Quantity of Zakathul Fitr

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

Zakât al-Fitr becomes due at the end of Ramadan. It is obligatory upon every person who has enough wealth to suffice him for the day and night of `Id.

The Messenger of Allah (peace be upon him) enjoined the payment of one Sa‘ of dates or one Sa‘ of barley as Zakat-ul-Fitr on every Muslim slave or free, male or female, young or old, and he ordered that it be paid before the people go out to offer ‘Eid Prayer.

Al-Muwatta*, vol. 1, p. 284; Ahmad, vol. 2, pp. 5, 55, 63, 66, 102, 114, and 137; Al-Bukhari, vol. 2, pp. 138-140; Muslim, vol. 2, pp. 677-678, no. 984; Abu Dawud, vol. 2, pp. 263-265, nos. 1611 and 1612; Al-Tirmidhy, vol. 3, p. 61, nos. 675 and 676; Al-Nasa*y, vol. 5, pp. 47-49, nos. 2500-2505; Ibn Majah, vol. 1, p. 584, nos. 1825 and 1826; Al-Darimy, vol. 1, p. 392; Al-Daraqutny, vol. 2, pp. 139-141, no. 143; Ibn Hibban, vol. 8, pp. 94-97, nos. 3300-3304; Ibn Khuzaymah, vol. 2, pp. 80-84 and 87, nos. 2392, 2393, 2395, 2397, 2399, 2403, and 2411; Ibn Abu Shaybah, vol. 3, p. 172; Ibn Al-Jarud, vol. 2, p. 19, no. 356; and Al-Bayhaqy, vol. 4, pp. 162-166.

Abu Sa‘id Al-Khudry (may Allah be pleased with him) is reported to have said:  We used to pay Zakat-ul-Fitr as one Sa‘ of food, or one Sa‘ of dried dates, or one Sa‘ of barley, or one Sa‘ of raisins, or one Sa‘ of curd during the lifetime of the Messenger of Allah (peace be upon him). (Related by both Al-Bukhari and Muslim)

         
The amount that should be paid is one sâ` of a staple foodstuff. That means food such as rice, corn, dates, wheat, etc. It should be given on behalf of oneself and every member of the family that one is liable to support.

This sâ` is a measure of capacity equivalent to four double-handfuls.

Sheikh Muhammad Al-Jibâlî writes in Celebrations in Islam:

حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا ابْنُ دُكَيْنٍ، حَدَّثَنَا سُفْيَانُ، عَنْ حَنْظَلَةَ، عَنْ طَاوُسٍ، عَنِ ابْنِ عُمَرَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ الْوَزْنُ وَزْنُ أَهْلِ مَكَّةَ وَالْمِكْيَالُ مِكْيَالُ أَهْلِ الْمَدِينَةِ ‏"‏

Narrated Abdullah ibn Umar:

The Prophet (ﷺ) said: (The standard) weight is the weight of the people of Mecca, and the (standard) measure is the measure of the people of Medina.

Abu Dawud said: Al-Firyabi and Abu Ahmad have also transmitted from Sufyan in a similar way, and he (Ibn Dukain) agreed with them on the text. The version of Abu Ahmad has: "from Ibn 'Abbas" instead of Ibn 'Umar. It has also been transmitted by al-Walid b. Muslim from Hanzalah. This version has: "the weight of Medina and the measure of Mecca."

Abu Dawud said: There is a variation in the text of the version of this tradition narrated by Malik b. Dinar from 'Ata' from the Prophet (ﷺ).   [Sunan Abi Dawud 3340,  Sunan an-Nasa'i 2520]

    Therefore, the amount should be measured according to the sâ` of Madinah, which is still available to this time. However, this measure is not accessible to most people. Because of this, many scholars have estimated it approximately to four full double-handfuls (i.e. with the hands put together) of an average man. [Refer to al-Nawawî in al-Majmu’]

    This demonstrates that it is wrong to measure Zakat al-Fitr by weight, because the weight of one sâ` varies for different materials. However, if the relationship between weight and capacity is determined for a specific foodstuff, then the equivalent weight of one sâ` of that material may then be used for that particular food.

