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Jumma khutba Guidelines
Jummah Khutbah/Speech Guideline
By Irshad Mahmood – Director, Siraat-al-Mustaqeem Dawah Centre
By Irshad Mahmood – Director, Siraat-al-Mustaqeem Dawah Centre
Main purpose of Jummah Khutbah/Speech is to guide Ummah in the light of the Quraan in modern time. It must be approved by Local Government. Exploitation and hate must be avoided. Attendees must come on time and listen to it with full attention.
If you MISS the Friday Khutbah/Speech then You LOSE Benefits of Friday Prayers. Major Differences between Friday Prayers and Regular Five Time Prayers is the Friday Speech. Best time for Friday Prayer is Dhuhr time, BUT can be offered any time after sunrise and before Asr time, if there is any reasonable issue with space/time etc. and cannot accommodate all at one time. Friday Prayer is Weekly Eid Prayer, which has Friday Speech like in Eid Prayer. Especially for those who are living non-Muslim countries must accommodate their time and can have short Khutbah, where Friday is not a weekend, and people had to rush for their work.
Listen to Jummah Khutbah/Speech with Full Attention:
When the Quran is recited, then listen to it and remain silent, that mercy may be shown to you, (Al_Quraan_007.204).
When Prophet Muhammad (Peace-Be-Upon-Him) used to deliver to Jummah Khutbah/Speech Sahabas used to come on time and listen to him with full attention, since He used to explain the Quraan in His Speeches. There is NO Sunnah/Nawafil Salaah DURING Jummah Khutbah/Speech, since one must listen to it with full attention, because Allah has said to do so.
Men MUST give permission to their WOMEN to go for Friday Prayers:
When women ask permission for going to the masjid for regular five times ritual Salaah, do not prevent them, (Sahi Muslim_Book-4_Hadith-0884, 0885, 0887).
The best rows for men are the first rows, and the worst ones the last ones, and the best rows for women are the last ones and the worst ones for them are the first ones, (Ref: Sahi Muslim_Book-4_Hadith-0881).
Confusion of Women Praying in Masjid:
Generally women get confuse from the following Hadeeth, which is actually for Regular Five Time Prayers. Friday Prayers is DIFFERENT from the Regular Prayers and there is special Surah for it, Surah AL-JUMUA (THE CONGREGATION, FRIDAY), Chapter 62. Remember the Six Major Authentic Hadith collections, are:
Sahih Bukhari by Imam Bukhari (d. 870) 7275 hadiths
Sahih Muslim by Muslim b. al-Hajjaj (d. 875) included 9200
Sunan Abi Da’ud by Abu Da’ud (d. 888)
Sunan al-Tirmidhi by al-Tirmidhi (d. 892)
Sunan al-Sughra by al-Nasa’i (d. 915)
Sunan Ibn Maja by Ibn Maja (d. 886)
The original ahadith referring to “it is best that women pray Five Times Regular Prayers (NOT Friday Prayers) at home” is found in Musnad Ahmed (collection of ahadith), # 25331. The translation of the ‘Arabic text is found below:
“The best mosque for women is the bottom (meaning the inner-most part) of their homes.”
Think! Is perfume or other attractive wearing are more important than Friday Prayer? Of course NOT:
It is better for women to pray in their houses than to attend congregational prayers (NOT Friday Prayers). However, they may go to the masjid and attend the congregational prayer if they avoid wearing or using any attractive or tempting adornment or perfume.
(Fiqh-us-Sunnah_Volume-2_Book-26_Congregational-Prayer-Fiqh-2.050).
Keep in mind that Women in the West go everywhere. They are in the markets, in malls, in restaurants, and in offices. It is ironic that some men allow them to go to all the places of temptation, but they want to stop them from coming to the places where they can pray to their Lord and learn about their faith.
And when they see business or sport (fun, entertainment) they rush for it, and leave you standing. Say: What is with Allah is better than sport (fun, entertainment) and (better) than business, and Allah is the best of Sustainers (Provider), (Al_Quraan_062.011).
