Friday (Jumu'ah) is the best day of the week.
Abu Hurairah reports that the Messenger of Allah sallallahu alehi wasallam said:
"The best day on which the sun rises is Friday. [On Friday] Adam was created and
on that day he entered paradise and on that day he was expelled from paradise. And
the Hour will come to pass on Friday." This is related by Muslim, Abu Dawud, an-Nasa'i,
and at-Tirmizhi who calls it sahih.
Abu Lubanah al-Badri relates that the Prophet said: "The most prominent of the days
[lit. the leader of the days] is the day of Jumu'ah and the most honored in Allah's
sight, and it is more honored in Allah's sight than the day of breaking the fast
or the day of sacrifice. It has five significant merits: Allah created Adam on this
day; on this day Allah sent Adam down to the earth; on this day, Allah caused Adam
to die; on this day, there is a time during which if anyone asks anything of Allah
it will be granted to him unless he asks for something which is forbidden; and on
this day, the Hour will be established. There are no angels close to Allah or sky
or earth or wind or mountain or sea who are not worried concerning the day of Jumu'ah."
This is related by Ahmad and Ibn Majah. Al-Iraqi says its chain is hasan.
One should do one's best to make supplications during the last moments (or hours)
of Jumu'ah.
'Abdullah ibn Salam relates: "I said, and the Messenger of Allah was sitting: 'We
find in the Book of Allah that on Friday there is an 'hour' in which, if a believing
slave prays to Allah for something, his prayer is (indeed) accepted and he is granted
what ever he prays for.' The Messenger of Allah pointed toward me and said: 'Or
part of an hour.' I said: 'You have spoken the truth: or part of an hour.' I asked:
'What hour is it?' He replied: 'The last hour of the day.' I remarked: 'That is
not a time of salah?' He responded: 'Certainly [it is]; if a believing slave offers
salah and then sits, he will not be sitting, save due to the salah, and he will
be in salah."' This is related by Ibn Majah.
Abu Sa'id and Abu Hurairah report that the Messenger of Allah said: "On Jumu'ah
there is a time that if a believing slave asks Allah during it for some good, [Allah
will definitely] give it to him, and that time is after the 'asr salah." This is
related by Ahmad. Al-'Iraqi calls it sahih.
Jabir reports that the Messenger of Allah said: "The day of Jumu'ah has twelve hours,
and during one of the hours, you will not find a Muslim slave [of Allah] asking
Allah for something, but that He will give it to him. Seek it in the last hour after
the 'Asr salah." This is related by anNasa'i, Abu Dawud, and by al-Hakim in al-Mustadrak,
and he calls it sahih according to Muslim's criteria. Ibn Hajar says that its chain
is hasan.
Abu Salamah ibn 'Abdurrahman reports that some companions of the Prophet gathered
and mentioned the "hour on Jumu'ah." They left and did not differ on the fact that
it is the last hour of Jumu'ah. This is related by Sa'id ibn Mansur in his Sunan
and al-Hafiz Ibn Hajar calls it sahih.
Ahmad ibn Hanbal says: "Most of the hadith concerning the hour in which the supplication
is always responded to state the hour to be after the 'asr prayer, and some state
it to be after the sun passes the meridian."
There is a hadith recorded by Muslim and Abu Dawud which states that Abu Musa heard
the Messenger of Allah say concerning the special hour on Jumu'ah: "It is between
the time that the imam sits [i.e., upon the pulpit] and the time that the salah
is completed." All the same, this particular hadith is defective because its chain
is broken and it is mudtarib.
Aus ibn Aus reports that the Prophet said: "The most virtuous of your days is Jumu'ah.
On that day, Adam was created and on that day he died, (on that day) the horn will
be blown and the people will be dumbfounded! Increase your prayers upon me as your
prayers upon me will be presented to me." The people said: "O Messenger of Allah,
how will our prayers be presented to you when you have passed away?" He said: "Allah
has prohibited the earth from eating the bodies of the Prophets." This is related
by the five, except for at-Tirmizhi.
Ibn al-Qayyim says: "It is preferred to pray for (Allah's blessings on the Prophet
during the day and night of Jumu'ah as the Prophet said: 'Make many prayers upon
me during the day of Friday and the night of Friday.' The Messenger of Allah is
the leader of mankind, and Jumu'ah is the best of the days of the week. Prayers
upon him during that day are a privilege [he deserves] which belongs to no other.
This act also has another wisdom to it and that is that all of the good that has
passed onto this [Muslim] ummah, in this life and the hereafter, has passed through
him. Allah has gathered the good of this life and the next life for this ummah,
and the greatest honor and success will be granted to them on Friday. On that day,
they will be granted their houses and palaces in paradise and that is the day they
will be given more when they enter paradise. It is a day of celebration for them
in this life. It is also a day in which Allah fulfills their needs and answers their
prayers and requests in this world. They are aware of all of that and are able to
attain it because of the Prophet and it is through him [that they received these
teachings]; therefore, in gratitude and appreciation for the great blessings we
received through him, we should make many prayers upon him during the day and night
of Jumu 'ah."
It is preferred to recite surah al-Kahf during the day and night of Jumu'ah.
Abu Sa'id al-Khudri reports that the Prophet said: "Whoever recites Surah al-Kahf
on Jumu'ah will have illumination from the light from one Jumu'ah to the next."
This is related by an-Nasa'i, al-Baihaqi, and alHakim.
Ibn 'Umar reports that the Prophet said: "Whoever recites Surah al-Kahf on Jumu'ah
will be blessed with a light that will rise from underneath his feet to the peak
of the sky. This will be a light for him on the Day of Resurrection, and he will
be forgiven for what is between the Jumu'ah [and the next] Jumu'ah." This is related
by Ibn Mardwwiyah with a faultless chain.
Shaikh Muhammad 'Abdu issued a verdict that mentioned reciting Surah al-Kahf aloud
among the many disliked matters on Friday. He also mentioned the following: singling
out Friday as a day of fasting, singling out its night as a night to perform salatul
tahajjud, reciting Surah al-Kahf during it with a specific manner of melody which
disturbs those who are offering salah, while the people in the mosque are not listening
because of their being engaged in conversation with others. Therefore, one should
be careful about such a recital.
