islamqa ruling compilation on the virtues of friday (jumu'ah), the prescribed worships and other...

8/3/2019 ISLAMQA Ruling Compilation on the Virtues of Friday (Jumu'Ah), The Prescribed Worships and Other Issues

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Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worshipsand other issues

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Compilation of IslamQA rulings related to the Virtues of theFriday Prayer, the prescribed worships and other issues

The answers were not edited they are in the exact wording as in the website however some of the

questions were edited to shorten their lengthMay Allah (swt) Accept this effort

Compiled byIslam Class (for guys)

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31. Is it true that the Day of Judgement will come on a Friday, 10 th Muharram? ................................ 45

32. Reading Soorat Yaa-Seen in congregation on Friday nights ........................................................... 46

33. Quraan on Fridays and duaa before Fajr ..................................................................................... 47

34. Ruling on singling out Fridays for visiting graves ............................................................................ 4735. He is wondering: Why is singling out Friday for fasting not haraam? ............................................ 47


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1. Virtues of Fridayhttp://www.islam-qa.com/en/ref/9211

Praise be to Allaah.Friday has many distinguishing features and virtues that Allaah has bestowed upon this day and notothers.It was narrated that Abu Hurayrah and Hudhayfah (may Allaah be pleased with them) said: TheMessenger of Allaah (peace and blessings of Allaah be upon him) said: Allaah led those who camebefore us away from Friday. The Jews had Saturday, and the Christians had Sunday. Then Allaahbrought us and Allaah guided us to Friday. So there is Friday, Saturday and Sunday, and thus they willfollow us on the Day of Resurrection. We are the last of the people of this world but we will be thefirst on the Day of Resurrection, and we will be de alt with before all others. Narrated by Muslim, 856.Al-Nawawi said:Al-Qaadi said: The apparent meaning is that it was obligatory for them to venerate Friday but thiswas not stated clearly; the matter was left to their own reasoning But they did not manage to workit out and Allaah did not guide them to it. It was enjoined clearly upon this ummah, and was not leftto their own reasoning, thus they were blessed with it It was narrated that Moosa enjoined Fridayupon them and told them of its virtues, but they disputed with him and argued that Saturday wasbetter, and it was said to him, Let them be. Al -Qaadi said: if there had been a clear command, theirarguing with him would not have been valid, rather it would have been said to him that they weregoing against the command. I say: it may be that that was clearly enjoined upon them but they

disputed as to whether it was something they had to adhere to or they could change it to anotherday; they decided to change it to another day and they erred greatly thereby.It comes as no surprise that Friday was specifically enjoined upon them and they went against that.Al-Haafiz said: How can it be otherwise when they are the ones who said We hear and wedisobey? It was narrated from Aws ibn Aws that the Prophet (peace and blessings of Allaah be upon him) said:The best of your days is Friday. On that day Adam (peace be upon him) was created; on that day hedied; on that day the Trumpet will be blown and on that day all of creation will swoon. So send agreat deal of blessings upon me, for your blessings will be shown to me. They said, O Messenger of Allaah, how will our blessings upon you be shown to you when you have turned to dust? He said,

Allaah has forbidden the earth to consume the bodies of the Prophets, peace be upon them. Narrated by Abu Dawood, 1047; classed as saheeh by Ibn al-Qayyim in his comments on Sunan AbiDawood, 4/273; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 925.It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah(peace and blessings of Allaah be upon him) said: The best day on which the sun rises is Friday. Onit Adam was created, on it he was admitted to Paradise and on it he was expelled therefrom. Narrated by Muslim, 1410.This hadeeth includes some of the reasons why Friday is regarded as special.Al-Nawawi said:Al-Qaadi Iyaad said: The apparent meaning is that these virtues do not mean that Friday is regardedas special because Adam was expelled on a Friday and the Hour will begin on a Friday. Rather it is
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meant to explain what momentous events took place and will take place on this day, so that peoplewill make the most of this day to do righteous deeds, so as to attain the mercy of Allaah and ward off His punishment. This is the view of al-Qaadi. Abu Bakr ibn al- Arabi said in his book al -Ahwadhi fiSharh al-Tirmidhi: All of these events are good and add to the virtue of Friday. The expulsion of

Adam from Paradise is the reason why his offspring and the Messengers, the Prophets, the righteousand the awliya exist. He was not expelled from it as such, but rather it was for a purpose, then hewill return to it. With regard to the Hour beginning on a Friday, the reason is so that the reward maybe hastened fo r the Prophets, believers in truth, awliya and others, and their honour and highstatus may be made manifest. This hadeeth points to the virtues of Friday and its high status inrelation to the other days.It was narrated that Abu Lubaabah ibn Abd al -Mundhir said: The Prophet (peace and blessings of Allaah be upon him) said: Friday is the master of days, and the greatest of them before Allaah. It isgreater before Allaah than the day of al-Adha and the day of al-Fitr. It has five characteristics: on thisday Allaah created Adam, on it He sent Adam down to the earth, on it Allaah caused Adam to die, on

it there is a time when a person does not ask Allaah for anything but He gives it to him, so long as hedoes not ask for anything haraam, and on it the Hour will begin. There is no angel who is close toAllaah, no heaven, no earth, no wind, no mountain and no sea that does not fear Friday. Narrated by Ibn Maajah, 1084; classed as hasan by Shaykh al-Albaani in Saheeh al- Jaami, no. 2279 Al-Sanadi said:They fear Friday means they fear the onset of the Hour. This indicates that all created beings areaware of the days and they know that the Day of Resurrection will come on a Friday.The virtues of this day include the following:1 On it is Salaat al- Jumuah (Friday prayer), which is the best of prayer. Allaah says (interpretation of the meaning):O you who believe (Muslims)! When the call is proclaimed for the Salaah (prayer) on Friday(Jumuah prayer), come to the remembrance of Allaah *Jumuah religious talk (Khutbah) and Salaah(prayer)+ and leave off business (and every other thing). That is better for you if you did but know! [al-Jumuah 62:9+ Muslim (233) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: The five daily prayers and from oneJumuah to the next is an expiation for whatever sins come in between them, so long as one doesnot commit a major sin. 2 Praying Fajr in congregation on Fridays is the best prayer that the Muslim can pray during the

week.It was narrated that Ibn Umar said: The Messenger (peace and blessings of Allaah be upon him)said: The best prayer before Allaah is Fajr prayer on Friday in congregation. Narrated by al-B ayhaqi in Shuab al -Eemaan; classed as saheeh by al-Albaani in Saheeh al- Jaami,1119One of the special features of Fajr prayer on Friday is that it is Sunnah to recite Soorat al-Sajdah inthe first rakah and Soorat al -Insaan in the second.It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace andblessings of Allaah be upon him) used to recite in Fajr prayer in Fridays Alif-Laam-Meem Tanzeel(Soorat al- Sajdah) in the first rakah and Hal ata alal -insaan heenun min al- dahr lam yakun shayan

madhkooran (Soorat al-Insaan) in the second.Narrated by al-Bukhaari, 851; Muslim, 880.


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Al-Haafiz Ibn Hajar said:It was said that the reason why these two soorahs are recited is because they mention the creationof Adam and what will happen on the Day of Resurrection, because that will come to pass on aFriday.

3 Whoever dies during the day or night of Friday, Allaah will protect him from the trial of thegrave.It was narrated that Abd -Allaah ibn Amr said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: There is no Muslim who dies during the day of Friday or the night of Friday but Allaah will protect him from the trial of the grave. Narrated by al-Tirmidhi, 1074; classed as saheeh by al-Albaani in Ahkaam al- Janaaiz, p. 49, 50 These are some of the virtues of Friday. We ask Allaah to help us to please Him.And Allaah knows best.Islam Q&A

2. The virtue of Fridayhttp://www.islam-qa.com/en/ref/12309

Praise be to Allaah.It should be noted that the entire life of a Muslim is worship of Allaah; there is no special day forworship, for the Muslim is worshipping Allaah all the time. But there is a day which Allaah has madespecial for this ummah (nation), the nation of Muhammad (peace and blessings of Allaah be uponhim), and which Allaah has favoured above all the other days of the week. That day is Friday. Thereare a number of hadeeths which speak of the virtue of this day, including the following:

It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah beupon him) said: We (Muslims) are the last (of the nations) but (we will be) the foremost on the Dayof Resurrection, although the former nations were given their scriptures before us and we weregiven our after them. And this (Friday) is the day concerning which they disputed. So Allaah guidedus (to it), tomorrow (i.e., Saturday) is for the Jews and the day after (i.e., Sunday) is for theChristian s. (Narrated by al -Bukhaari, al- Jumuah, 847). It was also narrated (by al-Bukhaari) that the Messenger of Allaah (peace and blessings of Allaah beupon him) said: The best day on which the sun rises is Friday. On this day Adam was created, on thisday he entered Paradise and on this day he was expelled from it. (Narrated by Muslim, al -Jumuah,1410)

It was narrated that Taariq ibn Shihaab said: A Jewish man said to Umar, O Commander of thefaithful, if this aayah This day, I have perfected you r religion for you, completed My Favour uponyou, and have chosen for you Islam as your religion *al -Maa'idah 5:3 interpretation of themeaning] had been revealed to us, we would have taken that day as an Eid (festival). Umar said,I know on which day this aayah was revealed; it was revealed on the Day of Arafaah, which was aFriday. (Narrated by al -Bukhaari, Al- Itisaam bil -Kitaab wal -Sunnah, 6726).Among the hadeeth which explain the reward for this day is that which was narrated by AbuHurayrah, which says that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:Each of the five daily prayers and from one Jumuah prayer to the next is an expiation for the timein between, so long as one does not commit any major sin. (al-Tahaarah, 342).


