Tuesday, November 27, 2007
Monday, November 26, 2007
Sunday, November 18, 2007
HADHRAT HAARITH MUHAASABI (rahmatullah alayh)
HADHRAT HAARITH MUHAASABI (rahmatullah alayh)
1. Hadhrat Haarith Muhaasabi (rahmatullah alayh) was a contemporary of Hadhrat Hasan Basri (rahmatullah alayh). His abstinence from mushtabah (doubtful) food was of such a high degree that his fingers would become paralysed if he touched such food. Once he visited Hadhrat Junaid Baghdaadi (rahmatullah alayh). A neighbour in whose house a marriage had taken place had sent some of the walimah food to Hadhrat Junaid Baghdaadi. This food was served to Hadhrat Muhaasabi. As he took a morsel of the food, his fingers became limp. Nevertheless, he quickly put the morsel with great difficulty into his mouth, but it would simply not go down his throat. He left the room, spat out the food and went home.
After some days when Hadhrat Junaid Baghdaadi met him, he (Hadhrat Junaid) asked him to explain his abrupt departure of the other day.
Hadhrat Haarith Muhaasabi said:
"Whenever I stretch my hand towards mushtabah food, it is Allah's great favour that my fingers become limp. However, in deference for you I managed to put the morsel of food in my mouth, but it was rejected by my throat. I spat it out and left."
Hadhrat Junaid Baghdaadi again invited Hadhrat Haarith Muhaasabi to his home. This time he served a piece of dry bread which Hadhrat Muhaasabi are with relish. Hadhrat Muhaasabi commented: "This suffices for the durwaish."
2. Hadhrat Haarith Muhaasabi inherited 30,000 dirhams from his father's estate. He handed the whole amount to the Baitul Maal (the state's treasury) and said:
"Rasulullah ( صلى الله عايه وسالم) said: 'The Qadriyyah are the Majoos (fire-worshippers) of this Ummah.' My father was a member of the Qadriyyah sect. The Majoos are not Muslims, hence it is not permissible for me to inherit from my father."
3. He said:
Do not take oaths.
Do not speak a lie.
Do not make promises. If a promise has been made, honour it.
Do not curse anyone, even if the person is an oppressor.
Do not seek compensation for anything from anyone.
Do not testify in a case of kufr, shirk and nifaaq.
Do not intend to commit a sin whether it be a sin of the heart or of the body.
Do not impose on anyone. Rather remove the difficulties of others.
Do not wish for an honoured position in the world and regard all others to be nobler than yourself.
Obedience to the laws of Allah Ta'ala is Sabr.
The understanding that all worldly causes are from Allah and to be grateful for even misfortunes are called Tasleem (complete submission).
Severance of relationship with the enemies of Allah is called Haya (Shame).
Divine Love means to shun the world.
To abandon sin on account of the fear of being apprehended (in the hereafter) is called Khauf.
Fleeing from people is called Uns (i.e. an elevated stage of Divine Love).
A Saadiq (Truthful one) is a person who is pleased when he is criticised. He always seeks Allah's refuge.
He who has adorned his nafs by struggle, has found the straight path.
Allah bestows the ability of following the Sunnah to the one who has ikhlaas (sincerity) and engages in Muraaqabah (contemplation).
1. Hadhrat Haarith Muhaasabi (rahmatullah alayh) was a contemporary of Hadhrat Hasan Basri (rahmatullah alayh). His abstinence from mushtabah (doubtful) food was of such a high degree that his fingers would become paralysed if he touched such food. Once he visited Hadhrat Junaid Baghdaadi (rahmatullah alayh). A neighbour in whose house a marriage had taken place had sent some of the walimah food to Hadhrat Junaid Baghdaadi. This food was served to Hadhrat Muhaasabi. As he took a morsel of the food, his fingers became limp. Nevertheless, he quickly put the morsel with great difficulty into his mouth, but it would simply not go down his throat. He left the room, spat out the food and went home.
After some days when Hadhrat Junaid Baghdaadi met him, he (Hadhrat Junaid) asked him to explain his abrupt departure of the other day.
