Sermon

Arap edebiyat tarihinde adından sitayişle bahsedilen hatiplerden biri, İbn Nübâte’dir. 336/946
yılında Diyarbakır’ın Silvan (Meyyâfârikîn/Fârikîn) ilçesinde doğan İbn Nübâte, Hamdânîlerin
Emîri Seyfüddevle b. Hamdân’ın (ö. 356/967) himayesinde bulunmuş ve sarayında hatiplik
yapmıştır. Silvan ve Halep’te îrâd ettiği hutbelerle hak ettiği üne kavuşan İbn Nübâte’nin
günümüze ulaşan hutbe mecmuası bulunmaktadır. İbn Nübâte, 374/984 yılında Silvan’da vefat
etmiştir. Bazı kaynaklar Halep’te vefat ettiğini belirtmektedir. İbn Nübâte’nin muharrem ayının
ikinci cuma gününe denk gelen hutbede îrâd ettiği Hz. Hüseyin’in şehit edilmesi ile ilgili olan
hutbesi önemlidir. İbn Nübâte, bu hutbesinde Hz. Hüseyin’in şehadetinden dolayı üzüntüsünü
dile getirmekte ve aynı şekilde Müslümanların da bu olaya üzülmeleri gerektiği üzerinde
durmaktadır.

Cuando en diciembre de 1633 falleció Fray Hortensio Paravicino, su fama como predicador y hombre de letras estaba cimentada fundamentalmente en diez sermones publicados, pero sobre todo en su amplia actividad en el pulpito, tanto en la corte como en la villa de Madrid. El elogio de su talento, que corría inevitablemente parejo de las censuras y las chanzas sobre su estilo, se mostraba en dedicatorias y referencias elogiosas de sus contemporáneos. Al año siguiente de su muerte, las prensas madrileñas consagraban ese reconocimiento al sacar a luz el sermón predicado por Fray Cristóbal de Torres en las honras fúnebres de Paravicino y la Fama, exclamación, túmulo y epitafio a él dedicados, libro prepararado por José Pellicer. 1 Desaparecidos, sin embargo, el gesto y la voz que dieron soporte a esa fama, era necesario emprender pronto la tarea de mantenerla en la memoria de la cultura escrita, labor que fue emprendida por sus compañeros de orden, los trinitarios calzados del convento madrileño de la calle de Atocha. Se sucedieron así, entre 1636 y 1641, las ediciones, basadas en los manuscritos autógrafos dejados por el autor, de distintas recolecciones de sermones (cada una de las cuales fue objeto de varias reimpresiones) que completaron la centena de textos de la predicación de Paravicino hoy conocidos. 2 A decir verdad, el célebre predicador había mostrado poco interés, durante su vida, por llevar a las prensas el grueso de los resultados de su nutrida dedicación a la oratoria sacra. Fray Alonso Cano, el editor de la nueva gran coleeción de sermones de

The imam orators perform a very important task for society. Today, it is not enough to have a high school level education and to use only traditional methods in order to carry out this task successfully. For this reason, it is imperative for the imams to have sufficient culture in religious sciences and have a culture above the average of society in order for them to perform their duties successfully and maintain their dignity in society. In this context, one of the most necessary religious sciences is the science of hadith. In recent years, the negative propaganda made against the hadiths through the media necessitates that the imam hatipers should be better equipped in the field of hadith science. Because the hadith of Hz. Muhammed are the documents that convey the Sunnah of the our Prophet to us. Rejecting the hadiths also means rejecting the circumcisions that have been accepted for fourteen centuries. Today, community members, who are the target audience of imam orators, have easy Access to information and question everything they hear. They think more rationally and expect scientific explanations, especially in the middle age and under religious issues. Information transferred from a book by reading only does not convince this segment sufficiently. It is extremely important for imam orators to receive education at the highest level, to satisfy the target audience in terms of knowledge and culture, and to lead the society outside the mosque with their projects and activities in order to meet the expectations of the target audience. In this article, information and perceptions of imam orators about hadiths and sunnah, deficiencies and expectations were tried to be determined according to the survey answers applied to 135 imam hatip in charge of Uşak province.