Below is the website for more reference on Women Praying in Masjid:
http://islam-qa.com/index.php?ref=983&ln=eng&txt=woman%20praying%20at%20home
Friday Prayers are for both Men as well as Women:
O you (Men and Women) who believe! When the call is made for prayer on Friday (the Day of Assembly), then hasten to the remembrance of Allah and leave off trading (business); that is better for you (Men and Women), if you (Men and Women) know. But when the prayer is ended then disperse in the land and seek of Allah’s grace/bounty, and remember Allah much, that you (Men and Women) may be successful, (Al_Quraan_062.009-010).
(There is No such thing like Weekly Holiday in Islaam. So Work, Work and Work)
Al-Tirmidhi Hadeeth 1398 Narrated byUbayd ibn as-Sabbaq; Abdullah ibn Abbas Ubayd told in mursal form that Allah`s Messenger (peace be upon him) said one Friday, “Company of Muslims, this is a day which Allah has appointed as a festival, so bathe, and if anyone has perfume it does him no harm to apply some of it; and you should use the tooth-stick.” Malik transmitted it. Ibn Majah transmitted it from him, and it is fully connected form Ibn Abbas.
Guide Lines for Jummah Khutbah/Speech:
Minimum requirement of the Khutbah is it must include verses from the Quraan followed by its explanation in local languages according to modern time for the guidance of Ummah. There are two parts of Khutbah. In Part one little detail Khutbah/Speech is delivered and in Part two Conclusion and Duaa is delivered.
1) How to Begin:
– Have the intention that you are going to give a Khutbah and give Salaam to the people.
– Let someone give the Adhan after you give Salaam to the people.
2) First Part of Khutbah: Opening Statement for the Khutbah after giving the Adhan:
إِنّ الْحَمْدَ لِلّهِ نَحْمَدُهُ وَنَسْتَعِيْنُهُ وَنَسْتَغْفِرُهُ وَنَعُوذُ بِالِ مِنْ شُرُوْرِ أَنْفُسِنَا وَمِنْ سَيّئَاتِ أَعْمَالِنَا، مَنْ يَهْدِهِ الُ فَلَ مُضِلّ لَهُ وَمَنْ يُضْلِلْهُ فَلَ هَادِيَ لَهُ ۔ وَأَشْهَدُ أَنْ لَ إِلَهَ إِلّ الُ وَحْدَهُ لَ شَرِيْكَ لَهُ وَأَشْهَدُ أَنّ مُحَمّدًا عَبْدُهُ وَرَسُوْلُهُ ۔
يَا أَيّهَا الّذِينَ آمَنُوا اتّقُوا اللّهَ حَقّ تُقَاتِهِ وَل تَمُوتُنّ إِلّا وَأَنْتُمْ مُسْلِمُونَ ۔ آل عمران ۱۰۲ ۔
يَا أَيّهَا الّذِينَ آمَنُوا اتّقُوا اللّهَ وَقُولُوا قَوْلً سَدِيدا يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزا عَظِيما ۔ الحزاب ۷۰ ۔ ۷۱ ۔
أما بعد ۔
Read Translation as Well:
Praise belongs to Allah, we praise him, and we ask him for guidance and forgiveness. And we seek protection in Allah from the malice of our own souls, and the evil of our actions. Whom Allah guides, no one can lead him astray, and whom He makes astray, no one can lead him back to the right path. I bear witness that there is no other deity but Allah, by himself, no associate to him, and I bear witness that Muhammad is his slave and Messenger.
“O’ you who believed! Fear Allah as He should be feared, and die not except as Muslims”, (Al_Quraan_003:102).
“O’ you who believed! Fear Allah, and (always) say a word directed to the truth. “That He may make your conduct whole and sound, and forgive you your sins: he that obeys Allah and His Messenger, has then attained the highest Achievement”, (Al_Quraan_033:070-071).
