Acts of Worship Which Are Prescribed On Fridays

Acts of Worship Which Are Prescribed On Fridays

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of the al-‘ālameen. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

Question: Friday has many virtues. Could you tell me some acts of worship that I can do on this day?

Yes, Friday is a good day; there are many hadith which speak of its virtues. There are many acts of worship which are prescribed for the Muslim to do on this day. These include:

1 – Solat Al-Jumu’ah (Friday Prayer)

Allāh says: “O you who believe (Muslims)! When the call is proclaimed for the Solah (prayer) on Friday (Jumu‘ah prayer), come to the remembrance of Allāh [Jumu‘ah religious sermon (Khutbah) and Solāh (prayer)] and leave off business (and every other thing). That is better for you if you did but know!” [Al-Jumu’ah 62:9]

Ibn al-Qayyim (rahimahullāh) said:

Friday prayer is one of the most important obligations in Islam, and one of the greatest gatherings of the Muslims. Gathering on Friday is more important and more obligatory than any other gathering apart from ‘Arafah. Whoever neglects it, Allāh will place a seal on his heart.

It was narrated from Abu’l-Ja’d al-Damari (radiyallāhu’anhu), who was a companion of the Prophet (Sallallāhu 'alayhi wa sallam), that Rasūlullāh (Sallallāhu 'alayhi wa sallam) said:

“Whoever neglects three Jumu’ahs, Allāh will place a seal on his heart.”

[Narrated by Abu Dawud, 1052; classified as sahih by al-Albani in Sahih Abi Dawud, 928]

It was narrated from ‘Abdullāh ibn ‘Umar and Abu Hurayrah (radiyallāhu‘anhum) that they heard the Messenger of Allāh (Sallallāhu 'alayhi wa sallam) say on the minbar:

“Let people stop neglecting Jumu’ah, or Allāh will place a seal on their hearts, then they will be among those who are neglectful.” [Narrated by Muslim, 865]

2 –To Invoke a lot of Du’ās.

On this day there is a time when a person’s Lord will answer his du’a – by Allāh’s leave.

It was narrated from Abu Hurayrah (radiyallāhu’anhu) that the Messenger of Allāh (Sallallāhu 'alayhi wa sallam) mentioned Friday and said:

“On this day there is a time when no Muslim stands and prays, asking Allāh for something, but Allāh will grant him it” – and he gestured with his hands to indicate how short that time is. 

[Narrated by Al-Bukhari, 893; Muslim, 852]

3 – Reading Surah Al-Kahfi.

It was narrated from Abu Sa’id al-Khudri (radiyallāhu’anhu) that the Prophet (Sallallāhu 'alayhi wa sallam) said:  

“Whoever reads Surat al-Kahfi on Friday, he will be illuminated with light between the two Fridays.”

[Narrated by al-Hakim; classified as sahih by al-Albani in Sahih al-Targhib, 836]

4 – Sending A Lot of Salawāt upon the Prophet (Sallallāhu 'alayhi wa sallam).

It was narrated from Aws Ibn Aws (radiyallāhu’anhu) that the Prophet (Sallallāhu 'alayhi wa sallam) said:

“The best of your days is Friday. On that day Adam (‘alayhissalam) was created; on that day he died; on that day the Trumpet will be blown; and on that day all of creation will swoon. So send a great deal of salawāt upon me, for your salawāt will be shown to me.” They said, “O Messenger of Allāh, how will our blessings upon you be shown to you when you have turned to dust?” He said, “Allāh has forbidden the earth to consume the bodies of the Prophets, peace be upon them.”

[Narrated by Abu Dawud, 1047; classified as sahih by Ibn al-Qayyim in his comments on Sunan Abi Dawud, 4/273; classified as sahih by al-Albani in Sahih Abi Dawud, 925.]

Abū Hurayrah (radiyallāhu’anhu) reported the Prophet (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 Hurayrah (radiyallāhu’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.]