It is preferred for anyone - man or woman, an elderly or young person, a traveler
or a resident - who desires to attend the salatul Jumu'ah or any gathering of the
people, to cleanse and to wear best attire. One should perform ghusl, put on one's
finest clothing, apply perfume, and to brush one's teeth. The following hadith are
recorded on this matter:
Abu Sa'id reports that the Prophet said: "Every Muslim should have a ghusl on Friday
and wear his best clothing, and if he has perfume, he should use it." This is related
by Ahmad, al-Bukhari, and Muslim.
Ibn Salam reports that he heard the Prophet say, while he was upon the pulpit on
Friday: "It would do no [harm] to anyone if he were to buy two gowns for Friday
other than his work clothes." This is related by Abu Dawud and Ibn Majah.
Salman al-Farsi reports that the Prophet sallallahu alehi wasallam said: "A man
who performs ghusl on Friday, purifies [himself] what he can and uses dye [for his
hair] or perfumes himself in his house, goes to the mosque, and does not cause separation
between two people [who are already seated], prays what Allah has prescribed for
him, and then listens quietly while the imam speaks, all his sins between that Friday
and the next Friday will be forgiven." This is related by Ahmad and al-Bukhari,
while Abu Hurairah used to say: "And for three more days as for every good deed
Allah grants tenfold reward." The sins mentioned in this hadith are the minor sins
as Ibn Majah recorded, on the authority of Abu Hurairah in the words: "For one who
has not committed major sins."
Ahmad records, with a sahih chain, that the Prophet said: "It is obligatory upon
every Muslim to perform ghusl, apply purfume and use the miswak on Jumu'ah.
Abu Hurairah reports that one Friday the Prophet said: "O gathering of Muslims,
Allah has made this day an 'id for you, so make ghusl and use the miswak." This
is related by at-Tabarani in al-Ausat and al-Kabir with a chain whose narrators
are trustworthy.
It is preferred for one to go early to the salatul Jumu'ah, unless he is the imam.
'Alqamah says: "I went with 'Abdullah ibn Mas'ud to the mosque and we found that
three people had arrived there before us. [Ibn Mas'ud] said: 'The fourth of four,
and the fourth of four is not far from Allah, for I have heard the Messenger of
Allah say: "The people will be seated on the day of resurrection according to how
they came to the salatul Jumu'ah: the first, then the second, then the third, then
the fourth and the fourth of four is not far from Allah."' This is related by Ibn
Majah and al-Munzhiri.
Abu Hurairah reports that the Prophet said: "Whoever makes ghusl on Jumu'ah like
the ghusl one makes due to sexual defilement, and then goes to the mosque, it will
be as if he had sacrificed a camel. If he goes during the second hour, it will be
as if he had sacrificed a cow. If he goes during the third hour, it will be as if
he had sacrificed a horned lamb. If he goes during the fourth hour, it will be as
if he had sacrificed a hen. And if he goes during the fifth hour, it will be as
if he had sacrificed (something like) an egg. When the imam comes, the angels will
be present to listen to the rememberance." This is related by the group, save Ibn
Majah.
Ash-Shaf'i and a number of scholars are of the opinion that the "hours" refer to
the hours of the day; therefore, it is preferred for the people to start attending
the mosque right after dawn. Malik is of the opinion that it refers to portions
of the hour before the sun passes its meridian and afterward. Some hold that it
refers to portions of the hour before the sun passes its meridian. Ibn Rushd says:
"That is the most apparent meaning as going [to the mosque] after the sun passes
the meridian is obligatory."
At-Tirmizhi reports that the people of knowledge dislike that one should "step over
the necks of the people" on Jumu'ah and they were very strict in this regard. 'Abdullah
ibn Busr says: "A man came and he was stepping over the necks of the people while
the Prophet was delivering khutbah of Jumu'ah. He said to him: 'Sit down. You have
harmed the people and have come late."' This is related by Abu Dawud, an-Nasa'i,
Ahmad, and Ibn Khuzaimah, and others call it sahih.
This ruling does not apply to the imam or one who finds an opening and cannot reach
it, save by going over the people. If one wants to return to his place after leaving
it due to some necessity, he may do so on the condition that he does not harm the
people. 'Uqbah ibn al-Harith relates: "I prayed the 'asr in Medinah behind the Prophet
and then he stood and hurried off, stepping over the people, to go to some of the
apartments of his wives. The people were afraid because of his rushing away in this
manner. When he came out and found them amazed at leaving them in such a hurry,
he said: 'I remembered some gold that was in my possession and I hated that it should
remain with me, so I ordered it to be distributed."' This is related by al-Bukhari
and an-Nasa'i.
And when he returned he would make a similar supplication, but instead of saying:
"from seeing harm having come to our property and family," he would mention family
first and then property. This is related by Ahmad and Muslim.
It is a sunnah to offer supererogatory prayers before al-Jumu'ah until the imam
arrives. After the imam's arrival, one should no longer offer any salah, save for
the prayer of greeting the mosque (tahayyatul masjid) which may be performed quickly
during the khutbah unless one comes at the end of the khutbah and would not have
the time [i.e., before the actual salah begins] to perform tahayyatul masjid.
Ibn 'Umar used to perform a long prayer before al-Jumu'ah and then two rak'at after
it, and he said that the Prophet used to do so. This is related by Abu Dawud.
Abu Hurairah reports that the Prophet sallallahu alehi wasallam said: "Whoever makes
ghusl on the day of Jumu'ah and then goes to the mosque and prays what has been
prescribed for him, and remains quiet while the imam delivers the khutbah, and then
prays with the imam, he will have forgiven for him what is between that Jumu'ah
and the next and an additional three days." This is related by Muslim.
Jabir reports that a man came to the mosque on Jumu'ah while the Prophet was delivering
the khutbah. The Prophet inquired of him: "Did you offer the salah?" The man replied:
"No!" He told him: "Pray two rak'at." This is related by the group. In one narration
it states: "If one of you comes to the mosque on the day of Jumu'ah and the imam
is delivering the khutbah, he should pray two rak'at and make them quick." This
is related by Ahmad, Muslim, and Abu Dawud. In another narration, it is stated:
"If one of you comes to the mosque on the day of Jumu'ah and the imam has already
arrived, he should offer two rak'at." This is related by al-Bukhari and Muslim.
