al-Khutbatul-Haajah (The Sermon of Necessity). This is the khutbah which you hear the Imaam begin with on Jumu’ah and this is the Khutbah. Title: Khutbatul Hajah Shaykh Muhammad Nasir Ud Deen Al Albaani Www Islamicline Com, Author: way life, Length: 25 pages, Published: Full text of “Khutbatul Hajah The Sermon For Necessities” publication to this very day have begun to implement this khutbah in their lectures, sermons, books, .

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Search the history of over billion web pages on the Internet. October Translated by: This document is an on-line book publication of www. This book was formatted and designed specifically for being placed free on the Internet. Anyone wishing to quote from this document must give credit to the publisher.

This book is one of the famous works of Imaam Al-Albaanee written about 50 years before his death and having a profound impact on the Muslim ummah.

This was such that through his effort, this once-forgotten and almost-abandoned Sunnah was able to be bajah. Many people from the time of its publication to this very day have begun to implement this khutbah in their lectures, sermons, books, articles, and ceremonies. So may Allaah reward the author with the best of rewards.

We hope that this translation khutbathl a glimpse into the wealth and ocean of knowledge of Imaam Al-Albaanee as well as give the readers hxjah detailed understanding of the prescription of this blessed khutbah and some points of benefit related to it.

All footnotes are from the author unless otherwise noted. All praise is for Allaah and may His peace and praises be on the Messenger haajh Allaah, as well as his family, Companions and allies.

So I said to him: However, I would like to give my opinion on it, so show me the sermon. However, the most important change I made, in my opinion, was the incorporation of Khutbat-ul-Haajah Sermon for a Necessity as its introduction, which is the sermon that the Messenger of Allaah would teach his Companions.

This was after I researched its paths of narrations and wordings from the various books of the purified Sunnah. This is the same sermon khutbah that the pious predecessors Salat as-Saalih would begin their lessons, books and various affairs with as will be explained in the conclusion of this treatise, if Allaah wills.

Then it occurred to me that I should collect that research into this treatise as a reminder for myself and so that perhaps others may benefit from it. So I divided the treatise into two sections and a conclusion. And we seek refuge in Allaah from the evils of our selves [and from the evils of our actions].

al-Khutbatul-Haajah (The Sermon of Necessity) | Islamic Treasure

I bear witness 2 that there is no deity that has the right to 1 The words found in between the brackets are authentic additions from other narrations. We placed these words between brackets in order to make the readers aware of that.

And because seeking assistance, seeking refuge and asking for forgiveness is accepted on behalf of others, since a man may ask Allaah to forgive someone else and assist him and he may seek refuge in Allaah for him, it occurs here in the plural form. This is why he M would say: There is another explanation for this, which is that the acts of seeking assistance, seeking refuge, and asking for forgiveness are all requests and wishes.

So it is recommended for the supplicant to ask for himself as well as his believing brothers. A person can only inform about this with respect to himself since he is aware of his own condition, contrary to him informing such on behalf of others. And Allaah knows best. And from both of them.


He brought forth many men and women. And fear Allaah to whom you demand your mutual rights. Verily, Allaah is an All- Watcher over you. He will rectify your deeds for you and forgive you your sins. And whoever obeys Allaah and His Messenger has indeed achieved a great success. Then he M would mention his necessity. Al-lbaanah E-Books 5 www.

Textual References for the Sermon This blessed sermon has been reported from six different Companions who are: The narrators of this chain of narration are all reliable. However, the chain is broken, since Hjah said after quoting it: On the outset, this addition appears to be from the statements of Ibn Mas’ood, however Shu’bah disagreed with this, uajah it as a statement of Abu Ishaaq, where he said: Al-Haakim reported the second and sixth additions, An-Nasaa’ee the third, At-Tabaaraanee the fifth and Ad-Daarimee the second and sixth.

Calam̩o РKhutbatul Hajah Shaykh Muhammad Nasir Ud Deen Al Albaani Www Islamicline Com

Al-lbaanah E-Books 6 www. The tashahhud for a necessity is Both of these hadeeths are authentic, since Israa’eel collected both of them and said: Israa’eel is not alone in narrating it. Rather he was followed in that by Shu’bah, as is found in Ahmad no. This proves the authenticity of the two chains of narration from Ibn Mas’ood. However, the first is still broken as we mentioned previously.

As for this second chain, then it is authentic according to the standards of Muslim. Hajay this narration, there occurs the first addition as reported by all of those who collected the hadeeth, except for Khitbatul Maajah. Regardless, both he and At-Tahaawee reported the hadeeth with the second addition.

