Volume 2, Page 125a: The virtues of Jumu'ah, Friday prayer
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.
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