Solāh Al-Jumu`ah
By Sayyid Sābiq
In the name of Allāh, the Most
Gracious, the Most Merciful;
All the praise and Thanks is due to
Allāh, the Lord of al-`ālamīn. I testify that there is none worthy of worship
except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam is His Messenger.
Friday is a day which Allāh has made
special for the ummah, the nation of Muhammad (Sallallāhu `alayhi wasallam),
and which Allāh has favoured above all the other days of the week. It is also a
day where Muslim observe a congressional Solātul-Jumu`ah in place Solāh Dzuhur. Aws Ibn
Aws al-Thaqafi (radiyallāhu`anhu) narrated that the Messenger of Allāh (Sallallāhu
`alayhi wasallam) said: “Whoever does ghusul on
Friday and causes (his wife) to do ghusul, and sets out early, and comes close
to the imām and listens and keeps
quiet, for every step he takes he will have the reward of fasting and performing
qiyam for one year.” (This is related by al-Tirmidzi, 496;
classified as sahih)
Allāh’s Messenger (Sallallāhu `alayhi
wasallam) encouraged the ummah to remember Allah and send him many Salawat on
Friday.
1- The
Virtues of Solātul Jumu‘ah
Friday (Jumu`ah) is the best day of the
week.
Abu Hurairah (radiyallāhu`anhu) reports
that the Allāh’s Messenger (Sallallāhu `alayhi 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`ie, and at-Tirmidzi who said it
sahih.
Abu Lubanah al-Badri (radiyallāhu`anhu)
relates that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said: “The most prominent of the days [lit. The leader of the
days] is the day of Jumu`ah and the most honored in Allāh’s sight, and it is
more honored in Allāh’s sight than the day of breaking the fast or the day of
sacrifice. It has five significant merits: Allāh created Adam on this day; on
this day Allāh sent Adam down to the earth; on this day, Allāh caused Adam to
die; on this day, there is a time during which if anyone asks anything of Allāh
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 Allāh
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.
2 - The Etiquette Going To the Masjid and Solātul Jumu`ah
2.1-Performing
Ghusul, beautifying one’s self, using the miswak, and using perfume for any
gathering and especially for Solātul Jumu‘ah
It is preferred for anyone - man or
woman, an elderly or young person, a traveler or a resident - who desires to
attend the Solātul 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 Al-Khudri (radiyallāhu`anhu)
reports that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) 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 (radiyallāhu`anhu) reports
that he heard the Allāh’s Messenger (Sallallāhu `alayhi wasallam) 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
(radiyallāhu`anhu) reports that the Allāh’s Messenger (Sallallāhu `alayhi
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 masjid,
and does not cause separation between two people [who are already seated],
prays what Allāh 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
(radiyallāhu`anhu) used to say: “And for three more days as for every good deed
Allāh grants tenfold reward.” The sins mentioned in this hadith are the minor
sins as Ibn Majah recorded, on the authority of Abu Hurairah (radiyallāhu`anhu)
in the words: “For one who has not committed major sins.”
Abu Hurairah (radiyallāhu`anhu) reports
that one Friday the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said: “O
gathering of Muslims, Allāh has made this day an ‘Eid 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.
Ahmad (rahimahullāh) records, with a
sahih chain, that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said: “It
is obligatory upon every Muslim to perform ghusl, apply perfume and use the
miswak on Jumu`ah”.
The Muslim should dress well and avoid
everything that has an offensive smell like garlic, onion, or smoking. And the
Muslim should wear clean clothes and socks when he comes to the Masjid so that
he does not offend any of the angels or Muslims around him with an offensive
smell. The Allāh’s Messenger (Sallallāhu `alayhi wasallam) said: "Whoever eats garlic, onion, then keeps away from
our Masjid because the angels get offended from what offends the children of
Adam." `Umar Ibn Al-Khattab (radiyallāhu`anhu) used to say while he on the
Minbar: "I saw the Allāh’s Messenger (Sallallāhu `alayhi wasallam) when he
found their smell (garlic, onion) from a man in the Masjid, he ordered him to
be taken out." and ‘Umar Ibn Al-Khattab (radiyallāhu`anhu) said: "If
you must eat them, then cook them well." This is recorded by
Bukhāri and Muslim.
2.2 - Women Entering The Masjid Should Not Put On Perfume,
Adornment Or Make-Up.
Abu Hurairah (radiyallāhu`anhu) reported
that the Messenger Allāh’s Messenger (Sallallāhu `alayhi wasallam) said: “Do not prevent the female servants of Allāh from going
to the mosques of Allāh, but let them go out not wearing perfume.” This
is related by Abu Dawud; classified as sahih.)
Al-Jumu‘ah is a special occasion. One
should dress well for Solāh al-Jumu‘ah. It requires Muslims to appear in the
best manner possible; therefore one should put on his best attire for Solāh
al-Jumu‘ah.
Allāh Says: "O
Children of Adam! Wear your beautiful apparel at every time and place of
prayer: eat and drink: But waste not by excess, for Allāh loveth not the
wasters." (Al-A'raf, 7:31)
The Allāh’s Messenger (Sallallāhu
`alayhi wasallam) said: "If one has the means, he should buy two pieces of
clothing, other than his work clothes or [everyday clothing], to wear on
Friday." This is related by Abu Dawud.
2.3 -
Going Early to Solātul Jumu‘ah
It is preferred for one to go early to
the Solātul Jumu`ah, unless he is the imam. ‘Alqamah says: “I went with
`Abdullah Ibn Mas`ud (radiyallāhu`anhu) to the masjid 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 Allāh, for I have heard the
Allāh’s Messenger (Sallallāhu `alayhi wasallam) say: “The people will be seated
on the day of resurrection according to how they came to the Solātul Jumu`ah:
the first, then the second, then the third, then the fourth and the fourth of
four is not far from Allāh’.” This is related by Ibn Majah and
al-Munzhiri.
Abu Hurairah (radiyallāhu`anhu) reports
that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said: “Whoever makes
ghusl on Jumu`ah like the ghusl one makes due to sexual defilement, and then
goes to the masjid, 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
remembrance.” This is related by the group, save Ibn Majah.
Imam Ash-Shaf’i`ie (rahimallāh) 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
masjid right after dawn. Imam 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 masjid]
after the sun passes the meridian is obligatory.”