It is preferred for one who is in the mosque to change place if he feels sleepy.
The movement may remove some of his drowsiness and help wake him up. This rule is
true for Fridays and any other day.
Ibn 'Umar reports that the Prophet sallallahu alehi wasallam said: "If one of you
becomes sleepy while he is in the mosque, he should move from his place to another
place." This is related by Ahmad, Abu Dawud, al-Baihaqi, and at-Tirmizhi who calls
it hasan sahih.
The scholars are in agreement that salatul Jumu'ah is an individual obligation and
it is two rak'at. Allah says in the Qur'an: "O you who believe, when the call for
the salah of Jumu'ah is proclaimed, hasten unto the remembrance of Allah, and leave
off business (and trading). That is best for you if you but knew."
The obligatory nature of salatul Jumu'ah is also obvious from the hadith recorded
by al-Bukhari and Muslim from Abu Hurairah that the Prophet said: "We are the last
[of the people to come] but the first on the day of resurrection. They received
their books before us and we got ours after them. This day was obligatory upon them,
but they differed concerning it, and Allah guided us. The people, therefore, follow
us: the Jews tomorrow and the Christians the day after tomorrow."
Ibn Mas'ud reports that the Prophet noticed some people staying away from al-Jumu'ah
and said: "I had the notion to order someone to lead the people in prayer, and then
to go and burn the houses of those who stayed away from al-Jumu'ah." This is related
by Ahmad and Muslim.
Abu Hurairah and Ibn 'Umar report that they heard the Prophet sallallahu alehi wasallam
say: "Those who are not attending the Friday salah should change their ways; otherwise,
Allah, the Exalted, will seal their hearts and they will be reckoned the heedless."
This is related by Muslim, and by Ahmad and an-Nasa'i from ibn 'Umar and ibn 'Abbas.
Abu al-Ja'd ad-Damari reports that the Prophet said: "Whoever misses three Friday
prayers in a row out of negligence will have a seal put over his heart by Allah."
This is related by the five, and Ahmad and Ibn Majah have something similar from
Jabir, while Ibn as-Sakin has graded it to be sahih.
Salatul Jumu'ah is an obligation upon every free, adult, sane, resident Muslim who
has the ability to attend the salah and does not have a valid excuse to miss it.
Salatul Jumu'ah, however, is not obligatory on the following:
1. Women and children. Concerning this category there is no difference of opinion.
2. The person who is ill and faces hardship if he goes to the mosque, or who fears
that his illness will be increased by going to the mosque, or whose recovery will
be delayed. This also includes the person who is nursing a very ill person if, especiallay,
the ill person cannot manage in the absence of the nursing person.
Tariq ibn Shihab reports that the Prophet sallallahu alehi wasallam said: "Al-Jumu'ah
is a duty upon every Muslim in the community, save four: a slave, or a woman, or
a child, or a person who is ill." An-Nawawi says that its chain is sahih according
to the conditions set by al-Bukhari and Muslim. Ibn Hajr says that more than one
person has graded it sahih.
3. For the traveler, even if he is staying at a certain place during the time of
the beginning of salatul Jumu'ah, it is not obligatory. This is based on the fact
that the Prophet sallallahu alehi wasallam traveled and did not perform the salatul
Jumu'ah but only prayed the zuhr and 'asr together during the time of the zuhr prayers.
The caliphs after him and others also acted in a similar manner.
4. One who is in debt and cannot repay his debt and therefore fears that he will
be imprisoned, and one who fears that he will be harmed by an oppressive ruler:
Ibn 'Abbas reports that the Prophet sallallahu alehi wasallam said: "Whoever hears
the call to the salah and does not respond to it [i.e.,by coming to the salah],
there will be no prayer for him unless he has an excuse." The people inquired: "O
Messenger of Allah, what is a [valid] excuse?" He answered: "Fear or illness." This
is related by Abu Dawud with a sahih chain.
5. Environmental restraints like rain, mud, extreme cold, and so on. Ibn 'Abbas
said to the mu'azhzhin on a rainy day: "When you say 'I testify that Muhammad is
the Messenger of Allah,' do not say 'Come to the prayer,' but say 'Pray in your
houses."' The people objected to that and he told them: "One better than me did
so [the Prophet sallallahu alehi wasallam]. Al-Jumu'ah is an obligation but I dislike
that you should go out walking in the mud and slush." Abi Malih reports that his
father had witnessed the day of Jumu'ah with the Prophet and it was raining and
the people were troubled by their shoes so he ordered them to pray in their stopping
places. This is related by Abu Dawud and Ibn Majah.
All of these people are not obliged to pray the Friday salah although they are obliged
to pray the zuhr. Should one of them pray salatul Jumu'ah, it will still be valid
for him or her and he will no longer be obliged to pray the zuhr. And the women
during the time of the Prophet sallallahu alehi wasallam, attended the mosque and
used to pray al-Jumu'ah with him.
The majority of the companions and successors were of the opinion that the time
of al-Jumu'ah is the same as that of the zuhr. Ahmad, al-Bukhari, Abu Dawud, at-Tirmizhi,
and alBaihaqi record from Anas that the Prophet sallallahu alehi wasallam would
pray al-Jumu'ah when the sun had passed its meridian. Ahmad and Muslim record that
Salamah ibn al-Akua' said: "We would pray salatul Jumu'ah with the Prophet when
the sun had passed the meridian, and when we returned [from the salah], we would
be following our shadow." Al-Bukhari says: "The time of al-Jumu'ah is when the sun
passes its meridian." Similar narrations have been recorded from 'Umar, 'Ali, an-Nu'man
ibn Bashir, and 'Umar ibn Harith. Ash-Shaf'i says: "The Prophet sallallahu alehi
wasallam, Abu Bakr, 'Umar, 'Uthman, and the imams after them all prayed the Jumu'ah
when the sun had passed its zenith."