Al-`Uthaymîn, in his fatwâ on the matter mentions that the sâ` is four full double-handfuls and then goes on to say that scholars give an approximate weight value for rice to be roughly 2.1 kilograms and for dates to be roughly 2.04 kilograms.

And Allah knows best.
http://en.islamtoday.net/quesshow-182-637.htm

The estimation of Shaykh Ibn Baaz (may Allaah have mercy on him), who reckoned the weight of zakaat al-fitr as being approximately three kilograms.
This was also the estimate of the scholars of the Standing Committee (9/371).

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) estimated it in grams as being 2100 grams, as it says in Fataawa al-Zakaah, p. 274-276.

This discrepancy occurred because a saa’ is a measure of volume, not weight.

 The scholars worked it out by weight so that it would be easier to work out. It is well known that the weight of grains varies; some are light and some are heavy, and some are in between. In fact the weight of a saa’ of the same kind of grain may vary, and new may weigh more than old. Hence if people err on the side of caution and give more, that will be better.
https://islamqa.info/en/49793

1 Sa‘ = 2.172 kg

http://alifta.com/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=57&PageNo=1&BookID=10

http://www.bakkah.net/en/zakat-fitr-measurements-saa-three-litres-mudd.htm

Magic of Seven

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

 - " ما استجار عبد من النار سبع مرات في يوم إلا قالت النار: يا رب إن عبدك
فلانا قد استجارك مني فأجره، ولا يسأل الله عبد الجنة في يوم سبع مرات إلا
قالت الجنة: يا رب! إن عبدك فلانا سألني فأدخله الجنة ".
أخرجه أبو يعلى في " مسنده " (4 / 1472 - 1473) والضياء أيضا في "

The narration: “Never does a slave ask (Allaah) for paradise seven times except that paradise would say: ‘O Allaah, Your slave so and so asked You for me, so admit him into paradise.’”(As-Saheehah by Al-Albaani (2506))
https://www.facebook.com/almunajjid.en/posts/947979095304407

Abdhullah Ibn Abbas Radhiyallahu Anhu said to Umar Radhiyallahu Anhu:
"Oh Commander of the Faithful! Verily ALLAH, the most High is Witr and he loves Wits; 
He made the days of the week seven,
He created mankind from  seven,
He created our sustenance from sever,
He created about us seven heavens,
He created below us seven earths,
He gave us the seven most oft repeated Verses,
In His Book, He forbade marriage to seven relatives,
He divided inheritance in His book among seven,
we prostrate on seven points on our bodies,
the Messenger of ALLAH sallalahu Alaihi Wasallam circumambulated the Ka'bah seven times,
he performed seven circuits between As-Safa and Al-Marwah and 
he stoned the Jamarath seven times. 

In order to fulfill the Command of ALLAH, as written in his book and He showed it.


Question: Some of the Muslims have taken the 27th night of Ramadhaan as Laylatul-Qadar. Is their any basis for this specification and is there any evidence for this?



Response: Yes, there is basis for this specification and that is that the night of the 27th of Ramadhaan is mentioned in the hadeeth, in Saheeh Muslim, on the authority of ‘Ubayy Ibn Ka’b (radhi-yAllaahu ‘anhu).