2.4 – Reciting Supplication When Entering the Masjid.
It is Sunnah for the Muslim, when he
leaves his house and heads towards the masjid, to recite the du’a for walking
to the mosque. `Abdallāh ibn ‘Abbas (radiyallāhu`anhu) said: “… Then the
muezzin pronounced the call to prayer (adzan), and the Allāh’s Messenger
(Sallallāhu `alayhi wa sallam)came out, saying,
‘Allāhumma aj ‘al fi qalbi nūran wa fi lisāni nuran waj ‘al fi sam ‘i nūran waj
‘al fi basari nūran waj ‘al min khalfi nūran wa min amāmi nūran waj ‘al min
fawqi nūran wa min tahti nūran, Allāhummah a’tini nūran’” (O Allāh,
place with my heart light, and upon my tongue light, and within my ears light
and within my eyes light, and place behind me light and in front of me light
and above me light and beneath me light, O Allāh, bestow upon me light).
This is recorded by Bukhāri and Muslim.
2.5 - Enter the Masjid with His Right Foot First and Recite the
Salutation.
The Muslim should enter the Masjid with
his right foot first, and then say a du‘ā as reported by Abu Humaid
(radiyallāhu`anhu) who said: The Messenger of Allāh (Sallallāhu `alayhi wa
sallam) said: “When any one of you enters the mosque, let him say: “Allāhumma iftah li abwaab rahmatika” (O Allāh,
open to me the gates of Your mercy), and when he leaves let him
say, “Allāhumma inni as’aluka min
fadlika” (O Allāh, I ask You of Your bounty). This is related by Muslim.
The Allāh’s Messenger (Sallallāhu
`alayhi wasallam) used to like to start with his right in everything.
A narration from Abu Hurairah (radiyallāhu`anhu)
that the Messenger of Allāh (Sallallāhu `alayhi wa sallam) said: “When any one of you enters the masjid, let him send
blessings upon the Prophet (sallallāhu `alayhi wasallam) and say, “Allāhumma
iftah li abwaab rahmatika” (O Allāh, open to me the gates of Your mercy). And
when he leaves let him send blessings upon the Prophet (Sallallāhu `alayhi wasallam)
and say, “Allāhumma isimni minas Syaitānir-rajīm” (O Allāh, protect me from the
accursed Syaitan). This is recorded by Ibn Majah; classified sahih.
It was reported that “Ibn Omar (radiyallāhu`anhu)
used to step with his right foot first when he entered the Masjid, and step out
with his left foot first when he walked out of the Masjid.”
If there is a group of people who want
to enter the Masjid at the same time, then the one on the right should go in
first to uphold the Sunnah of the Prophet (Sallallāhu `alayhi wasallam). This
is recorded by Bukhāri.
2.6- One Should Perform Two Raka‘at (Tahiyyatul-Masjid) Before
Sitting.
Abu Qatadah (radiyallāhu`anhu) reported
that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said: “Whoever enters a masjid should perform two Raka’at
(Tahiyyatul-Masjid) before sitting” This is recorded by Al-Bukhari
and Muslim.
2.7-
Avoid Stepping Over Others’ Necks In The Masjid When Late.
At-Tirmidzi related 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 Allāh’s Messenger (Sallallāhu `alayhi wasallam) was delivering
khutbah of Jumu`ah. Rasūlullāh (Sallallāhu `alayhi wasallam) said to him: ‘Sit
down. You have harmed the people and have come late.’” This is related
by Abu Dawud, an-Nasa`ie, Ahmad, and Ibn Khuzaimah, and others call it
sahih. Harming others is forbidden likewise stepping over others is
forbidden.
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 `Asar in Medinah
behind the Allāh’s Messenger (Sallallāhu `alayhi wasallam) 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`ie.
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.
2.8- One Should Not Pass In Front Of The Praying Muslim.
It was reported that the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) said: “If
the passer in front of the praying person knew how much sin he committed, it
would have been better for him to wait for forty [years] than to pass in front
of him.” This is recorded by Bukhari,
Muslim and others.
The Muslim should not skip people or
squeeze himself between two people who are already sitting. Many Ahadith
conveyed this meaning.
The Muslim should keep himself busy
supplicating and remembering Allāh Subhānahu Wata’āla while he is sitting in
the Masjid, because he is in the prayer while in waiting for the prayer.
It is because the praying Muslim is in
contact with Allāh Subhanahu wata’ala so he should not be distracted not even
with reciting al-Qur'an, supplication, or remembrance of Allāh. Imām Ahmad
reported `Abdullah Ibn ‘Umar (radiyallāhu`anhu) narrated that the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) saw some people praying, and they
became loud in their prayer. The Allāh’s Messenger (Sallallāhu `alayhi
wasallam) said: “The praying person is in contact
with his Lord, so let him concentrate on whom he is in contact with, and do not
raise your voices over one another with Qur’an.”. This is recorded
byAhmad, Abu Dawud: sahih.
It is not permissible of raising voices
while talking when Muslims are performing Solāh. It was reported that As-Sa`ib (radiyallāhu`anhu)
said: “I was in the Masjid, and a man called me, I
turned to him and there was ‘Umar Ibn Al-Khattab (radiyallāhu‘anhu)”.
And he said: “Bring me these two men”, then
I brought them to him. ‘Umar (radiyallāhu`anhu) asked: “Where are you from?”
They replied from the people of At-Ta`if. He said: “If
you were from the people of Al-Madinah, I would have hurt you because you
raised your voices in the Masjid of Allāh’s Messenger (Sallallāhu `alayhi wa
sallam).” This is recorded by Bukhari.
3 - Perform Dzikirullah While ‘Iktikaf In The Masjid.
The Muslim should keep himself busy
supplicating and remembering Allāh Subhānahu Wata’āla while he is sitting in
the Masjid, because he is in the prayer while in waiting for the prayer.
3.1-
Supplications during Friday
One should do one’s best to make
supplications during the last moments (or hours) of Jumu`ah.