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It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah beupon him) said: When Friday comes, at each door of the mosque there are angels who write downthe first ones to come to the mosque. Then when the imaam sits down they close their books andcome to listen to the sermon. The one who comes early (for Friday prayer) is like who sacrificed a

camel, then those who come after him (in order of their coming) are like one who sacrificed a cow,then one who sacrificed a horned ram, then one who sacrificed a chicken, then like one who offeredan egg. (narrated by al -Bukhaari, al- Jumuah, 1416). It was also narrated in a hadeeth that the Prophet (peace and blessings of Allaah be upon him) said:One of the best of your days is Friday. On it Adam was created and on it he died. On it the Trumpetwill be blown and on it all creatures will perish (prior to the Resurrection on the Last Day). So sendmany blessings upon me on that day, for your blessing s will be shown to me. They said, How willour blessings be shown to you when your body will have become dust? He said, Allaah hasforbidden the earth to consume our *Prophets+ bodies. (Narrated by Abu Dawood and al -Nasaai;classed as saheeh by al-Albaani in Saheeh al- Targheeb wal -Tarheeb, no. 695).

It was narrated in a hadeeth that the Prophet (peace and blessings of Allaah be upon him) said:Whoever makes his wife do ghusl and does ghusl himself *i.e., has intercourse+ on Friday and goesout early, walking not riding, and comes close to the imaam and listens [to the sermon] withoutinterrupting, will have for each step he takes a reward equal to that of fasting and praying at nightfor one year. (Narrated by Ahmad and al-Tirmidhi; classed as saheeh by al-Albaani in Saheeh al- Targheeb wal -Tarheeb, no. 687)It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah beupon him) mentioned Friday and said: On this day there is an hour when no Muslim slave stand sand prays and asks Allaah for something, but Allaah will give it to him, and he gestured with hishand to indicate that whatever he asks for, is as nothing to Allaah. (Narrated by al-Bukhaari, al-Jumuah, 883) It was narrated from Anas ibn Maalik that the Prophet (peace and blessings of Allaah be upon him)said: Seek the hour in which there is hope that prayers will be answered, on Friday after Asr (mid -afternoon) prayer, until the sun goes down. (Narrated by al -Tirmidhi; classed as saheeh by al-Albaani in Saheeh al- Targheeb wal -Tarheeb, no. 700).And Allaah knows best.Sheikh Muhammed Salih Al-Munajjid

3. The virtues of Jumuah (Friday) prayer http://www.islam-qa.com/en/ref/13692

Praise be to Allaah.Many ahaadeeth have been narrated from the Prophet (peace and blessings of Allaah be upon him)which explain the virtues of Jumuah prayer. For example: 1 Muslim (233) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messengerof Allaah (peace and blessings of Allaah be upon him) said: The five daily prayers, and from oneJumuah to the next, are an expiation for whatever sins come in between, so long as one does notcommit any major sin.


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It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him)said: Whoever does ghusl then comes to Jumuah, and prays as much as Allaah decrees for him,then listens attentively until the khutbah is over, then prays with him (the imam), will be forgiven for(his sins) between that and the next Jumuah and three more days. Narrated by Muslim, 857

Al-Nawawi said:The scholars said that what is meant by his being forgiven between the two Jumuahs and threemore days is that a good deed is worth ten like it, so he will be rewarded with ten hasanahs for eachof the good deeds that he did on Friday. Some of our companions said: what is meant by what isbetween the two Jumuahs is from Jumuah prayer and the khutbah until the same time on thefollowing Friday, so that it will be seven days, no more and no less, then three days are addedmaking ten in all.2 Coming early to Jumuah brings a great reward. Al-Bukhaari (814) and Muslim (850) narrated from Abu Hurayrah (may Allaah be pleased with him)that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: Whoever does ghusl

on Friday like ghusl for janaabah, then goes to the prayer (in the first hour, i.e., early), it is as if hesacrificed a camel. Whoever goes in the second hour, it is as if he sacrificed a cow; whoever goes inthe third hour, it is as if he sacrificed a horned ram; whoever goes in the fourth hour, it is as if hesacrificed a hen; and whoever goes in the fifth hour it is as if he offered an egg. When the imamcomes out , the angels come to listen to the khutbah. 3 If a person walks to Jumuah prayer, for every step he will have the reward of fasting and prayingqiyaam for one year.It was narrated from Aws ibn Aws al-Thaqafi that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: Whoever does ghusl on Friday and causes (his wife) to do ghusl, and setsout early, and comes close to the imam and listens and keeps quiet, for every step he takes he willhave the reward of fasting and praying qiyaa m for one year. Narrated by al-Tirmidhi, 496; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 410Ibn al-Qayyim said in Zaad al- Maaad, 1/285: Causes (his wife) to do ghusl means has intercourse with his wife. This is how it was interpreted by Wakee. Al-Haafiz ibn Hajar (may Allaah have mercy on him) said, after quoting the ahaadeeth which speak of the virtues of Jumuah prayer: What we have quoted, when taken all together, indicates that the expiation of sins from one Fridayto the next is subject to all the conditions mentioned above being met, namely doing ghusl, cleaning

oneself, putting on perfume, wearing one's best clothes, walking in a calm and dignified manner, notstepping over people, not pushing between two people, not offending others, praying naafil prayers,listening attentively and avoiding idle speech.And Allaah knows best.

Islam Q&A


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4. What is the ruling on Jumuah for the traveller? http://www.islam-qa.com/en/ref/2905

Praise be to Allaah.

Salaat al- Jumuah (Friday prayer) is not obligatory on the traveller. This is the opinion of the majorityof scholars, including the followers of the four schools of Abu Haneefah, Maalik, al- Shaafai andAhmad Shaykh al -Islam Ibn Taymiyah (may Allaah have mercy on him) said in al-Fataawa (24/178):The correct opinion, without a doubt is that this (Jumuah and Eid prayers) are not obligatory forthe traveller. The Messenger of Allaah (peace and blessings of Allaah be upon him) used to travelfrequently: he performed Umrah three times, besides the Umrah he performed along with Hajj. Heperformed his Farewell Pilgrimage accompanied by thousands upon thousands of people, and hewent on more than twenty military campaigns, but there are no reports at all that say he prayedJumuah or Eid prayers when travelling; he just prayed two rakahs *i.e., shortened prayers+ as on allthe other days. There are also no reports that say he preached a khutbah on a Friday when he wastravelling, neither standing on his own two feet or from atop his camel, as he used to do on Eid, orfrom a minbar, as he used to do on Fridays. He occasionally used to deliver an address to the peoplewhen he was travelling, and this was narrated by them but no -one reported that he delivered akhutbah to them before prayer on a Friday whilst travelling, and no-one reported that he recitedQuraan aloud on a Friday (i.e., during Salat al -Zuhr, on a journey). Of course, if he had donesomething out of the ordinary and recited aloud or delivered a khutbah, they would have reportedit. On the Day of Arafaah, he delivered a khutbah, then he came down and led them in a two -rakahprayer, but no one reported that he recited aloud in that prayer. That khutbah was not for Jumuah be cause if it had been for Jumuah, he would have done the same (delivered a khutbah) on every

other Friday (when he was travelling); that khutbah was given because it was part of the rituals (of Hajj). Hence all the Muslim scholars said that he would have g iven a khutbah at Arafaah even if ithad not been a Friday. This mutawaatir report proves that it was a khutbah for the Day of Arafaah,not for Friday. From the above we know that Jumuah is not obligatory for the traveller, all that he has to do is topray Zuhr. However, if he prays Jumuah with the people of the place he is visiting, this is OK. It saysin al-Sharh al- Kabeer (2/154): Whoever of these people travellers, slaves and women attendsJumuah, does not have to pray Zuhr, and we know of no dispute on this point. Their exemptionfrom having to attend Jumuah is to make things easy for them, but if they attend, it is OK, as is thecase with the sick person. It is preferable for the traveller to attend Jumuah, because this is better,

and is o n the safe side (because some scholars think that Jumuah is obligatory for the traveller whois staying in a particular place, but not for the traveller who is on the road), as he comes under thegeneral meaning of the aayah (interpretation of the meaning ): O you who believe! When the call isproclaimed for the Salaah on the Day of Friday (Jumuah prayer), come to the remembrance of Allaah, and leave off business (and every other thing), that is better for you, if you did but know![al-Jumuah 62:9+. We have already stated that the majority of scholars say that generally speaking it is not obligatory.And Allaah knows best.Islam Q&ASheikh Muhammed Salih Al-Munajjid