Hadhrat Haarith Muhaasabi said:
"Whenever I stretch my hand towards mushtabah food, it is Allah's great favour that my fingers become limp. However, in deference for you I managed to put the morsel of food in my mouth, but it was rejected by my throat. I spat it out and left."
Hadhrat Junaid Baghdaadi again invited Hadhrat Haarith Muhaasabi to his home. This time he served a piece of dry bread which Hadhrat Muhaasabi are with relish. Hadhrat Muhaasabi commented: "This suffices for the durwaish."
2. Hadhrat Haarith Muhaasabi inherited 30,000 dirhams from his father's estate. He handed the whole amount to the Baitul Maal (the state's treasury) and said:
"Rasulullah ( صلى الله عايه وسالم) said: 'The Qadriyyah are the Majoos (fire-worshippers) of this Ummah.' My father was a member of the Qadriyyah sect. The Majoos are not Muslims, hence it is not permissible for me to inherit from my father."
3. He said:
Do not take oaths.
Do not speak a lie.
Do not make promises. If a promise has been made, honour it.
Do not curse anyone, even if the person is an oppressor.
Do not seek compensation for anything from anyone.
Do not testify in a case of kufr, shirk and nifaaq.
Do not intend to commit a sin whether it be a sin of the heart or of the body.
Do not impose on anyone. Rather remove the difficulties of others.
Do not wish for an honoured position in the world and regard all others to be nobler than yourself.
Obedience to the laws of Allah Ta'ala is Sabr.
The understanding that all worldly causes are from Allah and to be grateful for even misfortunes are called Tasleem (complete submission).
Severance of relationship with the enemies of Allah is called Haya (Shame).
Divine Love means to shun the world.
To abandon sin on account of the fear of being apprehended (in the hereafter) is called Khauf.
Fleeing from people is called Uns (i.e. an elevated stage of Divine Love).
A Saadiq (Truthful one) is a person who is pleased when he is criticised. He always seeks Allah's refuge.
He who has adorned his nafs by struggle, has found the straight path.
Allah bestows the ability of following the Sunnah to the one who has ikhlaas (sincerity) and engages in Muraaqabah (contemplation).
Imaan Mufassal ( Imaan elaborated):
Imaan Mufassal ( Imaan elaborated):
Imaan Mujmal ( Imaan in a nutshell):
DEFINITION OF IMAAN
In terms of the Shari'ah the two words, Imaan and Islam , are inextricably interwoven. The Shar'i meaning of the one is incomplete without the meaning of the other. The two terms are complementary. The one is a necessary corollary of the other. The existence of the one is dependent on the existence of the other. Negation of the one implies the automatic negation of the other. A proper understanding of Imaan is, therefore, possible only by a study of the Shar'i definition of both words and their interrelationship to one another.
Literal Meaning
Imaan literally means:
to verify, to accept, to attest with the heart .
The acceptance by the heart with conviction is termed Imaan in the literal sense. Hence, Imaan is a state or an internal ( Baatini ) condition.
Islaam literally means:
to submit oneself to another; to make oneself lowly in the presence of another .
In the literal meanings of the two words have their share in the Shar'i definition of Imaan and Islaam . Basing the technical (i.e. the Shar'i ) meanings on the literal meanings. Imaam Abu Muhammad Mas'ud Baghawi Rahmatullah Alay says:
?Nabi (SAW) defined Islaam as the name for external acts and Imaan as the name of the internal beliefs.?
Technical ( Shar'i ) Meaning
For all practical purposes, Imaan and Islaam mean one and the same thing. Allamah Taftaazaani Rahmatullah Alay in sharhul Aqaa-id states:
?Imaan and Islaam are on thing.?
Imaam Subki Rahmatullah Alay explaining the interrelationship between Imaan and Islaam , says that although Islaam applies to outward submission inward Imaan is a prerequisite or a condition (shart) for its ( Islaam 's) validity. Similarly, although Imaan applies to inward submission ( inqiyaad baatin ), outward submission is essential for it.