`Abdullah Ibn Salam (radiyallāhu`anhu)
relates: “I said, and the Allāh’s Messenger (Sallallāhu `alayhi wasallam)
was sitting: ‘We find in the Book of Allāh that on
Friday there is an ‘hour’ in which, if a believing slave prays to Allāh for
something, his prayers is (indeed) accepted and he is granted whatever he prays
for.’ The Allāh’s Messenger (Sallallāhu `alayhi wasallam) 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 (Sallallāhu `alayhi wasallam) replied:
‘The last hour of the day.’ I remarked: ‘That is not a time of Solāh?’ He (Sallallāhu
`alayhi wasallam) responded: ‘Certainly [it is]; if a believing slave offers Solāh
and then sits, he will not be sitting, save due to the prayers, and he will be
in Solāh.’” This is related by Ibn Majah.
Abu Sa`id Al-Khudri and Abu Hurairah
(radiyallāhu`anhum) report that the Allāh’s Messenger (Sallallāhu `alayhi
wasallam) said: “On Jumu‘ah there is a time that if
a believing slave asks Allāh during it for some good, [Allāh will definitely]
give it to him, and that time is after the `Asar Solāh.” This is related
by Ahmad. Al-`Iraqi calls it sahih.
Jabir bin Abdullah (radiyallāhu`anhu)
reports that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said: “The day of Jumu`ah has twelve hours, and during one of
the hours, you will not find a Muslim slave [of Allāh] asking Allāh for
something, but that He will give it to him. Seek it in the last hour after the
`Asar Solāh.” This is related by an-Nasa`ie, Abu Dawud, and by al-Hakim
in ‘al-Mustadrak’, and he calls it sahih according to Muslim’s criteria. Ibn
Hajar (rahimallāh) says that its chain is hasan.
Abu Salamah Ibn ‘Abdurrahman reports
that some companions of the Allāh’s Messenger (Sallallāhu `alayhi wasallam) 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 (rahimallāh) says: “Most of the hadith concerning the hour in which the
supplication is always responded to state the hour to be after the Solāh `Asar
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 (radiyallāhu`anhu) heard the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) 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 Solāh is completed.” All
the same, this particular hadith is defective because its chain is broken and
it is mudtarib.
3.2 - Sending many Salawāt and Salams
upon the Allāh’s Messenger (Sallallāhu `alayhi wasallam) during the night and
the day of Jumu`ah
Imam Ahmad recorded that Abu Talhah
al-Ansārī (radiyallāhu`anhu) said: The Allāh’s Messenger (Sallallāhu `alayhi
wasallam) arose one morning in a very pleasant mood with signs of good tidings
apparent on his face. They said, “O Messenger of Allāh, we see that you look
happy.” He said, (The angel came to me and told me, “O Muhammad, would it not
please you if your Lord, may He be glorified, says: ‘No
member of your Ummah sends Salāh upon you but I send Salāh upon him tenfold,
and no member of your Ummah sends greetings of Salam upon you but I send
greetings of Salam upon him tenfold’.” I said, “Of course.” This
was also recorded by An-Nasa'ie Ibn Abi Shaybah, ‘Abd bin Hamīd and
at-Tirmidzi; Cited with slightly different wording in Imām Abu Sulayman
al-Jazuli's Dala'il al-Khayrat (The Index of Good Things)
Another version from Anās Ibn Malik (radiyallāhu`anhu)
that the Prophet (Sallallāhu ‘alayhi wa sallam) said: “Increase
invoking blessings upon me on Friday and the night of Friday. Whoever invokes a
single blessing on me, Allāh will bless him ten times”. This is recorded
by al-Hāfidh as-Suyūtī in his al-Saghīr.
Abdullah Ibn Mas‘ūd (radiyallāhu`anhu)
said that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said: “The closest to me on the Day of Judgment are those who
pray (i.e send salawāt) upon me more.” (Recorded by Ahmad, Tirmidzī and
Ibn Hibbān said hasan)
Abū Hurairah (radiallāhu`anhu) reported
the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said: “He who sends prayers upon me on
Friday eighty times, Allāh will forgive eighty years of sin”. [Ibn
Nu’mān: hasan (good)] Abū Hurairah (radiallāhu‘anhu) related that the
Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “Increase
invoking blessings on me on Friday, for surely it is presented to me”.
[Bukhārī and At-Tabarānī recorded it and also ash-Shāfi‘īe in his Musnad.].Abū
ad-Dardā (radiyallāhu`anhu) related that the Allāh’s Messenger (Sallallāhu
`alayhi wasallam) said: “Increase invoking
blessings upon me on Friday, it is witnessed by the Angels” This is
recorded by Ibn Mājah in which al-Haythamī in his Zawā'id said Sahih.
Anas ibn Mālik (radiyallāhu`anhu)
reported that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said: “There are three under the shade of Allāh on a day when
there is no shade except His; the one who relieved a distress from someone from
my nation; the one who gave life to my Sunnah and the one who invoked blessings
on me (Salawāt) the most”. This is recorded in the Mustadrak and the
Musnad of al-Firdaus; Al-Hāfiz as-Suyūtī also recorded it in his Burūj
al-Hilāl.
Aws Ibn Aws Al-Thaqafi (radiyallāhu`anhu)
reports that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) 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 Salawat upon me as your
Salawats upon me will be presented to me.” The people said: “O Messenger of
Allāh, how will our Solāh be presented to you when you have passed away?” He (Sallallāhu
`alayhi wasallam) said: “Allāh has prohibited the earth from eating the bodies
of the Allāh’s Messengers.” This is related by the five, except for
at-Tirmidzi.
Ibn al-Qayyim (rahimallāh) says: “It is
preferred to send Salawat on the Allāh’s Messenger (Sallallāhu `alayhi
wasallam) during the day and night of Jumu`ah as the Allāh’s Messenger (Sallallāhu
`alayhi wasallam) said: ‘Make many Salawat upon me
during the day of Friday and the night of Friday.’ The Allāh’s Messenger
(Sallallāhu `alayhi wasallam) is the leader of mankind, and Jumu`ah is the best
of the days of the week. Salawat upon him during that day are a privilege [he
deserves] which belongs to no other. This act also has 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. Allāh 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 Allāh fulfills their needs and answers their Solāhs and requests in this
world. They are aware of all of that and are able to attain it because of the
Allāh’s Messenger (Sallallāhu `alayhi wasallam) 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 Salawat upon
him during the day and night of Jumu`ah.”
3.3 - The manner of The Salawat upon the Allāh`s Messenger
(Sallallāhu `alayhi wa sallam).