وَحَدَّثَنَا مُحَمَّدُ بْنُ حَاتِمٍ، وَابْنُ أَبِي عُمَرَ، كِلاَهُمَا عَنِ ابْنِ عُيَيْنَةَ، - قَالَ ابْنُ حَاتِمٍ حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، - عَنْ عَبْدَةَ، وَعَاصِمِ بْنِ أَبِي النَّجُودِ، سَمِعَا زِرَّ بْنَ حُبَيْشٍ، يَقُولُ سَأَلْتُ أُبَىَّ بْنَ كَعْبٍ - رضى الله عنه - فَقُلْتُ إِنَّ أَخَاكَ ابْنَ مَسْعُودٍ يَقُولُ مَنْ يَقُمِ الْحَوْلَ يُصِبْ لَيْلَةَ الْقَدْرِ ‏.‏ فَقَالَ رَحِمَهُ اللَّهُ أَرَادَ أَنْ لاَ يَتَّكِلَ النَّاسُ أَمَا إِنَّهُ قَدْ عَلِمَ أَنَّهَا فِي رَمَضَانَ وَأَنَّهَا فِي الْعَشْرِ الأَوَاخِرِ وَأَنَّهَا لَيْلَةُ سَبْعٍ وَعِشْرِينَ ‏.‏ ثُمَّ حَلَفَ لاَ يَسْتَثْنِي أَنَّهَا لَيْلَةُ سَبْعٍ وَعِشْرِينَ فَقُلْتُ بِأَىِّ شَىْءٍ تَقُولُ ذَلِكَ يَا أَبَا الْمُنْذِرِ قَالَ بِالْعَلاَمَةِ أَوْ بِالآيَةِ الَّتِي أَخْبَرَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم أَنَّهَا تَطْلُعُ يَوْمَئِذٍ لاَ شُعَاعَ لَهَا ‏.

Zirr b. Habaish reported:
I thu asked Ubayy b. Ka'b (Allah be pleased with him): Your brother (in faith) Ibn Mas'ud says: He who stands (for the night prayer) throughout the year would find Lailat-ul-Qadr, whereupon he said: May Allah have mercy upon him; (he said these words) with the intention that people might not rely only (on one night), whereas he knew that it (Lailat-ul-Qadr) is in the month of Ramadan and it is the twenty-seventh night. He then took oath (without making any exception, i. e. without saying In sha Allah) that it was the twenty-seventh night. I said to him: Abu Mundhir, on what ground do you say that? Thereupon he said: By the indication or by the sign which the Messenger of Allah (ﷺ) gave us, and that is that on that day (the sun) would rise without having any ray in it.
Sahih Muslim 762 dReference: Fataawa Ramadhaan – Volume 2, Page 852, Fatwa No.842
al-Fataawa libni-‘Uthaymeen – Kitaab ad-Da’wah – Volume 1, Pages 204-205
http://www.fatwa-online.com/specifying-the-27th-of-ramadhaan-as-laylatul-qadar/

Get up and Go to Masjid

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

“An ambassador had invited Shaikh Ibn Baaz to open his fast with him during Ramadaan, and so he did along with a group of guests. Then when he wanted to pray [maghrib] the host said, ‘We’ll pray in congregation [here] in the house, O Shaikh.’

So Ibn Baaz became silent [lowering his head], and then struck the floor with his walking stick and stood up saying, ‘‘Whoever hears the call and does not come, his prayer is not valid, except for those who have an excuse,’ [Ibn Maajah, Al-Albaani said, ‘Saheeh’] get up and go to the mosque.’

So they stood up, all of them, and prayed in congregation in the mosque.”

Source: Al-Imaam Ibn Baaz, Duroos wa Mawaaqif wa ’Ibar, p. 42.

முஹம்மத் இப்ன் அப்துல் வஹ்ஹாப்

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

அல்லாஹ்விற்கு  இணைவைக்கும் செயலை, நபி(ஸல்) அவர்களின் அங்கீகாரம் இல்லாத நூதன செயல்களை தடுக்கும் சொற்களை கூறினால், அவர்களை வஹ்ஹாபி என பட்டம் கெட்டுவர்.

யார் அந்த வஹ்ஹாபி? அவரின் சரிதம் என்ன?

அவரின் முழு பெயர் முஹம்மத் இப்ன் அப்துல் வஹ்ஹாப். 