And the three of them along with At-Tirmidhee reported it with the third addition. The khutbatuk addition can also be found in Ibn Maajah’s narration. His slave and messenger. Whoever obeys Allaah and His Messenger, then he is guided, and whoever disobeys the two of them, he does not harm anyone but himself, while doing no harm to Allaah in the least. Al-Haafidh Ibn Haj’r said about him in at-Taqreeb: And if this is not the case, then if it weren’t tor this detect, the hadeeth would be hasan sound in my opinion.

Furthermore, there appears to be a contradiction in the text of this narration, and that is the part that states: And whoever disobeys Allaah and His Messenger. We have already explained previously the detect of the hadeeth. And it has become clear to me now that if its chain of narration is in fact authentic, it would not be rejected on the grounds of the Prophet’s other statement, since he St is able to do that which we cannot.

This is especially the case since words similar to those found in this hadeeth have been authentically reported on him Si, as you will see in An- Nawawee’s statement. So this is one of the Prophet’s exclusive qualities and characteristics. An-Nawawee said in his explanation of Soheeh Muslim: He M ordered him, when mentioning both hajh together, to instead mention Allaah’s Name first separatelyout of glorification to Him. Is that the reason tor hajjah prohibition is due to the fact that the nature of a sermon is to clarity and explain and to avoid using symbols and gestures.

This is why it is authentically reported in the Saheeh Collection that when the Prophet M would make a statement, he would repeat it three times, so that it would be understood. As tor those who held the first opinion i. An example of this is his Si statement: The usage of the dual pronoun here is only allowed because the statement was not made during a sermon of admonition.

al-Khutbatul-Haajah (The Sermon of Necessity)

Rather, it was made in order to teach a ruling. So every time he Si minimized the words he used, it became easier to memorize. This is contrary to a sermon of admonition, since the objective behind it is not to memorize it, but rather to be warned and affected by it. What supports this is the narration reported in Sunan Abee Dawood with an authentic chain of narration I! What An-Nawawee deemed to be weak here is really the correct view i.


This can be explained in the following ways: And if this is not so, then mentioning pronouns within the Friday khutbah would be condemnable and forbidden, and this is not the case. Regardless, explicitly mentioning pronouns in some places within the sermons may be condemnable, so reflect. However, it is not authentic due to the unknown narrators that occur in its chain as we explained previously. Al-lbaanah E-Books 10 www. Assuming that the chain of narration were authentic, the hadeeth would only prove that it is permissible to join Allaah and His Messenger in the same pronoun it the Prophet St would teach his Companions that, as is stated in the Sharh of Saheeh Muslim, but this is not so.

So this is another error from Imaam An-Nawawee, since he stated that the text of the hadeeth, according to Abu Dawood, occurred with the wording: So it is as if An-Nawawee, may Allaah have mercy on him, contused one of the wordings of the hadeeth with the other, and this resulted in him quoting a text tor the hadeeth that has no basis in any of the narrations reported concerning this hadeeth, so take note.

Rather, the most that can be derived from this claim is that these statements i. The wisdom behind this differentiation is clear. And it is because the Prophet St is not in a position in which it could be understood from his words that he intended something unbefitting to Allaah’s Lordship and Worship. This is contrary to others, since that may be understood from their speech whereas it is not the case with his M speech.

This is why he M ordered us to avoid doubtful matters and to be clear in one’s intentions, based on the fundamental principle found in his ft statement: He means the hadeeth where the Prophet ft said: The reason why this was not allowed for those apart from him was because if someone besides him M were to combine in this manner, it would generally be perceived as an attempt to make an equality between Allaah and His Messenger.

But this was not the case with the Prophet St since his position did not allow for such thoughts to be conceived about him M. And it is as if An-Nawawee followed him in that since he too stated that the hadeeth was authentic. And we have already explained that this is wrong. Combining Allaah and His Messenger in the same pronoun breaches the glorification that some speakers must adhere to when mentioning Allaah.

And it instills the notions of equality between Allaah and His Messenger into the minds of some of the audience members with limited understanding. So its ruling varies with respect to the speakers and the audience. And Allaah, Most High, knows best. Whatever Allaah wills and what so and so wills. As tor the view held by As-Sindee, which we quoted previously and which states that mentioning pronouns within the Friday sermon was condemnable, then his basis tor that was this 4 An authentic hadeeth reported on a group amongst the Companions.