It will now be clear that Islaam minus Imaan and Imaan without Islaam are of no consideration in the Shari'ah . Allamah Zubaidi rahmatullah Alay states that the Ashaa'irah * and Hanafiyah are unanimous on this view.
The unity of the Shar'i conception of the two words is amply borne out by the following statements which appear in Sharhul Aqaa`id :
?In the Shari'ah it is not proper, to proclaim the same person to be a Mu'min but not a Muslim or a Muslim but not a Mu'min.?
?The one is inseparable from the other because of the unity of conception.?
In short Imaan cannot be divorced from Islaam nor Islaam from Imaan .
The accepted and popular definition of Imaan is:
?Acceptance with the heart and the declaration with the tongue.?
Thus, in terms of the Shari'ah , Imaan (viz. that Imaan requisite for proclaiming one a Muslim) consists of two fundamentals:
1. To accept with the heart.
To declare with the tongue what has been accepted with the heart.
Should anyone of these two fundamentals be lacking, one will not be called a Muslim in the terminology of the Shari'ah .
Difference Between The Two Fundamentals
Of the two fundamentals of Imaan or Islaam , acceptance with the heart ( Tasdeeq bil Qalb ) is the primary one, having greater importance, than declaration with the tongue ( Iqraar bil Lissaan ). There is absolutely no possibility of the first fundamental, viz. Tasdeeq bil Qalb , ever being waived whereas the second fundamental, viz. Iqraar bil Lissan , can at times be waived, e.g. the circumstance of torture. Under torture concealing one's Imaan by refraining from declaration with the tongue or by rejecting with the tongue will be permissible on condition that acceptance with the heart remains intact.
The Effect Of The Existence Of Only One Fundamental
One who fulfills the first fundamental of Tasdeeq bil Qalb (acceptance with the heart) but refrains from the second fundamental of Iqraar bil Lisaan (declaration with the tongue) will be a Mu'min by Allah. However, in terms of the Shari'ah and in relation to this world he will not be called a Mu'min or Muslim. On the other hand, one who subscribes to Iqraar bil Lisaan while refraining from Tasdeeq bil Qalb will be a Kaafir by Allah , and in relation to the world he will be a Mu'min in the same category as a Munaafiq .
THE MEANING OF TASDEEQ (ACCEPTANCE)
Tasdeeq literally means firm acceptance and belief with the heart. A person who believes in the existence of a Creator without accepting the specific injunctions, e.g. Aakhirah , Malaa-ikah , Qur'aan, etc., will be devoid of Shar'i Tasdeeq or what is called, Imaan-e-Istilaahi (the technical Imaan envisaged by the Shari'ah ). Such general and undefined acceptance is mere Tasdeeq-e-lughwi (literal acceptance) which does not qualify one to be a Mu'min or Muslim, neither in terms of the Shari'ah as applicable to man on this earth, nor in relation to Allah .
Shar'i Meaning Of Tasdeeq
The Shar'i meaning of the Tasdeeq which is the primary fundamental of Imaan is stated in Sharhul Aqaa-id as follows:
?The acceptance of all that which Muhammad (SAW) brought from Allah .?
Thus Tasdeeq in the Shari'ah is to accept with the heart all and everything conclusively proven to have been delivered to the Ummah by Muhammad (SAW) from Allah .
When this is the meaning of Shar'i Tasdeeq , it will be readily understood that the conception of Istillaahi (technical) Imaan or Shar'i Imaan is not confined to the acceptance of a few beliefs, tenets, laws or injunctions or the acceptance of a part of what has been brought by Muhammad (SAW). Such partial acceptance is not the full Tasdeeq demanded by Shar'i Imaan . Man will discharge his obligation of Shar'i Tasdeeq by acceptance, in a concise (Ijmaali) form, of whatever Rasoolullah (SAW) brought from Allah . A concise acceptance qualifies man to be a Shar'i Mu'min or Muslim.