محمد بن عبد الوهّاب بن سليمان بن علي بن محمد بن أحمد بن راشد بن بريد بن محمد بن مشرف بن عمر بن معضاد بن ريس بن زاخر بن محمد بن علوي بن وهيب بن قاسم بن موسى بن مسعود بن عقبه بن سنيع بن نهشل بن شداد بن زهير بن شهاب بن ربيعه بن أبي سود بن مالك بن حنظله بن مالك بن زيد مناة بن تميم التميمي

அவர் சவூதி அரேபியாவில் நஜ்த் மாநிலத்தில்  உஅய்னா என்ற ஊரில் பனூ தமீம். குலத்தில் பிறந்தார்கள். அவர்களின் குடும்பத்திலிருந்து வந்த மார்க அறிஞர்களை ஆல்-அல் ஷேக் (ஷேக்கின் குடும்பத்தவர்) என அழைக்க படுகின்றனர். அவர்களின் குலமான பனூ தமீம் குலத்தை பற்றிய சில ஹதீஸ்கள். 

حَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا جَرِيرٌ، عَنْ عُمَارَةَ بْنِ الْقَعْقَاعِ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ لاَ أَزَالُ أُحِبُّ بَنِي تَمِيمٍ بَعْدَ ثَلاَثٍ سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ صلى الله عليه وسلم يَقُولُهَا فِيهِمْ ‏"‏ هُمْ أَشَدُّ أُمَّتِي عَلَى الدَّجَّالِ ‏"‏‏.‏ وَكَانَتْ فِيهِمْ سَبِيَّةٌ عِنْدَ عَائِشَةَ فَقَالَ ‏"‏ أَعْتِقِيهَا فَإِنَّهَا مِنْ وَلَدِ إِسْمَاعِيلَ ‏"‏‏.‏ وَجَاءَتْ صَدَقَاتُهُمْ فَقَالَ ‏"‏ هَذِهِ صَدَقَاتُ قَوْمٍ، أَوْ قَوْمِي ‏"‏‏.‏

ஸஹீஹ் புகாரி 4366.
அபூ ஹுரைரா(ரலி) அறிவித்தார்.
இறைத்தூதர்(ஸல்) அவர்கள் பனூ தமீம் குலத்தாரிடம் மூன்று அம்சங்கள் குடிகொண்டிருப்பதாகக் கூறியதைக் கேட்டதிலிருந்து நான் அவர்களை எப்போதும் நேசிக்கலானேன்.
அவையாவன:
1. 'பனூ தமீம் குலத்தார் தாம் என் சமுதாயத்தாரிலேயே தஜ்ஜாலிடம் மிகக் கடுமையாக நடந்து கொள்பவர்கள்" என்று (ஒருமுறை) இறைத்தூதர்(ஸல்) அவர்கள் கூறினார்கள்.

2. அக்குலத்தாரைச் சேர்ந்த பெண் போர்க் கைதி ஒருவர் ஆயிஷா(ரலி) அவர்களிடம் இருந்தார். எனவே, (ஆயிஷா(ரலி) அவர்களிடம்) நபி(ஸல்) அவர்கள், 'அவளை விடுதலை செய்துவிடு. ஏனெனில், அவள் (இறைத்தூதர்) இஸ்மாயீல்(அலை) அவர்களின் சந்ததிகளில் உள்ளவள்" என்று கூறினார்கள்.