The Salawāt upon the Allāh`s Messenger (Sallallāhu
`alayhi wasallam) is in the following manners:
Abu Mas`ud Al-Ansari (radiyallāhu`anhu)
narrated: “The Messenger of Allāh Allāh’s Messenger (Sallallāhu `alayhi
wasallam) visit us in a gathering of Sa`ad ibn `Ubadah (radiyallāhu`anhu).
Bashir bin Sa`ad (radiyallāhu`anhu) asked him: “Allāh has commanded us to send
salah upon you [re al-Ahzab 33:56], O Messenger of Allāh! So how should we do
it?'' The Allāh’s Messenger (Sallallāhu `alayhi wasallam) kept silent. We were
much perturbed over his silence and we wished he [Bashir] did not ask him the
question. The Allāh’s Messenger (Sallallāhu `alayhi wasallam) said,"[For
salāh on me] Say: “Allāhumma Salli `ala Muhammad,
wa`ala āli Muhammad, Kama sallayta `ala āli Ibrāhīm, Wabarik`ala Muhammad,
wa’ala āli Muhammd, Kamabarakta’ala āli Ibrāhīm, Fil ‘ālamīn; Innaka Hamīdum
Majīd (O Allāh! Send Prayers on Muhammad, and on the family of Muhammad,
as you Sent Prayers on Ibrāhīm; And Send Blessings on Muhammad, and on the
family of Muhammad, as you Sent Blessings on the family of Ibrāhīm, among
nations; For You are the Most Praiseworthy, the Most Glorious); and the method
of greeting (i.e Salām in Tashahhud) is as you know it” This is recorded by
Muslim, Abu Dawud (976 and 980) and Ahmad: sahih
It is preferred to recite Surah al-Kahf
during the day and night of Jumu`ah.
Abu Sa’id al-Khudri (radiyallāhu`anhu)
reports that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) 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`ie, al-Baihaqi, and al-Hakim.
Ibn ‘Umar (radiyallāhu`anhu) reports
that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) 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 ‘Abduh 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 Solātul Tahajjud,
reciting Surah al-Kahf during it with a specific manner of melody which
disturbs those who are offering Solāh, while the people in the masjid are not
listening because of their being engaged in conversation with others.
Therefore, one should be careful about such a recital.
It is a Sunnah to offer Supererogatory Solāh
before al-Jumu`ah until the imam arrives. After the imam’s arrival, one should
no longer offer any Solāh, save for the Solāh of Greeting The Masjid
(Tahiyyatul 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 Solāh begins] to perform Tahiyyatul Masjid.
Ibn ‘Umar (radiyallāhu`anhu) used to
perform a long Solāh before al-Jumu`ah and then two raka`at after it, and he
said that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) used to do so.
This is related by Abu Dawud.
Abu Hurairah (radiyallāhu`anhu) reports
that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said: “Whoever makes ghusul on the day of Jumu`ah and then goes
to the masjid 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.
Imam Al-Bukhari and Imam Muslim
recorded that Jabir ibn ‘Abdullāh (radiallāhu`anhu) reported, who said:
"Sulayk Al-Ghatafani came on Friday when the Rasūlullāh (sallallāhu
'alaihi wa sallam) was delivering the Khutbah. When he (Sulayk) sat down, the
Rasūlullāh (sallallāhu 'alaihi wa sallam) said to him: “O! Sulayk stand up and
pray two Raka’at and do not read much in them”. Then Rasūlullāh (the Rasūlullāh
Sallallāhu 'alaihi wa sallam) said: “If any of you
comes to the masjid on Friday while the Imām is delivering the Khutbah, he
prays two Raka’at without lengthening them”. This is also related by the
group.
In one narration it states: “If one of you comes to the masjid on the day of Jumu`ah
and the imam is delivering the khutbah, he should pray two raka`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 masjid on the day of Jumu`ah and the imam has already arrived, he should
offer two raka`at.” This is related by al-Bukhari and Muslim.
It is preferred for one who is in the
masjid 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 (radiyallāhu`anhu) reports that
the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said: “If one of you
becomes sleepy while he is in the masjid, he should move from his place to
another place.” This is related by Ahmad, Abu Dawud, al-Baihaqi, and
at-Tirmidzi who call it hasan sahih.
The scholars are in agreement that Solātul
Jumu`ah is an individual obligation and it is two raka`at. Allāh says in the
Qur’an: “O you who believe, when the call for the Solāh of Jumu`ah is
proclaimed, hasten unto the remembrance of Allāh, and leave off business (and
trading). That is best for you if you but knew.”
The obligatory nature of Solātul
Jumu`ah is also obvious from the hadith recorded by al-Bukhari and Muslim from
Abu Hurairah (radiyallāhu`anhu) that the Allāh’s Messenger (Sallallāhu `alayhi
wasallam) 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 hours after
them. This day was obligatory upon them, but they differed concerning it, and
Allāh guided us. The people, therefore, follow us: the Jews tomorrow and the
Christians the day after tomorrow.”
Ibn Mas’ud (radiyallāhu`anhu) reports
that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) noticed some people
staying away from al-Jumu`ah and said: “I had the notion to order someone to
lead the people in Solāh, 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 (radiyallāhu`anhu) and Ibn
‘Umar report that they heard the Allāh’s Messenger (Sallallāhu `alayhi
wasallam) say: “Those who are not attending the Friday Solāh should change
their ways; otherwise, Allāh, the Exalted, will seal their hearts and they will
be reckoned the heedless.” This is related by Muslim, and by Ahmad and
an-Nasa`ie from ibn ‘Umar and ibn ‘Abbas.
Abu al-Ja’d ad-Damari reports that the
Allāh’s Messenger (Sallallāhu `alayhi wasallam) said: “Whoever misses three
Friday Solāhs in a row out of negligence will have a seal put over his heart by
Allāh.” 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.
Solātul Jumu`ah is an obligation upon
every free, adult, sane, resident Muslim who has the ability to attend the Solāh
and does not have a valid excuse to miss it. Solātul Jumu`ah, however, is not obligatory
on the following:
(i) - Women and children.
Concerning this category there is no difference of opinion.
(ii) - The person who is
ill and faces hardship if he goes to the masjid, or who fears that his illness
will be increased by going to the masjid, or whose recovery will be delayed.
