ummtaalib

I do not think we as laypersons should label anyone as non-Muslims. The article condemns the group's actions and the actions are definietely against Islamic teachings however the Jamiat does not label them as non-Muslims

Question: How do women have to pray salaah behind imam in Masjidul haram? What should they read in each rakah and sajdah rukuh? How can one ask Rasulullah to make dua to Allah for someone? Is this established and did any Sahabi do that? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. 1) At the outset, a woman should perform Salah in her hotel room.[1] If she decides to perform Salah in the Haram, then she should choose an isolated area away from men; such as an area secluded for women. The procedure of a woman’s prayer, whether it is in Masjid Al-Haram or anywhere else, will be as follows: Raise the hands for Takbeer-e-Tahreemah from within the scarf. Raise the hands only up to the shoulders. Fold the hands right beneath the chest.[2] Place the right palm onto the back of the left hand. Bend over for Ruku to the extent that the fingers can touch the knees. In Ruku, the fingers must stay connected together and not spread apart. Do not put weight onto the hands whilst in Ruku. Do not grasp the knees in Ruku; merely rest the hands onto the knees. Keep the knees bent in Ruku. 10. The elbows must stay connected to the sides whilst in Ruku. 11. In Sajdah, the elbows must rest onto the ground. 12. The entire body must all be together and touching in the position of Sajdah i.e. the rear must stay on the ground and both of the feet must point outwards towards the right side. 13. The stomach must touch the thighs whilst in Sajdah. 14. The arms must touch the sides in Sajdah. 15. In the position of tashahhud (At-Tahiyyāt), the feet must be taken out from the right side and she should sit upon the left portion of the rear. 16. The right thigh must slightly be upon the left thigh. 17. The fingers must stay closed together in tashahhud. 18. The fingers must stay closed together throughout the entire prayer. 19. Everything must be recited to herself and not in an audible tone. v The remaining positions of Salah will be similar to the Salah of men.[3] The women folk, similar to men, will remain silent in the standing posture when following the Imam. During Ruku, recite سُبْحَانَ رَبِّيَ الْعَظِيمِ softly. [4] During Sajdah, recite سُبْحَانَ رَبِّيَ الْأَعْلى.[5] 2) Seeking forgiveness from Allah Ta`ala and using the Prophet Sallallahu `Alayhi Wasallam as a means by asking The Prophet Sallallahu `Alayhi Wasallam directly from His grave has been proven from the time of the Sahaba Ridhwanullahi `Alayhim `Ajma`een. Imam Ibn-Kathīr Rahimahullah writes in his Tafsīr: وقد ذكر جماعة منهم الشيخ أبو نصر بن الصباغ في كتابه الشامل الحكاية المشهورة عن العتبي، قال: كنت جالسا عند قبر النبي صلى الله عليه وسلم، فجاء أعرابي فقال: السلام عليك يا رسول الله، سمعت الله يقول ولو أنهم إذ ظلموا أنفسهم جاؤك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما وقد جئتك مستغفرا لذنبي مستشفعا بك إلى ربي ثم أنشأ يقول: [البسيط] يا خير من دفنت بالقاع أعظمه … فطاب من طيبهن القاع والأكم نفسي الفداء لقبر أنت ساكنه … فيه العفاف وفيه الجود والكرم ثم انصرف الأعرابي، فغلبتني عيني فرأيت النبي صلى الله عليه وسلم في النوم، فقال يا عتبي، الحق الأعرابي فبشره أن الله قد غفر له»[6] Jama’at (Many scholars) have stated this tradition. One of them is Abu Mansur Al-Sabbagh who writes in his book Al-Shamil Al-Hikayat-ul-mashhūrah that, according to ‘Utbi, once he was sitting beside the Prophet’s grave when a Bedouin came and he said, “Peace be on you, O Allah’s Messenger. I have heard that Allah says:“(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allah the Granter of repentance, extremely Merciful.” I have come to you, asking forgiveness for my sins and I make you as my intermediary before my Lord and I have come to you for this purpose.” Then he recited these verses: “O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness.” Then the Bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (Peace Be Upon Him). He said to me: O ‘Utbi, the Bedouin is right, go and give him the good news that Allah has forgiven his sins. [ibn Kathīr, Tafsīr-ul-Qur'ān al-Azīm Volume 004, Page No. 140, Under the Verse 4:64] The father of all Muhadditheen, Imam An-Nawawi, who is a leading authority in the Shāfi`ī school of thought also states in Al-Majmū`: ثم يرجع إلى موقفه الأول قبالة وجه رسول الله صلى الله عليه وسلم ويتوسل به في حق نفسه ويستشفع به إلى ربه سبحانه وتعالى ومن أحسن ما يقول ما حكاه الماوردي والقاضي أبو الطيب وسائر أصحابنا عن العتبي مستحسنين له قال (كنت جالسا عند قبر