The scholars of the Hanbali school and Ishaq are of the opinion that the time for
al-Jumu'ah is from the beginning of the time for salatul 'id to the end of the time
for the zuhr. They base their opinion on Ahmad, Muslim, and an-Nasa'i who record
from Jabir: "The Prophet would pray alJumu'ah and then we would take our camels
to rest until the sun passed its zenith." This hadith clearly states that they prayed
al-Jumu'ah before the sun passed the meridian. They also cited as proof the hadith
of 'Abdullah ibn Saidan as-Salmi who said: "We prayed al-Jumu'ah with Abu Bakr,
and his khutbah and salah were before noon. Then we prayed with 'Uthman and his
khutbah and salah lasted until after the sun had passed the meridian, and no one
scolded either for it." This is related by Ahmad, who cites it as a proof, and by
ad-Daraqutni. Ahmad adds: "And [something] similar to that has been related from
ibn Mas'ud, Jabir, Sa'id, and Mu'awiyyah. They all prayed before the sun passed
the meridian and no one objected to what they did, and that was the consensus. The
majority of the scholars, however, interpret the hadith of Jabir as implying that
one should pray the salah early in its time, when the sun has passed the meridian,
and not wait until the weather gets cool. The prayer and the resting of the camels
was right after the sun passed the meridian. As to the report from 'Abdullah ibn
Saidan, these scholars consdier it weak. Ibn Hajar writes about him: 'He is one
of the major tabi'in [i.e., of the generation after the companions], and his integrity
is not well-established. 'Adi says: "He is somewhat majhul, i.e. unknown as a trustworthy
person." Bukhari observes. "His report is not to be trusted, especially when he
is contradicted by people who are more credible (qawi) than him as Ibn abi Shaibah
relates from Suwaid ibn Ghaflah that the later prayed with Abu Bakr and 'Umar after
the sun had passed the meridian and its chain is strong. "'
There is no dispute among the scholars that a congregation is a necessary condition
for the validity of al-Jumu'ah. This is based on the hadith of Tariq ibn Shihab
who reports that the Prophet said: "Al-Jumu 'ah is an obligation ( wajib) upon every
Muslim in the community." However, the scholars do differ on how many people are
required for al-Jumu'ah. There are fifteen different opinions on this question and
they are mentioned by Ibn Hajar in Fath al-Bari. The strongest opinion is that salatul
Jumu'ah is valid if there are two or more people present since the Prophet is reported
to have said: "Two or more constitute a congregation."
Ash-Shaukani says: 'The other prayers are considered to be made in congregation
if there are two people present. The same applies to Jumu'ah salah, unless there
is a reason for it to be different. There is no evidence to show that [for the purpose
of the congregation] its number should be larger than that for the other prayers.
'Abdul Haqq says: 'There is no confirmed hadith on the number of people needed for
al-Jumu'ah.' Similarly, as-Sayuti holds: 'There is no confirmed hadith which states
a particular number [for the Jumu'ah salah].'" This is also the opinion of at-Tabari,
Dawud, an-Nakha'i, and Ibn Hazm.
It is valid to perform the Jumu'ah salah in any country, city, mosque, any building
in a city, or in any space in a city as it also is valid to have it performed in
more than one place. 'Umar wrote the following to the people of Bahrain: "Offer
the Jumu'ah salah wherever you may be." This is related by Ibn abi Shaibah. Ahmad
holds its chain to be good. This includes both the cities and countryside.
Ibn 'Abbas says: "The first Friday salah that was performed in Islam, after the
Friday salah in the mosque of the Messenger of Allah sallallahu alehi wasallam in
Medinah, was in Jawa'i, a village in Bahrain." This is related by al-Bukhari and
Abu Dawud.
Al-Laith ibn Sa'd reports that the people of Egypt and of the surrounding sea-shore
would perform the Jumu'ah salah during the time of 'Umar and 'Uthman according to
their orders. Some of the companions of the Prophet attended jumu'ah prayer with
them. Ibn 'Umar saw the people in the areas between Makkah and Medinah performing
the Jumu'ah prayers, and he did not object to their action. This is related by 'Abdurrazzaq
with a sahih chain.
Some of the conditions under which the jumu'ah salah becomes obligatory have already
been mentioned (i.e., it is obligatory for a free, sane, adult male resident who
does not have a valid excuse which would excuse him from attending the prayer).
It was also mentioned that a congregation is a condition for the Friday salah. This
is what the sunnah of the Prophet teaches us and what Allah holds us responsible
for. Concerning the other stipulations which some of the jurists stipulate for the
Jumu'ah salah, none of them has any basis to which we may refer, or any evidence
to support it. It will be sufficient here to simply quote the author of ar-Raudah
anNadiyah who writes:
[The Friday salah] is like the rest of the prayers and there is nothing in it that
differs from them, unless there is some evidence to the contrary. This statement
refutes those who stipulate, as a necessary conditions for Friday prayer, the presence
of a well-established imam and a congregational mosque in the area as well as a
certain number of people attending the congregational prayer. There is no evidence
whatever that those conditions are even preferred - not to speak of being obligatory,
or for that matter, being a necessary condition for the Friday salah. If two people
pray the Jumu'ah in a place where there is no one else but them, they would have
performed their prescribed duty. If one of them delivers the khutbah, they would
be following what is sunnah; and if they leave the khutbah, then it is only the
sunnah which they have neglected, (not something which was obligatory). But for
the hadith of Tariq ibn Shihab which clearly requires every Muslim to offer it in
congregation and the fact that the Prophet sallallahu alehi wasallam always performed
it in a congregation, offering it individually, like the rest of the prayers, would
have been quite acceptable. Concerning the statement "from four people to the ruler
of the area," that is certainly not the Prophet's statement nor of any of his companions...
In fact, [this is] a statement of al-Hassan al-Basri. As to various statements and
psuedojuristic opinions concerning this noble worship, the Friday prayer, which
Allah has prescribed once a week as one of the signs of Islam, a little consideration
should suffice to show their superfluity and error. One of these is the amazing
statement that khutbah is equivalent to two rak'at of salah, and if one misses it,
then his jumu'ah is not valid. They seem to be quite ignorant of what has been related
from the Prophet through a number of chains which support each other that "if a
person misses one rak'ah, then he is to perform another rak'ah and his salah would
be completed." Have not other ahadith reached them that are valid in such matters?
Some say that one cannot perform the Jumu'ah unless there are three people with
the imam and others hold that four people are needed, while yet others stipulate
seven people! Still others say nine, and some think twelve, twenty, thirty, and
there are even some who think forty, fifty, seventy, and every number that is between
those numbers!