This also includes the person who is nursing a very ill person if, especially,
the ill person cannot manage in the absence of the nursing person.
Tariq Ibn Shihab reports that the
Allāh’s Messenger (Sallallāhu `alayhi 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 (rahimahullāh)
says that its chain is sahih according to the conditions set by al-Bukhari and
Muslim. Ibn Hajar (rahimallāh)says that more than one person has
graded it sahih.
(iii) - For the traveler,
even if he is staying at a certain place during the time of the beginning of Solātul
Jumu`ah, it is not obligatory. This is based on the fact that the
Allāh’s Messenger (Sallallāhu `alayhi wasallam) traveled and did not perform
the Solātul Jumu`ah but only prayed the Dzuhur and `Asar together during the
time of the Dzuhur Solāh. The caliphs after him and others also acted in a
similar manner.
(iv) - 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 (radiyallāhu`anhu) reports that the Allāh’s Messenger (Sallallāhu
`alayhi wasallam) said: “Whoever hears the call to
the Solāh and does not respond to it [i.e., by coming to the Solāh], there will
be no Solāh for him unless he has an excuse.” The people inquired: “O Messenger
of Allāh, what is a [valid] excuse?” He answered: “Fear or illness.” This
is related by Abu Dawud with a sahih chain.
(v) - Environmental
restraints like rain, mud, extreme cold, and so on.
Ibn `Abbas (radiyallāhu`anhu) said to the mu‘azzin on a rainy day: “When you say ‘I testify that Muhammad is the Messenger
of Allāh,’ do not say ‘Come to the Solāh,’ but say ‘Pray in your houses’.” ‘The
people objected to that and he told them: “One better than me did so [the
Allāh’s Messenger (Sallallāhu `alayhi wa sallam)]. 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 Allāh’s
Messenger (Sallallāhu `alayhi wasallam) 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 Solāh although they are obliged to pray the Dzuhur. Should one
of them pray Solātul Jumu`ah, it will still be valid for him or her and he will
no longer be obliged to pray the Dzuhur. And the women during the time of the
Allāh’s Messenger (Sallallāhu `alayhi wa sallam), attended the masjid 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 Dzuhur. Ahmad, al-Bukhari, Abu Dawud, at-Tirmidzi, and al-Baihaqi record
from Anas that the Allāh’s Messenger (Sallallāhu `alayhi 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 Solātul Jumu`ah with the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) when the sun had passed the meridian,
and when we returned [from the Solāh], 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. Imam Ash-Shaf`ie says: “The Allāh’s Messenger (Sallallāhu
`alayhi wasallam), Abu Bakar, ‘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 Solātul ‘Eid to the end of the time for the Dzuhur. They base
their opinion on Ahmad, Muslim, and an-Nasa`ie who record from Jabir: “The
Allāh’s Messenger (Sallallāhu `alayhi wasallam) would perform Solāh al-Jumu`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 performed Solāh
al-Jumu`ah with Abu Bakar, and his khutbah and Solāh were before noon. Then we
prayed with ‘Uthman and his khutbah and Solāh 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 Solāh early
in its time, when the sun has passed the meridian, and not wait until the
weather gets cool. The Solāh and the resting of the camels were right after the
sun passed the meridian. As to the report from ‘Abdullah ibn Saidan, these
scholars consider 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 Bakar 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 Allāh’s
Messenger (Sallallāhu `alayhi wasallam) 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 Solātul Jumu`ah is valid if there are two or more
people present since the Allāh’s Messenger (Sallallāhu `alayhi wasallam) is
reported to have said: “Two or more constitute a congregation.”
Ash-Shaukani says: ‘The other Solāh are
considered to be made in congregation if there are two people present. The same
applies to Jumu`ah Solāh, 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 Solāh. ‘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 Solāh].’” This is also the opinion of
at-Tabari, Dawud, an-Nakha’ie, and Ibn Hazm.
It is valid to perform the Jumu`ah Solāh
in any country, city, masjid, 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 Solāh 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 (radiyallāhu`anhu)
says: “The first Friday Solāh that was performed in Islam, after the Friday Solāh
in the masjid of the Allāh’s Messenger (Sallallāhu `alayhi wasallam) in
Medinah, was in Jawa’i, a village in Bahrain.” This is related by al-Bukhari
and Abu Dawud.
Al-Laith Ibn Sa’ad reports that the
people of Egypt and of the surrounding sea-shore would perform the Jumu`ah Solāh
during the time of ‘Umar and ‘Uthman according to their orders. Some of the
companions of the Allāh’s Messenger (Sallallāhu `alayhi wasallam) attended
Jumu`ah Solāh with them. Ibn ‘Umar saw the people in the areas between Makkah
and Medinah performing the Jumu`ah Solāh, 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 Solāh 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 Solāh). It was also mentioned
that a congregation is a condition for the Friday Solāh. This is what the
Sunnah of the Allāh’s Messenger (Sallallāhu `alayhi wasallam) teaches us and
what Allāh holds us responsible for. Concerning the other stipulations which
some of the jurists stipulate for the Solāh Jumu`ah, 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-Rawdah an-Nadiyah who writes:
[The Friday Solāh] is like the rest of
the Solāh 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 Solāh, the presence of a well-established imam
and a congregational masjid in the area as well as a certain number of people
attending the congregational Solāh. 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 Solāh. 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 Allāh’s Messenger (Sallallāhu `alayhi
wasallam) always performed it in a congregation, offering it individually, like
the rest of the Solāh, would have been quite acceptable. Concerning the
statement “from four people to the ruler of the area,” that is certainly not
the Allāh’s Messenger (Sallallāhu `alayhi wasallam) statement nor of any of his
companions... In fact, [this is] a statement of al-Hassan al-Basri. As to
various statements and pseudo juristic opinions concerning this noble worship,
the Friday Solāh, which Allāh 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
raka`at of Solāh, 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 Allāh’s Messenger (Sallallāhu
`alayhi wasallam) 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 Solāh
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
masjid.” 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 masjid and
a public restroom. Yet others propose that the Solāh 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 Solāh is neither obligatory nor
legitimate....No such statement can be found [in the book of Allāh 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 Allāh and the Sunnah of His Messenger. As Allāh says
in the Qur’an: “If you dispute concerning any matter, refer it to Allāh and the
Messenger”; “The answer of the believers, when summoned to Allāh 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 the 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 Allāh and His Messenger if there
is any dispute. The rule of Allāh is the Book of Allāh. The rule of the
Messenger, after his passing away, is his Sunnah and nothing other than that.
