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Imaam Tirmizi (Rahmatullahi Alaih) narrates this Hadith and commented: “This Hadith is Hasan and Sahih.” Both words indicating the authenticity of Tuhfatul Ahwazee (commentary of Tirmizi) states about this Hadith: “Imaam Ahmad, Abu Dawood and Ibne Majah (Rahmatullahi Alaihim) have reported it (this Hadith) and Abu Dawood (Rahmatullahi Alaih) maintained silence about it. stick dogeddly to it or cling stubbornly to it). Bite upon it (the Sunnah) with the molars (i.e.
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Whosoever reaches that era from amongst you then my Sunnah and Sunnah of the rightly guided Khulafa is mandatory upon him. Save yourself from newly invented matters because it is definitely misguidance. Verily who lives from amongst you will observe such dissension.
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A man then said: “Definitely this is the advice of a person bidding farewell, hence what do you emphatically command us with O Messenger of Allah? He (Rasulullah (Sallallahu Alaihi Wasallam) said: “I emphatically command you with the fear of Allah and the listening and obedience even (if your leader be) an Abyssinian slave. Irbaad bin Saariya (RadhiyAllahu Anhu) narrates: “Rasulullah (Sallallahu Alaihi Wasallam) preached to us one day after Fajar with utmost eloquence which caused the eyes to tear and the hearts to tremble. Imaam Tirmizi (Rahmatullahi Alaih) narrates the following Hadith in Tirmizi Shareef in the section Abwaabul Ilm (chapters of knowledge) under the chapter – Chapter on holding firmly onto the Sunnah and Abstaining from Bid’ah. 79)įollowing the Sunnah of the Khulafah-e-Raashideen is in accordance to the command of Rasulullah (Sallallahu Alaihi Wasallam). This ijma’ is definite and Lazim (binding), whoever rejects this is not a Kafir but a Fasiq (transgressor). 405, 406)Īfter analysing all these narrations we learn that the third Adhan (before the Khutba Adhan) of Jumuah is the Sunnah of Uthman (RadhiyAllahu Anhu) and Ijma us Sahabah (consensus of the Sahabah). The third Adhan mentioned in the above Ahadith is before the Khutba Adhan, this was introduced by Uthman (RadhiyAllahu Anhu). These two Adhan were during the life time of the Prophet (Sallallahu Alaihi Wasallam), and Abu Bakr and Umar (RadhiyAllahu Anhuma). Second Adhan: is the Iqamat (which can be described as an Adhan too). (Bukhari, Volume 2, Book 13, Number 39)įirst Adhan: After the Imam had taken his seat (i.e. But when the people increased in number during the caliphate of ‘Uthman, he introduced a third Adhan (on Friday for the Jumua prayer) and it was pronounced at Az-Zaura’ and that new state of affairs remained so in the succeeding years. I heard As-Saib bin Yazid, saying, “In the life-time of Allah’s Apostle, and Abu Bakr and Umar, the Adhan for the Jumua prayer used to be pronounced after the Imam had taken his seat on the pulpit. In the life-time of the Prophet there was only one Muadh-dhin and the Adhan used to be pronounced only after the Imam had taken his seat (i.e. The person who increased the number of Adhans for the Jumua prayers to three was Uthman bin Affan and it was when the number of the (Muslim) people of Madina had increased. Abu ‘Abdullah said, “Az-Zaura’ is a place in the market of Madina.” (Bukhari, Volume 2, Book 13, Number 35) But during the Caliphate of ‘Uthman when the Muslims increased in number, a third Adhan at Az-Zaura’ was added. In the life-time of the Prophet, Abu Bakr and Umar, the Adhan for the Jumua prayer used to be pronounced when the Imam sat on the pulpit. Al-jawab billahi at-taufeeq (the answer with Allah’s guidance)