3. (ஒரு முறை) பனூ தமீம் குலத்தாரின் தானப் பொருள்கள் வந்தன. அப்போது நபி(ஸல்) அவர்கள், 'இவை 'ஒரு (முக்கிய) சமுதாயத்தின்' அல்லது 'என் சமுதாயத்தின்' தானப் பொருள்கள்" என்று கூறினார்கள்.

https://en.wikipedia.org/wiki/Muhammad_ibn_Abd_al-Wahhab

http://en.wikipedia.org/wiki/Banu_Tamim

Types of punishment of Grave

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

Types of punishment of Grave


1. Darkness of Grave

وَحَدَّثَنِي أَبُو الرَّبِيعِ الزَّهْرَانِيُّ، وَأَبُو كَامِلٍ فُضَيْلُ بْنُ حُسَيْنٍ الْجَحْدَرِيُّ - وَاللَّفْظُ لأَبِي كَامِلٍ - قَالاَ حَدَّثَنَا حَمَّادٌ، - وَهُوَ ابْنُ زَيْدٍ عَنْ ثَابِتٍ الْبُنَانِيِّ، عَنْ أَبِي رَافِعٍ، عَنْ أَبِي، هُرَيْرَةَ أَنَّ امْرَأَةً، سَوْدَاءَ كَانَتْ تَقُمُّ الْمَسْجِدَ - أَوْ شَابًّا - فَفَقَدَهَا رَسُولُ اللَّهِ صلى الله عليه وسلم فَسَأَلَ عَنْهَا - أَوْ عَنْهُ - فَقَالُوا مَاتَ ‏.‏ قَالَ ‏"‏ أَفَلاَ كُنْتُمْ آذَنْتُمُونِي ‏"‏ ‏.‏ قَالَ فَكَأَنَّهُمْ صَغَّرُوا أَمْرَهَا - أَوْ أَمْرَهُ - فَقَالَ ‏"‏ دُلُّونِي عَلَى قَبْرِهِ ‏"‏ ‏.‏ فَدَلُّوهُ فَصَلَّى عَلَيْهَا ثُمَّ قَالَ ‏"‏ إِنَّ هَذِهِ الْقُبُورَ مَمْلُوءَةٌ ظُلْمَةً عَلَى أَهْلِهَا وَإِنَّ اللَّهَ عَزَّ وَجَلَّ يُنَوِّرُهَا لَهُمْ بِصَلاَتِي عَلَيْهِمْ ‏"‏ ‏.

It is narrated on the authority of Abu Huraira that a dark-complexioned woman (or a youth) used to sweep the mosque. The Messenger of Allah (ﷺ) missed her (or him) and inquired about her (or him). The people told him that she (or he) had died. He asked why they did not inform him, and it appears as if they had treated her (or him) or her (or his) affairs as of little account. He (the Holy Prophet) said:

Lead me to her (or his) grave. They led him to that place and he said prayer over her (or him) and then remarked: Verily, these graves are full of darkness for their dwellers. Verily, the Mighty and Glorious Allah illuminates them for their occupants by reason of my prayer over them

Sahih Muslim 956

2. Squeezing in Grave

 حَدَّثَنَا يَحْيَى عَنْ شُعْبَةَ حَدَّثَنَا سَعْدُ بْنُ إِبْرَاهِيمَ وَابْنُ جَعْفَرٍ حَدَّثَنَا شُعْبَةُ عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ عَنْ نَافِعٍ قَالَ ابْنُ جَعْفَرٍعَنْ إِنْسَانٍ عَنْ عَائِشَةَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّ لِلْقَبْرِ ضَغْطَةً وَلَوْ كَانَ أَحَدٌ نَاجِيًا مِنْهَا نَجَا مِنْهَا  سَعْدُ بْنُ مُعَاذٍ
 23762 مسند أحمد

A'ishah Ra : reported : From the Prophet ( ﷺ ) who said, "There is Squeezing in the grave and if anyone were to be saved from it , Sa'd ibn Mu'adh would have been saved from it