?Concise? in the context of Imaan 's validity means the acceptance in the heart of all and everything in a single statement without the necessity of outlining or enumerating the multitude of details brought by Rasoolullah (Sallallahu Alayhi Wasallam). In other words, to affirm and believe with the heart:
I accept all and everything brought by Muhammad (Sallallahu Alayhi Wasallam),
is sufficient to obtain discharge from the obligation of Imaan . This single sentence of affirmation by the heart is then the meaning of concise. It has no other meaning ?no other construction or interpretation. It does not at all mean partial acceptance or acceptance of the beliefs, commands and prohibitions in general minus their details. Thus, if someone proclaims the concise formula of Imaan , declaring his Tasdeeeq while at the same time refuting any detail which is conclusively established to be the teaching of Rasoolullah (Sallallahu Alayhi Wasallam), such ?concise? Imaan and Tasdeeq are not valid and the proclaimer of such partial Tasdeeq , will not be a Mu'min nor a Muslim. An example of such incomplete and invalid Tasdeeq or Imaan is of a person rejecting the finality of Rasoolullah 's (Sallallahu Alayhi Wasallam) Risaalat (office of Rasool or Nabi ) while affirming the truth of his Risaalat . Such an acceptance or Tasdeeq does not make one a Muslim or a Mu'min. Similarly, a person who accepts the decree of Salaat , but denies, for example, the posture of Sajdah , will not be a Muslim or a Mu'min.
From this explanation it shall be clear that the concise affirmation and assertion of Imaan are the essence of Imaan , which comprehends each and every detail taught by Rasoolullah (SAW). Another way of putting it is that concise Tasdeeq is in relation to words, the conception of which is comprehensive.
?????? check above paragraph
THE VERBAL ASSERTION OF CONCISE IMAAN
The following is the Shar'i formula of the verbal assertion ( Iqraar-bil-Lisaan ) of Imaan :
There is no God but Allah. Muhammad is the Rasool of Allah.
This is Imaan or Islaam in a nutshell in the concise form. The affirmation by the heart of this concise or brief formula (known as Kalimah Tayyibah ) and its verbal assertion render the person a Mu'min or a Muslim.
Since this brief Kalimah or statement is a comprehensive, allembracing and multidimensional conception and not an undefined and ambiguous concept, the Shari'ah makes imperative the acceptance of Allah and the Rasool ? the two fundamental constituents stated in the concise formula ? in the defined and restricted form elaborated by Rasoolullah (SAW). Any meaning or interpretation short of the Shar'i concept of Tasdeeq is neither Imaan nor Islaam .
Imaan Mujmal ( Imaan in a nutshell):
DEFINITION OF IMAAN
In terms of the Shari'ah the two words, Imaan and Islam , are inextricably interwoven. The Shar'i meaning of the one is incomplete without the meaning of the other. The two terms are complementary. The one is a necessary corollary of the other. The existence of the one is dependent on the existence of the other. Negation of the one implies the automatic negation of the other. A proper understanding of Imaan is, therefore, possible only by a study of the Shar'i definition of both words and their interrelationship to one another.
Literal Meaning
Imaan literally means:
to verify, to accept, to attest with the heart .
The acceptance by the heart with conviction is termed Imaan in the literal sense. Hence, Imaan is a state or an internal ( Baatini ) condition.
Islaam literally means:
to submit oneself to another; to make oneself lowly in the presence of another .
In the literal meanings of the two words have their share in the Shar'i definition of Imaan and Islaam . Basing the technical (i.e. the Shar'i ) meanings on the literal meanings. Imaam Abu Muhammad Mas'ud Baghawi Rahmatullah Alay says:
?Nabi (SAW) defined Islaam as the name for external acts and Imaan as the name of the internal beliefs.?
Technical ( Shar'i ) Meaning
For all practical purposes, Imaan and Islaam mean one and the same thing. Allamah Taftaazaani Rahmatullah Alay in sharhul Aqaa-id states:
?Imaan and Islaam are on thing.?