Also, Allāh 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 (juries’ consultant) 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 Allāh 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 khutbah al-Jumu`ah is obligatory and they support this
by the confirmed hadith which state that the Allāh’s Messenger (Sallallāhu
`alayhi wasallam) always made the khutbah with the Jumu`ah. In their support
they also quote the saying of the Allāh’s Messenger (Sallallāhu `alayhi wa
sallam): “Pray as you see me pray,” and the Qur’anic verse: “O you who believe,
when the call is proclaimed for Solātul Jumu`ah, hasten unto the remembrance of
Allāh.” This verse contains an order to hasten unto the remembrance, which
implies it is obligatory, and (the scholars) interpret the remembrance of Allāh
to include the khutbah al- Jumu`ah. Ash-Shawkani refutes the first argument by
saying that hadith simply states the action of the Allāh’s Messenger (Sallallāhu
`alayhi 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 Solāh which is obligatory and excludes khutbah... Regarding their argument
relating to the commandment to “hasten unto the remembrance of Allāh,” he says
it refers to Solāh only, which is the real cause for making haste. There is,
however, an agreement that the Friday Solāh 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 adzan which is to be made when he
sits. The imam should face the people during the adzan.
Jabir (radiyallāhu`anhu) reports that
when the Allāh’s Messenger (Sallallāhu `alayhi wasallam) 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 Allāh’s Messenger (Sallallāhu `alayhi wasallam) t, in mursal
form. Ata’ and others also reported in mursal form that when the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) walked to the top of the pulpit, he
would turn to the people and say: “Peace be upon you.” According to
ash-Sha’biy: “Abu Bakar and ‘Umar used to do that [also].”
As-Sa’ib ibn Yazid informs: “The first
adzan to Solāh made on the day of Jumu`ah was made when the imam sat upon the
pulpit during the time of the Allāh’s Messenger (Sallallāhu `alayhi wa sallam),
Abu Bakr, and ‘Umar. Then, during the time of ‘Uthman, since there were many
people, he instituted a third adzan outside the masjid. The Allāh’s Messenger (Sallallāhu
`alayhi wasallam) only had one mu`azzin.” This is related by al-Bukhari,
an-Nasa`ie, 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 Solāh on the day of Jumu`ah, outside of the masjid, and that
practice has continued.”
Ahmad and an-Nasa`ie record: “Bilal
would make the adzan to Solāh when the Allāh’s Messenger (Sallallāhu `alayhi
wasallam) sat upon the pulpit, and he would make the iqamah when the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) came down from the pulpit.”
‘Adi Ibn-Thabit relates from his father
on the authority of his grandfather who said: “When the Allāh’s Messenger (Sallallāhu
`alayhi wasallam) ascended the pulpit, he would face his companions.” This is
related by Ibn Majah. Concerning this latter hadith, although there is some
doubt about it, At-Tirmidzi 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 Allāh, the Exalted, Solāhs upon the Allāh’s Messenger (Sallallāhu
`alayhi wasallam) , admonitions, and Qur’anic recitations.
Abu Hurairah (radiyallāhu`anhu) reports
that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said: “Every speech
that does not begin with the praises of Allāh 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
Allāh, and Muhammad is His Messenger] is like the defective hand.” This is
related by Ahmad, Abu Dawud, and At-Tirmidzi.
Ibn Mas’ud reports that the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) would say in his opening testimony:
“All praise be to Allāh, we seek His aid and we seek His forgiveness and we
seek refuge in Allāh from the evil of our souls. Whomever Allāh 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 Allāh and that Muhammad is His
slave and His Messenger whom He sent with the truth and as a warner before the
Hour. Whoever obeys Allāh and His Messenger will be guided aright, and whoever
disobeys them will only harm his own self and he will not harm Allāh, the
Exalted, at all.”
Ibn Shihab was asked about the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) ‘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
(radiyallāhu`anhu)says: “The Allāh’s Messenger (Sallallāhu `alayhi
wasallam) would deliver his khutbah standing, would sit in between the two
khutbahs, would recite some verses, and would remind the people [about Allāh].”
This is related by the group, save al-Bukhari and at-Tirmidzi.
The obligatory nature of Solātul
Jumu`ah is also obvious from the hadith recorded by al-Bukhari and Muslim from
Abu Hurairah (radiyallāhu`anhu) that the Allāh’s Messenger (Sallallāhu `alayhi
wasallam) 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
Allāh guided us. The people, therefore, follow us: the Jews tomorrow and the
Christians the day after tomorrow.”
Jabir (radiyallāhu`anhu) also related
that the Allāh’s Messenger (Sallallāhu `alayhi 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 Allāh’s Messenger (Sallallāhu
`alayhi wasallam) 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 Allāh’s Messenger (Sallallāhu `alayhi wasallam) 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
Allāh’s Messenger (Sallallāhu `alayhi wasallam) recited: “Blessed is He...”
[Surah al-Mulk] on Friday while he was standing. In ‘ar-Rawdah an-Nadiyah’, it
is stated: “Thus the required khutbah, in terms of Islamic law, should be
modeled after the Allāh’s Messenger (Sallallāhu `alayhi wasallam) 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 Allāh, saying Solāh 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 Allāh and Solāhs upon His Allāh’s
Messenger (Sallallāhu `alayhi wasallam) , 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 Allāh and Solāh for the Allāh’s Messenger (Sallallāhu
`alayhi wasallam). If a person delivers a khutbah and confines it to only
praising Allāh and saying Solāhs upon the Allāh’s Messenger (Sallallāhu `alayhi
wasallam), his khutbah would hardly be acceptable. Any person with common sense
could understand that.
It is the admonitory aspect of the
Friday khutbah which the hadith emphasize, and if a khatib makes an admonition,
he fulfills the purpose of shari’ah; if he precedes his khutbah with praises of
Allāh and Solāt upon the Allāh’s Messenger (Sallallāhu `alayhi wasallam) 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 khutbahs and to sit for a short while in between them.