رسول الله…[7] (The pilgrim or Hāji) should turn towards the face of the Messenger of Allah (صلى الله عليه وسلم) and make him a means (tawassul) for the sake of himself and also seek his intercession (shafā’at) towards reaching God. In this regard “the best of sayings” is the Hikāyat of Imam al-Māwardi (rah) and Qādhi Abu at-Tayb (rah) and “all my other Ashāb (i.e. Shawāfi’) also narrate it by considering it Hasan/recommended (مستحسنين له)”: the narration of Utbi” i.e. A Bedouin who visited the Prophet’s grave… And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai. idealwoman.org [1] [فتاوي رحيمية، كتاب الصلاة، باب الامامة والجماعة، ج٤، ص١٤٧، دار الاشاعت] [فتاوي رحيمية، كتاب الصلاة، باب الجمعة والعيدين، ج٦، ص١٥٦، دار الاشاعت] حدثنا هارون، حدثنا عبد الله بن وهب، قال: حدثني داود بن قيس، عن عبد الله بن سويد الأنصاري، عن عمته أم حميد امرأة أبي حميد الساعدي، أنها جاءت النبي صلى الله عليه وسلم فقالت: يا رسول الله، إني أحب الصلاة معك، قال: ” قد علمت أنك تحبين الصلاة معي، وصلاتك في بيتك خير لك من صلاتك في حجرتك، وصلاتك في حجرتك خير من صلاتك في دارك، وصلاتك في دارك خير لك من صلاتك في مسجد قومك، وصلاتك في مسجد قومك خير لك من صلاتك في مسجدي “، قال: فأمرت فبني لها مسجد في أقصى شيء من بيتها وأظلمه، فكانت تصلي فيه حتى لقيت الله عز وجل [مسند أحمد، ج٤٥، ص٣٧، مؤسسة الرسالة] [صحيح ابن خزيمة، ج٣، ص٩٥، المكتبة الاسلامي] [صحيح ابن حبان، ج٥، ص٥٩٦، مؤسسة الرسالة] [2] Meaning on the chest right beneath the bosom. [3] “و” رفع اليدين “حذاء المنكبين للحرة” على الصحيح لأن ذراعيها عورة ومبناه على الستر “و” من أحكم أحكام السنة أن تركها لا يفسد الصلاة ولا يوجب سجود السهو غير أنه يكون مسيئا إذا تركها عمدا والإساءة أخف من الكراهة ويثاب على فعلها ويلام على تركها… “و” يسن “وضع المرأة يديها على صدرها من غير تحليق” لأنه أستر لها… “والمرأة لا تفرجها” لأن مبنى حالها على الستر… و” يسن “انخفاض المرأة ولزقها بطنها بفخذيها” لأنه عليه السلام مر على امرأتين تصليان فقال: “إذا سجدتما فضما بعض اللحم إلى بعض فإن المرأة ليست في ذلك كالرجل لأنها عورة مستورة”… “و” يسن “تورك المرأة” بأن تجلس على أليتها وتضع الفخذ على الفخذ وتخرج رجلها من تحت وركها اليمنى لأنه أستر لها [مراقي الفلاح شرح نور الإيضاح، كتاب الصلاة، باب شروط الصلاة، ص٩٥-١٠١، المكتبة العصرية] قوله: “ويسن وضع المرأة يديها الخ” المرأة تخالف الرجل في مسائل منها هذه ومنها أنها لا تخرج كفيها من كميها عند التكبير وترفع يديها حذاء منكبيها ولا تفرج أصابعها في الركوع وتنحني في الركوع قليلا بحيث تبلغ حد الركوع فلا تزيد على ذلك لأنه أستر لها وتلزم مرفقيها بجنبيها فيه وتلزق بطنها بفخذيها في السجود وتجلس متوركة في كل قعود بأن تجلس على أليتها اليسرى وتخرج كلتا رجليها من الجانب الأيمن وتضع فخذيها على بعضهما وتجعل الساق الأيمن على الساق الأيسر كما في مجمع الأنهر ولا تؤم الرجال وتكره جماعتهن ويقف الإمام وسطهن ولا تجهر في موضع الجهر ولا يستحب في حقها الأسفار بالفجر والتتبع ينفي الحصر [حاشية الطحطاوي على مراقي الفلاح شرح نور الإيضاح، كتاب الصلاة، فصل في بيان سننها، ص٢٥٩، دار الكتب العلمية] (قَوْلُهُ وَحَرَّرْنَا فِي الْخَزَائِنِ إلَخْ) وَذَلِكَ حَيْثُ قَالَ تَنْبِيهٌ ذَكَرَ الزَّيْلَعِيُّ أَنَّهَا تُخَالِفُ الرَّجُلَ فِي عَشْرٍ، وَقَدْ زِدْت أَكْثَرَ مِنْ ضِعْفِهَا: تَرْفَعُ يَدَيْهَا حِذَاءَ مَنْكِبَيْهَا، وَلَا تُخْرِجُ يَدَيْهَا مِنْ كُمَّيْهَا، وَتَضَعُ الْكَفَّ عَلَى الْكَفِّ تَحْتَ ثَدْيِهَا، وَتَنْحَنِي فِي الرُّكُوعِ قَلِيلًا، وَلَا تَعْقِدُ وَلَا تُفَرِّجُ فِيهِ أَصَابِعَهَا بَلْ تَضُمُّهَا وَتَضَعُ يَدَيْهَا عَلَى رُكْبَتَيْهَا، وَلَا تَحْنِي رُكْبَتَيْهَا، وَتَنْضَمُّ فِي رُكُوعِهَا وَسُجُودِهَا، وَتَفْتَرِشُ ذِرَاعَيْهَا، وَتَتَوَرَّكُ فِي التَّشَهُّدِ وَتَضَعُ فِيهِ يَدَيْهَا تَبْلُغُ رُءُوسُ أَصَابِعِهَا رُكْبَتَيْهَا، وَتَضُمُّ فِيهِ أَصَابِعَهَا، وَإِذَا نَابَهَا شَيْءٌ فِي صَلَاتِهَا تُصَفِّقُ وَلَا تُسَبِّحُ، وَلَا تَؤُمُّ الرَّجُلَ، وَتُكْرَهُ جَمَاعَتُهُنَّ، وَيَقِفُ الْإِمَامُ وَسَطَهُنَّ، وَيُكْرَهُ حُضُورُهَا الْجَمَاعَةَ. وَتُؤَخَّرُ مَعَ الرِّجَالِ، وَلَا جُمُعَةَ عَلَيْهَا، لَكِنْ تَنْعَقِدُ بِهَا، وَلَا عِيدَ، وَلَا تَكْبِيرَ تَشْرِيقٍ، وَلَا يُسْتَحَبُّ أَنْ تُسْفِرَ بِالْفَجْرِ، وَلَا تَجْهَرُ فِي الْجَهْرِيَّةِ، بَلْ لَوْ قِيلَ بِالْفَسَادِ بِجَهْرِهَا لَأَمْكَنَ بِنَاءً عَلَى أَنَّ صَوْتَهَا عَوْرَةٌ. وَأَفَادَهُ الْحَدَّادِيُّ أَنَّ الْأَمَةَ كَالْحُرَّةِ إلَّا فِي الرَّفْعِ عِنْدَ الْإِحْرَامِ فَإِنَّهَا كَالرَّجُلِ. أَقُولُ: وَقَوْلُهُ وَلَا تَحْنِي رُكْبَتَيْهَا صَوَابُهُ وَتَحْنِي بِدُونِ لَا كَمَا قَدَّمْنَاهُ عَنْ الْمِعْرَاجِ عِنْدَ قَوْلِ الشَّارِحِ فِي الرُّكُوعِ وَيُسَنُّ أَنْ يُلْصِقَ كَعْبَيْهِ، وَقَوْلُهُ تَبْلُغُ رُءُوسُ أَصَابِعِهَا رُكْبَتَيْهَا مَبْنِيٌّ عَلَى الْقَوْلِ بِأَنَّ الرَّجُلَ يَضَعُ يَدَيْهِ فِي التَّشَهُّدِ عَلَى رُكْبَتَيْهِ. وَالصَّحِيحُ أَنَّهُمَا سَوَاءٌ كَمَا سَنَذْكُرُهُ، وَقَوْلُهُ لَكِنْ تَنْعَقِدُ بِهَا، صَوَابُهُ لَكِنْ تَصِحُّ مِنْهَا إذْ لَا عِبْرَةَ بِالنِّسَاءِ وَالصِّبْيَانِ فِي جَمَاعَةِ الْجُمُعَةِ وَالشَّرْطُ فِيهِمْ ثَلَاثَةُ رِجَالٍ، وَقَدَّمْنَا أَيْضًا عَنْ الْمِعْرَاجِ عَنْ شَرْحِ الْوَجِيزِ أَنَّ الْخُنْثَى كَالْمَرْأَةِ وَحَاصِلُ مَا ذَكَرَهُ أَنَّ الْمُخَالَفَةَ فِي سِتٍّ وَعِشْرِينَ. [رد المحتار، كتاب الصلاة، فروع قرأ بالفارسية او التوراة، ج١، ص٥٠٤، سعيد] [فتاوي دار العلوم زكريا، كتاب الصلاة، فصل سوم، ج٢، ص١٥٠، زمزم ببلشرز] [فتاوي رحيمية، باب صفة الصلوة، ج٥، ص٧٣، دار الاشاعت] المرأة ترفع يديها حذاء منکبيها، وهو الصحيح لأنه أسترلها. [فتح القدير، 1 : 246] فإن کانت إمرأة جلست علی إليتهاالأيسری و أخرجت رجليها من الجانب الأيمن لأنه أسترلها. [فتح القدير، 1 : 274] والمرأة تنخفض فی سجودها و تلزق بطنها بفخذ يها لأن ذلک أسترلها. [هدايه،1 : 50] فأما المرأة فينبغی أن تفترش زرا عيها و تنخفض ولا تنتصب کإنتصاب الرجل و تلزق بطنها بفخذيها لأن ذلک أسترلها. [بدائع الصنائع، 1 : 210] والمرأة الاتجافی رکوعها وسجودها وتقعد علی رجليها وفی السجده تفترش بطنها علی فخذيها. [الفتاوي الهندية، 1 : 75] والمرأة تنحنی فی الرکوع يسيرا ولا تعتمد ولا تفرج أصابعها ولکن تضم يديها وتضع علي رکبتيها وضعا وتنحنی رکبتيها ولا تجافی عضد تيها. [الفتاوي الهندية ، 1 : 74] عن علی رضی الله عنه قال اذا سجدت المرأة فلتحتفر ولتضم فخذيها. [ابن ابي شيبه، المصنف، 1 : 241، الرقم : 2777] عن ابن عباس أنه سئل عن صلاة المرأة فقال تجتمع وتحتفر. [ابن ابی شيبه، المصنف، 1 : 241، الرقم : 2778] عن مغيرة عن ابراهيم قال إذا سجدت المرأة فلتضم فخذيها والتضع بطنها عليها. [ابن ابی شيبه، المصنف، 1 : 242، الرقم : 2779] عن مجاهد أنه کان يکره أن يضع الرجل بطنه علی فخذيه إذا سجد کما تضع المرأة. [ابن ابی شيبه، المصنف، 1 : 242، الرقم : 2780] عن الحسن (البصری) قال المرأة تضم فی السجود. [ابن ابی شيبه، المصنف، 1 : 242، الرقم : 2781] عن إبراهيم قال إذا سجدت المرأة فلتلزق بطنها بفخذيها ولا ترفع عجيزتها ولا تجا فی کما يجافی الرجل. [ابن ابی شيبه، المصنف،1 : 242، الرقم : 2782] عن خالد بن اللجلاج قال کن النسآء يؤمرن أن يتربعن إذا جلسن فی الصلوة ولا يجلسن جلوس الرجل علی أوراکهن يتقی علی ذلک علی المرأة مخافة أن يکون منها الشی… [ابن ابی شبيه، المصنف، 1 : 242، الرقم : 2783] عن نافع ان صفية کانت تصلی وهی متربعة. [ابن ابی شبيه، المصنف،1 : 242، الرقم : 2784] قال إبراهيم النخعی کانت المرأة تؤمر إذا سجدت أن تلزق بطنها بفخذيها کيلا ترتفع عجيزتها ولا تجا فی کما يجا فی الرجل. [بيهقی، السنن الکبری، 2 : 223] قال علی رضی الله عنه إذا سجدت المرأة فلتضم فخذيها. [بيهقی، السنن الکبری، 2 : 222، الرقم : 3014] عن ابی سعيد الخدری صاحب رسول اﷲ عن رسول اﷲ صلی الله عليه وآله وسلم أنه قال خير صفوف الرجال الاول و خير صفوف النساء الصف الأخر وکان يامر الرجال أن يتجا فوا فی سجودهم يأمر النسآء أن ينخفضن فی سجود هن وکان يأمر الرجال أن يفر شوا اليسریٰ وينصبوا اليمنی فی التشهدو يأمر النسآء أن يتربعن وقال يا معشر النسآء لا ترفعن أبصار کن فی صلاتکن تنظرن إلی عورات الرجال. [بيهقی، السنن الکبری،2 : 222، الرقم : 3014] إذا جلست المرأة فی الصلاة وضعت فخذها علی فخذها الاخریٰ و إذا سجدت الصقت بطنها فی فخذيها کأستر مايکون لها وإن اﷲ تعالی ينظر إليها ويقول يا ملآ ئکتی أشهد کم إنی قد غفرت لها. [بيهقی، السنن الکبری، 2 : 222، الرقم : 3014] عن يزيد بن أبی حبيب أن رسول اﷲ صلی الله عليه وآله وسلم مر علی إمرأتين تصليان فقال إذا سجدتما فضمّا بعض اللحم إلی الأرض فإن المرأة ليست فی ذلک کالر جل. [بيهقی، السنن الکبری، 2 : 223، الرقم : 3016] قلت لعطاء التشير المرأة بيديها کالر جال بالتکبير؟ قال لا ترفع بذلک يديها کالر جال وأشار أفخفض يديه جدا وجمعهما إليه وقال إن للمرأة هية ليست للرجل. [عبدالرزاق، المصنف، 3 : 137، الرقم : 5066] تجمع المراة يديها فی قيامهاما استطاعت [عبدالرزاق، المصنفً، 3 : 137، الرقم : 5067] إذا سجدت المرأة فأنها تنفم ما استطاعت ولا تتجافی لکی لا ترفع عجيز تها. [عبدالرزاق، المصنف،3 : 137، الرقم : 5068] کانت تؤمر المرأة ان تضع زراعيها بطنها علی فخذيها إذا سجدت ولا تتجا فی کما يتجا فی الرجل. لکی لا ترفع عجيز تها. [عبدالرزاق، المصنفً، 3 : 138، الرقم : 5071] عن علی قال إذا سجدت المرأة فلتحتفر ولتلصق فخذ يها ببطنها. [عبدالرزاق، المصنفً، 3 : 138، الرقم : 5072] عن نافع قال کانت صفية بنت أبی عبيد إذا جلست فی مثنی أوأربع تربعت. [عبدالرزاق، المصنفً، 3 : 138، الرقم : 5074] عن قتاده قال جلوس المرأة بين السجدتين متورکة علی شقها الأيسر وجلوسها تشهد متربعة. [عبدالرزاق، المصنف، 3 : 139، الرقم : 5075] [4] “و” يسن “تسبيحه” أي الركوع “ثلاثا” لقول النبي صلى الله عليه وسلم: “إذا ركع أحدكم فليقل ثلاث مرات سبحان ربي العظيم وذلك أدناه وإذا سجد فليقل سبحان ربي الأعلى ثلاث مرات وذلك أدناه” أي أدنى كماله المعنوي وهو الجمع المحصل للسنة لا اللغوي والأمر للاستحباب فيكره أن ينقص منها ولو رفع الإمام قبل إتمام المقتدي ثلاثا فالصحيح أنه يتابعه ولا يزيد الإمام2 على وجه يمل به القوم [مراقي الفلاح شرح نور الإيضاح، كتاب الصلاة، باب شروط الصلاة، ص٩٩، المكتبة العصرية] [5] Ibid [6] [تفسير ابن كثير، سورة النساء، آيات ٦٤-٦٥، ج٢، ص٣٠٦، دار الكتب العلمية] [7] [المجموع شرح المهذب، الجزءالثامن، باب صفة الحج، مذاهب العلماء في مسائل تتعلق بالوقوف، ج٨، ص٢٧٤، دار الفكر]