Imaam Subki Rahmatullah Alay explaining the interrelationship between Imaan and Islaam , says that although Islaam applies to outward submission inward Imaan is a prerequisite or a condition (shart) for its ( Islaam 's) validity. Similarly, although Imaan applies to inward submission ( inqiyaad baatin ), outward submission is essential for it.
It will now be clear that Islaam minus Imaan and Imaan without Islaam are of no consideration in the Shari'ah . Allamah Zubaidi rahmatullah Alay states that the Ashaa'irah * and Hanafiyah are unanimous on this view.
The unity of the Shar'i conception of the two words is amply borne out by the following statements which appear in Sharhul Aqaa`id :
?In the Shari'ah it is not proper, to proclaim the same person to be a Mu'min but not a Muslim or a Muslim but not a Mu'min.?
?The one is inseparable from the other because of the unity of conception.?
In short Imaan cannot be divorced from Islaam nor Islaam from Imaan .
The accepted and popular definition of Imaan is:
?Acceptance with the heart and the declaration with the tongue.?
Thus, in terms of the Shari'ah , Imaan (viz. that Imaan requisite for proclaiming one a Muslim) consists of two fundamentals:
1. To accept with the heart.
To declare with the tongue what has been accepted with the heart.
Should anyone of these two fundamentals be lacking, one will not be called a Muslim in the terminology of the Shari'ah .
Difference Between The Two Fundamentals
Of the two fundamentals of Imaan or Islaam , acceptance with the heart ( Tasdeeq bil Qalb ) is the primary one, having greater importance, than declaration with the tongue ( Iqraar bil Lissaan ). There is absolutely no possibility of the first fundamental, viz. Tasdeeq bil Qalb , ever being waived whereas the second fundamental, viz. Iqraar bil Lissan , can at times be waived, e.g. the circumstance of torture. Under torture concealing one's Imaan by refraining from declaration with the tongue or by rejecting with the tongue will be permissible on condition that acceptance with the heart remains intact.
The Effect Of The Existence Of Only One Fundamental
One who fulfills the first fundamental of Tasdeeq bil Qalb (acceptance with the heart) but refrains from the second fundamental of Iqraar bil Lisaan (declaration with the tongue) will be a Mu'min by Allah. However, in terms of the Shari'ah and in relation to this world he will not be called a Mu'min or Muslim. On the other hand, one who subscribes to Iqraar bil Lisaan while refraining from Tasdeeq bil Qalb will be a Kaafir by Allah , and in relation to the world he will be a Mu'min in the same category as a Munaafiq .
THE MEANING OF TASDEEQ (ACCEPTANCE)
Tasdeeq literally means firm acceptance and belief with the heart. A person who believes in the existence of a Creator without accepting the specific injunctions, e.g. Aakhirah , Malaa-ikah , Qur'aan, etc., will be devoid of Shar'i Tasdeeq or what is called, Imaan-e-Istilaahi (the technical Imaan envisaged by the Shari'ah ). Such general and undefined acceptance is mere Tasdeeq-e-lughwi (literal acceptance) which does not qualify one to be a Mu'min or Muslim, neither in terms of the Shari'ah as applicable to man on this earth, nor in relation to Allah .
Shar'i Meaning Of Tasdeeq
The Shar'i meaning of the Tasdeeq which is the primary fundamental of Imaan is stated in Sharhul Aqaa-id as follows:
?The acceptance of all that which Muhammad (SAW) brought from Allah .?
Thus Tasdeeq in the Shari'ah is to accept with the heart all and everything conclusively proven to have been delivered to the Ummah by Muhammad (SAW) from Allah .
When this is the meaning of Shar'i Tasdeeq , it will be readily understood that the conception of Istillaahi (technical) Imaan or Shar'i Imaan is not confined to the acceptance of a few beliefs, tenets, laws or injunctions or the acceptance of a part of what has been brought by Muhammad (SAW). Such partial acceptance is not the full Tasdeeq demanded by Shar'i Imaan . Man will discharge his obligation of Shar'i Tasdeeq by acceptance, in a concise (Ijmaali) form, of whatever Rasoolullah (SAW) brought from Allah . A concise acceptance qualifies man to be a Shar'i Mu'min or Muslim.