3) Body of the Khutbah: Topic as per Modern Time to guide Ummah:
– The body of the Khutbah must contain at least one verse in Arabic, followed by its explanation in local language to guide Ummah to face modern challenges at Present Time.
4) The Pause after First Part of Khutbah:
– You need to pause at some point in the Khutbah, and you can say:
أَقُولُ قَوْلِي هَذَا، وَأَسْتَغْفِرُ اللّهَ لِيَ وَلَكُمْ ولِسَائِرِ الْمُسْلِمِيِ ، فَاسْتَغْفِرُوهُ، إِنَهُ هُوَ الْغَفُورُ الرّحِيمُ ۔
Translation:
I say this saying of mine, and I seek forgiveness from Allah for me and for you, and to the rest of the Muslims, so ask Him for forgiveness, He is the forgiver, the Merciful.
– Then, sit down during this pause and make a silent Duaa for forgiveness e.g.
رَبَّنَا ظَلَمْنَا أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ
“Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers”, (Al_Quraan_007.023).
رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا
O our Lord! grant us in our wives and our children the joy of our eyes, and make us guides to those who guard (against evil), (Al_Quraan_025.074).
رَبِّ اجْعَلْنِي مُقِيمَ الصَّلاَةِ وَمِن ذُرِّيَّتِي رَبَّنَا وَتَقَبَّلْ دُعَاء
“O my Lord! Make me one who performs As-Salaat (Iqaamat-as-Salaat), and (also) from my offspring, our Lord! And accept my invocation”, (Al_Quraan_014.040).
رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ
“Our Lord! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established”, (Al_Quraan_014.041).
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
“Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire”, (Al_Quraan_002.201).
– After you pause and make silent Duaa, standup and say:
بِسْمِ اللّهِ، والْحَمْدُ لِلّهِ، والصّلَاةُ والسّلَامُ عَلَى رَسُولِ اللّهِ، صَلّى اللّهُ عَلَيْهِ وسَلَمَ ۔
Translation:
In the name of Allah, and exaltations be to Allah, and blessings and peace be upon the Messenger of Allah, (SLAWS).
– Continue with the Khutbah with Conclusion and Duaa
5) At the end of Khutbah when you’re done with Conclusion and Duaa, say this as the closing statement:
عِبَادَ اللّهِ، إنّ اللّهَ يَأْمُرُ بِالْعَدْلِ والْإِحْسَانِ وإيْتَاءِ ذِي الْقُرْبَى ويَنْهَى عَنِ الفَحْشَاءِ والْمُنْكَرِ والْبَغِيِ ، يَعِظُكُمْ لَعَلّكُمْ تَذَكّرُونَ ۔ اُذْكُرُوا الَ الْعَظِيمَ يَذْكُرْكُمْ واشْكُرُوهُ يَزِدْكُمْ واسْتَغْفِرُوهُ يَغْفِرْ لكُمْ واتّقُوهُ يَجْعَلْ لَكُمْ مِنْ أَمْرِكُمْ مَخْرَجًا ۔ وَأَقِمِ الصّلَاة ۔
Translation:
Slaves of Allah! “Allah commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that you may remember.” [TMQ 16:90] Remember Allah the supreme (in glory) and He will remember you, and be thankful to Him, and He will increase you in bounty, and seek His forgiveness, He will forgive you, and have Taqwa of Him (God fearing, devoutness, piety), He will make for you a way out of your issues. Establish the prayer.
Read Al-Quraan, the Miracle of Miracles and free from contradictions and errors
Can reason make room for religion? by Ruth Jackson
For Schleiermacher, the religious and the political realms did not simply compete over the same terrain. Rather, he saw them as distinctive yet constituent parts of the bigger whole of an individual life. He was profoundly influenced by Plato in his belief that reason is what orders our desires and instincts – enabling people to govern well, to take their place in a moral and civilised society, and to be properly responsible for their environment.