MUHARRAM, KARBALA & AASHURA Muharram is one of the sanctified months in the Islamic calendar. The Hadith describes it as Shahrullah (the month of Allah). This blessed month holds a day that counts as one of the most virtuous days in the Islamic Calendar. That day is the 10th day of Muharram, the Day of Aashura. The authentic Ahadith make mention of two historical events that took place on this day; the Ark of Nuh (Alayhis Salaam) berthing on Mount Judi after the Flood, and the parting of the sea for Moosa (Alayhis Salaam) leading to the salvation of the Banu Israeel and the destruction of Firaun. Rasulullah Sallallahu Alayhi wa Sallam upon migrating to Madina found the Jews fasting on this day in thanks to Allah for the salvation of Moosa and his people. Rasulullah Sallallahu Alayhi wa Sallam remarked, “We are closer to Moosa than you.” Thus Rasulullah Sallallahu Alayhi wa Sallam and the Sahaabah Radhiyallahu Anhum fasted on this day as well. Thus the virtue of Aashura was established from the time of Rasulullah Sallallahu Alayhi wa Sallam. Fast forward to the 10th of Muharram, 61 years after the Hijrah, and Hazrat Husain Radhiyallahu Anhu the grandson of Rasulullah Sallallahu Alayhi wa Sallam is standing with his family on the plains of Karbala facing his enemies after being deserted by the Kufans who had pledged their unwavering support and allegiance to him. What happened later was a tragedy that still pains our heart to this day, that the very grandson of Rasulullah Sallallahu Alayhi wa Sallam was martyred by people who professed Imaan. Fast forward to present day and we have people who consider the month of Muharram to be a month of mourning due to the tragedy of Karbala. In their rituals of grief and mourning, they march in the streets crying and lamenting, beating their chests and cutting their bodies to the chant of Yaa Husain!, Yaa Husain! Every action that a Muslim does is guided by the teachings of the Quran and Sunnah. These are the primary sources of Islamic Law and the criterion of judging right from wrong. Rasulullah Sallallahu Alayhi wa Sallam experienced many losses and tragedies in his life. In fact Rasulullah Sallallahu Alayhi wa Sallam has stated, “No one has been tested with hardship to the extent that I was tested.” He Sallallahu Alayhi wa Sallam lost many and dear ones, some on the battlefield like the Leader of the Martyrs, his uncle Hazrat Hamza Radhiyallahu Anhu and some in his very lap, like his son Hazrat Ebrahim Radhiyallahu Anhu. Yet Rasulullah Sallallahu Alayhi wa Sallam never held mourning ceremonies nor did he teach the Sahaabah Radhiyallahu Anhum the same. Rather, Rasulullah Sallallahu Alayhi wa Sallam cautioned us, “That person is not from us who beats his face, tears his clothes and cries and laments as was the custom in the period of ignorance.” (Bukhari) Holding mourning ceremonies for the martyred heroes of Islam is not only illogical but it stems from a lack of Islamic knowledge. Firstly, because there is no day in the Islamic Calendar wherein a pious and accepted slave of Allah had not given his life for Allah. If we were to mourn them, then every day of our lives would be in mourning. Secondly, because in our human emotion we feel the pain of their loss but for the martyrs, they have achieved the victory of martyrdom, a victory they aspired for and made Dua for throughout their lives. Allah Ta'ala says, “Do not suppose that those killed in the Way of Allah are dead. No indeed! They are alive and well provided for in the very presence of their Lord. Delighting in the favour Allah has bestowed upon them and rejoicing over those they left behind. Feeling no fear and knowing no sorrow, rejoicing in the blessing and favours from Allah.” (Quran Surah 3, Verses 169-171) A Muslim is not guided by feelings and emotions. A Muslim is guided by the life and Sunnah of Rasulullah Sallallahu Alayhi wa Sallam. Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