Some hold that many people have to be present without specifying a particular number,
while others state that al-Jumu'ah may only be performed in a city in which there
is a "congregational mosque." Some are convinced that there have to be so many thousand
people living in the area. Some hold that there has to be a congregational mosque
and a public restroom. Yet others propose that the prayer is not obligatory unless
there is a well-known and established imam; if such an imam cannot be found or if
his credibility is doubtful, then the Friday salah is neither obligatory nor legitimate....No
such statement can be found [in the book of Allah or in the sunnah] to support what
they claim to be the conditions or prerequisites of the Jumu'ah... Whoever comes
with such gibberish must be refuted for the only criterion is the Book of Allah
and the Sunnah of His Messenger. As Allah says in the Qur'an: "If you dispute concerning
any matter, refer it to Allah and the Messenger"; "The answer of the believers,
when summoned to Allah and His Messenger, in order that he may judge between them
is no other than this: they say: "We hear and we obey"; "But no, by thy Lord, they
can have no (real) faith, until they make thee judge in all disputes between them,
and find in their souls no resistance against thy decisions, but accept them with
the fullest conviction." Those verses and others similar to them are the clearest
evidence that one must return to the rule of Allah and His Messenger if there is
any dispute. The rule of Allah is the Book of Allah. The rule of the Messenger,
after his passing away, is his sunnah and nothing other than that. Also, Allah did
not endow any of his slaves - even if he reaches the highest degree of knowledge
and has accumulated what no one else has - with the right to make any statement
concerning this religion without any authority from the Book or the Sunnah. Likewise,
if a mujtahid (jurisconsult) should take liberty of proposing an opinion without
substantiating it, then it is not permissible for anyone to follow him in that,
regardless of who he may be. I, as Allah knows, am always greatly astonished by
this type of writers and their writings which supposedly provide guidance in one's
creed and practice but which are filled with gibberish. This is not limited to only
some of the schools among the different schools of law, or only certain areas from
among the different areas, or only certain eras from among all of the eras [it is
found in all of these schools of law, areas, and eras]! In fact, the later people
follow the earlier people [in such things] as if they were following the umm al-kitab
[mother of the Book], although, [they follow] distorted teachings.
The majority of the people of knowledge are of the opinion that khutbahtul Jumu'ah
is obligatory and they support this by the confirmed hadith which state that the
Prophet always made the khutbah with the Jumu'ah. In their support they also quote
the saying of the Prophet: "Pray as you see me pray," and the Qur'anic verse: "O
you who believe, when the call is proclaimed for salatul jumu'ah, hasten unto the
remembrance of Allah." This verse contains an order to hasten unto the remembrance,
which implies it is obligatory, and (the scholars) interpret the remembrance of
Allah to include the khutbatul Jumu'ah. AshShaukani refutes the first argument by
saying that hadith simply states the action of the Prophet sallallahu alehi wasallam
and does not necessarily prove that such an action is obligatory. As to the verse,
he regards it as simply a command to be present at the salah which is obligatory
and excludes khutbah... Regarding their argument relating to the commandment to
"hasten unto the rememberance of Allah," he says it refers to salah only, which
is the real cause for making haste. There is, however, an agreement that the Friday
salah is obligatory while there is a dispute over whether or not the khutbah is
obligatory. Ash-Shaukani concludes by saying that apparently the correct view is
the one held by al-Hassan al-Basri, Dawud az-Zahiri and al-Juwaini, that the khutbah
is only a highly recommended act.
The imam should greet the people when he comes upon the pulpit, followed by the
azhan which is to be made when he sits. The imam should face the people during the
azhan.
Jabir reports that when the Prophet mounted the pulpit, he would greet the people.
This is related by Ibn Majah and in its chain is Ibn Lahiya, and al-Athram has recorded
it in his Sunnan from ash-Sha'biy, on the authority of the Prophtet, in mursal form.
Ata' and others also reported in mursal form that when the Prophet walked to the
top of the pulpit, he would turn to the people and say: "Peace be upon you." According
to ashSha'biy: "Abu Bakr and 'Umar used to do that [also]."
As-Sa'ib ibn Yazid informs: "The first azhan to salah made on the day of Jumu'ah
was made when the imam sat upon the pulpit during the time of the Prophet, Abu Bakr,
and 'Umar. Then, during the time of 'Uthman, since there were many people, he instituted
a third azhan outside the mosque. The Prophet only had one mu'azhzhin." This is
related by alBukhari, an-Nasa'i, and Abu Dawud. In another narration, it is stated:
"During the time of 'Uthman, there were many people, so 'Uthman ordered the people
to make a third call to salah on the day of Jumu'ah, outside of the mosque, and
that practice has continued."
Ahmad and an-Nasa'i record: "Bilal would make the azhan to salah when the Prophet
sallallahu alehi wasallam sat upon the pulpit, and he would make the iqamah when
the Prophet came down from the pulpit."
'Adi ibn-Thabit relates from his father on the authority of his grandfather who
said: "When the Prophet ascended the pulpit, he would face his companions." This
is related by Ibn Majah. Concerning this latter hadilh, although there is some doubt
about it, at-Tirmizhi says: "The people of knowledge from among the companions and
others follow that and they prefer that the imam face the people when delivering
the khutbah. "
It is preferred that the Friday khutbah include praises of Allah, the Exalted, prayers
upon the Prophet, admonitions, and Qur'anic recitations.
Abu Hurairah reports that the Prophet sallallahu alehi wassallam said: "Every speech
that does not begin with the praises of Allah is defective." This is related by
Abu Dawud. Ahmad has something similar to it.
In another version, it is stated: "The Friday khutbah that does not contain the
testimony ["There is no God except Allah, and Muhammad is His Messenger] is like
the defective hand." This is related by Ahmad, Abu Dawud, and at-Tirmizhi.
Ibn Mas'ud reports that the Prophet would say in his opening testimony: "All praise
be to Allah, we seek His aid and we seek His forgiveness and we seek refuge in Allah
from the evil of our souls. Whomever Allah guides, no one will be able to mislead
him. Whoever He leaves astray will have no guidance for him. And I testify that
there is no God except Allah and that Muhammad is His slave and His Messenger whom
He sent with the truth and as a warner before the Hour. Whoever obeys Allah and
His Messenger will be guided aright, and whoever disobeys them will only harm his
own self and he will not harm Allah, the Exalted, at all."