3. Torment of the grave

It was narrated from Bara’ bin ‘Azib that the Prophet (ﷺ) said:
“Allah will keep firm those who believe, with the word that stands firm.” [14:27] This has been revealed concerning the torment of the grave. It will be said to him: ‘Who is your Lord?’ He will say: ‘My Lord is Allah, and my Prophet is Muhammad.’ This is what Allah says: Allah will keep firm those who believe, with the word that stands firm in this world (i.e. they will keep on worshipping Allah Alone and none else), and in the Hereafter (i.e., at the time of questioning in the grave).’” [14:27] Sunan Ibn Majah  4269
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ عَلْقَمَةَ بْنِ مَرْثَدٍ، عَنْ سَعْدِ بْنِ عُبَيْدَةَ، عَنِ الْبَرَاءِ بْنِ عَازِبٍ، عَنِ النَّبِيِّ ـ صلى الله عليه وسلم ـ قَالَ ‏:‏ ‏"‏ ‏{يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ }‏ قَالَ ‏:‏ نَزَلَتْ فِي عَذَابِ الْقَبْرِ يُقَالُ لَهُ ‏:‏ مَنْ رَبُّكَ فَيَقُولُ ‏:‏ رَبِّيَ اللَّهُ وَنَبِيِّي مُحَمَّدٌ فَذَلِكَ قَوْلُهُ ‏{يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الآخِرَةِ}‏ ‏"‏ ‏.‏

Abu Hurairah narrated that:

The Messenger of Allah said: "When the deceased - or he said when one of you - is buried, two angels, black and blue (eyed_ come to him. One of them is called Al-Munkar, and the other An-Nakir. They say: 'What did you used to say about this man?' So he says what he was saying (before death) 'He is Allah's slave and His Messenger. I testify that none has the right to be worshipped but Allah and that Muhammad is His slave and His Messenger.' So they say: 'We knew that you would say this.' Then his grave is expanded to seventy by seventy cubits, then it is illuminated for him. Then it is said to him: 'Sleep.' So he said: 'Can I return to my family to inform them?' They say: 'Sleep as a newlywed, whom none awakens but the dearest of his family.' Until Allah resurrects him from his resting place.""If he was a hypocrite he would say: 'I heard people saying something, so I said the same; I do not know.' So they said: 'We knew you would say that.' So the earth is told: 'Constrict him.' So it constricts around him, squeezing his ribs together. He continues being punished like that until Allah resurrects him from his resting place." Jami` at-Tirmidhi 1071

حَدَّثَنَا أَبُو سَلَمَةَ، يَحْيَى بْنُ خَلَفٍ حَدَّثَنَا بِشْرُ بْنُ الْمُفَضَّلِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ إِسْحَاقَ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ إِذَا قُبِرَ الْمَيِّتُ - أَوْ قَالَ أَحَدُكُمْ أَتَاهُ مَلَكَانِ أَسْوَدَانِ أَزْرَقَانِ يُقَالُ لأَحَدِهِمَا الْمُنْكَرُ وَالآخَرُ النَّكِيرُ فَيَقُولاَنِ مَا كُنْتَ تَقُولُ فِي هَذَا الرَّجُلِ فَيَقُولُ مَا كَانَ يَقُولُ هُوَ عَبْدُ اللَّهِ وَرَسُولُهُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ ‏.‏ فَيَقُولاَنِ قَدْ كُنَّا نَعْلَمُ أَنَّكَ تَقُولُ هَذَا ‏.‏ ثُمَّ يُفْسَحُ لَهُ فِي قَبْرِهِ سَبْعُونَ ذِرَاعًا فِي سَبْعِينَ ثُمَّ يُنَوَّرُ لَهُ فِيهِ ثُمَّ يُقَالُ لَهُ نَمْ ‏.‏ فَيَقُولُ أَرْجِعُ إِلَى أَهْلِي فَأُخْبِرُهُمْ فَيَقُولاَنِ نَمْ كَنَوْمَةِ الْعَرُوسِ الَّذِي لاَ يُوقِظُهُ إِلاَّ أَحَبُّ أَهْلِهِ إِلَيْهِ ‏.‏ حَتَّى يَبْعَثَهُ اللَّهُ مِنْ مَضْجَعِهِ ذَلِكَ ‏.‏ وَإِنْ كَانَ مُنَافِقًا قَالَ سَمِعْتُ النَّاسَ يَقُولُونَ فَقُلْتُ مِثْلَهُ لاَ أَدْرِي ‏.‏ فَيَقُولاَنِ قَدْ كُنَّا نَعْلَمُ أَنَّكَ تَقُولُ ذَلِكَ ‏.‏ فَيُقَالُ لِلأَرْضِ الْتَئِمِي عَلَيْهِ ‏.‏ فَتَلْتَئِمُ عَلَيْهِ ‏.‏ فَتَخْتَلِفُ فِيهَا أَضْلاَعُهُ فَلاَ يَزَالُ فِيهَا مُعَذَّبًا حَتَّى يَبْعَثَهُ اللَّهُ مِنْ مَضْجَعِهِ ذَلِكَ ‏"‏ ‏.‏ وَفِي الْبَابِ عَنْ عَلِيٍّ وَزَيْدِ بْنِ ثَابِتٍ وَابْنِ عَبَّاسٍ وَالْبَرَاءِ بْنِ عَازِبٍ وَأَبِي أَيُّوبَ وَأَنَسٍ وَجَابِرٍ وَعَائِشَةَ وَأَبِي سَعِيدٍ كُلُّهُمْ رَوَوْا عَنِ النَّبِيِّ صلى الله عليه وسلم فِي عَذَابِ الْقَبْرِ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ أَبِي هُرَيْرَةَ حَدِيثٌ حَسَنٌ غَرِيبٌ ‏.‏