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5. He works in a factory and cannot go to Jumuah prayer http://www.islam-qa.com/en/ref/36530


The one who hears the call to prayer on Friday and is one of those for whom Jumuah is obligatory,has to respond to the call. Allaah says (interpretation of the meaning):O you who believe (Muslims)! When the call is proclaimed for the Salaah (prayer) on Friday(Jumuah prayer), come to the remembrance of Allaah *Jumuah religious talk (Khutbah) and Salaah(prayer)] and leave off business (and every other thing). That is b etter for you if you did but know! [al-Jumuah 62:9+ and it was narrated from Ibn Umar and Abu Hurayrah (may Allaah be pleased with them both) thatthe Prophet (peace and blessings of Allaah be upon him) said: People should stop neglectingJumuah pray ers or else Allaah will place a seal over their hearts, then they will be among thenegligent. Narrated by Muslim, 865. Based on this, you should tell your boss that you are going to go to Jumuah prayer, and he shouldgive you and other Muslims permission. You can tell him that you will make up the time by doingextra work. And pray to Allaah to make it easy for you.And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (fromevery difficulty) [al-Talaaq 65:2]Shaykh Ibn Uthaymeen (may Allaah have mercy on him) was asked about some workers whosebosses did not give them permission to attend Jumuah prayer on the grounds that they were guardson a farm.

He replied:If these workers are so far from the mosque that they would not be able to hear the adhaan withouta loudspeaker, and they are outside the town, then they do not have to pray Jumuah. The workersmay rest assured that there is no sin on them if they stay on the farm and pray Zuhr. But we advisetheir employer to give them permission (to attend Jumuah) because that is better for him andbetter for them; it may also soften their hearts towards him which may make them more sincere intheir work, unlike if he puts pressure on them. Many workers ask to go to Jumuah prayer so thatthey can meet their friends and acquaintances, hence you see them going to Jumuah and talking inthe marketplace until the imam comes, then when the imam comes they enter the mosque.The point of the above is that if they can hear the call to prayer, or they are inside the town, they

should attend Jumuah; if they are outside the town and cannot hear the call to prayer, then they donot have to do anything.The Standing Committee was asked about a young man who works as a guard, and his employerdoes not allow him to pray in the mosque. He beats him if he prays in the mosque and threatens tosend him back to his country.They replied:The five daily prayers should be offered in the mosque in congregation, so you have to performthem in congregation in the mosque. You have to be patient and seek reward in doing that, andAllaah will grant you ease after hardship. Allaah says (interpretation of the meaning):And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (fromevery difficulty).


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And He will provide him from (sources) he never could imagine. And whosoever puts his trust inAllaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set ameasure fo r all things [al-Talaaq 65:2-3]

And you should note that there is no obedience to any created being if it involves disobediencetowards the Creator, so be with Allaah and Allaah will be with you.And Allaah is the Source of strength. May Allaah send blessings and peace upon our ProphetMuhammad and his family and companions.And Allaah knows best.See Fataawa al-Lajnah al- Daaimah, 7/302; Liqa al -baab il-Maftooh, 1/413.But if your leaving work to pray jumuah will adversely affect the factory, su ch as the risk of machines breaking down or fires breaking out etc, and there are other men in the factory with you,you can pray Jumuah in the factory, if the factory is inside the town, or it is outside and you canhear the adhaan without the aid of loudspeakers.

If the factory is outside the town and you cannot hear the adhaan without loudspeakers, or you fearthat leaving work at the time of prayer will cause some problems at work, then this is an excuse foryou not to pray Jumuah. In that case you s hould pray Zuhr, in congregation is possible.The Standing Committee (8/188) was asked about some employees of the Telegraph and Telephonecompany whose work continues on Fridays at the time of the prayer; if they stop working then thewireless and teleph one communications will cease. Is it permissible for them not to pray Jumuah? The Committee replied that Jumah prayer is an individual obligation because of the evidence in theQuraan and Sunnah and the consensus of the scholars. Then they said: But i f there is a legitimate shari excuse for someone who is obliged to pray Jumuah, such as if he isdirectly responsible for work that has to do with the security of the ummah and guarding itsinterests, which means that he has to take care of that during t he time of Jumuah prayer such asmen who work in the security forces, traffic police, those who work in wireless andtelecommunications, etc, who have to be on call at the time of the last call for Jumuah prayer orwhen the iqaamah is given for a congregational prayer they and others like them are excused fornot attending Jumuah or prayers in congregation, because of the general meaning of the verse inwhich Allaah says (interpretation of the meaning):So keep your duty to Allaah and fear Him as much as you can [al-Taghaabun 64:16]and the Messenger of Allaah (peace and blessings of Allaah be upon him) said: Whatever I forbid

you, avoid, and whatever I tell you to do, do as much of it as you can.This excuse is not less than that of one who i s excused from Jumuah and praying in congregation, aslong as the excuse still stands, but that does not mean that he is excused from praying Zuhr, ratherhe must pray Zuhr on time, and if it is possible to pray in congregation he must do so, as with all of the five daily prayers.The Committee was also asked (8/191) about a doctor who is on call in the clinic at the time of Jumuah prayer to treat the sick or wounded who may need emergency treatment. Is it permissiblefor him not to pray Jumuah? They re plied:The doctor mentioned in the question is doing an important job that is of benefit to the Muslims; if he goes to Jumuah prayer that will result in great danger. So there is no sin on him if he does not go

to Jumuah prayer, but he has to offer Zuhr prayer on time, and if it is possible for him to pray incongregation he must do so, because Allaah says (interpretation of the meaning):


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So keep your duty to Allaah and fear Him as much as you can [al-Taghaabun 64:16]If there are other colleagues on call with him, they have to pray Zuhr in congregation.And they were asked (8/192) about a guard in a gas station that is about two kilometers outside the

town, Is it permissible for him not to pray Jumuah, knowing that the station has previously beenrobbed and set ablaze, and his children and mahrams live there?They replied:If the matter is as described, then it is permissible for the guard to pray Zuhr instead of Jumuah, sothat he can guard what he mentioned, because of the general meaning of th e shari evidence whichindicates that it is allowed not to pray Jumuah in such cases. They were also asked (8/194) about a group of between 13 and 15 employees who work in a petrolrefinery and pray Jumuah in their workplace because they cannot go out to pray Jumuah becauseof their work.They replied:

If the matter is as mentioned, you may pray Jumuah in your workplace, because Allaah says(interpretation of the meaning):So keep your duty to Allaah and fear Him as much as you can [al-Taghaabun 64:16]Conclusion:If you find that the interests of the Muslims as a whole or of an individual will be affected such asstealing of property, arson, destruction of property etc as a result of attending Jumuah, it ispermissible not to attend and to pray Zuhr instead.But if the reason for not attending is to make more profit or to increase productivity or to increasestudy time, or to keep this job and not lose it because this job has a higher salary, and other suchworldly interests, then this is not a reason for which shareeah allows one to miss Jumuah. How canit be, when Allaah says (interpretation of the meaning):O you who believe (Muslims)! When the call is proclaimed for the Salaah (prayer) on Friday(Jumuah prayer), come to the remembrance of Allaah *Jumuah religious talk (Khutbah) and Salaah(prayer)+ and leave off business (and every other thing). That is better for you if you did but know! [al-Jumuah 62:9+? And the Prophet (peace and blessings of Allaah be upon him) said: Whoever misses Jumuah threetimes out of negligence, Allaah will place a seal over his heart. Narrated by al -Tirmidhi, 500; classedas saheeh by al-Albaani.