Ibn Shihab was asked about the Prophet's opening testimony during his khutbah on
the day of Jumu'ah, and he said something similar to that except that he stated:
"Whoever disobeys them has gone astray." Abu Dawud related both of these reports.
Jabir ibn Samurah says: "The Messenger of Allah would deliver his khutbah standing,
would sit in between the two khutbahs, would recite some verses, and would remind
the people [about Allah]." This is related by the group, save al-Bukhari and at-Tirmizhi.
The obligatory nature of salatul Jumu'ah is also obvious from the hadith recorded
by al-Bukhari and Muslim from Abu Hurairah that the Prophet said: "We are the last
[of the people to come] but the first on the day of resurrection. They received
their books before us and we got ours after them. This day was obligatory upon them,
but they differed concerning it, and Allah guided us. The people, therefore, follow
us: the Jews tomorrow and the Christians the day after tomorrow."
Jabir also related that the Prophet sallallahu alehi wasallam would not make his
admonitions on Friday too long, but give a very short khutbah. This is related by
Abu Dawud.
Umm Hisham bint Harithah ibn an-Nu'man says: "I learnt [Surah] Qaf of the Glorious
Qur'an from the Prophet for he recited it upon the pulpit every Friday when he addressed
the people." This is related by Ahmad, Muslim, an-Nasa' i, and Abu Dawud .
Ya'la ibn Umayyah reports that he heard the Prophet recite, while on the pulpit:
"And they cry: O Malik!..." (az-Zukhruf 77). This is related by al-Bukhari and Muslim.
Ibn Majah records from Ubayy that the Messenger of Allah recited: "Blessed is He..."
[Surah al-Mulk] on Friday while he was standing. In ar-Raudah an-Nadiyah, it is
stated: "Thus the required khutbah, in terms of Islamic law, should be modeled after
the Prophet's khutbah exhorting people to do good and warning them against dire
consequences of the evil. This is the spirit of the address which the Islamic law
has instituted. As to the other contents of the khutbah, like praising Allah, saying
prayers upon His Messengers or reciting a portion of the Qur'an, none of these is
its main purpose, which is to admonish people... It has been customary among the
Muslims [in the light of the sunnah] that if one wanted to make some sort of proclamation,
he would begin with praises of Allah and prayers upon His Prophet, or something
of that nature. Still, that is not the purpose of the khutbah; indeed, the purpose
is that which is said after praises of Allah and prayers for the prophet. If a person
delivers a khutbah and confines it to only praising Allah and saying prayers upon
the Prophet, his khutbah would hardly be acceptable. Any person with common sense
could understand that.
It is the admonitary aspect of the Friday khutbah which the hadith emphasise, and
if a khatib makes an admonition, he fulfills the purpose of shari'ah; if he precedes
his khutbah with praises of Allah and prayers upon the Prophet and during his admonitions
he uses Qur'anic verses, then he does it in a complete and satisfactory manner."
It is proper for the imam to stand for the two khutbas and to sit for a short while
in between them.
Ibn 'Umar said: "When the Prophet sallallahu alehi wasallam would deliver the Khutbatul
Jumu'ah, he did so standing, and then he would sit, and then he would stand [again,
for the second khutbah] as the people do today." This is related by the group.
Jabir ibn-Samura said: "The Prophet would deliver the khutbah while standing, and
then he would sit, and then he would stand and speak again. Whoever says that he
gave the khutbah while sitting has lied. Verily, I prayed with him more than two
thousand prayers [including the five daily prayers]." This is related by Ahmad,
Muslim, and Abu Dawud.
Ibn abi-Shaibah records that Tawus said: "The Prophet gave the khutbah while standing
and so did Abu Bakr, 'Umar, and 'Uthman. The first one to give khutbah while sitting
upon the pulpit was Mu'awiyyah," Ibn abiShaibah also records from ash-Sha'biy that
Mu'awiyyah used to deliver the khutbah while sitting, when he became overweight.
Some of the scholars say that it is obligatory to deliver the khutbah while standing
and it is also obligatory to sit in between the two khutbahs. They cite the example
of the Prophet and his companions who always did so; however, the fact that they
consistently performed an act is not sufficient to prove that it is fard (obligatory)
.
Ammar ibn Yasir reports that he heard the Messenger of Allah say: "Prolonging salah
and shortening one's khutbah is a sign of one's understanding of the religion. So,
prolong the prayer and shorten the khutbah." This is related by Ahmad and Muslim.
Shortening the khutbah and prolonging one's salah shows one's understanding of religion,
for such a person is able to comprehend and express much in a few words.
Jabir ibn Samurah says: "The Prophet's salah was of a moderate length and so was
his khutbah." This is related by the group, save al-Bukhari and Abu Dawud.
'Abdullah ibn abi Aufa reports: "The salah of the Messenger of Allah was long and
his khutba.i was short." This is related by an-Nasa'i with a sahih chain.
Jabir informs: "When the Prophet delivered the khutbah, his eyes became red, his
voice rose, and his anger increased as if giving a warning to the enemy." This is
related by Muslim and Ibn Majah.
An-Nawawi says: "It is preferred for the khutbah to be in an eloquent and proper
Arabic, and it should be an organized speech that the people can understand. It
should not be a speech, which is over the heads of the people, nor should it be
shallow or contain foul language as that would defeat its purpose. Its words should
be chosen carefully to make them attractive and meaningful."
