the

mosque. It is a bidat to execute azn-e khbah of Jmahfrom within the precincts of the mosque introducedby tyrannical Marvnee Caliph Hishm ib'n-e AbdlMlik.

6.9 Further references:

Those who wish to study in detail about Azn-e khbah

should go through following publications of Al aratImm Ah'l-e Snnat, Mjaddid-e deen-o Millat, ImmAmad Ra Maddi-e Bareilvee :

( 1 )

Aufal lumhfee Azn-e yaumil Jmah (1320 AH)

( 2 ) Shamml ambar fee adbe nid ammal mimber (1321 AH)

( 3 )

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Aznm minal lh le qeyme snnat-e nabeey'yillh (1322 AH)( 4 )

Sham matl ambar fee maalle nida-in be az'il mimber (1327AH)

( 5 )

Salmat le Ah'lis snnat-e min sailil ant-e val fit'nat-e(1332 AH)

namāz of mo’min chapter 08 friday congregational namāz

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