More info: https://islamqa.info/en/8829

Common Mistakes Made During Jumu'ah

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

Many of us go to the mosque on Friday as a matter of tradition and habit, without making the intention of worship, whereas an intention is a precondition for the Jumu'ah prayer and all other acts of worship. Increasingly, we see people staying up late, which causes them to miss Fajr prayer, leaving them to start their day having committed a great major sin, while the Prophet, , said: “The best prayer in the sight of Allaah is the congregational Fajr prayer on Friday."

People might commit mistakes out of ignorance or negligence, among which are the following:

•Slighting the attendance of the Jumu'ah sermon; some people arrive during the sermon and others arrive while people are praying.

•Abandoning or slighting praying the Jumu'ah prayer. The Prophet said: “Let those who abandon attending the Jumu'ah prayer refrain from doing so, or Allaah will seal their hearts and they will become heedless."[Muslim].

•Neglecting bathing, perfuming, wearing ones best clothing and using the Siwaak.

•Shopping or engaging in trade after the Athaan (call for prayer) has been called for the Jumu'ah sermon, while Allaah The Almighty Says (what means): {"O you who believe (Muslims)! When the call is proclaimed for the Salaat (prayer) on Friday (Jumu`ah prayer), come to the remembrance of Allaah [Jumu`ah religious talk (Khutbah) and Salaat (prayer)] and leave off business (and every other thing). That is better for you if you did but know."}[Quran, 62:9].Ibn 'Abbaas, said, "It is forbidden to buy or sell at that time."

•Some people commit certain sins while thinking they doing something praiseworthy, such as those who shave their beards on Friday because it looks "cleaner ".

•Sitting in the courtyard of the mosque while there is space for inside.

•Making people move and sitting in their place. Jaabir, narrated that the Prophet, , said: "Let no one move his brother on the day of Jumu'ah and sit in his place, instead he should say: 'make space.'"[Muslim].

•Passing over people's shoulders, forcefully separating people in order to sit between them, and harming people by forcing them into cramped spaces. The Prophet, said to a man who was passing over people's shoulders during the Jumu'ah sermon: "Sit down, because you have harmed people."

•Talking or reciting the Quran in a loud voice and thereby disturbing others who are praying or reciting the Quran.