Subject of this study is change of discourse in the sermons/khutbahs of Presidency of
Religious Affairs(PRA). There are two aims of this study: to focus on change in the sermons of PRA
and to conceptualize the dimensions of change of discourse in the sermons of PRA. It is compared
books of sermons that publish of PRA in years of 1994 and 2007 in this study. This study is identified
that reflects to sermons of change of discourse in the the case of the sermons of PRA and
conceptualized in the five dimensions reflections of the change of discourse from year of 1994 to year
of 2007. Conceptualized dimensions are listed in the way: from regulation with faith and practice of
social life to regulation with interpersonal relationships of social life; from religious values to
religious and national values; from hierarchy to an egalitarian line; from exclusionary discourse to an
encompassing discourse; from a single-causal explanation to multi-causal explanations. The first
section focuses on the institution of PRA as a religious organization and the phenomenon of religion;
second section focuses on sermons as a religious practice and discourse, in the third section focuses
on change of discourse in the the case of the sermons of PRA and is conceptualized dimensions of
change of discourse in the sermons from 1994 to 2007.

The function of calling people towards Islam and conveying them the message of God was accomplished and a new society based on the social contract (the soul of which was لا الہ الااللہ محمد رسول اللہ ) had come into existence. The Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) appointed Mu`adh bin Jabal the Governor of Yemen in 10 AH and while seeing him off, inter alia , disclosed: O Mu`adh! Probably, you will not meet me again after this year of mine. Rather, you will pass by this mosque of mine and my grave. Hearing this Mu`adh wept.

In fact, Allah Almighty was pleased to show to his Prophet (صلی اللہ علیہ و آلہ وسلم) the fruits of the labour of that he had put and the hardships and afflictions he had suffered at the hands of the opponents of Islam for the last over twenty years in accomplishing the Divine mission of calling mankind towards their True God, True Lord, Almighty Allah. It was thus the Divine Policy that on the occasion of Hajj the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) with representatives of all tribes of Arabs get together and there the Injunctions of Islam are made public and open evidence be taken on the fact that the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) has conveyed the Message of God which was a trust with him in the most trustworthy manner. Thus the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) made known his intention to perform the Hajj which attracted every Muslim to follow the imprints of the Prophetic feet in this behalf.

It was the 25th of Zil-Qa`adah, 10 AH/ March, 632 AD that the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) proceeded from al-Madinah al-Munawwarah towards Makkah al-Mukarramah to perform Hajj. Abu Dujanah Sa`idi or Saba` bin `Artafah Ghifari was appointed to look after the affairs at al-Madinah al-Munawwarah till the return of the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) from Hajj. A caravan of ninety thousands believers accompanied the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) from al-Madinah al-Munawwarah and before its reaching Makkah al-Mukarramah people of other tribes and people who had come from Yemen had reached Makkah al-Mukarramah. On the Day of Hajj in the plane of `Arafat there was grand assembly of 1,24,000 believers who had come there all the way long for performance of Hajj . The Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) had taken along with him the sacrificial animals also. When they reached the place called Sarf, the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) directed that those persons who had not brought the sacrificial animals with them should come out of the Ihram of `Umrah. Hadrat `A’ishah Siddiqah was undergoing the menstrual circle, she was informed that she had performed all the rituals of Hajj which are performed by the pilgrims but that she should not circumambulate the Ka`batullah in such physic-biological condition. The Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) was riding on his camel called Qaswa’ in the plane of `Arafat and delivered the historical address and gave guiding principles to the Ummah that were the best till the Last Day and stated that He has accomplished his Prophetic and Messengership mission fully. The Qur’anic verse 5:8 was revealed on that occasion. This address is called the Farewell Address as it was the last Sermon delivered to the people during the Last Hajj of his life.

Khutabah Hajjatul-Wida` is in fact the First Human Charter which was given by the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) to the whole mankind on 9th of Zul-Hajj 10th AH./ February, 632 AD. While standing on the Jabal al-Rahmat in the Valley of `Arafat. It was a sermon so sincere and serene, yet so melodious and thought provoking and giving to mankind fundamental and guiding principles concerning the rights of humanity whereby life at all levels could be reformed and set right at individual, collective, national, international and universal level for all time s to come. This Farewell Address of the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) has got the status of Universal Manifesto for whole mankind. As he is the Messenger of Allah and Last of all the Prophets (صلی اللہ علیہ و آلہ وسلم) so this address is the Last Word on the subject of Human Rights.