Giving his views on the subject, Ibn al-Qayyim says: "The khutbah of the Prophet
reinforced the fundamental articles of faith, like belief in Allah, the Exalted,
His angels, His books, His messengers, and the meeting with Him. He would mention
the paradise and the hellfire and what Allah, the Exalted, has promised to His devoted
servants and the people who obey Him and what Allah has promised to His enemies
and the miscreant. While listening to his khutbah, the hearts would be filled with
belief in Allah, His oneness, and His majesty. His khutbahs were not like speeches
of those who speak only of matters of concern of common folk, lamenting earthly
life and frightening people of the approaching death. Such speeches cannot inspire
faith in Allah or strengthen belief in His oneness or move people by allusion to
His mighty works in history, nor can they kindle in hearts intense love for Allah,
making the listeners look forward eagerly to the time they will meet Him! The people
who hear such speeches gain no benefit at all, except that they will die and that
their wealth will be distributed and their bodies will be turned to dust. Woe to
such poets, what sort of faith is fostered by such sermons, and what sort of tawhid
do they teach or knowledge disseminate? If we study the khutbahs of the Prophet
sallallahu alehi wasallam and his companions, we find them embued with perspicuous
guidance, tawhid, attributes of Allah, explaining the basic articles of the faith,
inviting people to Allah, and drawing their attention to His providential care that
makes Him so beloved to His slaves. His khutbahs referred to Allah's dealings with
others in the past so as to wam his listeners against His wrath and exhort them
to remember Him, thank Him and win His pleasure and love. Those who heard these
khutbahs were inspired with the love of Allah and they looked forward eagerly to
meeting their Lord. As time went by, the example of the Prophet was forgotten and
other things prevailed. The main purpose of the khutbah was forgotten. The eloquent
and nice words that moved the hearts became rare in speeches. The main thrust of
the khutbah was neglected. The hearts were no longer touched and the basic purpose
of the khutbah was lost."
Abu Hurairah reports: "The Prophet was delivering a khutbah and al-Hassan and al-Hussain
[his grandsons] came and they were wearing two red shirts and they were tripping
while walking. The Prophet came down from the pulpit and picked them up and placed
them in front of himself, and then he said: 'Allah and His Messenger have told the
truth. Verily, your wealth and children are a trial. I looked to these two children
walking and tripping, and I could not be patient, so I cut off my khutbah and went
to pick them up."' This is related by the five.
Abu Rifah al-'Adwi says: "I went to the Prophet while he was delivering a khutbah,
and I said: 'O Messenger of Allah, this strange man has come to ask about his religion
as he does not know what his religion is.' The Prophet turned to me and left his
speech, he came to me and he was given a wooden chair with four iron legs, and he
started to teach me what Allah had taught him and then he went back to complete
his khutbah." This is related by Muslim and an-Nasa'i.
Ibn al-Qayyim writes: "The Prophet would interrupt his khutbah due to some reason,
or to respond to a question from some of his companions.
Sometimes he would descend from the pulpit due to some need and then return and
complete his khutbah, as he did when he picked up al-Hassan and al-Hussain. He took
them and then returned with them to the pulpit. Sometimes he would interrupt his
khutbah to say things to certain people, [e.g.,] 'Sit, so and so,' 'Pray, so and
so.' [Sometimes] he ordered them to take care of certain things during his khutbah."
The majority of the scholars are of the opinion that it is obligatory to be silent
during the khutbah, and one is not to indulge in conversation during the khutbah,
not even if it is to order one to do some good or to stop some evil, and this rule
applies whether or not the person sitting in the mosque can actually hear the khutbah.
Ibn 'Abbas reports that the Prophet sallallahu alehi wasallam said: "Whoever speaks
in Jumu'ah while the imam is delivering the khutbah is like a donkey who is carrying
books, and for those who tell him to be quiet, there is no [reward] for the Jumu'ah."
This is related by Ahmad, ibn abi-Shaibah, al-Bazzar, and at-Tabarani. Ibn Hajar
said in Bulugh alMaram: "There is no fault in its chain."
'Abdullah ibn 'Amr reports that the Messenger of Allah said: "There are three types
of people who attend the Jumu'ah: one, a man who is present but speaks [during the
speech], and that is his portion of the prayer; two, a man who is present and makes
supplications - in his case, Allah may give him what he asks, if He wishes, or He
may not give him what he asks, three, a person who is present and observes silence
and does not step over the necks of the Muslims nor harm anyone - for him, there
is expiation from that Jumu'ah until the next Jumu'ah plus an additional three days
as Allah has said: 'He that does good shall have ten times as much to his credit.'"
This is related by Ahmad and Abu Dawud with a good chain.
Abu Hurairah reports that the Prophet said: "If, during the Jumu'ah while the imam
is delivering khutbah, you tell your companion to be quiet, then you have spoken
needlessly." This is related by the group, save Ibn Majah.
Abu ad-Darda' says: "The Prophet was upon the pulpit and was addressing the people
and he recited a verse, and next to me was Ubayy ibn-Ka'b and I asked him: When
was that verse revealed?' He refused to talk to me until the Messenger of Allah
came down from the pulpit and then he said to me: 'You have nothing from your Jumu'ah,
except your useless talk.' When the Prophet had finished, I went to him and informed
him of what had happened, and he said: 'Ubayy has told the truth. If you hear your
imam speaking, be quiet until he is finished.''' This is related by Ahmad and at-Tabarani.
Ahmad and ash-Shaf'i are reported to have made a distinction, concerning this ruling,
between one who can hear the speech and the one who cannot hear the speech, saying
that speaking is forbidden for the former and not for the latter, although it is
preferred for the latter also to be silent.
At-Tirmizhi records that Ahmad and Ishaq made an exception for replying to a salutation
and responding to a sneeze while the imam is delivering the Friday khutbah. According
to ash-Shaf'i: "If a person sneezes [during the khutbah] and someone says: 'May
Allah bless you,' I wish I could have accomadated it since such a reply is a sunnah.
In my view it is makruh that a person should greet someone with salam [while they
are listening to the khutbah]. [What makes it worse is] that his salam is not returned,
even though saying salam is a sunnah while responding to it is a fard.
Tha'labah ibn abi-Malik says: "We would be talking on Jumu'ah while 'Umar was sitting
on the pulpit and when the call to salah was finished 'Umar would stand and no one
would utter a word until he had completely finished both of his khutbahs. When the
iqamah was made and 'Umar came down from the pulpit, the people would then speak."
This is related by ash-Shaf'i in his Musnad.
Ahmad records, with a sahih chain, that while the azhan was being made, 'Uthman
ibn-'Affan would be sitting on the pulpit, apprising the people of their situation
and the prices of some commodities.