wa'alaykumus salaam Haya, I have passed on the suggestion wa'alaykumu salaam Aishazaynap...??

(click on picture to enlarge)

Question I wanted to ask a question concerning masah over socks or shoes. we have jumah here in school every friday. Most of the kids here go do wudu in the public bathrooms since we dont have a bathroom set aside for just muslim students. I wanted to ask is it allowed to just wipe over our shoes or do we have to take off our shoes and wipe over our sock or do we have to take off our shoes and socks and wipe over our feet and then put everything on. JazakAllah Kahir Answer In the name of Allah the Magnificent It is not permissible to make masah (to use wet hands) over shoes and the regular socks which are worn in today’s environment. Socks are of three types: (1) The socks which are called KHUFFAIN, (Leather socks). It is permissible to make masah over KHUFFAIN as it is proven from Hadith: Ja`far bin `Amr bin Umaiya Ad-Damri narrates: My father said, “I saw Rasulullah passing wet hands over his Khuffs (socks made from leather).”(Bukhari) (2) Thick socks which are not made from leather, but are so thick that they characterize the qualities of leather. E.g. they are waterproof. The conditions are that the socks are so durable that one is able to walk three or four miles without them tearing. It is permissible to make Masah over such socks. (3) Socks which have a leather soul. It is permissible to perform Masah on such socks. (4) Thin socks, not made of leather, nor do they possess the qualities of leather, but are like the regular socks made from cotton, wool, nylon etc. It is not permissible to make masah on such socks as it is not established with enough evidence that would enable one the leave the order of washing the feet as mentioned in the Qur’an. In regards to the masah over the shoes I have included a brief article which was written by Sheikh Mufti Taqi Uthmani. Making masah over shoes Some Fuqaha allow performing masah over the Jowrab (stokings, long socks) when it is thick, but none of them allow making masah on shoes. Sheikh Yusuf Benori (R.A.) writes, “None of the Imaams have given permission to make masah over shoes.”(Ma’arifus-Sunan Vol. 1, p. 347). The reason for this is that Rasulullah (Sallallahu alaihi wa sallam) wiped over his shoes only when he already was in the state of Wudhu. He would perform a fresh Wudhu for every prayer, because he was already in the state of Wudhu, instead of washing his feet he would wipe over his shoes. The proof of this is in Sahih Ibn Khuzaimah, “It is reported from Ali (Radhi Allahu anhu) that he asked for a glass of water, he then performed a brief ablution and wiped over his shoes. He then said, this is how the Prophet (Sallallahu alaihi wa sallam) used to perform his wudhu when his wudhu was not broken. (Sahih Ibn Khuzaimah, Vol. 1, Hadith 300, Chapter 154, p. 100). From this Hadith we learn that a person who does not have Wudhu, can’t wipe over his shoes. After the clear evidence has been brought, there is no flexibility in the issue. It is quite apparent that to perform Masah over shoes such as trainers, running shows or other footwear and gear is not permissible at all. In conclusion, I would suggest that for the Salaats which you pray in the school which includes Jummah, that you wear the leather socks from home after performing Wudhu and thereafter if the necessity to renew the Wudhu arises you perform masah over the leather socks after removing only your shoes. It is even better to stand on your shoes and perform the masah as one is aware that school lavatory floors could be impure. And Allahn knows best 20th September 2005 References Sahih Al-Bukhari Al-Hidayah, Vol 1 Bada’ee us Sanaeh, Vol. 1 pg 83 Mufti Abubakr Karolia Batley, U.K Founder of the “Islamic Foundation for Theology and Research” (I.F.T.A.R)

Refutations/Explanations of Misconceptions If (InshaAllah) we were to gather some articles on refutations on the many misconceptions regarding Islam, which category do you think they should go in? There are many subjects rights? so i was thinking of a sub-category, but where and what should it be called? Any thoughts anyone? Would really appreciate help in this and in finding such articles....i have a couple really good well written and detailed articles in a Q/A format