Ibn ‘Umar (radiyallāhu`anhu) said:
“When the Allāh’s Messenger (Sallallāhu `alayhi wasallam) would deliver the
Khutbah al- 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-Samurah (radiyallāhu`anhu)
said: “The Allāh’s Messenger (Sallallāhu `alayhi wasallam) 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 Solāh [including the five
daily Solāh].” This is related by Ahmad, Muslim, and Abu Dawud.
Ibn abi-Shaibah records that Tawus
said: “The Allāh’s Messenger (Sallallāhu `alayhi wasallam) gave the khutbah
while standing and so did Abu Bakar, ‘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 Allāh’s Messenger (Sallallāhu
`alayhi wasallam) and his companions who always did so; however, the fact that
they consistently performed an act is not sufficient to prove that it is fardhu
(obligatory).
Ammar ibn Yasir reports that he heard
the Allāh’s Messenger (Sallallāhu `alayhi wasallam) say: “Prolonging Solāh and
shortening one’s khutbah is a sign of one understands of the religion. So,
prolong the Solāh and shorten the khutbah.” This is related by Ahmad and
Muslim. Shortening the khutbah and prolonging one’s Solāh shows one’s
understanding of religion, for such a person is able to comprehend and express
much in a few words.
Jabir ibn Samurah (radiyallāhu`anhu)
says: “The Allāh’s Messenger (Sallallāhu `alayhi wasallam) Solāh 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 Solāh
of the Allāh’s Messenger (Sallallāhu `alayhi wasallam) was long and his khutbah
was short.” This is related by an-Nasa`ie with a sahih chain.
Jabir informs: “When the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) 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 (rahimallāh) 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 (rahimahullāh)says: “The khutbah of the Allāh’s Messenger (Sallallāhu
`alayhi wasallam) reinforced the fundamental articles of faith, like belief in
Allāh, the Exalted, His angels, His books, His messengers, and the meeting with
Him. He would mention the paradise and the hellfire and what Allāh, the
Exalted, has promised to His devoted servants and the people who obey Him and
what Allāh has promised to His enemies and the miscreant. While listening to
his khutbah, the hearts would be filled with belief in Allāh, 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 Allāh 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 Allāh, 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
Allāh’s Messenger (Sallallāhu `alayhi wasallam) and his companions, we find
them imbued with perspicuous guidance, tawhid, attributes of Allāh, explaining
the basic articles of the faith, inviting people to Allāh, and drawing their
attention to His providential care that makes Him so beloved to His slaves. His
khutbahs referred to Allāh’s dealings with others in the past so as to warn 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 Allāh and they looked forward eagerly to meeting their Lord. As time
went by, the example of the Allāh’s Messenger (Sallallāhu `alayhi wasallam) 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 (radiyallāhu`anhu)
reports: “The Allāh’s Messenger (Sallallāhu `alayhi wasallam) 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 Allāh’s Messenger (Sallallāhu
`alayhi wasallam) came down from the pulpit and picked them up and placed them
in front of himself, and then he said: ‘Allāh 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
Allāh’s Messenger (Sallallāhu `alayhi wasallam) while he was delivering a
khutbah, and I said: ‘O Messenger of Allāh, this strange man has come to ask
about his religion as he does not know what his religion is.’ The Allāh’s
Messenger (Sallallāhu `alayhi wasallam) 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 Allāh had taught him and then he went back to complete his
khutbah.” This is related by Muslim and an-Nasa`ie.
Ibn al-Qayyim (rahimallāh) writes: “The
Allāh’s Messenger (Sallallāhu `alayhi wasallam) 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 masjid can actually hear the khutbah.
Ibn `Abbas (radiyallāhu`anhu) reports
that the Allāh’s Messenger (Sallallāhu `alayhi 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 al-Maram: “There is no fault in its
chain.”
‘Abdullah Ibn ‘Amr reports that the
Allāh’s Messenger (Sallallāhu `alayhi wasallam) 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 Solāh; two, a man who is present and
makes supplications - in his case, Allāh 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 Allāh 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 (radiyallāhu`anhu) reports
that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) 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 Allāh’s
Messenger (Sallallāhu `alayhi wasallam) 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
Allāh’s Messenger (Sallallāhu `alayhi wasallam) came down from the pulpit and
then he said to me: ‘You have nothing from your Jumu`ah, except your useless
talk.’ When the Allāh’s Messenger (Sallallāhu `alayhi wasallam) 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-Tirmidzi 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 Allāh bless you,’ I
wish I could have accommodated 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
fardhu.
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 Solāh 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`ie in his Musnad.
Ahmad records, with a sahih chain, that
while the adzan 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 Allāh’s
Messenger (Sallallāhu `alayhi wasallam) said: “Whoever catches only one rak’ah
of the Solāh and then adds to it the other one, his Solāh will be complete.”
This is related by an-Nasa`ie, 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 (radiyallāhu`anhu) reports
that the Allāh’s Messenger (Sallallāhu`alayhi wasallam) said: “Whoever catches
one raka`ah of the Solāh has indeed caught the whole Solāh.” This is related by
the group.
Whoever catches less than one raka`ah
of the Solāh has not caught the Jumu`ah and he is to pray four raka`at of the
Dzuhur Solāh according to the majority of the scholars.
Ibn Mas’ud (radiyallāhu`anhu) says:
“Whoever catches one raka`ah from al-Jumu`ah is only to add another one to it.
Whoever misses both raka`at is to pray four raka`at.” This is related by at-Tabarani
with a good chain.
Ibn ‘Umar (radiyallāhu`anhu) says: “If
one catches from the Friday Solāh one raka’ah, then he is to add another one to
it. If he catches only the sitting [at the end of the Solāh, following the
bowing], then he is to pray four [raka`at].” This is related by al-Baihaqi.
Such is the opinion of the Shaf’ie, Maliki, and Hanbali schools, and Muhammad
ibn al-Hassan. Abu Hanifah and Abu Yusuf say that if one catches the tashahhud
with the imam, then he has caught al-Jumu`ah. He should pray two raka`at after
the imam makes the taslim, and his Friday Solāh would be complete.
Ahmad and al-Baihaqi relate from Sayyar
that ‘Umar was giving an address and said: “The Allāh’s Messenger (Sallallāhu
`alayhi wasallam) built this masjid 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 masjid.”