Most of the people of knowledge are of the opinion that if a person catches only
one rak'ah of al-Jumu'ah, then that rak'ah will be valid and the person need only
make up the one rak'ah that he misses.
Ibn 'Umar reports that the Prophet sallallahu alehi wasallam said: "Whoever catches
only one rak'ah of the salah and then adds to it the other one, his prayer will
be complete." This is related by an-Nasa'i, Ibn Majah, and ad-Daraqutni. In Bulugh
al-Maram, Ibn Hajar says that its chain is sahih although Abu Hatim says that the
strongest opinion is that it is mursal.
Abu Hurairah reports that the Prophet sallallahu alehi wasallam said: "Whoever catches
one rak'ah of the prayer has indeed caught the whole prayer." This is related by
the group.
Whoever catches less than one rak'ah of the salah has not caught the Jumu'ah and
he is to pray four rak'at of the zuhr salah according to the majority of the scholars.
Ibn Mas'ud says: "Whoever catches one rak'ah from al-Jumu'ah is only to add another
one to it. Whoever misses both rak'at is to pray four rak'at." This is related by
at-Tabarani with a good chain.
Ibn 'Umar says: "If one catches from the Friday salah one rak'ah, then he is to
add another one to it. If he catches only the sitting [at the end of the prayer,
following the bowing], then he is to pray four [rak'at]." This is related by al-Baihaqi.
Such is the opinion of the Shaf'i, Maliki, and Hanbali schools, and Muhammad ibn
al-Hassan. Abu Hanifah and Abu Yusuf say that if one catches the tashahud with the
imam, then he has caught al-Jumu'ah. He should pray two rak'at after the imam makes
the taslim, and his Friday salah would be complete.
Ahmad and al-Baihaqi relate from Sayyar that 'Umar was giving an address and said:
"The Messenger of Allah built this mosque and we were with him [i.e., the emigrants
and the helpers], and if it becomes very crowded, a person among you is to make
the prostration on the back of his brother." When, he saw some people praying in
the street, he said to them: "Pray in the mosque."
It is a sunnah to pray four rak'at or two rak'at after al-Jumu'ah: Abu Hurairah
reports that the Prophet sallallahu alehi wasallam said: "Whoever is to pray after
the Jumu'ah should pray four rak'at." This is related by Muslim, Abu Dawud, and
at-Tirmizhi.
Ya'la ibn Umayyah reports that he heard the Prophet recite, while on the pulpit:
"And they cry: O Malik!..." (az-Zukhruf 77). This is related by al-Bukhari and Muslim.
Ibn 'Umar says: "The Prophet would pray two rak'at in his house on the day of Jumu'ah."
This is related by the group.
Ibn al-Qayyim says: "After the Prophet finished the Jumu'ah, he would enter his
house and pray two rak'at, and he ordered those who prayed the Jumu'ah to pray four
rak'at after it.
Our sheikh Ibn Taimiyyah says: 'When he prayed in the mosque, he would pray four
[rak'at], and when he prayed in his house, he would pray two rak'at.' I say: this
is what the hadith is pointing to. Abu Dawud records from ibn 'Umar that when he
prayed in the mosque, he would pray four rak'at, and when he prayed in his house,
he would pray two rak'at. Also, in the two Sahihs it is reported from ibn 'Umar
that the Prophet would pray two rak'at in his house after the Friday salah."
If one prays four rak'at, then, according to some, he is to pray them all connected,
while others hold that he is to pray two rak'at, make the taslim, followed by another
two rak'at. It is preferred to pray them in one's house. If one prays them in the
mosque, he should change his place of prayer after the Friday salah.
Concerning any sunnah prayer before the Friday salah, Ibn Taimiyyah writes: "The
Prophet sallallahu alehi wasallam never offered any salah after the azhan and before
the Friday salah, and no one has ever related such an act from him. During the Prophet's
time, there was only one azhan and that was made when the Prophet sat upon the pulpit.
Bilal would make the azhan and then the Prophet would give the two khutbahs. Next,
Bilal would make the iqamah and the Prophet would lead the people in salah. It is
not possible that the Prophet would have made a salah after the azhan nor anyone
else among the Muslims who prayed with the Prophet could have done so. And we have
no evidence to show that the Prophet, sallallahu alehi wasallam, prayed in his house
before going out to the mosque on Friday. He did not specify any time for any salah
before the Friday salah. What he said was meant to exhort those going early to the
mosque on Friday to engage themselves in prayer. He said: 'Whoever goes out early
and walks and does not ride to the mosque and prays what has been prescribed [by
Allah] for him...' That has been related from the Prophet's companions. When they
would reach the mosque on Friday, they would pray whatever amount was easy for them.
Some of them prayed ten rak'at and some prayed twelve and some only eight and others
less than that. For this reason most of the scholars are of the opinion that there
is no sunnah prayer with a specified number of rak'ah or time, before aljumu'ah,
for there is nothing either in the actions or statements of the Prophet to support
or confirm it.
If the day of 'Id occurs on Jumu'ah, then salatul Jumu'ah is no longer an obligation
upon those who performed the salatul 'Id.
Zaid ibn Arqam says: "The Prophet sallallahu alehi wasallam prayed the salatul 'id
and then he gave an exemption concerning the Jumu'ah, saying: 'Whoever wishes to
pray it may pray it.'" This is related by the five and al-Hakim. Ibn Khuzaimah calls
it sahih.
Abu Hurairah reports that the prophet sallallahu alehi wasallam said: "Two festivals
have occurred together on this day of yours. For whosoever desires, this will suffice
for his salatul Jumu'ah, but we are going to perform salatul Jumu'ah." This is related
by Abu Dawud.
It is preferred for the imam to perform the Jumu'ah so anyone who wishes to perform
it may do so as well as those who were not able to attend the 'id prayer. The Prophet
sallallahu alehi wasallam said: "We are going to perform the salatul Jumu'ah."
According to the Hanbali school, the zuhr is obligatory upon anyone who does not
attend the salatul Jumu'ah because he has performed the 'id prayer. Nevertheless,
it apparently is not obligatory as there is a hadith in Sunan Abu Dawud in which
Ibn az-Zubair says: "'Id and Jumu'ah occurred on the same day so he joined them
and prayed two rak'at at an early time, and did not add anything to it until 'asr.
ICTruth.info