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”. [Reported by al-Hāfidz As-Suyūtī in his al-Saghīr].

Abū ad-Dardā (radiyallāhu’anhu) related that the Prophet (Sallallāhu ‘alayhi wa sallam) said: “Increase invoking blessings upon me on Friday, it is witnessed by the Angels” [Ibn Mājah in which al-Haythamī in his Zawā’id said Sahih.]

Imām Ahmad recorded that Abu Talhah al-Ansārī (radiyallāhu’anhu) said: The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) 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 Salām upon you but I send greetings of Salam upon him tenfold”' I said, "Of course.'') This was also recorded by An-Nasā’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)

‘Abdullah Ibn Mas’ūd (radiyallāhu‘anhu) said that the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said: “The closest to me on the Day of Judgment are those who pray (i.e made salawāt) upon me more.”[Ahmad, Tirmidzī and Ibn Hibbān said hasan]

Anas ibn Mālik (radiyallāhu’anhu) reported that the Messenger of Allāh (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”. [Recorded in the Mustadrak and the Musnad of al-Firdaus; Al-Hāfiz as-Suyūtī also recorded it in his Burūj al-Hilāl.]

Ibn al-Qayyim (rahimahullāh) also said:

Friday is singled out because it is the best of days and the chosen day. So there is an advantage to sending blessings upon him on that day that is not present on any other day.

Along with these virtues and acts of worship, the Prophet (Sallallāhu 'alayhi wa sallam)  forbade singling out Friday for fasting, or singling out the night of Friday for doing acts of worship that are not narrated in syari’ah.

It was narrated from Abu Hurayrah (radiyallāhu’anha) that the Prophet (Sallallāhu 'alayhi wa sallam) said: 

“Do not single out the night of Friday for qiyam al-layl, and do not single out the day of Friday for fasting, unless that is part of the habitual fasting of any one of you.” 

[Narrated by Muslim, 1144)]

[‘Awn al-Ma’bud]

Al-San’ani (rahimahullāh) said:

This hadith indicates that it is harām to single out the night of Friday for worship or reading Qur’an that is not one’s regular custom, apart from that which is indicated in the texts, such as reading Surat al-Kahfi.

An-Nawawi (rahimahullāh) said:

This hadith clearly states that it is forbidden to single out the night of Friday for prayer or the day of Friday for fasting. It is agreed (among the scholars) that this is makruh.

He also said:

The scholars said that the reason why it is forbidden to single out Friday for fasting is that Friday is a day of du’a, dzikir and worship, such as ghusl, going early to the prayer, waiting for the prayer, listening to the khutbah and reciting a lot of dzikir afterwards, because Allāh says: “Then when the (Jumu‘ah) Solāh (prayer) is ended, you may disperse through the land, and seek the Bounty of Allāh (by working), and remember Allāh much” [Al-Jumu‘ah, 62:10]

And there are other acts of worship to be done on this day. So it is preferable not to fast then, as this will help a person to perform these duties in an energetic manner and enjoy them without feeling bored or tired. This is like the pilgrim on the day of ‘Arafah in ‘Arafah, because the Sunnah is for him not to fast on that day for the same reason… This is the reason for not allowing singling out Friday for fasting. And it was said that the reason is so that people will not go to extremes in venerating it as happened in the case of Saturday. But this view is weak, because on that day we offer Jumu’ah prayer and do other acts of worship which are a kind of veneration.

And it was said that the reason for its prohibition is so that people would not think that this was obligatory. This is also a weak view because it is encouraged to fast on Mondays and there was no fear that anyone would think it was obligatory. No attention should be paid to this far-fetched view. The same argument is applicable in the case of fasting the day of ‘Arafah and the day of ‘Asyura’, etc.

The correct view is that which we have stated above.

[Subul al-Salam]

And Allāh Almighty knows best.