Sunnats and Aadaab of Sleeping – Part 3 1. One should not while away one’s time after the Esha salaah in vain talk. Instead one should try to sleep as early as possible so that one can wake up for tahajjud salaah and perform his Fajr salaah on time. However, if there is a valid need e.g. participating in a deeni program, discussing Deeni masaail, an important mashwara etc, then it will be permissible for one to engage in discussions after Esha. عن أبي برزة رضي الله عنه أن رسول الله صلى الله عليه وسلم كان يكره النوم قبل العشاء والحديث بعدها (البخاري رقم 568) Hadhrat Abu Barzah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) disliked one to sleep before Esha, and to engage in discussions after Esha (in the case where there is no need). عن عمر بن الخطاب قال : كان رسول الله صلى الله عليه و سلم يسمر مع أبي بكر في الأمر من أمر المسلمين وأنا معهما (ترمذي رقم 169) Hadhrat Umar (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) engaged in discussions after Esha with Hadhrat Abu Bakr (Radhiallahu Anhu) regarding a matter concerning the Muslims while I was also present. عن عائشة زوج النبي قالت : ما رأيت رسول الله صلى الله عليه و سلم نائما قبل العشاء ولا لاغيا بعدها إما ذاكرا فيغنم وإما نائما فيسلم قالت عائشة زوج النبي صلى الله عليه و سلم . قالت : السمر لثلاثة : لعروس أو مسافر أو متهجد بالليل (مجمع الزوائد رقم 1761) Hadhrat Aaisha (Radhiallahu Anha) reports that she had never seen Rasulullah (Sallallahu Alaihi Wasallam) sleep before Esha, nor did she see him engage in vain discussions after Esha. He would either engage in the remembrance of Allah Ta’ala after Esha thereby reaping the rewards of the Hereafter and becoming successful, or he would go to sleep thereby saving himself (from being engaged in things of no benefit). Hadhrat Aaisha (Radhiallahu Anha) further says: “Engaging in talks after Esha is permissible for three groups of people; for a married couple, the traveler (in order that he remains awake to complete the journey) and the one who intends performing salaah during the night.” 2. Recite the masnoon du`aas before sleeping. Below are a few masnoon duaas that should be read at the time one retires to bed: اللَّهُمَّ بِاسْمِكَ أَمُوتُ وَ أَحْيَى O Allah. With Your name do I die and live. اللَّهُمَّ قِنِى عَذَابَكَ يَوْمَ تَبْعَثُ عِبَادَكَ O Allah. Save me from Your punishment on the day when You shall raise Your servants (from the grave) اَلْحَمْدُ لِلَّهِ الَّذِي أَطْعَمَنَا وَسَقَانَا وَكَفَانَا وَآوَانَا فَكَمْ مِمَّنْ لَا كَافِيَ لَهُ وَلَا مُؤْوِيَ All praises are due to Allah Ta’ala, who gave us food, drink, fulfilled our needs and gave us shelter. There are many who do not have anyone to support them, nor anyone to provide them with shelter. عن حذيفة رضي الله عنه قال كان النبي صلى الله عليه وسلم إذا أخذ مضجعه من الليل وضع يده تحت خده ثم يقول اللهم باسمك أموت وأحيا وإذا استيقظ قال الحمد لله الذي أحيانا بعد ما أماتنا وإليه النشور. (بخارى رقم 6314 ) Hadrat Huzaifa (Radiallahu anhu) reports that when retiring to bed at night, Rasulullah (Salallahu alaihi wasallam) would place his (right) hand under his (right) cheek and would recite the duaa اللهم باسمك اموت و احيى , and upon awakening would recite الحمد لله الذى احيانا بعد ما اماتنا واليه النشور عن حفصة رضي الله عنها زوج النبى صلى الله عليه وسلم أن رسول الله صلى الله عليه وسلم كان إذا أراد أن يرقد وضع يده اليمنى تحت خده ثم يقول اللهم قنى عذابك يوم تبعث عبادك ثلاث مرار. (ابو داود رقم 5047) Hadrat Hafsa (Radiallahu anha) reports that when Rasulullah (Sallallahu Alaihi Wasallam) intended to sleep, he would place his right hand under his cheek and recite the following duaa thrice: اللَّهُمَّ قِنِى عَذَابَكَ يَوْمَ تَبْعَثُ عِبَادَكَ عن أنس رضي الله عنه أن رسول الله صلى الله عليه وسلم كان إذا أوى إلى فراشه قال: الحمد لله الذي أطعمنا وسقانا وكفانا وآوانا فكم ممن لا كافي له ولا مؤوي. (مسلم رقم 2715) Hadhrat Anas (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) would recite the following Duaa when retiring to bed: اَلْحَمْدُ لِلَّهِ الَّذِي أَطْعَمَنَا وَسَقَانَا وَكَفَانَا وَآوَانَا فَكَمْ مِمَّنْ لَا كَافِيَ لَهُ وَلَا مُؤْوِي

Revival of Islam Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once said: "I don’t know how to explain this aspect to you but it is my heart’s desire that every person should come onto the straight path of Islam, in such a manner that the beauty of Islam becomes manifest in every facet of his life. Just as people by merely witnessing the lives of the Sahaabah (radhiyallahu ‘anhum) embraced Islam, similarly each and every Believer in this time should become a living role model of Islam for the world. The success of one’s Deen and dunya lies in this. Undoubtedly, if a Muslim reforms his life and remains totally committed to the Deen of Islam, then let alone him acquiring Deeni success, even his worldly problems and difficulties will be solved." (Malfoozaat Hakeemul Ummat 1/69)

Yes sister Acacia is correct. Brother Arslan, hope you don't mind but you're stuck with being on the "Dawah Team" so you have more options available to you. Unfortunately permission is not granted to individual members or some such technical problem. Sister amaturrahman also has been added I didnt realise posts would need approving. Maybe the first few only, so let us see what happens

Assalaamu 'alaykum brother Arslan, I think you should be able to post in the books section. Please try so we know

اللهم ارنا الحق حقاً وارزقنا اتباعه وارنا الباطل باطلا وارزقنا اجتنابه Allahumma arinal haqqa haqqaw warzuqnat tiba’ah, wa arinal baatila baatilaw warzuqnaj tinaabah Translation: O Allah! show us the truth as true, and inspire us to follow it. Show us falsehood as falsehood, and inspire us to abstain from it.

Question is it sunnah to do musaafaha with two hands? give reference [hadith and name of book] Answer Rasulullah is reported to have said, 'The perfect way for one to greet is to shake hands.' (Mirqaat vol.8 pg.498) This was the way of the Sahaaba (Radhiallaahu Anhu), greeted each other and shook hands. On returning from a journey, they used to embrace each other also. (Shu'bul Imaan; Bayhaqi) This Sunnat of shaking hands should be encouraged as Nabi (Sallallaahu Alayhi Wasallam) has stated that mutual greeting creates love and unity. It is clear that both hands should be used in hand shakes. Imam Bukhari has devoted whole chapter in his Sahih Bukhari on 'Chapter of Shaking hands with both hands.' Hammaad ibn Zayd (Radhiallaahu Anhu) shook hands with ibn al-Mubaarak using both hands, then mentioned the Hadith of ibn Mas'ood (Radhiallaahu Anhu), 'Rasulullah (Sallallaahu Alayhi Wasallam) taught me the Tashahhud as he taught me a Sura from the Qur'aan while my hand was between his hands.' and Allah Ta'ala Knows Best Mufti Ebrahim Desai askimam