?Concise? in the context of Imaan 's validity means the acceptance in the heart of all and everything in a single statement without the necessity of outlining or enumerating the multitude of details brought by Rasoolullah (Sallallahu Alayhi Wasallam). In other words, to affirm and believe with the heart:
I accept all and everything brought by Muhammad (Sallallahu Alayhi Wasallam),
is sufficient to obtain discharge from the obligation of Imaan . This single sentence of affirmation by the heart is then the meaning of concise. It has no other meaning ?no other construction or interpretation. It does not at all mean partial acceptance or acceptance of the beliefs, commands and prohibitions in general minus their details. Thus, if someone proclaims the concise formula of Imaan , declaring his Tasdeeeq while at the same time refuting any detail which is conclusively established to be the teaching of Rasoolullah (Sallallahu Alayhi Wasallam), such ?concise? Imaan and Tasdeeq are not valid and the proclaimer of such partial Tasdeeq , will not be a Mu'min nor a Muslim. An example of such incomplete and invalid Tasdeeq or Imaan is of a person rejecting the finality of Rasoolullah 's (Sallallahu Alayhi Wasallam) Risaalat (office of Rasool or Nabi ) while affirming the truth of his Risaalat . Such an acceptance or Tasdeeq does not make one a Muslim or a Mu'min. Similarly, a person who accepts the decree of Salaat , but denies, for example, the posture of Sajdah , will not be a Muslim or a Mu'min.
From this explanation it shall be clear that the concise affirmation and assertion of Imaan are the essence of Imaan , which comprehends each and every detail taught by Rasoolullah (SAW). Another way of putting it is that concise Tasdeeq is in relation to words, the conception of which is comprehensive.
?????? check above paragraph
THE VERBAL ASSERTION OF CONCISE IMAAN
The following is the Shar'i formula of the verbal assertion ( Iqraar-bil-Lisaan ) of Imaan :
There is no God but Allah. Muhammad is the Rasool of Allah.
This is Imaan or Islaam in a nutshell in the concise form. The affirmation by the heart of this concise or brief formula (known as Kalimah Tayyibah ) and its verbal assertion render the person a Mu'min or a Muslim.
Since this brief Kalimah or statement is a comprehensive, allembracing and multidimensional conception and not an undefined and ambiguous concept, the Shari'ah makes imperative the acceptance of Allah and the Rasool ? the two fundamental constituents stated in the concise formula ? in the defined and restricted form elaborated by Rasoolullah (SAW). Any meaning or interpretation short of the Shar'i concept of Tasdeeq is neither Imaan nor Islaam .
NASEEHAT SPECIALLY FOR THOSE INVOLVED IN ZIKR AND SHAGHL
NASEEHAT SPECIALLY FOR THOSE INVOLVED IN ZIKR AND SHAGHL
Those trodding the Path of Sulook should endeavour to follow the method of Rasulullah Sallallahu alayhi wasallam in everything. Following the Sunnah creates much
Noor in the heart. Have patience when anyone says something which displeases you. Don't say anything in haste, especially while in anger. Be very careful in the
state of anger. Never consider yourself to be perfect or one who possesses excellences. Ponder before speaking. When you are convinced that in what you intend
speaking is no harm and in it is some benefit or need regarding the world or Deen, then only proclaim it. Never speak ill of even an evil person. Do not listen to evil.
Do not criticize any dervish who may be overwhelmed by some ecstatic condition and may be saying something which in your opinion seems to be in conflict with the
Deen. Never despise any Muslim even if he happens to be a sinner. Never yearn nor have greed for wealth and honour. Do not make an occupation of ta'weez and
talisman, for the general public will overwhelm you (by making demands and requests for ta'weez). As far as is possible remain in the company of those who engage
in Zikr. Such association creates Noor, courage and love in the heart.
Do not expand much worldly affairs. Do not meet people unnecessarily. When necessity compels you to meet others, meet them kindly and display good manners.
