Thursday, March 22, 2012

Solāh al-Jumu`ah


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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