So beware of being negligent about it.Islam Q&A


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6. Acts of worship which are prescribed on Fridayshttp://www.islam-qa.com/en/ref/13815


Yes, Friday is a good day; there are many ahaadeeth which speak of its virtues. See Question no.9211 . There are many acts of worship which are prescribed for the Muslim to do on this day. Theseinclude:1 Salaat al- Jumuah (Friday prayer) Allaah says (interpretation of the meaning):O you who believe (Muslims)! When the call is proclaimed for the Salaah (prayer) on Friday(Jumuah prayer), come to the remembrance of Allaah *Jumuah religious talk (Khutbah) and Salaah(prayer)] and leave off business (and every other thing). That is better for you if you did but know! [al-Jumuah 62:9+ Ibn al-Qayyim (may Allaah have mercy on him) said in Zaad al- Maaad (1/376): 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 gatheringapart from Arafah. Whoever neglects it, Allaah will place a seal on his heart. It was narrated from Abul -Jad al -Damari who was a companion of the Prophet (peace andblessings of Allaah be upon him) that the Prophet (peace and blessings of Allaah be upon him) said:Whoever neglects three Jumuahs, Allaah will place a seal on his heart. Narrated by Abu Dawood, 1052; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 928It was narrated from Abd -Allaah ibn Umar and Abu Hurayrah that they heard the Messenger of

Allaah (peace and blessings of Allaah be upon him) say on the minbar:Let people stop neglecting Jumuah, or Allaah will place a seal on their hearts, then they will beamong those who are neglectful. Narrated by Muslim, 865.2 Making a lot of duaa. On this day there is a time when a persons Lord will answer his duaa by Allaahs leave. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah(peace and blessings of Allaah be upon him) mentioned Friday and said: On this day there is a timewhen no Muslim stands and prays, asking Allaah for something, but Allaah will grant him it and hegestured with his hands to indicate how short that time is.

Narrated by al-Bukhaari, 893; Muslim, 8523 Reading Soorat al-Kahf.It was narrated from Abu Saeed al -Khduri that the Prophet (peace and blessings of Allaah be uponhim) said: Whoever reads Soorat al -Kahf on Friday, he will be illuminated with light between thetwo Fridays. Narrated by al -Haakim; classed as saheeh by al-Albaani in Saheeh al-Targheeb, 8364 Sending a lot of blessings upon the Prophet (peace and blessings of Allaah be upon him).It was narrated from Aws ibn Aws that the Prophet (peace and blessings of Allaah be upon him) said:The best of your days is Friday. On that day Adam (peace be upon him) was created; on that day hedied; on that day the Trumpet will be blown; and on that day all of creation will swoon. So send agreat deal of blessings upon me, for your blessings will be shown to me. They said, O Messenger of
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Allaah, how will our blessings upon you be shown to you when you have turned to dust? He said,Allaah has forbidden the earth to consume the bodies of the Prophets, peace be upon them. Narrated by Abu Dawood, 1047; classed as saheeh by Ibn al-Qayyim in his comments on Sunan AbiDawood, 4/273; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 925.

He said in Awn al -Mabood: Friday is singled out because it is the best of days and the chosen day. So there is an advantage tosending blessings upon him on that day that is not present on any other day.Along with these virtues and acts of worship, the Prophet (peace and blessings of Allaah be uponhim) forbade singling out Friday for fasting, or singling out the night of Friday for doing acts of worship that are not narrated in shareeah.It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him)said: Do not single out the night of Friday for qiyaam al-layl, and do not single out the day of Fridayfor fasting, unless that is part of the habitual fasting of any one of you. (Narrated by Muslim, 1144).

Al-Sanaani said in Subul al -Salaam:This hadeeth indicates that it is haraam to single out the night of Friday for worship or readingQuraan that is not ones regular custom, apart from that which is indicated in the texts, such asreading Soorat al-Kahf.Al-Nawawi said:This hadeeth clearly states that it is forbidden to single out the night of Friday for prayer or the dayof Friday for fasting. It is agreed (among the scholars) that this is makrooh.He also said:The scholars said that the reason why it is forbidden to single out Friday for fasting is that Friday is aday of duaa, dhikr and worship, such as ghusl, going early to the prayer, waiting for the prayer,listening to the khutbah and reciting a lot of dhikr afterwards, because Allaah says (interpretation of the meaning):Then when the (Jumuah) Salaah (prayer) is ended, you may disperse through the land, and seekthe Bounty of Allaah (by working), and remember Allaah much [al-Jumuah 62:10+ And there are other acts of worship to be done on this day. So it is preferable not to fast then, as thiswill help a person to perform these duties in an energetic manner and enjoy them without feelingbored or tired. This is like the pilgrim on the day of Arafah in Arafah, because the Sunnah is for himnot to fast on that day for the same reason This is the re ason 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 itas happened in the case of Saturday. But this view is weak, because on that day we offer Jumuahprayer and do other acts of worship which are a kind of veneration. And it was said that the reasonfor its prohibition is so that people would not think that this was obligatory. This is also a weak viewbecause it is encouraged to fast on Mondays and there was no fear that anyone would think it wasobligatory. No attention should be paid to this far-fetched view. The same argument is applicable inthe case of fasting the day of Arafah and the day of Ashoora, etc. The correct view is that which wehave stated above.And Allaah knows best.Islam Q&A


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7. When does the time in which it is mustahabb to do ghusl on Fridaybegin?http://www.islam-qa.com/en/ref/127087

Praise be to Allaah.Firstly:The scholars differed as to when the time for doing ghusl on Friday begins. The majority (includingthe Shaafais, Hanbalis and Zaahiris) were of the view that it begins from dawn on Friday. This wasnarrated from Ibn Umar (may Allaah be pleased with him). Al-Khateeb al-Sharbeeni (may Allaah have mercy on him) said concerning the time for doing ghusl onFriday:The time for that is the true dawn, because the reports connected it to the day, such as the words of the Prophet (blessings and peace of Allaah be upon him): Whoeve r does ghusl on Friday then setsout in the first hour So it is not valid if done before then. And it was said: that the time for it begins halfway through the night as is the case on Eid.Doing it close to the time when one goes for Jumuah prayer is better, because it is more likely toachieve the purpose of eliminating bad smells. If there is a conflict between doing ghusl and goingearly to the prayer, then paying attention to ghusl takes priority, as al-Zarkashi said: because there isa difference of opinion as to whether it is obligatory. End quote.Mughni al-Muhtaaj, 1/558.Al-Bahooti al-Hanbali (may Allaah have mercy on him) said:The beginning of its time is the break of dawn; doing ghusl before then is not valid but it is betterto do ghus l just before going to Jumuah, because that is closer to achieving the purpose. End quote.

Kashshaaf al- Qinaa, 1/150 Ibn Hazm (may Allaah have mercy on him) said:The first of the times for the ghusl mentioned is just after dawn breaks on Friday. we havenarrated from Naafi from Ibn Umar that he used to do ghusl after dawn broke on Friday, and that isacceptable as the ghusl for Jumuah. It was narrated from Mujaahid, al -Hasan and Ibraaheem al-Nakhai that they said: If a man does ghusl after dawn breaks, that is acceptable. End quote.Al-Muhalla, 1/266According to Imam Maalik, the time for ghusl on Friday begins just before going to the prayer, and itis not acceptable except at the time of going; if a person does ghusl after dawn and does not go tothe mosque straightaway, that is not acceptable and it is recommended for him to repeat it.Al-Nawawi (may Allaah have mercy on him) said:if he does ghusl for Friday before dawn, that is not acceptable according to the sound opinion of ourmadhhab, and this is also the view of the majority of scholars, but al- Awzaai said that it isacceptable.If he does ghusl for Jumuah after dawn has broken, it is acceptable in our view and in the view of the majority. This was narrated by Ibn al-Mundhir from al-Hasan, Mujaahid, al- Nakhai, al -Thawri,Ahmad, Ishaaq and Abu Thawr.Maalik said: It is not valid except when going to Jumuah. All of them say that it is not acceptable before dawn, apart from al- Awzaai who said: it is acceptable

for him to do ghusl b efore dawn for both janaabah and Jumuah. End quote. Al-Majmoo, 4/408; see also Haashiyat al -Adawi, 1/379; al -Taaj wal -Ikleel, 2/543.


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The first view (that the time for it begins at the break of dawn) was favoured by Shaykh Ibn Baaz(may Allaah have mercy on him), and we have quoted his fatwa concerning that in the answer toquestion number 14073 . Shaykh Ibn Uthaymeen (may Allaah have mercy on him) said: Ghusl forJumuah begins at the break of dawn, but it is better not to do ghusl until after the sun has risen,

because the day has certainly begun after sunrise, and because the time before sunrise is the timefor Fajr prayer, and the time for Fajr prayer has not ended yet, so it is better not to do ghusl untilafter the sun has risen. Then it is better not to do ghusl until the time for going to Jumuah, so thathe will be going to Jumuah immediately after purifying himself. End quote. Majmoo Fataawa Ibn Uthaymeen, 16/142 Secondly:With regard to the time when it is mustahabb to recite Soorat al-Kahf on Friday, it is from sunset onThursday until sunrise on Friday, because the hadeeths encourage reading it on Friday and the nightof Friday (i.e., the night before Friday). This has been explained in the answer to question number10700 .

And Allaah knows best.