It is a Sunnah to pray four raka`at or
two raka`at after al-Jumu`ah: Abu Hurairah (radiyallāhu`anhu) reports that the
Allāh’s Messenger (Sallallāhu`alayhi wasallam) said: “Whoever is to pray after
the Jumu`ah should pray four raka`at.” This is related by Muslim, Abu Dawud,
and at-Tirmidzi.
Ya’la ibn Umayyah reports that he heard
the Allāh’s Messenger (Sallallāhu `alayhi wasallam) recite, while on the
pulpit: “And they cry: O Malik!” (Az-Zukhruf 77). This is related by al-Bukhari
and Muslim.
Ibn ‘Umar (radiyallāhu`anhu) says: “The
Allāh’s Messenger (Sallallāhu `alayhi wasallam) would pray two raka`at in his
house on the day of Jumu`ah.” This is related by the group.
Ibn al-Qayyim says: “After the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) finished the Jumu`ah, he would enter
his house and pray two raka`at and he ordered those who prayed the Jumu`ah to
pray four raka`at after it. Ibn Taimiyyah says: “’When he prayed in the masjid,
he would pray four [raka`at], and when he prayed in his house, he would pray
two raka`at.’ I say: this is what the hadith is pointing to. Abu Dawud records
from Ibn ‘Umar (radiyallāhu`anhu) that when he prayed in the masjid, he would
pray four raka`at, and when he prayed in his house, he would pray two raka`at.
Also, in the two Sahihs it is reported from Ibn ‘Umar that the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) would pray two raka`at in his house
after the Friday Solāh.”
If one prays four raka`at, then,
according to some, he is to pray them all connected, while others hold that he
is to pray two raka`at, make the taslim, followed by another two raka`at. It is
preferred to pray them in one’s house. If one prays them in the masjid, he
should change his place of Solāh after the Friday Solāh.
Concerning any Sunnah Solāh before the
Friday Solāh, Ibn Taimiyyah writes: “The Allāh’s Messenger (Sallallāhu `alayhi
wasallam) never offered any Solāh after the adzan and before the Friday Solāh,
and no one has ever related such an act from him. During the Rasulullah’s (Sallallāhu
`alayhi wasallam) time, there was only one adzan and that was made when the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) sat upon the pulpit. Bilal would make
the adzan and then the Allāh’s Messenger (Sallallāhu `alayhi wasallam) would
give the two khutbahs. Next, Bilal would make the Iqamah and the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) would lead the people in Solāh. It is
not possible that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) would not
have made a Solāh after the adzan or anyone else among the Muslims who prayed
with the Allāh’s Messenger (Sallallāhu `alayhi wasallam could have done so. And
we have no evidence to show that the Allāh’s Messenger (Sallallāhu `alayhi wasallam),
prayed in his house before going out to the masjid on Friday. He did not
specify any time for any Solāh before the Friday Solāh. What he said was meant
to exhort those going early to the masjid on Friday to engage them in Solāh. He
(Sallallāhu `alayhi wasallam) said: ‘Whoever goes out early and walks and does
not ride to the masjid and prays what has been prescribed [by Allāh] for him...’
That has been related from the Allāh’s Messenger (Sallallāhu `alayhi wasallam) companions.
When they would reach the masjid on Friday, they would pray whatever amount was
easy for them. Some of them prayed ten raka`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 Solāh with a specified number of raka`ah
or time, before al-Jumu`ah, for there is nothing either in the actions or
statements of the Allāh’s Messenger (Sallallāhu `alayhi wasallam) to support or
confirm it.”
10 -The Nawafil
between every Adzan and Iqamah
There is two
raka’at nawafil between every Adzan and Iqamah that should not avoid which was
encouraged by the Prophet (Sallallāhu `alayhi wasallam).
‘Abdullah bin Mughaffal (radiyallāhu`anhu)
reported: The Messenger of Allah (Sallallāhu `alayhi wasallam) said: “There
is a Solāh between every Adzan and Iqamah; there is
a Solāh between every Adzan and Iqamah.” (After saying the same for
the) third time, Rasulullah (Sallallāhu `alayhi wasallam) added, “It is for him
who desires (to perform it)." This is related by
Al-Bukhari, Muslim and the group.
Ibn Az-Zubair (radiyallāhu`anhu)
narrated that the Prophet (Sallallāhu `alayhi wasallam) said: “There exists no obligatory solah without
there being immediately preceding it two raka’at nawafil.” [Ibn
Hibban]
Imam An-Nawawi
(rahimahullāh) elucidated it by saying: The offering of a two raka’at between
the Adzan and Iqamah is considered as Mustahabb
(Encouraged, desirable). It comes in the category
of Ghair Ratiba or Ghair Mu`akkadah
Nawafil. It can be performed after the Adzan of every Solat and before the
[Iqamah, preceding] the congregation stands for the obligatory Solat. Thus,
this includes Solah al-Juma’ah as well.
If the day of ‘Eid occurs on Jumu`ah,
then Solātul Jumu`ah is no longer an obligation upon those who performed the Solātul
‘Eid.
Zaid ibn Arqam says: “The Allāh’s
Messenger (Sallallāhu `alayhi wasallam) prayed the Solātul ‘Eid 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 (radiyallāhu`anhu) reports
that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said: “Two festivals
have occurred together on this day of yours. For whosoever desires, this will
suffice for his Solātul Jumu`ah, but we are going to perform Solātul 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 ‘Eid Solāh. The Allāh’s Messenger (Sallallāhu
`alayhi wasallam) said: “We are going to perform the Solātul Jumu`ah.”
According to the Hanbali school, the
Dzuhur is obligatory upon anyone who does not attend the Solātul Jumu`ah because
he has performed the ‘Eid Solāh. Nevertheless, it apparently is not obligatory
as there is a hadith in Sunan Abu Dawud in which Ibn az-Zubair says: “`Eid and
Jumu`ah occurred on the same day so he joined them and prayed two raka`at at an
early time, and did not add anything to it until ‘asar.
And Allāh Almighty Knows best.
[Excerpted with
modifications from Fiqh-us-Sunnah, Volume 2:“Solātul Jumu`ah (the Friday Solāh)”
by Sayyid Sābiq Via http://ymsite.com/home/]
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