Question I use to see some people shake hand with both hands for more respect or showing more affection, Some others are saying prophet muhammed (SA) Only shake hands with one hand, is there any hadeeth regarding this issue, what is the actual way in this regard, Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh The masters of Islamic jurisprudence (fuqahā’) have mentioned that it is sunnah to use both hands in musāfahah. Musāfahah is defined as placing one’s palm in the palm of another. والمصافحة الأخذ باليد والتصافح مثله. والرجل يصافح الرجل إذا وضع صفح كفه في صفح كفه (لسان العرب 4/47؛ صادر) The sunnah method of musāfahah is to place the right palm in the right palm of the other person and the left hand on the back of the other person’s right hand. This method of musāfahah is proven through several ahādīth, such as the following narration of ‘Abdullah ibn Mas’ūd رضي الله عنه. حدثنا أبو نعيم حدثنا سيف قال سمعت مجاهدا يقول حدثني عبد الله بن سخبرة أبو معمر قال سمعت ابن مسعود يقول: علمني رسول الله صلى الله عليه و سلم وكفي بين كفيه التشهد كما يعلمني السورة من القرآن ( التحيات لله والصلوات والطيبات السلام عليك أيها النبي ورحمة الله وبركاته السلام علينا وعلى عباد الله الصالحين أشهد أن لا إله إلا الله وأشهد أن محمدا عبده ورسوله ) . وهو بين ظهرانينا فلما قبض قلنا السلام – يعني – على النبي صلى الله عليه و سلم (صحيح البخاري 25/926، كتاب الاستئذان، باب الأخذ باليدين؛ رحيمية ديوبند) ‘Abdullah ibn Mas’ūd رضي الله عنه said that the Prophet صلى الله عليه وسلم taught me the tashahhud, while my palm was between his palms, as he used to teach me a sūrah from the Qur’ān (Bukhārī) ‘Abdullah ibn Mas’ūd رضي الله عنه mentions that the Prophet صلى الله عليه وسلم used two hands. The Sahābah رضي الله عنهم expressed the utmost respect for the Prophet صلى الله عليه وسلم. Therefore, it is unimaginable that the Prophet صلى الله عليه وسلم placed both of his hands on Ibn Mas’ūd’s رضي الله عنه hand, yet Ibn Masūd رضي الله عنه only used one hand. Furthermore, using both hands in musāfahah was also the way of our pious predecessors. Consider the following hadīth by Imām Bukhārī: باب الأخذ باليدين وصافح حماد بن زيد ابن المبارك بيديه (المرجع السابق) The Chapter of [shaking] with Two Hands. And Hammād ibn Zayd shook hands with Ibn al-Mubārak using two hands (Ibid). In the above narration, Imām Bukhārī clearly explains that the proper method of musāfahah is with both hands. This is also the explanation of the fuqahā’ as seen in the examples below. وتكره المصاحفة بعد أداء الصلاة بكل حال أما عند لقاء المسلم لأخيه بعد السلام بكلتا يديه مع أخذ الإبهام وبغير حائل من ثوب أو غيره فسنة (الدرر المباحة، ص 64؛ مطبعة) Musāfahah is disliked after prayer in any situation. But when meeting a Muslim brother, it is sunnah to do musāfahah firmly with both hands after saying salām and without having any barrier, such as a piece of cloth, [between the hands] (al-Durar al-Mubāhah) وتجوز المصافحة والسنة فيها أن يضع يديه على يديه من غير حائل من ثوب أو غيره كذا في خزانة المفتين (الفتاوى العالمكيرية 5/369؛ رشيدية) Musāfahah is permissible and its sunnah method is to place one’s hand in the hand of another without any barrier, such as a piece of cloth, in between. This has also been mentioned in “Khazānah al-Muftīyīn” (al-Fatāwā al-‘Ālamghīrīyah) وتلاقى عبد اللّه بن المبارك وحماد بن زيد فتصافحا ويكفي هذا العمل فبيد واحدة تجزيء وباليدين أكمل (العرف الشذي على هامش سنن الترمذي 2/101، باب المصافحة؛ قديمي) ‘Abdullāh ibn al-Mubārak met Hammād ibn Zayd and they shook hands. This act [of musāfahah] is valid with one hand, but is more complete with two hands (al-‘Arf al-Shadhī) Imām Zafar Ahmad al-‘Uthmāni summarizes this entire discussion in his masterpiece, I’ilā al-Sunan, by stating: وهذه الآثار تدل على مشروعية المصافحة عند اللقاء وبه قال أبو حنيفة والجمهور وهل باليد الواحدة أو باليدين؟ فلا نص فيه ولكن المتوارث هو باليدين دون اليد الواحدة (إعلاء السنن 17/467؛ العلمية) All these narrations prove the validity of shaking hands when meeting someone. This is the opinion of Abū Hanīfah and the majority of scholars. But is it with one hand or two? Even though there is no clear, definitive narration for it, the method passed down, generation after generation, is with two hands, not one. Therefore, it is important to clarify that this issue is related to the preferred method of shaking hands, not the valid method. Hence, as important as it is to follow the sunnah to its fullest extent, it is just as important to not make minor issues the source of disunity, heated debates, and ill feelings towards fellow Muslims. And Allah knows best Wassalam u Alaikum Ml. Abrar Mirza, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In’aamiyyah Source