[Via Islam Q&A]

The Sanctified Hour of Jumu’ah.

The Sanctified Hour of Jumu`ah.

Sheikh Muhammed Salih Al-Munajjid

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. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam, is His Messenger.

What is the ruling on interrupting the Khatib giving the Khutbah on Friday?

Firstly: Prohibition to talk during Khutbah.

 1- Talking during the khutbah when the khātib is speaking on the minbar is haram and the one who does that is committing a sin, even if he speaks words of Dzikir (remembrance of Allāh) at that time.

Jumu’ah should be a time of sitting still and keeping quiet and the worshipper should be humble in body and soul and listen to the exhortation and knowledge which the general Muslim public needs to hear. It is not permissible to speak even if it is to enjoin what is good and forbid what is evil. Even though this (enjoining what is good and forbidding what is evil) is one of the most important duties of the Muslim, it is not allowed at this time (during the khutbah) and one cannot even say “Shush!” or “Listen!” The evidence (dalil) for that is as follows:

It was reported from Abu Hurairah (radiyallāhu‘anhu) that the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said:“If you say to your companion ‘Listen!’ whilst the imam is preaching on Friday, you are considered to have indulged in laghaw (idle talk).” [Narrated by al-Bukhari, 892; Muslim, 851).]

If you say to a person, “Listen!” – Which is enjoining what is good and forbidding what is evil – this is counted as laghaw (idle talk) which is forbidden at the time of Jumu‘ah.

It was reported that Abu Darda’ (radiyallāhu‘anhu) said: “The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) sat on the minbar and addressed the people, and recited an ayah. Ubayy ibn Ka’ab (radiyallāhu‘anhu) was beside me and I said to him, ‘O Ubayy, when was this ayah revealed?’ He refused to answer me. I asked him again and he ignored me, and I asked him again and he still ignored me, refusing to speak to me until the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) had leaved the minbar. Then Ubayy said to me, ‘All you got from your Jumu’ah was speaking idle talk (laghaw).’ When the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) left, I went to him and told him what had happened. He said, ‘Ubayy spoke the truth. If you hear your imam speaking, then listen to him until he finishes.’”

[Narrated by Ibn Majah, 1111; Ahmad, 20780. Classified as sahih by al-Busairi and by Shaikh al-Albāni in Tamam Al-Minnah, p. 338).]

2- An act of mere asking about an ayat during the Jumu’ah could annul the reward of Jumu’ah, more so who speak about their business or crops or other worldly matters. Another kind of negligence on some people falls asleep during the khutbah.

3 - Even saying “Yarhamuk Allāh” (may Allāh have mercy on you) to someone who sneezes, or returning salāms during the time of Jumu’ah is not permissible.

Al-Nawawi (rahimahullāh) says in al-Majmu’: The sahih texts forbid saying “Yarhamuk Allāh” to someone who sneezes and returning salāms. [Tamam al-Minnah, p. 335].

4 - The same applies to all Adhkār (dzikir) such as istighfar (seeking forgiveness) or tasbih (saying Subhānallāh) etc. It is not permissible to say them out loud even though this is dzikir. The khutbah is a kind of dzikir or remembrance of Allāh, because Allāh says:

“O you who believe (Muslims)! When the call is proclaimed for the Salāt (prayer) on the day of Friday (Jumu’ah prayers), come to the remembrance of Allāh…” [Al-Jumu‘ah 62:9]

This includes the khutbah and the prayer; both of them are remembrance of Allāh (dzikir). Other kinds of dzikir such as tasbih etc., are Sunnah and may be done at all other times; the khutbah and listening to it, on the other hand, form an obligatory (wajib) form of dzikir which is prescribed for a short and specific time, during which focusing on the khutbah takes precedence over focusing on any other kind of good deed or worship.

5 - Similarly, the saying “Amēn” to the imām’s duā’ and sending blessings on the Prophet (Sallallāhu ‘alayhi wa sallam) if he is mentioned during the khutbah, should be done silently by the members of the congregation, not out loud.