As soon as the need has been fulfilled withdraw from company. Remain aloof especially from acquaintances. Search for the companionship of the people of Allah
(the pious and saintly ones) or meet with such persons who are not well-known to you. Harm from such people is slight.
If some spiritual condition occurs in your heart or some amazing knowledge enters the heart, inform your Shaikh. Do not request your Shaikh for some specific
Shaghl (devotional practice). Do not inform anyone besides your Shaikh of the effect Zikr produces in you.
Do not be deceiving nor beat about the bush when you have realized your error. Confess immediately. In all circumstances have trust in Allah and present your needs
to Him only. Request Allah to grant you steadfastness on the Deen.
Thursday, November 01, 2007
Jumma
Volume 2, Book 13, Number 1:
Narrated Abu Huraira:
I heard Allah's Apostle (p.b.u.h) saying, "We (Muslims) are the last (to come) but (will be) the foremost on the Day of Resurrection though the former nations were given the Holy Scriptures before us. And this was their day (Friday) the celebration of which was made compulsory for them but they differed about it. So Allah gave us the guidance for it (Friday) and all the other people are behind us in this respect: the Jews' (holy day is) tomorrow (i.e. Saturday) and the Christians' (is) the day after tomorrow (i.e. Sunday)."
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Volume 2, Book 13, Number 2:
Narrated 'Abdullah bin Umar:
Allah's Apostle (p.b.u.h) said, "Anyone of you attending the Friday (prayers) should take a bath."
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Volume 2, Book 13, Number 3:
Narrated Ibn 'Umar:
While Umar bin Al-Khattab was standing and delivering the sermon on a Friday, one of the companions of the Prophet, who was one of the foremost Muhajirs (emigrants) came. 'Umar said to him, "What is the time now?" He replied, "I was busy and could not go back to my house till I heard the Adhan. I did not perform more than the ablution." Thereupon 'Umar said to him, "Did you perform only the ablution although you know that Allah's Apostle (p.b.u.h) used to order us to take a bath (on Fridays)?"
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Volume 2, Book 13, Number 4:
Narrated Abu Said Al-Khudri:
Allah's Apostle (p.b.u.h) said, "The taking of a bath on Friday is compulsory for every male (Muslim) who has attained the age of puberty."
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Volume 2, Book 13, Number 5:
Narrated Abu Said:
I testify that Allah's Apostle said, "The taking of a bath on Friday is compulsory for every male Muslim who has attained the age of puberty and (also) the cleaning of his teeth with Siwak, and the using of perfume if it is available." Amr (a sub-narrator) said, "I confirm that the taking of a bath is compulsory, but as for the Siwak and the using of perfume, Allah knows better whether it is obligatory or not, but according to the Hadith it is as above.")
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Volume 2, Book 13, Number 6:
Narrated Abu Huraira:
Allah's Apostle (p.b.u.h) said, "Any person who takes a bath on Friday like the bath of Janaba and then goes for the prayer (in the first hour i.e. early), it is as if he had sacrificed a camel (in Allah's cause); and whoever goes in the second hour it is as if he had sacrificed a cow; and whoever goes in the third hour, then it is as if he had sacrificed a horned ram; and if one goes in the fourth hour, then it is as if he had sacrificed a hen; and whoever goes in the fifth hour then it is as if he had offered an egg. When the Imam comes out (i.e. starts delivering the Khutba), the angels present themselves to listen to the Khutba."
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Volume 2, Book 13, Number 7:
Narrated Abu Huraira:
While 'Umar (bin Al-Khattab) was delivering the Khutba on a Friday, a man entered (the mosque). 'Umar asked him, "What has detained you from the prayer?" The man said, "It was only that when I heard the Adhan I performed ablution (for the prayer)." On that 'Umar said, "Did you not hear the Prophet saying: 'Anyone of you going out for the Jumua prayer should take a bath'?".