But religion was still the ‘highest’ and most essential of these two parts, Schleiermacher said in On Religion (1799). Unlike politics, religion is a matter of feeling (Gefühl) and intuition; it doesn’t amount simply to praxis or speculation, but is instead the ‘sensibility and taste for the Infinite’. It was a ‘universal’ aspect of being human, something for which we have the capacity, according to our very nature.
This vision of religion as the ‘highest’ part of humanity was a new iteration of a very ancient idea: the notion that politics alone cannot bring about human flourishing, and that political categories can’t completely capture or describe the full extent of a person. Politics isn’t cancelled out or overthrown by ‘religion’. Instead, for Schleiermacher, the business of governing well is a means to a higher purpose.
But just as politics has its limits, so too does religion. It can’t displace or do the work of politics in our world; the work of the church belongs instead to the domain of the spirit. This is why Schleiermacher didn’t believe in theocracy or religious states. On the contrary, he argued for the separation of church and state, on the grounds that this would promote the success of both. In On Religion, we find Schleiermacher pushing this argument to its limit, when he proposes that religion really belongs to the institution of the family. And vice versa, as part of his national vision, he contended that the education of children in Germany (traditionally falling to the church) should be taken on by the state instead. He also argued that full legal privileges should not be withheld or bestowed for religious reasons, an unusual view at the time.
Schleiermacher ultimately fell short in his effort to navigate politics and religion as complementary rather than competing spheres. Nevertheless, his principles provide a valuable source for reflection in our own day. Faced with the question ‘How do we live together?’, Schleiermacher understood that bonds between individuals cannot be truly established or exhaustively described by political power alone.
posted by f.sheikh
Why Spinoza is revered by many secularists, atheists and religious people alike!
(One may not agree with the views expressed in the article, but it is a fascinating article by Steven Nadler on Spinoza, especially his understanding of God and core message of sacred scriptures. f.Sheikh)
In July 1656, the 23-year-old Bento de Spinoza was excommunicated from the Portuguese-Jewish congregation of Amsterdam. It was the harshest punishment of herem (ban) ever issued by that community. The extant document, a lengthy and vitriolic diatribe, refers to the young man’s ‘abominable heresies’ and ‘monstrous deeds’. The leaders of the community, having consulted with the rabbis and using Spinoza’s Hebrew name, proclaim that they hereby ‘expel, excommunicate, curse, and damn Baruch de Spinoza’. He is to be ‘cast out from all the tribes of Israel’ and his name is to be ‘blotted out from under heaven’.
Over the centuries, there have been periodic calls for the herem against Spinoza to be lifted. Even David Ben-Gurion, when he was prime minister of Israel, issued a public plea for ‘amending the injustice’ done to Spinoza by the Amsterdam Portuguese community. It was not until early 2012, however, that the Amsterdam congregation, at the insistence of one of its members, formally took up the question of whether it was time to rehabilitate Spinoza and welcome him back into the congregation that had expelled him with such prejudice. There was, though, one thing that they needed to know: should we still regard Spinoza as a heretic?
Unfortunately, the herem document fails to mention specifically what Spinoza’s offences were – at the time he had not yet written anything – and so there is a mystery surrounding this seminal event in the future philosopher’s life. And yet, for anyone who is familiar with Spinoza’s mature philosophical ideas, which he began putting in writing a few years after the excommunication, there really is no such mystery. By the standards of early modern rabbinic Judaism – and especially among the Sephardic Jews of Amsterdam, many of whom were descendants of converso refugees from the Iberian Inquisitions and who were still struggling to build a proper Jewish community on the banks of the Amstel River – Spinoza was a heretic, and a dangerous one at that.
What is remarkable is how popular this heretic remains nearly three and a half centuries after his death, and not just among scholars. Spinoza’s contemporaries, René Descartes and Gottfried Leibniz, made enormously important and influential contributions to the rise of modern philosophy and science, but you won’t find many committed Cartesians or Leibnizians around today. The Spinozists, however, walk among us. They are non-academic devotees who form Spinoza societies and study groups, who gather to read him in public libraries and in synagogues and Jewish community centres. Hundreds of people, of various political and religious persuasions, will turn out for a day of lectures on Spinoza, whether or not they have ever read him. There have been novels, poems, sculptures, paintings, even plays and operas devoted to Spinoza. This is all a very good thing.