Islam Q&A

8. Is it prescribed to do ghusl on Fridays for women?http://www.islam-qa.com/en/ref/142753


Firstly:Doing ghusl on Fridays is mustahabb, not obligatory, according to the majority of fuqaha, althoughsome of them were of the view that it is obligatory.Secondly:This ghusl is prescribed for those who come to Jumuah prayers, whether men or women, although itis men who are addressed in the verse which tells them to attend the prayer, as Allaah says(interpretation of the meaning):O you who believe (Muslims)! When the call is proclaimed for the Salaah (prayer) on Fr iday(Jumuah prayer), come to the remembrance of Allaah *Jumuah religious talk (Khutbah) and Salaah(prayer)+ and leave off business (and every other thing). That is better for you if you did but know!

[al-Jumuah 62:9+. But if a woman attends Jumuah prayer, it is prescribed for her to do ghusl for it and observe itsetiquette.Ibn Hibbaan wrote a chapter in his Saheeh entitled: It is mustahabb for women to do ghusl forJumuah if they want to attend it. Then he quoted the hadeeth of Uthmaan ibn Waaq id al- Umarifrom Naafi from Ibn Umar, who said: The Messenger of Allah (blessings and peace of Allah be uponhim) said: Whoever comes to Jumuah, man or woman, let him do ghusl. The authenticity of the hadeeth is agreed upon, apart from the additiona l words man or woman.This additional material was narrated by Ibn Khuzaymah, Ibn Hibbaan, and al-Bayhaqi in al-Sunan,and that there was a difference of opinion as to whether it is saheeh or not.
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It was classed as saheeh by al-Nawawi (may Allah have mercy on him) in al- Majmoo (4/405) and IbnMulaqqin in al-Badr al-Muneer (4/649).Al-Haafiz Ibn Hajar (may Allah have mercy on him) said in al-Fath (2/358): According to the report of Uthmaan ibn Waaqid from Naafi, which is narrated by Abu Awaanah, Ibn Khuzaymah and Ibn

Hibbaan in their Saheehs with the wording, Whoever comes to Jumuah, man or woman, let him doghusl, and whoever does not come to it does not have to do ghusl, its men are thiqaat(trustworthy). But al-Bazzaar said: I am afraid that there is some wahm (weakness of memory) inUthmaan ibn Aaqid. What al- Bazzaar was afraid of, namely wahm (weak memory) of Uthmaan ibn Waaqid, was statedwith certainty by Abu Dawood, the author of al-Sunan, may Allah have mercy on him.Abu Ubayd al -Aajurri said: I asked Abu Dawood about him and he said: He is daeef (weak). I said toAbu Dawood: Abbaas ibn Muhammad narrated from Yahya ibn Maeen that he is trustworthy. Hesaid: He is daeef (weak). He narrated that the Prophet (blessings and peace of Al lah be upon him)said: Whoever comes to Jumuah, man or woman, let him do ghusl., but we do not know of

anyone who says this apart from him.End quote from Tahdheeb al-Kamaal, 19/505Al-Albaani (may Allah have mercy on him) stated definitively that this additional material is odd andhe classed it as weak, as it says in al-Silsilah al- Daeefah (8/430). What may support the view that women should do ghusl for Jumuah is the reports narrated by IbnAbi Shaybah in his Musannaf from Ubaydah bint Naail who said: I heard Ibn Umar and thedaughter of Sad ibn Abi Waqqaas say: Whoever among you (women) comes to Jumuah, let her doghusl. Something similar was narrated from Tawoos, and it was narrated from Shaqeeq that he usedto tell his family, both men and women, to do ghusl on Fridays. See al-Musannaf (2/9).Doing ghusl for Jumuah makes sense, because it is cleanliness and puts a stop to unpleasant odoursthat annoy other people present. Hence women are asked to do that if they want to attend.Al-Haafiz said in al-Fath: al-Zayn ibn al-Muneer said: And it was narrated from Maalik that whoeverattends Jumuah apart from men, if their attendance is to seek virtue, it is prescribed for them to doghusl and observe all the etiquettes of Jumuah, but if they at tend on the spur of the moment, thenno.End quote from al-Fath al-Baari.Al-Nawawi (may Allah have mercy on him) said in al- Majmoo (4/405): Doing ghusl on Friday is Sunnah, not obligatory in the sense that not doing it is a sin, and there is nodifference of opinion among us concerning that. With regard to the one for whom it is Sunnah, there

are four views, but the correct view that is supported by the text and regard by the author and themajority as the correct view is the following: It is Sunnah for everyone who wants to attend Jumuah,man, woman, child, traveller, slave and others, because of the apparent meaning of the hadeeth of Ibn Umar, and because the aim is cleanliness, and they are all the same with regard to that. It is notSunnah for the one who does not intend to attend, even if he is one of those who should attendJumuah, because of the meaning of the hadeeth and because the reason is no longer present; andbecause of the hadeeth of Ibn Umar, according to which the Prophet (blessings an d peace of Allahbe upon him) said: Whoever comes to Jumuah, man or woman, let him do ghusl, and whoeverdoes not come to it, man or woman, does not have to do ghusl. Narrated by al -Bayhaqi with thiswording and with a saheeh isnaad. End quote.

And Allah knows best.


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Islam Q&A

9. What is the ruling on offering congratulations on Friday?http://www.islam-qa.com/en/ref/134741

Praise be to Allaah.Firstly:There is no doubt that Friday is an Eid or festival for the Muslims, as it says in the hadeethnarrated from Ibn Abbaas (may Allah be pleased with him) who said: The Messenger of Allah(blessings and peace of Allah be upon him) said: This is a day of Eid that Allah has ordained for theMuslims , so whoever comes to Jumuah, let him do ghusl, and if he has any perfume let him putsome on, and you should use the miswaak. Narrated by Ibn Maajah, 1098; classed as hasan by al -Albaani in Saheeh Ibn Maajah.Ibn al-Qayyim (may Allah have mercy on him) said, describing the special virtues of Friday:Thirteen: It is a day of Eid that is repeated every week. Zaad al- Maaad, 1/369 Thus the Muslims have three Eids: Eid al-Fitr and Eid al-Adha, which come once every year, andJumuah which is repeated on ce every week.Secondly:With regard to the Muslims congratulating one another on the occasions of Eid al-Fitr and Eid al-Adha, this is prescribed and it is narrated from the Sahaabah (may Allah be pleased with them). Thishas been discussed previously in the answers to questions no. 49021 and 36442. As forcongratulating one another on the occasion of Friday, what seems to us to be the case is that it is

not prescribed, because the fact that Friday is an Eid was known to the Sahaabah (may Allah bepleased with them), and they were more knowledgeable than us about its virtues, and they werekeen to respect it and give it its due, but there is no report to suggest that they used to congratulateone another on Fridays. And all goodness is in following them (may Allah be pleased with them).Shaykh Saalih ibn Fawzaan (may Allah preserve him) was asked: What is the ruling on sending textmessages every Friday and ending with the phrase Jumuah mubaarak? He replied:The early generation did not congratulate one another on Fridays, so we should not introduceanything that they did not do.End quote from Ajwabat Asilah Majallat al -Dawah al -Islamiyyah.

A similar fatwa was issued by Shaykh Sulaymaan al-Maajid (may Allah preserve him), when he said:We do not think it is prescribed to exchange congratulations on Fridays, such as saying to oneanother, Jumuah mubaarak and so on, because it comes under the heading of duaas and dhikrs,which must be based on a text (of the Quraan or Sunnah) because this is purely the matter of worship and if it were good, the Prophet (blessings and peace of Allah be upon him) and hisCompanions (may Allah be pleased with them) would have done it before us. If anyone suggests thatthis is permissible, then that may imply that it is prescribed to say duaas and congratulate oneanother after having done the five daily prayers and other acts of worship, and duaa at these timeswas not done by the early generations.End quote from the Shaykhs website (may Allah preserve him) http://www.salmajed.com/ar/node/2601
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Bidaayat al-Mujtahid, 1/389.An exception is made from that in the case of speaking to the imam, or the imam speaking to theworshippers for some important reason.It was narrated that Anas ibn Maalik said: The people were afflicted with a drought at the time of the

Prophet (peace and blessings of Allaah be upon him), and whilst the Prophet (peace and blessings of Allaah be upon him) was delivering the khutbah one Friday, a Bedouin stood up and said: OMessenger of Allaah, our wealth has been destroyed and our children are starving. Pray to Allaah forus. So he raised his hands *and made duaa+ . And it rained that day and the next and the next andthe next, until the following Friday, when that Bedouin or he said, someone else stood up andsaid: O Messenger of Allaah, our houses have been destroyed and our wealth drowned. Pray toAllaah for us. So he raised his hands Narrated by al -Bukhaari, 891; Muslim, 897.It was narrated that Jaabir ibn Abd -Allaah said: A man came whilst the Prophet (peace and blessingsof Allaah be upon him) was addressing the people on Friday, and he [the Prophet (peace andblessings of Allaah be upon him)+ said: Have you prayed, O So and so? He said, No. He said:

Stand up and pray two rakahs. Narrated by al -Bukhaari, 888; Muslim, 875.Whoever quotes these hadeeth as evidence that it is permissible for worshippers to speak to oneanother and that it is not obligatory to remain silent, is not correct.Ibn Qudaamah said:What they quote as evidence may be understood as referring only to the one who speaks to theimam or to whom the imam speaks, because that does not distract anyone from listening to hiskhutbah. Hence the Prophet (peace and blessings of Allaah be upon him) asked him, Have youprayed? and he replied; and Umar asked Uthmaan a question, when he came in whilst he waspreaching, and he answered. Thus we should understand these reports in this manner, in order toreconcile the reports. It is not correct to draw an analogy with anything else, because when theimaam speaks, he interrupts his khutbah, so he is not talking to the other person during the khutbahas such, unlike when others speak during the khutbah.Al-Mughni, 2/85With regard to saying Yarhamuk-Allaah (may Allaah have mercy on you) to one who sneezes orreturning salaams whilst the imam is delivering the khutbah, the scholars differed concerning that.Al-Tirmidhi said in his Sunan, following the hadeeth of Abu Hurayrah, If you say to yourcompanion: They differed concerning returning salaams and saying Yarhamuk-Allaah (may Allaah have mercy onyou) to one who sneezes. Some scholars granted a concession allowing returning salaams and saying

Yarhamuk-Allaah (may Allaah have mercy on you) to one who sneezes whilst the imam is deliveringthe khutbah. This is the view of Ahmad and Ishaaq. But some of the scholars among the Taabieenand others regarded that as makrooh. This is the view of al- Shaafai. It says in Fataawa al-Lajnah al- Daaimah (8/242): It is not permissible to say Yarhamuk-Allaah (may Allaah have mercy on you) to one who sneezes orto return salaams whilst the imam is delivering the khutbah, according to the correct scholarlyopinion, because both of them involve speaking, which is forbidden when the imam is delivering thekhutbah, because of the general meaning of the hadeeth.It also says (8/243):It is not permissible for the one who enters whilst the imam is delivering the khutbah on Friday, if he

can hear the khutbah, to greet the people in the mosque, and those in the mosque should not returnhis greeting whilst the imam is delivering the khutbah.


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And it says (8/244):It is not permissible to speak whilst the khateeb is delivering the Friday sermon except for one whospeaks to the imam for an important reason.Shaykh Ibn Uthaymeen said:

It is haraam to give salaams during the Friday khutbah, so it is not permissible for one who entersthe mosque whilst the imam is delivering the khutbah to give salaams, and it is also haraam toreturn the greeting.Fataawa Ibn Uthaymeen, 16/100 Shaykh al-Albaani said:If someone says Be quiet!, this is not regarded as id le talk (laghw) from a linguistic point of view,because it comes under the heading of enjoining what is good and forbidding what is evil. Howeverthe Prophet (peace and blessings of Allaah be upon him) called it laghw that is not permissible. Thiscomes under the heading of giving precedence to what is more important (namely being silent andlistening to the preaching of the khateeb) over what is important (namely enjoining what is good

during the khutbah). As this is the case, everything that comes under the heading of enjoining whatis good comes under the same ruling as enjoining what is good so how about if it of lessimportance than that? Undoubtedly in that case it is more appropriate that it not be allowed and itcomes under the heading of laghw (idle talk).Al-Ajwabah al- Naafiah, p. 45 Conclusion:Those who attend Jumuah prayers have to be silent and listen attentively to the imam. It is notpermissible to speak whilst the imam is delivering the khutbah, except in the cases indicated by theevidence, such as speaking to the khateeb or responding to him, or in cases of necessity such assaving a blind man from falling and so on.Greeting the imam with salaam or returning the greeting of one who comes in also come under thisprohibition, because there is no concession allowing one to speak with the imam except in cases of need, which does not include giving or returning greetings.Shaykh Ibn Uthaymeen said in al -Sharh al- Mumti, 5/140: It is not permissible for the imam to say anything that serves no purpose, rather it should be for areason connected with the prayer or other suitable topics. But if the imam says something thatserves no purpose, that is not permissible.If there is a need, then it is permissible. For example, if a listener does not understand somethingthat the khateeb says in his khutbah, or if the khateeb makes a mistake in reciting a verse that alters

the meaning, or if he omits a phrase from a verse, and so on.Other reasons in which the imam may speak for a purpose include problems with the loudspeakers,in which the imam may speak to the engineer and ask him to see what is wrong.And Allaah knows best.Islam Q&A


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11. Friday khutbah in languages other than Arabichttp://www.islam-qa.com/en/ref/112041


The fuqaha are unanimously agreed that it is better for the khutbah to be in Arabic, but theydiffered as to whether that is essential. There are three points of view:1-That it is essential for it to be in Arabic for the one who is able to do that, even if the listeners do notknow Arabic.This is the view of the Maalikis and it is the well-known view of the Hanbalis.See: al-Fawaakih al-Diwaani (1/306) and Kashshaaf al- Qinaa (2/34). 2-That it is essential for it to be in Arabic for the one who is able to do that, unless none of thelisteners know Arabic, in which case he should give the khutbah in their language.This is the correct view according to the Shaafais, and it is the view of some of the Hanbalis.See: al- Majmoo by al -Nawawi (4/522).3-It is mustahabb for the khutbah to be in Arabic but it is not essential, and the khateeb may deliverthe khutbah in his own language instead of Arabic. This is the view of Abu Haneefah and some of theShaafais. See: Radd al-Muhtaar (1/543) and al- Mawsooah al -Fiqhiyyah (19/180).This third view is the correct one, and it is the view favoured by a number of our contemporaryscholars, because there is no clear evidence to say that the khutbah must be in Arabic, and because

the purpose of the khutbah is to exhort, benefit and teach, which can only be done by using thelanguage of the people present.It says in a statement of the Fiqh Council of the Muslim World League:The fairest opinion is that using Arabic when giving the khutbah on Friday and at Eid in countrieswhere it is not spoken is not a condition of it being valid, but it is better to say the preliminaries of the khutbah and any Quraanic verses quoted in Arabic, so as to get non -Arabs used to hearingArabic and the Quraan, which will make it easier to learn it and read the Quraan in the language inwhich it was revealed. Then the khateeb can follow that with exhortation in their language whichthey understand. End quote.Qiraaraat al- Majma al -Fiqhi (p. 99) (fifth session, fifth statement).

The scholars of the Standing Committee for Issuing Fatwas said:There is no proof in the hadeeth to suggest that the Prophet (peace and blessings of Allaah be uponhim) stipulated that the Friday khutbah should be in Arabic, rather he delivered the khutbah inArabic because it was his language and the language of his people. So the one who addressed themand guided them and reminded them spoke in their language that they understood. But he sentletters in Arabic to the kings and rulers of nations, and he knew that they spoke languages otherthan Arabic, and he knew that they would have them translated into their languages so that theywould know what was in them.Based on this, it is permissible for the khateeb to deliver the khutbah in a language where the peopleor the vast majority of its inhabitants do not know Arabic to deliver the khutbah in Arabic then


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translate it into the local language, so that they will understand what he is advising and remindingthem of, and they will benefit from his khutbah.He may also deliver the khutbah in the language of his country, even if it is not Arabic, and thus hewill accomplish the guidance, teaching, exhortation and reminder that are the purpose of the

khutbah.But it is better to deliver the khutbah in Arabic and then translate it to the listeners, so as tocombine the guidance of the Prophet (peace and blessings of Allaah be upon him) in his khutbahsand his letters with achieving the aim of giving the khutbah, and so as to avoid an area concerningwhich there is scholarly dispute. End quote.Fataawa al-Lajnah al- Daaimah (8/253). Shaykh Ibn Baaz (may Allaah have mercy on him) said:Perhaps it is better, and Allaah knows best, to discuss this matter in detail and say:If the majority of people in the mosque are non-Arabic speakers who do not understand Arabic, thenthere is nothing wrong with giving the khutbah in a language other than Arabic, or delivering it in

Arabic then translating it.But if most of the people present know Arabic and understand it in general, then it is better to stickto Arabic and not go against the guidance of the Prophet (peace and blessings of Allaah be uponhim), especially since the salaf used to deliver khutbahs in mosques where there were non-Arabspresent, and it is not narrated that they used to translate it, because Islam was prevalent and so wasArabic.As for the evidence that it is permissible in cases of necessity; there is some evidence to that effectin sh areeah. Allaah says (interpretation of the meaning): And We sent not a Messenger except with the language of his people, in order that he might make(the Message) clear for them [Ibraaheem 14:4]For example, when the Sahaabah invaded non-Arab lands such as Persia and Byzantium, they did notfight them until they called them to Islam via interpreters. End quote.Majmoo Fataawa Ibn Baaz (12/372). Shaykh Ibn Uthaymeen (may Allaah have mercy on him) said: The correct view with regard to this matter is that it is permissible for the khateeb to deliver thekhutbah in a language that the people present understand, if the people present are not Arabs anddo not know Arabic. He may deliver the khutbah in their language, because that is the means of explaining to them, and the purpose of the khutbah is to explain the sacred limits of Allaah to His

slaves, and exhort them, and guide them. But the verses of Qur'aan should be recited in Arabic, thenexplained in the language of the people.The fact that he may give the khutbah in the language of the people is indicated by the verse inwhich Allaah says (interpretation of the meaning):And We sent not a Messenger except with the language of his people, in order that he might make(the Message) clear for them [Ibraaheem 14:4].Allaah stated that the means of conveying should be in the language that the people addressedunderstand. Based on that, he may give the khutbah in a language other than Arabic, but if herecites verses of Quraan, they must be in Arabi c, in which the Qur'aan was revealed, then after that

he may explain them to these people in their language. End quote.Fataawa Noor ala al -Darb .