•Leaving the mosque after the Athaan has been called without a valid excuse.

•Not paying attention to what the Khateeb is saying during the sermon.

•Praying two Rak'ah (units of prayer) between the two sermons, whereas the Sunnah is to supplicate and seek forgiveness until the Imaam stands up to deliver the second sermon.

•Unnecessary movements during prayer, hastening to leave the mosque immediately after praying and pushing people at the door to leave without finishing the prescribed supplications after praying.

Mistakes of Imaams:

•Making the sermon long and shortening the prayer.
 Ammaar, narrated that he heard the Prophet, saying: “The lengthening of the prayer (by the Imaam) and the shortness of the Khutbah (sermon) is the sign of his understanding (of faith), so prolong your prayers and shorten your speech; indeed some khutbahs have the effect of magic (i.e., they are very powerful).” [Muslim].

• Not being well prepared for the sermon and not choosing the correct topic that addresses people's concerns.

• Having numerous linguistic errors in the Khutbah.

• Using narrations that are weak or fabricated, and quoting disliked opinions without denouncing them.

• Limiting the second sermon to contain supplications only.

• Not using any verses from the Quran during the sermon, which opposes the Sunnah (Prophetic tradition).

• Failing to deliver a stirring sermon, while it is reported by Jaabir , when he described the Prophet, , he said, "Whenever the Prophet used to deliver the Jumu'ah sermon, he would raise his voice; his eyes would become red and he would become excited as though he was warning people against a conquering army which was just about to attack them." [Muslim].

இடது கையை பின்னால் ஊன்றி அமராதீர்கள்

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ



இடது கையை பின்னால் ஊன்றி உட்காதீர்கள் (ஹதீஸ்)
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حَدَّثَنَا عَلِيُّ بْنُ بَحْرٍ، حَدَّثَنَا عِيسَى بْنُ يُونُسَ، حَدَّثَنَا ابْنُ جُرَيْجٍ، عَنْ إِبْرَاهِيمَ بْنِ مَيْسَرَةَ، عَنْ عَمْرِو بْنِ الشَّرِيدِ، عَنْ أَبِيهِ الشَّرِيدِ بْنِ سُوَيْدٍ، قَالَ مَرَّ بِي رَسُولُ اللَّهِ صلى الله عليه وسلم وَأَنَا جَالِسٌ هَكَذَا وَقَدْ وَضَعْتُ يَدِيَ الْيُسْرَى خَلْفَ ظَهْرِي وَاتَّكَأْتُ عَلَى أَلْيَةِ يَدِي فَقَالَ ‏ "‏ أَتَقْعُدُ قِعْدَةَ الْمَغْضُوبِ عَلَيْهِمْ ‏"
صحيح   (الألباني)
ஒருமுறை நபி(ஸல்) அவர்கள் என்னைக்கடந்து சென்று கொண்டிருந்தார்கள். அப்போது நான் என் இடது கையை பின்னால் ஊன்றி உட்கார்ந்திருந்ததை பார்த்து நபி(ஸல்) அவர்கள் "அல்லாஹ்வின் கோபத்துக்குள்ளானவர்கள் உட்காருவதைப்போல் உட்கார்ந்திருக்கிறீர்களா?" என்று கேட்டார்கள்..
அறிவிப்பாளர்:அஷ்ஷரீத் இப்னு அஸ் ஸுவைத்.(அஹ்மத் 18960, அபூதாவூத் 4848) 

'Amr b. al-Sharid quoted his father al-Sharid b. Suwaid as saying:

The Messenger of Allah (ﷺ) came upon me when I was sitting thus: having my left hand behind my back and leaning on the fleshy part of it, and said: Are you sitting in the manner of those with whom Allah is angry?  Sunan Abi Dawud 4848  Sahih (Al-Albani)

149230: Ruling on sitting, resting on the heel of the left hand behind one’s back
https://islamqa.info/en/149230