Does talaaq take place through separation?Q: If a couple gets separated for some reason and the husband stops to bear any expenditure of his wife after getting separated. Does that mean their marriage will automatically dissolve after sometime? And if yes, how long after separation will the marriage itself dissolve? A: 1. No. By mere separation, talaaq does not take place. 2. As long as the husband does not issue the talaaq, the nikaah will still remain. And Allah Ta'ala (الله تعالى) knows best. الطَّلَاقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا إِلَّا أَن يَخَافَا أَلَّا يُقِيمَا حُدُودَ اللَّـهِ فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ اللَّـهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ تِلْكَ حُدُودُ اللَّـهِ فَلَا تَعْتَدُوهَا وَمَن يَتَعَدَّ حُدُودَ اللَّـهِ فَأُولَـئِكَ هُمُ الظَّالِمُونَ ﴿٢٢٩﴾ فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِن بَعْدُ حَتَّى تَنكِحَ زَوْجًا غَيْرَهُ فَإِن طَلَّقَهَا فَلَا جُنَاحَ عَلَيْهِمَا أَن يَتَرَاجَعَا إِن ظَنَّا أَن يُقِيمَا حُدُودَ اللَّـهِ وَتِلْكَ حُدُودُ اللَّـهِ يُبَيِّنُهَا لِقَوْمٍ يَعْلَمُونَ ﴿٢٣٠﴾ (سورة البقرةالآية 229-230) الطلاق على ضربين صريح وكناية فالصريح قوله أنت طالق ومطلقة وطلقتك فهذا يقع به الطلاق الرجعي ... ولا يفتقر إلى النية (الهداية 2/359) وأما الضرب الثاني وهو الكنايات لا يقع بها الطلاق إلا بالنية أو بدلالة الحاللأنها غير موضوعة للطلاق بل تحتمله وغيره فلا بد من التعيين أو دلالته (الهداية 2/373) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Asking for talaaq without a valid reasonQ: Is it true if a woman asks her husband to divorce her with no valid reason than she has shook the arsh of Allah or what is the sin for this? A: The actual Hadith you are referring to is as follows: Rasulullah (Sallallahu Alayhi Wasallam) said that the woman who seeks divorce from her husband without any valid reason will not smell the fragrance of Jannah (i.e. until she is not purified of this sin in the hereafter, she will not gain entry into paradise). And Allah Ta'ala (الله تعالى) knows best. عن ثوبان قال قال رسول الله صلى الله عليه و سلم أيما امرأة سألت زوجها الطلاق في غير ما بأس فحرام عليها ريح الجنة (سنن ابن ماجة #2055) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Muharram and the day of Aashura The divine system of Allah Ta’aala It is the divine system of Allah Ta’aala that He has afforded special virtue and significance to some things over others. From mankind, the Ambiyaa عليهم السلام have been blessed with distinguished positions and elevated statuses over others. From the different places in the world, the Haramain (Makkah Mukarramah and Madinah Munawwarah) have been accorded a special rank over the rest of the world. From the twelve months of the Islamic calendar, special sanctity and sacredness has been given to four specific months i.e. Zul-Qa’dah, Zul-Hijjah, Muharram and Rajab. By the same token, amongst the days of the Islamic year the day of Aashura has been blessed with exclusive virtue and immense blessings. عن أبي قتادة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم صيام يوم عاشوراء إني أحتسب على الله أن يكفر السنة التي قبله It is reported from Abu Qataadah (Radhiallahu Anhu) that Rasulullah (Sallallahu Alaihi Wasallam) said: “On account of observing the fast of Aashura, I have hope that Allah Ta’aala will expiate the sins of the past year.” (Ibnu Maajah 1/124, Saheeh Muslim 1/368) Ihyaaudden.co.za

Jazaakillaahu khayran for sharing. Allah t'ala make it a means of hidaayat for the ummah!

Therefore in sister Haya's case the salaat will be invalid inside her home following the Imam in the masjid due to the saffs not continuing till her home...right? Similar to pilgrims following the imams of the harm in their hotel rooms, their salaah will be invalid

The Pre-Islamic (Jaahiliyya) Name for Jumu'a & the Events that led to the Name "Jumu'a" In pre-Islamic times [jaahiliyya], Jumu'a was called 'Urooba. Aloosi reports from Sheeshi that 'Urooba, originally from Aramaic, means "mercy." There are various opinions as to when and how the change from 'Urooba to Jumu'a came about: 1. 'Abdullaah Ibn 'Abbaas رضي الله عنهما narrates that it is called Jumu'a because it is derived from jam'un, which means to "collect" or "gather," and on this day Allaah gathered the dirt to make Aadam. This is further corroborated by a hadeeth that 'Aini رحمه الله mentions in his book, [with reference to Ibn Khuzaima] that once the Blessed Prophet صلى الله عليه وسلم asked Salmaan al-Faarsee رضى الله عنه: "Do you know why Jumu'a is special [why it is called Jumu'a]?" Salmaan al-Faarsee رضى الله عنه said, "Allaah and His Blessed Prophet know best." The Blessed Prophet صلى الله عليه وسلم replied, "The essence of your father Aadam was gathered on this day." 2. On this day, Quraish gathered by Qusai [great, great grandfather of the Blessed Prophet صلى الله عليه وسلم] in Daar an-Nadwa (meeting place). 3. On this day, the chief of Quraish, Ka'b ibn Lu'ai, gathered his people to advise and instruct them on various matters. [1] Based on the last two opinions, the name Jumu'a was introduced by Quraish, either in the time of Qusai or Ka'b ibn Lu'ai. Ibn Hazm رحمه الله argued that the etymology of the word Jumu'a is not pre-Islamic, but in fact introduced by the Ansaar (Helpers) رضي الله عنهم of Madeena. He supports his view with the statement of Ibn Seereen رحمه الله, which is narrated by Qurtubi رحمه الله, Aloosi رحمه الله, 'Aini رحمه الله, Haafidh Ibn Hajar رحمه الله and most of the hadeeth masters [muhadditheen] and exegetes [mufassireen], that before the migration of the Blessed Prophet صلى الله عليه وسلم, the Ansaar رضي الله عنهم would observe that the Christians and Jews had appointed special days to gather and worship, discuss matters of faith and on which their leaders would advise the congregations. After this, the Ansaar رضي الله عنهم also decided to appoint a day for all to gather and worship and discuss matters of faith. This was the day of 'Urooba, which they named Jumu'a, since they would gather on this day. [2] [3] Notes: [1] Roohul Ma'aani, 14/101 [2] Muslim, Fadl Yawmul-Jumu'a; Tirmidhi, maa jaa' fee Fadl Yawmul-Jumu'a [3] Shaikh Ibrahim Madani: Essentials of Jumu'a, pp. 2-3

I read something about that in a Q/A somewhere, let me search later inshaAllah