Secondly: Time frame of the prohibition talking and making dzikir.

The prohibition on talking and making dzikir applies whilst the Khatib is actually speaking on the minbar. If he is on the minbar but he is not speaking, then there is no prohibition on speaking and remembering Allāh (observing dzikir), because it says in the hadith quoted above, “…whilst the imām is preaching…”

So the prohibition on speaking is thus confined to the time when the imām is actually giving the khutbah.

Thirdly: Permissible situation to speak or move whilst the khātib.

The Occasions when it is permitted to speak or move whilst the khātib is speaking from the minbar:

1 - If a person is faced with some need which he cannot put off dealing with, such as drowsiness, the need to relieve himself, or pain which means he has to move. The evidence (dalil) for that is the hadith: “If any one of you becomes sleepy in the mosque on the day of Jumu’ah, let him move from where he is to another spot.” [Narrated by Abu Dawud, 1119; al-Tarmidzi, 526. Classified as sahih by Shaikh al-Albāni in al-Silsilah al-Sahihah, 468).]

Al-Baihaqi added the phrase “and whilst the imām is giving the khutbah”. This was also classed as sahih by al-Albāni.

2 - It is permissible to do things which are permitted even during the prayer, such as guiding a blind person so that he does not fall; or paying attention to the necessities of life in matters which may lead to death or may affect the common good – such as the worshippers asking the imām to pray for rain for them.

It was reported that Anas ibn Mālik (radiyallāhu‘anhu) said: a man entered the mosque on the day of Jumu‘ah from the direction of the courtyard whilst the Messenger of Allāh (peace and blessings of Allāh be upon him) was standing and giving the khutbah. He turned to the Messenger of Allāh (peace and blessings of Allāh be upon him) and said, “O Messenger of Allāh, our wealth (livestock) has been destroyed and our means of transportation (camels) has been cut off; pray to Allāh to help us.” So the Messenger of Allāh (peace and blessings of Allāh be upon him) raised his hands… [Narrated by al-Bukhari, 967; Muslim, 897).]

3 - It is permissible for a member of the congregation to correct the imam if he makes a mistake in an ayat, or to prompt him if necessary, whilst he is standing on the minbar. It is also permissible to refute the khātib if he says something that amounts to syirik, bid‘ah (innovation) or munkar (reprehensible error) during the khutbah, so long as that will not lead to a greater evil or fitnah happening in the mosque. If that is the case, then one should wait until after the khutbah and then speak to the imam, pointing out what is wrong. If the imam speaks words of falsehood, it is not obligatory to listen to him. It was reported that some of the Salaf used to speak when the oppressor al-Hajjaj was cursing ‘Ali (may Allāh be pleased with him) on the minbar; they said, “We were not commanded to listen to this!”

4 - It is permissible to pray Tahiyyat al-Masjid (two raka’ahs “Greeting the Mosque”); indeed, this is obligatory, even if the khatib is on the minbar giving the khutbah.

The hadith of Jabir ibn ‘Abdullāh (radiyallāhu‘anhu) who said: a man came whilst the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) was addressing the people on the day of Jumu’ah. He said, “Have you prayed, O So and so?” He said, “No.” he said, “Stand up and pray two raka’ahs.” [Narrated by al-Bukhari, 888; Muslim, 875).]

If a person sees another person talking, it is not permissible to tell him to be quiet by speaking to him, as stated above, but one can indicate to him to be quiet by making a gesture, such as placing one's finger on one’s lips.

And Allāh knows best.

[Via Islam Q&A]

See: The Etiquette at the Masjid

See: Solāh Tahiyyatul Masjid
See: Disturbing others in Masiid is an evil deed.

See: The Etiquette for Solah al-Jumuah

See: The Sanctified Hour of Jumu‘ah

See: The Virtues of Friday