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See the answer to question no. 984 . Secondly:The format of Jumuah prayer should not be changed to what is mentioned in the question, wherebythere are two khutbahs, one before the adhaan in the peoples language and another after the

adhaan in Arabic. Rather there should a khutbah either in the language of the people or in Arabicthen translated into the other language straightaway whilst the khateeb is still on the minbar.Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) was asked about translating theFriday khutbah into some other languages, after Jumuah prayer in al -Masjid al-Haraam, so thatthose who do not know Arabic could benefit from it. He replied:We do not agree with what has been mentioned, and there is no justification for delivering anotherkhutbah on Friday before or after the prayer.If the aim is to translate the khutbah to those who do not understand Arabic, then the khutbah etccan be translated via the radio at times other than Jumuah prayer. End quote. Majmoo Fataawa al -Shaykh Muhammad ibn Ibraaheem (3/20).

We encourage all Muslims to learn Arabic, because it is the language of the Quraan and through itthey can understand Islam better, and understand the meanings of the ahaadeeth of the Prophet(peace and blessings of Allaah be upon him).Shaykh Rasheed Rida (may Allaah have mercy on him) said:We have stated more than once that knowledge of Arabic is obligatory upon every Muslim, becauseunderstanding the religion, establishing its rituals and fulfilling its obligations all depend onunderstanding this language, and cannot be valid without it. Although the Friday khutbah does notabsolutely have to be in Arabic, this ritual is of great importance.The non-Arabs who entered Islam in the early period hastened to learn Arabic in order tounderstand the Qu raan and Sunnah and to form bonds through the language without which theunity of the ummah cannot be achieved. The Sahaabah used to address the people in Arabic in everyland that they conquered, and it was not long before the language of the lands that they enteredbecame Arabic, due to the influence of the spirit of Islam, not for worldly gains or by force of compulsion. If they had thought that it was acceptable to leave the non-Arab nations who enteredtheir religion with their own languages, they would have hastened to learn the languages of thosenations and established the religious obligations and acts of worship for them in those languages,and Greek would have remained Greek, Persian would have remained Persian, and so on.The difference in languages that we see today among Muslims is one of the most serious bad effectsof politics. If the Ottoman and Iranian states do not try to spread Arabic in their realms, there will

come a day when they will regret that. We cannot rely on any religious reform in India or elsewherein the Muslim world, unless Arabic is taught from the primary stage and is made the language of knowledge. End quote.Majallat al-Manaar (6/496).Fourthly:With regard to praying four Sunnah rakahs before Jumuah, there is no Sunnah prayer beforeJumuah. Rather it is prescribed to offer voluntary prayers in general before it, without specifyingany particular number. This has been discussed in the answer to question no. 6653 and 14075 . And Allaah knows best.Islam Q&A
http://www.islam-qa.com/index.php?ln=eng&QR=984http://www.islam-qa.com/index.php?ln=eng&QR=984http://www.islam-qa.com/index.php?ln=eng&QR=984http://www.islam-qa.com/index.php?ln=eng&QR=6653http://www.islam-qa.com/index.php?ln=eng&QR=6653http://www.islam-qa.com/index.php?ln=eng&QR=6653http://www.islam-qa.com/index.php?ln=eng&QR=14075http://www.islam-qa.com/index.php?ln=eng&QR=14075http://www.islam-qa.com/index.php?ln=eng&QR=14075http://www.islam-qa.com/index.php?ln=eng&QR=14075http://www.islam-qa.com/index.php?ln=eng&QR=6653http://www.islam-qa.com/index.php?ln=eng&QR=984


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This includes the khutbah and the prayer; both of them are remembrance of Allaah (dhikr). Otherkinds of dhikr such as tasbeeh etc., are Sunnah and may be done at all other times; the khutbah andlistening to it, on the other hand, form an obligatory (waajib) form of dhikr which is prescribed for ashort and specific time, during which focusing on the khutbah takes precedence over focusing on

any other kind of good deed or worship.Similarly, saying Ameen to the imaams duaa and sending blessings on the Prophet (peace and

blessings of Allaah be upon him) if he is mentioned during the khutbah, should be done silently bythe members of thecongregation, not out loud.Secondly: the ban on speaking and making dhikr applies whilst the khateeb is actually speaking on

the minbar. If he is on the minbar but he is not speaking, then there is no prohibition on speakingand remember ing Allaah (making dhikr), because it says in the hadeeth quoted above, whilst theimaam is preachingSo the ban on speaking is confined to the time when the imaam is actually giving the khutbah.Concerning the hadeeth, When the khateeb ascends th e minbar, there should be no prayer and no

speaking this is a false hadeeth with no basis. (al-Silsilat al- Daeefah, p. 87).Thirdly: occasions when it is permitted to speak or move whilst the khateeb is speaking from the

minbar:If a person is faced with some need which he cannot put off dealing with, such as drowsiness, theneed to relieve himself, or pain which means he has to move. The evidence (daleel) for that is thehadeeth: If any one of you become drowsy in the mosque on the day of Jumuah, let him movefrom where he is to another spot. (Narrated by Abu Dawood, 1119; al -Tirmidhi, 526. Classed assaheeh by Shaykh al-Albaani in al-Silsilah al-Saheehah, 468).Al-Bayhaqi added the phrase and whilst the imaam is giving the khutbah. This was al so classed assaheeh by al-Albaani.It is permissible to do things which are permitted even during the prayer, such as guiding a blindperson so that he does not fall; or paying attention to the necessities of life in matters which maylead to death or may affect the common good such as the worshippers asking the imaam to prayfor rain for them.It was reported that Anas ibn Maalik said: a man entered the mosque on the day of Jumuah fromthe direction of the courtyard whilst the Messenger of Allaah (peace and blessings of Allaah be uponhim) was standing and giving the khutbah. He turned to the Messenger of Allaah (peace andblessings of Allaah be upon him) and said, O Messenger of Allaah, our wealth (livestock) has beendestroyed and our means of tr ansportation (camels) has been cut off; pray to Allaah to help us. So

the Messenger of Allaah (peace and blessings of Allaah be upon him) raised his hands (Narrated byal-Bukhaari, 967; Muslim, 897).It is permissible for a member of the congregation to correct the imaam if he makes a mistake in anaayah, or to prompt him if necessary, whilst he is standing on the minbar. It is also permissible torefute the khateeb if he says something that amounts to shirk, bidah (innovation) or munkar(reprehensible error) during the khutbah, so long as that will not lead to a greater evil or fitnahhappening in the mosque. If that is the case, then one should wait until after the khutbah and thenspeak to the imaam, pointing out what is wrong. If the imaam speaks words of falsehood, it is notobligatory to listen to him. It was reported that some of the Salaf used to speak when the oppressoral-Hajjaaj was cursing Ali (may Allaah be pleased with him) on the minbar; they said, We were not

commanded to listen to this!


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audience does not understand Arabic and the khutbah does not have any effect on them and doesnot motivate them to learn Arabic. Especially in these times when the Muslims have fallen behindand others have advanced, and the language of the dominant people has become widespread andthe language of the defeated is in a weaker position.

If the aim of conveying knowledge and Islamic teaching to the people can only be achieved amongnon-Arabs by translating the khutbahs into their languages, then the view that it is permissible totranslate the khutbah into the prevalent language of the audience so that they may understandwhat is being said takes precedence and should be followed, especially if not translating thekhutbahs will lead to conflicts and arguments. Undoubtedly translating the khutbah in such a casebecomes essential to serve the peoples interests and avoid mischief .If there are some people in the congregation who do understand Arabic, then the khateeb shouldcombine the two languages, giving the khutbah in Arabic then repeating it in the other languagewhich the other people understand. In this manner he will achieve the two purposes, avoidingmischief and conflict among the people whom he is addressing.