What is remarkable is how popular this heretic remains nearly three and a half centuries after his death, and not just among scholars. Spinoza’s contemporaries, René Descartes and Gottfried Leibniz, made enormously important and influential contributions to the rise of modern philosophy and science, but you won’t find many committed Cartesians or Leibnizians around today. The Spinozists, however, walk among us. They are non-academic devotees who form Spinoza societies and study groups, who gather to read him in public libraries and in synagogues and Jewish community centres. Hundreds of people, of various political and religious persuasions, will turn out for a day of lectures on Spinoza, whether or not they have ever read him. There have been novels, poems, sculptures, paintings, even plays and operas devoted to Spinoza. This is all a very good thing.
It is also a very curious thing. Why should a 17th-century Portuguese-Jewish philosopher whose dense and opaque writings are notoriously difficult to understand incite such passionate devotion, even obsession, among a lay audience in the 21st century? Part of the answer is the drama and mystery at the centre of his life: why exactly was Spinoza so harshly punished by the community that raised and nurtured him? Just as significant, I suspect, is that everyone loves an iconoclast – especially a radical and fearless one that suffered persecution in his lifetime for ideas and values that are still so important to us today. Spinoza is a model of intellectual courage. Like a prophet, he took on the powers-that-be with an unflinching honesty that revealed ugly truths about his fellow citizens and their society.
Spinoza is a role model for intellectual opposition to those who try to get citizens to act contrary to their own best interests
Much of Spinoza’s philosophy was composed in response to the precarious political situation of the Dutch Republic in the mid-17th century. In the late 1660s, the period of ‘True Freedom’ – with the liberal and laissez-faire regents dominating city and provincial governments – was under threat by the conservative ‘Orangist’ faction (so-called because its partisans favoured a return of centralised power to the Prince of Orange) and its ecclesiastic allies. Spinoza was afraid that the principles of toleration and secularity enshrined in the founding compact of the United Provinces of the Netherlands were being eroded in the name of religious conformity and political and social orthodoxy. In 1668, his friend and fellow radical Adriaan Koerbagh was convicted of blasphemy and subversion. He died in his cell the next year. In response, Spinoza composed his ‘scandalous’ Theological-Political Treatise, published to great alarm in 1670.
Spinoza’s views on God, religion and society have lost none of their relevance. At a time when Americans seem willing to bargain away their freedoms for security, when politicians talk of banning people of a certain faith from our shores, and when religious zealotry exercises greater influence on matters of law and public policy, Spinoza’s philosophy – especially his defence of democracy, liberty, secularity and toleration – has never been more timely. In his distress over the deteriorating political situation in the Dutch Republic, and despite the personal danger he faced, Spinoza did not hesitate to boldly defend the radical Enlightenment values that he, along with many of his compatriots, held dear. In Spinoza we can find inspiration for resistance to oppressive authority and a role model for intellectual opposition to those who, through the encouragement of irrational beliefs and the maintenance of ignorance, try to get citizens to act contrary to their own best interests.
Spinoza’s philosophy is founded upon a rejection of the God that informs the Abrahamic religions. His God lacks all the psychological and moral characteristics of a transcendent, providential deity. The Deus of Spinoza’s philosophical masterpiece, the Ethics (1677), is not a kind of person. It has no beliefs, hopes, desires or emotions. Nor is Spinoza’s God a good, wise and just lawgiver who will reward those who obey its commands and punish those who go astray. For Spinoza, God is Nature, and all there is is Nature (his phrase is Deus sive Natura, ‘God or Nature’). Whatever is exists in Nature, and happens with a necessity imposed by the laws of Nature. There is nothing beyond Nature and there are no departures from Nature’s order – miracles and the supernatural are an impossibility.
posted by f.sheikh