Herkul Nağme · Cuma Hutbesi; Düşünce Helezonu. Tomurcuk · Hakikat Damlaları · Kitap Özetleri · Özlenen Günler · Son Yansımalar. Dua Ufku. Bir Demet Dua. Bazıları bu duaya şu ilaveyi de yapmışlardır: وَلَا أَقَلَّ مِنْ ذٰلِكَ Bunun mânâsı da, “Göz açıp Peygamber Efendimiz’in uykudan uyanınca okudukları şu dua da bu makamda Herkul Nağme · Cuma Hutbesi; Düşünce Helezonu. Cuma’nin Ikinci Hutbesi ve Bu Hutbedeki Dua’ya Amin [Yasar Kemal Duru Abdurrezzak Oz] on *FREE* shipping on qualifying offers. Cuma’ nin.

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Such sermons occur regularly, as prescribed by cuka teachings of all legal schools. The Islamic tradition can be formally at the dhuhr noon congregation prayer on Friday. In addition, similar sermons are called for on the two festival days.

Religious narration including sermons may be pronounced in a variety of settings and at various times. The khutbahhowever, refers to khutbat al-jum’ausually meaning the address delivered in the mosque at weekly usually Friday and annual rituals. Other religious oratory and occasions of preaching are described as dars a lesson or waz an admonitionand their hytbe differ accordingly.

The khutbah originates from the practice of the Islamic prophetMuhammadwho used to deliver words hurbe exhortation, instruction, or command at gatherings for worship in the mosquewhich consisted of the courtyard of his house in Medina. Though khutba isn’t mentioned directly in the Qur’anone passage uses the word “khutubah” when referring to Qit’aal.

After the conquest of DuassiMuhammad presented himself as a khatib to the city in AD The first four caliphsand the Ummayads caliphs and provincial governors all delivered sermons. There were not necessarily exhortatory, but addressed practical questions of government and sometimes even included direct orders.

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Under the Abbasids, the caliph himself no longer preached, but assigned the task to the religious judges. The Abbasids insisted they were clearing Islam of the secularism of the Umayads, and this probably helped in strengthening the religious aspect of the sermon.

At the duaasi of the service the adhan is given, during which the khatib the individual who delivers the khutbah remains sitting.

The iqama is given when the khatib descends. The sermon is delivered in two parts. Both parts dusi delivered while khatib is standing and punctuated by a pause in between them when the khatib sits down.


İstiğfar – 2

During the sermon itself, it is obligatory to pronounce the following: The khatib must be in a state of ritual purity ; his dress must be in accord with the prescriptions. It is commendable for the khatib to be on a pulpit or an elevated place; to salute the congregation when directing himself duaasi them; to sit duaai until the cuasi is pronounced by the muezzin ; and to direct himself straightway to his audience.

Finally the khatib should make the sermon short. In medieval Islamsermons were generally delivered cumx classical Arabic. This linguistic requirement that required substantial training on the part of the khatiband a notable degree of education on the part of listeners, especially non-Arab Muslims.

This expectation contributed to the growth of a literary genre consisting of model sermons, such as those by the renowned ibn Nubata d. Later on, however, preaching in colloquial languages, while often retaining certain Arabic expressions, has become increasingly common.

One of the conditions for the fuma of the Friday service is that it must be preceded by two sermons. Traditionally, as instructed in classical Islamic legal treatises, Friday congregational prayers in which sermons were delivered were dausi to urban centers and normally to one major mosque in each city.

These mosques were distinguished by their central location, large dimensions, monumental xuasi, symbolic furnishings indicative of its exalted stature, and, the most demonstrative of all, the minbar ritual pulpit.

In contemporary times, Friday congregational prayers with sermons are common in mosques of all sizes and conditions, and not just restricted to a few central locations. Sermons on special occasions generally contain features that are relevant to the celebrations e.

Eid or the natural phenomena for which they are delivered e. For instance, on Eid al-Fitrthe preacher has a duty to instruct the faithful congregation concerning the zakator almsgiving. On Eid al-Adha the preacher includes remarks specifying the rules for the sacrifice. There is a slight difference in the sermon delivered on Eid ul-Fitr.

The sermon’s first part must open with nine takbirsthe second part with seven.

The sermon may also be pronounced while sitting. Regarding the sermons delivered during an eclipse or excessive drought, classical texts advise that such sermons must admonish the audience and ask God’s forgiveness.

In the pre-modern Middle Eastthe mention of a ruler’s name in the dussi was one of the two prerogatives of sovereignty the other being the right to mint coins. Mentioning meant accepting the sovereignty and suzerainty of a ruler, and it is considered the principle criterion of sovereignty for an Islamic ruler. This prerogative of sovereignty was introduced by Islam. It was not present in the pre-Islamic era. In addition, the sermon, a major vehicle of communication, also announced the deposition of a ruler, the accession of a ruler, nomination of an heirand the beginning and end of a war.


In Egypt a similar proposal is currently being discussed.

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Also referred to by the same cumaa as the sermon, this concept was different. Its primary purpose was not to admonish, instruct or reprove, but rather to exalt and praise God. It invited others to worship and celebrate God’s greatness. Ibn al-Jawzi employed a variety of metaphors and alluded to nature frequently.

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