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Volume 2, Book 13, Number 8:
Narrated Salman-Al-Farsi:
The Prophet (p.b.u.h) said, "Whoever takes a bath on Friday, purifies himself as much as he can, then uses his (hair) oil or perfumes himself with the scent of his house, then proceeds (for the Jumua prayer) and does not separate two persons sitting together (in the mosque), then prays as much as (Allah has) written for him and then remains silent while the Imam is delivering the Khutba, his sins in-between the present and the last Friday would be forgiven
Narrated Abu Huraira:
I heard Allah's Apostle (p.b.u.h) saying, "We (Muslims) are the last (to come) but (will be) the foremost on the Day of Resurrection though the former nations were given the Holy Scriptures before us. And this was their day (Friday) the celebration of which was made compulsory for them but they differed about it. So Allah gave us the guidance for it (Friday) and all the other people are behind us in this respect: the Jews' (holy day is) tomorrow (i.e. Saturday) and the Christians' (is) the day after tomorrow (i.e. Sunday)."
--------------------------------------------------------------------------------
Volume 2, Book 13, Number 2:
Narrated 'Abdullah bin Umar:
Allah's Apostle (p.b.u.h) said, "Anyone of you attending the Friday (prayers) should take a bath."
--------------------------------------------------------------------------------
Volume 2, Book 13, Number 3:
Narrated Ibn 'Umar:
While Umar bin Al-Khattab was standing and delivering the sermon on a Friday, one of the companions of the Prophet, who was one of the foremost Muhajirs (emigrants) came. 'Umar said to him, "What is the time now?" He replied, "I was busy and could not go back to my house till I heard the Adhan. I did not perform more than the ablution." Thereupon 'Umar said to him, "Did you perform only the ablution although you know that Allah's Apostle (p.b.u.h) used to order us to take a bath (on Fridays)?"
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Volume 2, Book 13, Number 4:
Narrated Abu Said Al-Khudri:
Allah's Apostle (p.b.u.h) said, "The taking of a bath on Friday is compulsory for every male (Muslim) who has attained the age of puberty."
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Volume 2, Book 13, Number 5:
Narrated Abu Said:
I testify that Allah's Apostle said, "The taking of a bath on Friday is compulsory for every male Muslim who has attained the age of puberty and (also) the cleaning of his teeth with Siwak, and the using of perfume if it is available." Amr (a sub-narrator) said, "I confirm that the taking of a bath is compulsory, but as for the Siwak and the using of perfume, Allah knows better whether it is obligatory or not, but according to the Hadith it is as above.")
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Volume 2, Book 13, Number 6:
Narrated Abu Huraira:
Allah's Apostle (p.b.u.h) said, "Any person who takes a bath on Friday like the bath of Janaba and then goes for the prayer (in the first hour i.e. early), it is as if he had sacrificed a camel (in Allah's cause); and whoever goes in the second hour it is as if he had sacrificed a cow; and whoever goes in the third hour, then it is as if he had sacrificed a horned ram; and if one goes in the fourth hour, then it is as if he had sacrificed a hen; and whoever goes in the fifth hour then it is as if he had offered an egg. When the Imam comes out (i.e. starts delivering the Khutba), the angels present themselves to listen to the Khutba."
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Volume 2, Book 13, Number 7:
Narrated Abu Huraira:
While 'Umar (bin Al-Khattab) was delivering the Khutba on a Friday, a man entered (the mosque). 'Umar asked him, "What has detained you from the prayer?" The man said, "It was only that when I heard the Adhan I performed ablution (for the prayer)." On that 'Umar said, "Did you not hear the Prophet saying: 'Anyone of you going out for the Jumua prayer should take a bath'?".
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Volume 2, Book 13, Number 8:
Narrated Salman-Al-Farsi:
The Prophet (p.b.u.h) said, "Whoever takes a bath on Friday, purifies himself as much as he can, then uses his (hair) oil or perfumes himself with the scent of his house, then proceeds (for the Jumua prayer) and does not separate two persons sitting together (in the mosque), then prays as much as (Allah has) written for him and then remains silent while the Imam is delivering the Khutba, his sins in-between the present and the last Friday would be forgiven
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