There is a great deal of evidence to support that in the pure shareeah, such as the aayah:(interpretation of the meaning) And We sent not a Messenger except with the language of hispeople, in order that he might make (the Message) clear for them [Ibraaheem 14:4]And the Messenger of Allaah (peace and blessings of Allaah be upon him) commanded Zayd ibnThaabit to learn the language of the Jews so that he might send letters to them in their language andestablish proof against them, and so that he might read their letters when they were sent, andexplain to the Prophet (peace and blessings of Allaah be upon him) what they said. And when theSahaabah (may Allaah be pleased with them) attacked the Romans and Persians, they did not fightthem until they had called them to Islam by means of interpreters. When they conquered theforeign countries they called the people to Allaah in Arabic and commanded the people to learn it.Whoever among them did not know Arabic, they called him in his own language and made himunderstand what was meant in the language that he did understand. Thus proof was established.Undoubtedly this is the only way, especially at the end of time when Islam is like a stranger andevery people is clinging to its own language. There is a very real need for translation now, and thedaaiyah cannot convey his message without it. The khateeb should do that which best suits the interests of the people he is addressing. If the bestis to give the khutbah part by part, in Arabic and then translated, then he should do that. If the bestis to translate the entire khutbah, after giving the khutbah (in Arabic) or after the prayer, then heshould do that. And Allaah knows best.


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15. How to make people aware of the world around them throughFriday khutbahshttp://www.islam-qa.com/en/ref/9403

Praise be to Allaah.The good khateeb is the one who says something from which those present can benefit, no matterwhat their level is, whether they are common folk or educated or well-read or youngsters or elderly.In order to achieve that, the khateeb will be faced with some difficulties in choosing the rightexpressions and topics to benefit everyone, but with practice and experience, he will be able toachieve that and get acceptable results.The good khateeb is the one who is concerned with teaching the people about their religion and

explaining the basic principles of shareeah, explainin g the holistic matters and giving more details of matters of aqeedah and fiqh and other issues which the people need to know.The good khateeb is the one who makes the most of events which Allaah decrees should come to

pass, so he refers to them and talks about them from an Islamic point of view, in the light of theQuraan and Sunnah. He uses this important means of education to teach the people, i.e., educationby means of events. This is a method which we see in the verses of Soorat Aal Imraan, which comment on the battle of Uhud, where Allaah mentions the great lessons to be learned from theevents of that campaign.The good khateeb is the one who combines mention of the views of the earlier and later scholars,

with mention of the dangers and events faced by the Muslim ummah.The good khateeb is one who offers variety in his khutbahs. So sometimes he speaks of matters of

Tawheed, and sometimes he warns against different kinds of shirk, or he calls people to follow the

Sunnah and avoid bidah and i ts dangers, or he explains some matters of fiqh which the people needto know, or he discusses the events that the ummah is facing in the light of the Quraan and Sunnahand the words of the scholars, and so on. At the same time, his khutbahs must also sof ten peopleshearts and remind them of Allaah and the Last Day, because that is one of the main aims of thekhutbah. In conclusion, if the khateeb achieves a balanced and wise approach, then no one has theright to object to him. And Allaah is the Source of strength.

Sheikh Muhammed Salih Al-Munajjid

16. Raising the hands when making duaa on Fridays http://www.islam-qa.com/en/ref/31897

Praise be to Allaah.The basic principle is that one should rai se the hands when making duaa, because the Prophet(peace and blessings of Allaah be upon him) said: Allaah is Most Generous, and He dislikes to turnaway empty the hands of His slave when he raises them to Him. Narrated by al -Tirmidhi, 3556;classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.It says in Tuhfat al-Ahwadhi:This hadeeth indicates that it is mustahabb to raise the hands when making duaa. There are many

ahaadeeth concerning that.
http://www.islam-qa.com/en/ref/9403http://www.islam-qa.com/en/ref/9403http://www.islam-qa.com/en/ref/31897http://www.islam-qa.com/en/ref/31897http://www.islam-qa.com/en/ref/31897http://www.islam-qa.com/en/ref/9403


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17. Should the imam and the congregation raise their hands when hesays the duaa during the Friday khutbah? http://www.islam-qa.com/en/ref/85171

Praise be to Allaah.When the khateeb says duaa on Friday when he is on the minbar, the Sunnah is for him not to raisehis hands when saying duaa, and the members of the congregation should not raise their handseither, rather it is sufficient for the imam to point with his forefinger, as is proven from the Prophet(peace and blessings of Allaah be upon him). Some of the Sahaabah criticized those who raised theirhands when duaa was said in the khutbah, b ecause that was not the practice of the Prophet (peaceand blessings of Allaah be upon him).Muslim (874) narrated from Umaarah ibn Ruaybah (may Allaah be pleased with him) that he sawBishr ibn Marwaan on the minbar, raising his hands, and he said: How ugly are these two hands. Isaw the Messenger of Allaah (peace and blessings of Allaah be upon him) doing no more than thiswith his hand, and he pointed with his index finger.Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim: This shows that the Sunnah is notto raise the hands during the khutbah, and this is the view of Maalik, our companions and others. Al-Qaadi narrated that some of the salaf and some of the Maalikis allowed it because the Prophet(peace and blessings of Allaah be upon him) raised his hands in the Friday khutbah when he prayedfor rain. But the earlier scholars responded by saying that this raising of the hands was for a reason.End quote.If the imam prays for rain during the Friday khutbah, then it is Sunnah for him to raise his hands,following the example of the Prophet (peace and blessings of Allaah be upon him), and the members

of the congregation should also raise their hands and say Ameen to his duaa, because of the reportnarrated by al-Bukhaari (933) and Muslim (897) from Anas ibn Maalik (may Allaah be pleased withhim) who said: The people were stricken with a drought and famine at the time of the Prophet(peace and blessings of Allaah be upon him) and whilst the Prophet (peace and blessings of Allaah beupon him) was delivering the khutbah one Friday, a Bedouin stood up and said: O Messenger of Allaah, our wealth has been destroyed and our children are starving; pray to Allaah for us. He raisedhis hands and we could not see any cloud in the sky, but by the One in Whose hand is my soul, nosooner had he lowered them but there appeared clouds like mountains. Then he did not step downfrom the minbar but I saw rain flowing down his beard (peace and blessings of Allaah be upon him).Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: What is the ruling on one who raises hishand when the khateeb is praying for the Muslims in the second khutbah? Please quote theevidence, may Allaah reward you.He replied: Raising the hands is not prescribed in the Friday khutbah or in the Eid khutbah, for theimam or the congregation. Rather what is prescribed is to listen attentively to the khutbah and sayAmeen to the duaa quietly without raising one's voice. As for raising the hands, that is notprescribed, because the Prophet (peace and blessings of Allaah be upon him) did not raise his handsduring the Friday khutbah or the Eid khutbah, and when one of the Sahaabah saw one of thegovernors raising his hands in the Friday khutbah, he criticized him for that and said: The Prophet(peace and blessings of Allaah be upon him) did not raise (his hands). Yes, if he prays for rain during

the Friday khutbah, then he may raise his hands when praying for rain, because the Prophet (peaceand blessings of Allaah be upon him) used to raise his hands in that situation. So if he prays for rain


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in the Friday khutbah or in the Eid khutbah, then it is prescribed for him to raise his hands, followingthe example of the Prophet (peace and blessings of Allaah be upon him). End quote from Majm ooal-Shaykh Ibn Baaz (12/339).And Allaah knows best.

Islam Q&A

18. Raising the voice when saying Tasbeeh on Fridayhttp://www.islam-qa.com/en/ref/22256

Praise be to Allaah.Undoubtedly this action i s bidah, because it has not been transmitted to us that the Prophet (peaceand blessings of Allaah be upon him) or his companions did that, and all goodness is to be found infollowing them. But if a person says Tasbeeh to himself, there is nothing wrong with that, indeed itbrings much good and a great reward, because it was narrated in a saheeh report that the Prophet(peace and blessings of Allaah be upon him) said: The most beloved of words to Allaah are four:Subhaan Allaah (Glory be to Allaah), al-hamdu Lillaah (praise be to Allaah). Laa ilaaha ill-Allaah (thereis no god except Allaah) and Allaahu akbar (Allaah is Most Great). (Narrated by Muslim, al -Adaab,2137)And he (peace and blessings of Allaah be upon him) said: Two words which are light o n the tonguebut which are dear to the Most Merciful and will weigh heavily in the balance: Subhaan Allaah wa bihamdih, subhaan Allaah il- Azeem (Glory and praise be to Allaah; Glory be to Allaah the Almighty).(Narrated by al-Bukhaari, al- Aymaan wa

islamqa ruling compilation on the virtues of friday (jumu'ah), the prescribed worships and other...

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